A TREATISE, ENTITLED; Nobody is my name, which beareth Eueri-bodies blame.  
WHEREIN IS LARGELY laid forth the lawful bounds of all buying and selling, according to the infallible line of the laws of the Lord.  
Compiled Dialogue wise by JOHN DEACON. Minister.  PROV. 20. 14. 
It is nought, it is nought saith the buyer: but when he is gone apart he boasteth.  1. THES. 4. 6. 
Let no man oppress or defraud his brother in bargaining, or in any matter: for the Lord is the avenger of all such things.  
AT LONDON Printed by Robert Walde-graue, and are to be sold at his shop at the sign of the Crane in Paul's Churchyard.   

To the worshipful his very good friends, M. Richard WALTER Merchant; and M. William Cleibrooke Mercer, Citizens of London; and to all the whole company of Merchants there: JOHN DEACON wisheth increase of grace, with abundance of blessings both for this present life, and for the life to come, through Christ our Saviour. Amen.  
MOses (right worshipful and dearly beloved) among many other matters of weighty importance, 
Genes. 37.  remembreth one imminent mischief intended against the innocent and harmless joseph, by the preposterous malice of Jacob's sons. Who (disdaining that future dignity of joseph, which the Lord in a dream discovered unto him) waited only a fit opportunity for the speedy performance of that dreadful destruction, which they had already determined against him. And surely, they had put that devise of theirs in practise; had not Reuben their elder brother persuaded the contrary. Notwithstanding, this their choler conceived against him, could at no hand be allayed, before the same had achieved some strange and unnatural effect: and therefore (by the advise of judah) they sold him (in most slavish manner) to the Ismeelitish Merchants. Who also respecting rather their private avails, than any the rare & hidden virtues of joseph) did presently sell him again to Potiphar the chief Steward of Pharaohs court. But now the Lord (purposing, to give some glimmering show of his former promises) doth so prosper poor joseph in all his affairs: that Potiphar forthwith affords him the highest pre-eminence over all his house, and refers the determination of his domestical matters to the only direction and order of joseph. Who likewise showed himself very careful that way, and carried withal so even an hand in this his appointed charge: that the Lord both prospered Potiphar within & without, and bestowed many blessings upon his house for joseph's sake. Howbeit, this the happy estate of joseph it held not long. For such were the insatiable desires of his mistress (besotted with the only sight of his beauty) that every day she devised, how to estrange his heart from his former sincerity, & even earnestly egged him also an end to addulterate his masters bed. To which villainy of hers, when joseph could not by no means be brought: she sticked not then to lay such unjust accusations against him, as caused Potiphar forthwith to clap him in prison: where the poor soul continued comfortless, until the Lord (procuring by Pharaohs good means his glorious deliverance) committed with all, the whole care of Egypt to his proper and only directions. Wherein also he did not negligently behave himself, but so indifferently disposed the blessings and treasures of Egypt, as not only the great famine foreshowed, was (by his means) very timely prevented: but an habitation also for his parents and kinsfolks (by Pharaohs consent) very fitly provided.  
Surely (dear brethren) so oft as I remember this story, I am driven with all to consider my proper estate in this newly attempted enterprise; For this poor joseph of mine (but newly crept from the swaddling clothes) was (at the first coming forth) so unnaturally hated of his elder brethren (those chapmen I mean before whom he uttered his vision) that (by the importunate entreaty of some) he was feign to be delivered over unto the Ishmeelitish merchants (to the Printers I mean) or ever he had attained to any full perfection of knowledge; which men also (respecting chiefly their private profits) have sold him over again unto Potiphar king Pharaohs Steward, I mean to you merchants, and other her majesties subjects. If therefore your good worships, or any else whosoever (having him now at home in your houses) shall find that the Lord (by his means) doth prosper your labours: refuse not them (I beseech you) forthwith to refer those other your domestical dealings to his approved and faithful directions. And although that Potiphars wife (I mean your worldly wisdoms) haled an end with the sway of her unbridled affections, shall happy attempt (by the sundry suggestions of Satan) to adulterate the younglings former sincerity, and not prevailing therein) shall presently thunder out her forged accusations unjustly against him: yet, let the godly Potiphars in any wise beware that they show not themselves to credulous in admitting those cankered clamours, neither yet over hasty in clapping him close with in the gail of forgetfulness, lest with all they deprive themselves of those manifold blessings which before by his means they embraced. For notwithstanding this their unspeakable cruelty (concerning only this poor offspring of mine) should work the aforesaid effect: yet, I doubt not at all, but that the Lord (who tendereth the truth of his former integrity) will cause him by Pharaoh (I mean, by our gracious Prince's procurement) to have a fuller enlargement, & to come abroad with more credit than at any time heretofore. Yea, and (weighing withal his faithful simplicity) will very solemnly decree and most straightly command, that your interchangeable traffic whatsoever shall be generally disposed by his godly directions. The which so coming to pass, I dare boldly assure you, that not only the threatened famine shall be forestalled in time: but old jaacob likewise with the rest of his family (I mean the poor members of Christ) shall much better be provided for, then heretofore they have been. Labour you therefore (my brethren) with Pharaohs chief Butler when occasion shall serve, and do your daily endeavours, (every one as his calling requires) to make my poor joseph his cause acquainted in Pharaohs court. I mean, do move (as you may) her most excellent majesty with her honourable counsellors, to see some more faithful execution of the established laws against the horrible abuses in buying and selling: for the better avoiding of all those fearful effects which are handled hereafter at large in this treatise. And whereas, that miserable enhansing of grain and of victuales, and that chargeable preparation of household provision which nowadays falleth out, may draw your minds from a due consideration of your duties herein and hinder this work: I promise you therefore soon as the Lord shall ennable me to it) to confer in like manner with those kind of people (who are to fraught the Markets for the aforesaid provision) as I have done hear with yourselves, for the speedier effecting of those the premises.  
Now next, concerning the treatise ensuing, I mean to be silent myself. Only, I have spoken therein: let the other prophets therefore determine as the Lord shall direct them. And, whereas it hath been a usual practice (drawn from the scriptures themselves and the primitive church) to dedicate every treatise to some one man or other, and that for divers respects: I thought it also a thing very convenient for me, to recommend these slender travels of mine, to some such sincere patrons as (I was sure) would willingly undertake the protection thereof.  
If now therefore you demand what should move me (among many others) to make special choice of yourselves: think not (I pray you) but that I have reason sufficient to lead me unto it. For first, I assuredly know you are able to judge of the matter. Both because you profess the faculty of buying and selling yourselves: and for that you are also those good Merchants in deed, who (for the precious Pearl of the Gospel) can be content to forego whatsoever you have, whereupon it followeth that you are the better able to balance all the afternamed abuses, by the estimation thereof. Secondly, for that, (by reason of our ancient acquaintance) I have been more specially beholding, to you both, then to any other beside: & therefore (although I am debtor to all in Christ) more specially abound to you both, then to many other beside.  
Being therefore so strongly confirmed herein, it makes me the bolder specially to present you both, and generally in you the whole company there, with this my poor joseph. Most humbly beseeching you to accept thereof, as a special means to renew that our old and ancient love. Which love of ours, being both begun and continued in Christ, and for Christ: may be one principal argument of our eternal election in Christ jesus our Lord, to whose grace I commend you all, Amen.  
Yours in the Lord, and the Lord his unworthy: john Deacon.   

TO THE CHRISTIAN Reader: grace in Christ.  
THE apostle S. Paul (good christian reader) preaching on a time at 
a Act. 19 18. 19  Ephesus against their gross idolatry, and therein also very mightily prevailing: it fell forth that one 
b Act. 19 18. 19  Demetrius a silversmith, and other the craftsmen confederate with him, perceiving (as they thought) their profits would very shrewdly abate, if (by the preaching of Paul) their great goddess Diana should grow in contempt, they therefore 
c Act. 19 27.  (pretending the only defence of their state and religion) procured forthwith 
d Act. 19 29. 34  a wonderful tumult throughout the city, whereby the dealings of Paul & his company were causelessly called in question. For the sequel shows itself, that the preaching of Paul, tended neither to the dispraise of their art, neither yet to the overthrow of religion: notwithstanding Demetrius and his company 
e Act. 19 27.  pretended both: No, he only reproved that superstitious abuse of their faculty: and laboured to bring them withal unto the sincere religion in deed.  
So surely, myself (on a sabbath day) preaching not long since at a certain fair against those sundry abuses which the common sort of chapmen do usually practise in their buying and selling: very many of them were marvelously offended therewith, as though I had (with the anabaptistical heretics) even utterly condemned the very faculty itself, or had been some professed enemy unto the religion of Christ. whereas the sequel shows (you may see) how that both I endeavoured to revive the ancient integrity of buying and selling (the same being now a days, very dangerously overspread with the contagious infection of beastly abuses) and that I laboured withal to maintain the sincere religion of Christ, which (by means of those beastly abuses) began now (in a manner) to be generally despised, as a religion tending only to a very licentious and carnal liberty. But as Demetrius and the rest of that covetous crew (howsoever they pretended the public state & religion) would never have so winched at the preaching of Paul, if so be their unlawful commodities themselves had not (by circumstance thereof) been called in question: so surely it is to be thought, that those fellows which frowned so furiously against that sermon of mine (whatsoever they outwardly pretended) would never have kicked thereat as they did, had not some other secret and inordinate affections of theirs (by such a manner of preaching) been very shrewdly spur-galled. Howbeit, I (for mine own part) do not yet certainly know the chief cause in deed of this their sudden conceived choler against me: and therefore dare not certainly set down the same. For, whether it was because (in their own consciences) they felt themselves very roundly rubbed on the gall, or whether it was for that they doubted their great goddess Diana (I mean that dissimulation of theirs, 
Act. 19 24  which brought before such gain to their arts) being thus plainly displayed, would now be easily espied even of the simpler sort, 
Act. 19 27.  and so, by consequence, the reproving thereof become the more dangerous to that their estate: very sure I am they had no just cause at all to be grieved therewith. Well, whether it was the spirit or spite, or whatsoever accident else that disquieted their splentike passion: the issue (you may see) doth turn to the glory of God. 
jerem. 23.  For hereby appeareth the power of his word, which as a hammer, is able to break unto powder, such hardened hearts as hearten themselves against the orderly course thereof. And now being often persuaded by some, that the publishing thereof in Print would greatly grow to thy good: I could not with any reason at all dissent from that their earnest desire. For although it should work none amendment at all in the minds of miserable catifs, who (being too too far muzzled with the contagious practice of such cankered abuses) cannot, by any possible means, recover themselves from the custom thereof: yet may it fully suffice, both to display their devices, and to make thee the more throughlie acquainted with some knowledge of those their deceits wherewith I was deeply deceived myself. Neither could I at any hand find out their footings, until by daily experience, the schoolmistress of fools, I espied their pranks, and paid for my knowledge.  
The principal cause which drove me to dispose the matter dialog wise, was thereby to let thee understand, both what they were able to say for themselves: & to show thee withal, how to answer the same. So that thou needest not now no more be deceived by any their subtle devices: unless thou purposely suffer thine eyes to be blindfolded by such prattling dissemblers as purpose to play with thy purse.  
The speakers produced in this present treatise are principally four, presenting unto thee four several estates of people. The Ingroser he comprehends our principal merchants. The peddler doth signify the inferior sort of buyers and sellers. Nobody stands for the state of our painfullest preachers. And Euerie-bodie puts upon him the person of the commonalty. Now because the best preachers of all are (in these days) not only of no account with the wicked, but oft times also unjustly accused of all men: I have therefore thus entitled this treatise: NOBODY is my name, bearing EVERIE-BODIES blame: which thing the very sequel itself doth fully confirm.  
Moreover, because those particular reprehensions which the godly preachers (upon just occasion) do practise, can hardly have passage among the most of our English professors: I do therefore purposely debate that one special point, or ever I proceed to the principal, argument. lastly, at the knitting up of this treatise, I have promised to deal (in like sort) against the hard dealings of such as are to fraught the Markets with grain and victuals: the which (by God's grace) I mean to perform, the rather if I perceive these newly attempted travels may obtain any good liking at the hands of the godly, for whose sake I adventured the publishing thereof. In the mean time (good christian reader) commend all those in thy prayers to God: who have even vowed themselves to undertake any pains for the profit of his church. Soheit.  
Thine in the Lord, and the Lord his unworthy JOHN DEACON.   

The Lawful bounds of buying and selling, limited forth by the line of God's word.  

The speakers are  
Ingroser.  
peddler.  
everybody.  
Nobody.   Ingroser. 
Having thus speedily packed my wares, trussed my Hampiers, made safe my money, and sent all jogging before by jacke my boy: I would now that I had some one friend or other to accompany me homeward: but, wish (they say) and have: For see where (in a very good time) mine old acquaintance the peddler of Potton, goeth plodding before me. I assure you I am glad thereof. Oh he is a jolly companion, a pleasant fellow, and a mate for the nonce. Besides that, (if he have had any good market at all) I shallbe sure to take some silver of him for wares which he received (by retail) at my hands this morning. Well, be what be will: of this I am certain, that (if happily we should be besee with false harlots as we walk homewards together) I may be bold of him to help at a pinch, for the man is made of a tried metal, he fears not his flesh: I will after him therefore with all the haste that I can. Well overtaken friend peddler: What is the cause (man) you make so much speed? I imagine you have had a warm market to day, you march so merrily homewards: or else (it should seem) you are afraid of your purse.  peddler. 
For my market (good sir) I confess I have had many a worse in my days. But as for robbing (assure yourself) that is the least of my care. Whosoever dare challenge a further right to my coin than I have in it myself, and thereupon will attempt his said enterprise: (being but one to one) let him win it and were it.  Ingroser. 
Is it true? and are you (in deed) so lusty a champion? well, than I hope (if need should require) I might he hold to trust to your help.  peddler. 
Be bold thereof, and that so long as these leges of mine shallbe able to bear my body.  Ingroser. 
What man? and would you take you to your legs? surely sir, you are a friend to trust to at need.  peddler. 
Nay sir, you do much mistake my words. My meaning is, that I would fight in your cause so long as I wear able to stand. And this, not only in regard of many your former frendshipps, but especially in some recompense of your kindness towards me at this fair, by delivering your wares into my hands of trust: whereby I have got an honest gain: yea I have had a good Market to day, I thank you heartily for it.  Ingroser. 
In good sooth I am glad thereof. Neither hath the pleasuring of thee that ways been any hindrance at all to myself: for albeit many men hold an opinion that I (by keeping my wares in mine own hands) might happily in the end have sold them for more: yet (because those haps are in hazard, and for that the longer I hold them, the greater is my charge, & the seldomer I return them, the less my commodity) I had rather to take a little in time, then right nought at leisure: for light gains and often will make the purse heavy.  peddler. 
Truth (sir) as you say, howbeit many men had rather hold their wares in their hands, although it turn to the hurt of themselves, then that they would retail them forth to the furtherance of others: and so oft times they are forced to return their gains by weeping cross. But what is he that yonder goeth jetting before us.  Ingroser. 
I am greatly deceived if it be not our old friend everybody: sure it is so. Come, let us leg it a little to overtake the man and we shallbe sure to hear some one news or other: for he is a tolie talke-ative fellow. Well overtaken friend everybody.  everybody. 
What? master Ingroser and you goodman peddler, mine old acquaintance, in good sooth you are welcome both: yea, even the welcomest friends of a thousand.  Ingroser. 
Gramercy for that, but what news abroad I pray thee friend everybody?  everybody? 
Small news (sir) even now. And yet this news I can tell you (beshrew your lips for your labour) everybody do marvel that wares should be so dear to day. You chapmen have had a good hit at this fair: men say you have made your markets as you list yourselves.  peddler. 
In deed (for mine own part) I confess I have sped prettily well. And yet, if we chapmen had been but so wise amongst ourselves as to have met together in the morning before the fair, & then (rating our wares all at one reckoning) had so held men at hardmeate a while till towards the end of the fair: we might haply have got one hundred pounds amongst us more than we did: howbeit, (such is the greediness of some) they will sell (forsooth) although it tend to the hurt of themselves and the rest of their trade. They love to be turning the penny so oft, 
The purpose of this treatise, is to show that ministers may deal both generally & particularly with offenders.  that (I fear me) at length they will turn themselves clean out of credit.  everybody? 
Oh, I perceive by your speech (goodman peddler) that you heard not the Sermon today.  peddler. 
The Devil a Sermon I hard: why? think you I could not more profitably employ myself then stand staring upon a prattling Priest to hear I wot not what, and so have my Bouthstakes to pitch when other are selling their wares? nay, I like not of that.  Ingroser. 
I hold thee the wiser. For howsoever men seek after Sermons, they must be careful to live. But I pray thee friend Eueri-dodie, what news hast thou brought from the Sermon?  everybody. 
Surely, 
10. general reprehensions so generally granted, they need no proof.  such news as made everybody amazed. He kept a coil as though he had got a commission to condemn the whole company to death, he was so outrageous against all estates (especially poor chapmen frequenting the fairs) that I marveled greatly some one or other did not presently pluck him out of the Pulpit.  Ingrosor. 
Were it not for fear of the laws, an hundred (I warrant thee) would have been ready to that. And surely (except the varlets be tamed in time) they will bring at length every man's head under their girdle. But I pray thee what could he prate against us that be chapmen?  Eueri-body. 
What? sure I had thought the tenth part of that which he spoke could not possibly have come forth of his belly. He so coursed them for their counterfeit wears, so loaded them for their lying and swearing, so rattled them up for their regrating, so shook the Slaves for their selling dearer for days: with a thousand things more that I am not able to to call to mind: the least whereof had been able to have moved the most patiented man on the earth.  Ingroser. 
What was he I pray thee? where is his dwelling? and how is he called?  everybody. 
Surely, concerning his substance he was (for any thing I could perceive) even then in the midst thereof. For by the goodly gaberdine he wore, any man might easily gather, that either he was a miserable catiff, very loath to lay any cost on his carks: or otherwaiss so poor a snake he could not provide him a better. As for his dwelling, I think that, either he had no where at all to hide his head: or that he passed but little for the love of his countrymen, in raging so roundly against them on a row without any cause at all for aught I could see. Now next, as touching his name, (for aught I heard) he was called Nobody: which name, whether it was proper unto him, or otherways given him in scorn, I cannot certainly say. But (unless I be foully deceived) yonder goeth the man, or one very like him.  Ingroser. 
I would it were true: upon condition thereof, I would give thee a gallon of wine.  peddler. 
Oh that it were so. Thou shouldest then see us throughlie prove the gentleman's patience: or otherways laugh him out of his coat.  everybody. 
Of a truth it is even the very same. Let me alone (I pray you) with broaching the matter. Wherein you shall see me so cunningly deal, that at the very first entrance of all, he will make no daubt to lay open the inward secrets of his heart.  Ingroser. 
We willingly consent to the same.  peddler. 
Now (alas seely soul) see how leanelie he looks. A man would judge by his cheeks he had not eaten a good meals meat this month. But mum: go to everybody, let's see you salute him.  everybody. 
Well over taken master Parson? whither (I pray you sir) are you traveling this way alone?  Nobody. 
Even whither it pleaseth the Lord himself: 
a Act. 17. 28.  for in him alone I live, move, and have my being.  Ingroser. 
It's marvel (master parson) to see a man of your profession without three or four good geldings of your own, a couple of men and a lackey.  Nobody. 
That worldly pomp in a preacher (good brother) beseemeth such as seek their kingdom on earth. As for me 
b Heb. 11. 10.  I look for a city having a sure foundation, whose builder and maker is God. And therefore 
c Heb. 11. 25.  I had rather to suffer adversity with the children of God, then so to enjoy the pleasures of sin for a season.  peddler. 
Surely (sir) the man is so marvelously well disposed, that (me think) it were great pity, he should live any longer.  Ingroser. 
A man may perceive (master Parson) by your apparel, you are an old Penni-father: one that cannot spare an halfpenny to your back for powching the same in your budgit.  Nobody. 
As there can not be a more miserable 
a Eccle, 10. 9  thing then the love of money, and the hording up of the same, for 
b james. 5. 3.  the very rust thereof will be a witness of such an outrageous wickedness in the last day, and burn men's flesh as fire: so am I 
c 1. Tim. 6. 8.  taught by the Apostle saint Paul, when I have meat, drink, and apparel whatsoever to be contented therewith. And touching the bravery of apparel, as 
d Gen. 3. 7. 21.  the same first entered with sin and shame: so it ends (for the most part) in misery and confusion. Neither do I see, why mortal men, should be so puffed up with the bravery of apparel, (unless it be to show themselves proud of their borrowed plumes) seeing the Silke-woorme herself hath greater occasion to glory in her silks, and the poor seely sheep, more reason to brag of the bravery of her wool then miserable men: who in no wise can long continue their bravery without borrowing these blessings at the hands of them both.  everybody. 
Well sir: how plain soever you seem in apparel, you were meetly rough (me thought) this day in your preaching: especially against these buyers and sellers. In good sooth master Ingroser, and you goodman peddler whereas you think him plain at this present, if you had heard him preach to day, you would have thought him a plain fellow in deed.  Ingroser 
To be plain in expounding the word of god, that I account a plainness with profit. But for any man to be plain in displaying the manners of men: to tell you plain, I take that for a plainness plainly besides the purpose.  Nobody. 
If you think it meet for a man to be plain in expounding the scriptures, why should you judge it unmeet to be also as plain in dividing the same? unless you do deem the Lord God to be meetly wise in providing a medicine, but merely unwise in applying the plaster.  Ingroser. 
Whatsoever I think thereof, it makes no matter. But (sir) because you and the rest of your fellows do every where show yourselves so malapert in deciphering the several dealings of all men: 
Particular reprehensions warrantable both by precept & practise.  or ever we come to examine the causes that compelled you to carp at us chapmen, let's see how (either by precept or practice of any one servant of God) you are able to warrant such particular reprehensions from the sacred scriptures?  Nobody. 
With all my heart. 
By precept and how:  First therefore (to begin with precepts) an evident warrant concerning the same, is laid down by the Lord himself in Levitticus, saying: 
a levit. 19 17,  thou shalt not hate thy brother in thy heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sin.  peddler. 
Tut, tut (sir) you are clean beside your case: for that is to be understood of private reprehensions.  Nobody. 
But if you look to the verse next going before, you shall find it far otherways, For there the Lord (to suppress all outrageous malice in men) forbiddeth them in place of judgement, to seek (by any sinister affection) the death of the innocent, saying: 
b levit. 19 16.  thou shalt not stand against the blood of thy brother: I am the Lord. Now, lest any should seem to cavil against the equity of this law, saying: why? then we may not speak the truth against our brother before a judge, especially, when it may tend to his destruction, he addeth forthwith: thou shalt not hate thy brother in thine heart but thou shalt plainly rebuke thy neighbour, and suffer him not to sin. Giving us thereby to understand, that it is no less demonstration of a malicious mind for men to wink at the wickedness of their brother before a judge, then with hatred to pursue his innocency unto the death. For whereas by the one, they wound but his body: by the other they slay both body and soul.  Ingroser. 
But this is spoken (as appeareth in the beginning of the chapter) to all the congregation of Israel without exception, showing therein how one neighbour should friendly and privately admonish another: and not that you Priests should (in open Pulpit) thus partly prate against all men at your pleasures.  Nobody. 
You could not (in all the Bible) have brought an argument more directly against yourself. For if the safety and good estate of our brethren, must be so carefully couched in all christian breasts, that every private and particular man is bound (by the rule of charity) to be most careful thereof: How much more belongs it then to the ministers to be precisely circumspect therein, who, not only by the self-same league of love, but also in a more special regard of their function & calling, are charged very vigilantly to watch 
a Heb. 13. 17.  over the souls of God's people, as those that are sure to give an account for the same.  Ingroser. 
Tush a straw: for that is meant to reprove them in general terms, but where can you warrant your particular reprehensions by the word of God?  Nobody. 
Besides this lately alleged law of the LORD, the proofs which do tend to that purpose are both pregnant and plentiful. For first, our Saviour Christ (intending to make a plain description of a ministers office) compareth 
b Math. 24. 45.  him to a wise and faithful steward, 
Luke. 12. 42.  whom his Lord hath made ruler over his house, to give them their portion of meat in due time. If therefore it belongs to the duty of a temporal steward, to give every servant his portion of meat, namely: four pecks of meal for every month, 
Donatus in Phormio.  (as Donatus declareth) or otherways, (for his unfaithfulness) to be hewn in pieces: Is it likely (think you) the spiritual steward (being with no less diligence bound to distribute justly to every one his portion of spiritual meat) if he be found negligent therein, that 
b Ezec. 33. 8.  he should be brought to any better estate of dignity, 
Math. 24. 51.  remaining (as you see) in a far more miserable condition of sin. 
Luke. 12. 46.   everybody. 
Surely (sir) you have said something now to the purpose, if comparisons proved any thing at all. But seeing such shot is of insufficient force to batter the enemies hold: we will be the sooner persuaded in this point, if you can avouch your assertion by some evident precepts and rules of the holy ghost.  Nobody. 
That may easily be performed. For the Apostle saint Paul (to the end his scholar Timothy might more carefully continue the integrity and credit of his calling) he gives him herein a special exhortation saying: 
c 2. Tim. 2. 15.  Study to show thyself approved to God, a workman that needeth not to be ashamed, dividing the word of truth aright.  peddler. 
What means the Apostle (I pray you) by dividing the word of truth aright?  Nobody. 
Even that self-same skill & care which our saviour Christ required before in the faithful Steward: namely, 
a Exod. 29. 32.  that both he know how, 
levit. 9 15. 16. 17. 18. 19 20.  & also be diligent in giving every one his portion of meat in due time. Wherein also, either he alludeth unto the Priests of the old law, who (in their sacrifices) accustomably gave unto God the portion of right, belonging unto him, took their own part, and delivered also to him which brought the sacrifice his appointed share? Or else it is a Metaphorical & borrowed speech, transferred either from the usual manner of cutting of bread, as we see a father (when he feedeth his children) divideth the whole loaf in pieces, and gives to every child his portion: Or otherways drawn from the lopping away of superfluous things, as the Physicians do practise: who use to sear, to cut, and to purge away the putrefied and rotten parts for infecting the rest of the body.  Ingroser. 
And what would you infer upon this?  Nobody. 
Even the self same doctrine I delivered before. For like as a father, being careful to feed his children, distributeth to every one that portion of meat, which is properly fit, and belongeth unto him. And as a Physician, (seeking soundly the safeguard of his patient) spareth not to purge away and to cut of those superfluous and putrefied parts, which otherways would annoy the whole body itself: even so it befalleth especially for spiritual fathers, to be careful in feeding their flock, and for spiritual Physicians to be provident in cutting away (with the sword of the spirit) all such inordinate affections as 
a 2. Cor. 10. 5●  do raise themselves against the knowledge of God, and to bring into captivity every thought unto the obedience of Christ: having ready the vengeance against all disobedience, when the obedience of the sons of GOD is fulfilled.  Ingroser. 
Is this then (that you say) the meaning of Paul.  Nobody. 
Yea no doubt. And this more plainly appeareth by that platform of reproving, which (else where) he prescribeth to Timothy for all degrees of people, saying: 
a 1. Tim. 5. 1. 2.  Rebuke not an elder rigorously, but exhort him as a father, the younger men as brethren, the elder women as Mothers, the younger as Sisters, with all pureness: showing therein how he should distribute to every one their portion of rebukes, according as their age and calling required.  Ingroser. 
Well: be it that this was the meaning of the Apostle: But where (for all that) can you name in the scriptures, any one servant of God, which either practised the same, or showed themselves so saucy in snapping at all estates of men, as yourself and such other have done.  Nobody. 
Why? think you then that the holy ghost (who was so careful in penning these precepts) would have men careless in practising the same? or dare you call that holy service of God, a sauciness of men? Oh beware of the woe 
b isaiah. 5. 20.  that is threatened against such an outrageous blasphemy. But where and when (I pray you) have you seen me so saucy? for it seems by your speech even now that you were from the sermon to day.  Ingroser. 
I confess I was from the Sermon indeed: and yet notwithstanding I hard of your dealings therein.  Nobody. 
It may be so, howbeit, you should here have remembered withal, that hearesaye, is commonly the next neighbour to a lie. But (I pray you) of whom have you hard the same?  peddler. 
Of whom? why of everybody in the fair.  Nobody. 
If you hard this news of everybody, it followeth then, either that you also did here the same of yourselves or otherways that you yourselves are to be accounted as Nobody: god grant you may be found more in the reckoning of the lord. Notwithstanding (lest myself alone might be thought to be mizzeled with the performance of that holy service of God which yourself so unholily account but a sauciness of men: I will show some examples thereof in the sacred scriptures.  everybody. 
I pray you do so, & (for mine own part) I will heartily thank you for it.  Nobody. 
Eliiah (being by Ahab unjustly accused for a disturber of the kingdom & state of Israel) most boldly replied, 
by practice & how:  say 
a 1. King. 18. 17. 18.  I have not troubled Israel, but thou and thy father's house: in that you have forsaken the commandment of the Lord. Declaring (by this his example) that the faithful Ministers must not only not suffer the truth to be unjustly slandered: but also, very boldly reprove the wicked slanderers thereof to their faces, & that also without any respect of persons at all.  Ingroser. 
What is this to the purpose? Eliiah had to deal with a wicked and an ungodly wretch: such a one, whose salvation is rather to be doubted then otherways. But (sir) you have not such a large, commission as Elijah had: neither are you able so strictly to determine of men as he did of Ahab.  Nobody. 
Well, be it so. Yet thus much withal you grant (by the way) that against such as are notoriously known to be wicked, a man may deal both particular and plainly. But what say you to David? a man 
a 1. Sam: 13. 4.  made after the mind of God, one of whose salvation none may lawfully doubt. And yet notwithstanding, did not Nathan the prophet 
b 2. Sam: 12. 7.  reprove him openly to the face, saying that he was even the man which had slain Vriah with the sword, and taken his wife to be his wife?  Ingroser. 
You say something indeed, if this had been done in the time of the Gospel, wherein the Lord dealeth now a great deal more favourably with his people, than heretofore with those that were under the rigour & rule of the law.  Nobody. 
As though that 
c Mat. 3. 6.  God who is ever like unto himself, 
Iam: 1. 17.  can (at any time) become a changeling. Or as though that Lord (who so sharply reproved the transgressors under the law) could now be content not only to wink at, but also to become a bawd unto the sins of such as live in the days of the Gospel. No no, he remaineth one and the self-same God for ever: and 
d Ezech: 18. 4. 10.  is every day ready to take a like vengeance on all such as commit the like sins. 
e Rom: 1. 31.  Yea, and to punish the wickedness of the fathers upon the children unto the third and fourth generation. But (seeing the examples under the Gospel do stick so sore in your stomach) what say you to john Baptist? did not he 
a Matt 3. 7.  both openly and bitterly reprove the hypocrisy of the Pharisees and Saducees which came to his baptism: calling them by name, the generation of vipers.  peddler. 
Yea, that was in private talk, and not in his public preaching.  Nobody. 
But (if you mark well the beginning 
b Matt. 3. 1.  of the third chapter of Mathewes Gospel) 
Mark. 1. 14.  you shall find it far otherways. 
Luke. 3. 4.  For there it is said that 
c Matt. 3. 2.  john Baptist Came and preached in the wilderness of judea. 
Mark. 1. 15.  Lo, there it is said he came and preached. 
Luke. 3. 4.  The abridgement also of his 
d Matt. 3. 7. 8.  said Sermon, is there set down in these words, Repent for the kingdom of heaven is at hand. Having therefore to deal with the matter of repentance, he also, according to the tenure thereof, applied his particular reprehensions unto the Pharisees and Saducees, saying, (e) O generation of vipers, who hath forewarned you to flee from the vengeance to come? bring forth therefore things worthy amendment of life. Thus than you see not in private conference but in public preaching, the practise of that doctrine which we handled before.  Ingroser. 
Yea, but it may notwithstanding be probably coniectuted that this was done only before the Pharisees and Saducees themselves, and not in the presence of the other people: which if it be true, then, although the same were tolerable in him, yet have you nothing herein for the proof of your purpose.  Nobody. 
How little gain soever I have gotten by this: every child may espy your want of weightier matter, when only upon a bare supposition, you are driven to conclude your purpose. Whereby also you have, at unawares in the foresaid example, directly granted against yourself, that this kind of preaching is tolerable among such as he wicked, so the same be practised only in the presence of those that be acquainted with the self-same wickedness. But if you look well to the matter, you may find this thing to be done, not only before the Pharisees and Saducees, themselves, with the rest of that viperous brood: but also even in the presence of the other people. For in the fift verse it is said that 
a Matth. 3. 5, 6.  then went out unto him, jerusalem, and all judea, and all the region round about jordan, and they were baptised of him in jordan confessing their sins.  Ingroser 
All this may be granted, and yet you are never the nearer your purpose. For in the verse next following it is said, that 
b Matth. 3. 7.  many of the Pharisees also and Saducees came unto him. But when came they unto him? even after he had preached repentance and baptised the people. So then, it is very likely, that (after he had dispatched the people and sent them packing away) then came also the Pharisees and Saducees unto him to learn their lesson.  Nobody. 
This your lose opinion (which leaneth only upon likelihoods) is more likely to fall to the ground, then to find any firm foundation in the example of john. For it is said there, they came not only unto him, but that they came also unto his Baptism, where upon it followeth, that they also were made partakers of that his Sermon, which he preached unto the people or ever he baptised them. For otherwise it had been an apish imitation in them, to have counterfeited the people in coming to his baptism, having heard before no reason at all to lead them unto it.  everybody. 
Why then doth the Evangelists so precisely express the coming of them to the baptism of john, immediately after the baptizing of the people, if so be they were present before?  Nobody. 
This was purposely done to express the great admiration of john Baptist in beholding the same. And thus much also the discretive (autem, or but) importeth, saying 
a Matth. 3. 7. 8.  But when he saw many of the Pharisees and Saducees come to his baptism, he said unto them: Oh generation of vipers, who hath forewarned you to flee from the wrath to come? As if (with a wonderful admiration) he had said to himself: and is it possible that these men (among the rest of the people) should so suddenly repent from the bottom of their hearts? Upon consideration also whereof he crieth out unto them saying: Who hath forewarned you to flee from the wrath to come? whence springeth this so sudden an alteration of your mind? with what an affection have you heard my preaching? yea, with what manner of spirit come you to this my Baptisive: if it be only in hypocrisy of heart, I tell you in truth, it will nothing avail you, but if it be with unfeigned repentance, then look in any wise, that you witness the same to the world, by such fruits as are worthy the amendment of life. Thus than you see the cause why the evangelist so precisely expresseth the coming of the Pharisees and Saducees to the baptism of john, & that also immediately after the baptizing of the rest of the people.  Ingroser. 
If he dealt, as you say, thus roundly with the Pharisees & Saducees, & that also in the presence of all the people: with what affection, I pray you, was he moved so bitterly to inveigh against those men alone, & to spare the rest of the people. Surely the one of these two (me think) must necessarily follow thereof, namely, that either the rest of the people were departed before, or otherwise in speaking so plainly to the Pharisees and Saducees alone the people still present, that they only, and not any of the other people were guilty of sin.  Nobody. 
Neither of both. For first, that the people also were sinners aswell as the other, it is very apparent by their coming to baptism: otherwise the same had been needles unto them. For baptism was a Sacrament of the washing away of their sins. And secondly, that the people also were present at this the reprehension of the Pharisees and Saducees, it hath been proved before. Now with what affection john Baptist was moved to speak especially to them in the presence of all the rest: it is to be considered, that this his public proceeding against the Pharisees and Saducees, was principally done in regard of the whole church of God. Who hearing, on the one side, the wickedness of those whom they took for their guides so openly revealed: and perceiving again on the other side, that even they also which 
a Math. 23. 27.  outwardly pretended a glittering show of godliness were inwardly but rotten bones, they might themselves be stricken with a greater terror of the judgements of God: and thereupon (being thus driven to a deeper consideration of their cursed estate) they would the more easily be won to an unfeigned repentance of their former wickedness. Which general commodity, the apostle also himself doth will us to wait, for from such public reprehensions, saying, 
a 1. Tim. 5. 20.  Those that offend rebuke openly, that others also may fear.  Ingroser. 
If the rest of the people (as yourself have affirmed) were sinners as well as those Pharisees and Saducees of whom we have spoken: what moved him then so bitterly to bend his force only against these, and let the other escape? This savoureth very much me think of a partial mind.  Nobody. 
God forbidden you should so much as imagine the holy-ghost to be partial. Neither do I say, the other escaped scotfree, although I affirm that he dealt more roundly with these Pharisees and Saducees than with the rest of the people. And yet if you list to read the third chapter of Luke, you shall find 
b Luc. 3. 7. 10, 11 12 13 14  there, the self-same reprehensions applied to every particular estate of men, which Matthew here only reporteth of the Pharisees and Saducees.  Ingroser. 
I perceive (master parson) you came of a woman: you must have your mind in this matter whosoever saith nay. But can you allege any other examples beside to confirm this point? For one swallow (we commonly say) maketh no summer.  Nobody. 
Although I cannot deny but that I have imperfections remaining within me: yet would I not have you to think 
a Rom. 6. 12  they reign over me, or that I am not ready (from time to time) to yield to a more dexterity. Notwithstanding, being fully assured of the truth on my side, I am 
b Eccles.  taught to strive for the same unto death. And whereas you do further imagine that john Baptist alone hath taken this course of reprehending particularly, you are greatly deceived. For not only he (with the rest of the Prophets before him) hath 
c 2. Sam. 12. 7. 1. Kin. 18. 17. 18 jerem. 20. 3. 4.  broken the ye to this enterprise: 
d Matth. 23. 13 Mark. 6. 18. Acts 7. 51. Acts 13. 10. Acts 23. 3.  but our Saviour Christ also himself, saint Stephan, saint Paul, and all the other Apostles have followed this trace, as in sundry places of Scripture most plainly appeareth.  peddler. 
You conclude then, that a preacher in his public preaching may use particular reprehensions, so oft as time and occasion require.  Nobody. 
What else? that so his agreement may be with the prophets, apostles, and with our saviour himself. Always yet provided, that the same 
a 2. Tim. 2. 15.  be performed in truth, with all sincerity of heart, and according to that inviolable rule which is contained at large in the eighteenth of Matthew.  everybody. 
I pray you sir tell us, what rule that is?  Nobody. 
With all my heart: our Saviour Christ (purposing there to prescribe a perpetual platform of true discipline concerning the censuring of sinners) sayeth on this sort, 
b levit. 19 17. Eccles. 19 13. Matth. 18. 15. Luke. 17. 3. james 5. 18.  When thy brother doth trespass against thee alone, go and tell him his fault between him and thee alone: if he hear thee, thou hast won thy bother. But if he hear thee not, take yet with thee one or two: that 
c Deut. 19 15. john 8. 17. 1. Cor. 13. 1. 1. Tim. 5. 19 Hebr. 10. 28.  by the mouth of one or two witnesses every word may be confirmed. If he will not vouchsafe to hear them, then tell it unto the church also, let him be unto thee as an heathen man and a publican.  Ingroser. 
Then I perceive you would have men first to be privately admonished, or ever such bitter and public reprehensions be permitted to proceed forth against them. But why have not yourself observed the same?  Nobody. 
Where, and at what time I pray you have I swerved from it?  Ingroser. 
Even in your Sermon to day: for it was in Eueri-bodies mouth, that you dealt especially against us that be chapmen.  Nobody. 
Although I spoke then against those ugly abuses which be generally practised in buying and selling: yet will no man I am sure affirm, that I applied my said speeches especially against any one particular person. No, my whole care was to rip up the sins in general: leaving the particular application thereof to every man's conscience, 
The question proved, it followeth consequently, that therefore the ministers may reprove all abuses in buying & selling.  so far forth as he felt himself to be touched therewith.  Ingroser. 
Well sir, having hitherto proved that the preachers, keeping a general course against sin, may now and then also put in practise some such particular reprehensions, as occasion, time, place, and person requireth: you are now (by promise) to discover those general faults which you find in buying and selling, and for the which you showed yourself so sharp (this day in your sermon) against us that be chapmen.  Nobody. 
Very true as you say. And because that contraries do more timely appear by their contraries: I think it expedient (for the better performance hereof) first to lay down the lawfulness of buying and selling, and then next the unlawfulness thereof. That so, aswell the excess as the wants, being plainly perceived: the abuses in both may more lively bewray themselves.  peddler. 
Well, then show first I pray you the lawfulness thereof.  Nobody. 
I am willing (with all my heart) to perform the same. 
The end of our creation an infallible touchstone, to try the lawfulness or unlawfulness of merchandry.  And therefore because the lawfulness of every action is to be tried and approved by some infallible rule, it shall not be amiss or ever we proceed in this point: first to set down that principal end of our creation, which is, as it were, the very square or shoot-anchor whereunto in all our actions we ought to have a principal regard: and then next, to make throughlie known unto you, the faculty itself of buying and selling, with the causes, the kinds, the difference, the effects and ends thereof: that so, by conferring faithfully the one with the other, you may the better perceive how far men are swerved from that perfection, whereunto (in a christian care) they are to direct the continual practice of their several professions. Otherwise, if I should presently enter upon the discovery of all those crimes which be commonly incident to buying and selling, the very buyers and sellers themselves, being before unacquainted either with the said end of their creation, or with any one part of the true faculty itself, many things (be you sure) would be esteemed for trifles, which yet by this means will be found most heinous offences.  Ingroser. 
I like this your order excellently well▪ proceed therefore, I pray you, first of all in penning down the principal end of man's creation: & then next to the description of the trade itself.  Nobody. 
The principal end of man's creation is the 
a Pro. 16. ●.  glory of God: the practice whereof consisteth, especially in a christian conversation. Wherein we are bound to show ourselves not only careful of our own salvation: but also very diligent, in procuring the good and profit one of another. Now, because the affections of our 
a Psal. 7. 9 Psal. 139. 1. 2.  heart, are only known unto the Lord himself, and our outward actions are also a testimony thereof unto the world, it is therefore very apparent, that, than the care of God's glory is rightly couched in the closet of our breasts, when both we keep ourselves, 
b  1. 22. jam. 1. 27.  the unspotted of the world, and withal, do so witness our love unto our brethren by: that equity and upright dealing, which we keep with them in out common affairs: as even 
c Psal. 15. 3.  in our lips appeareth no guile. For otherways, how can we be said, 
d 1. john. 4. 20.  to love God whom we have not seen: if we love not our brethren whom we see daily before our face. In whom assured lie the Lord presents himself unto us, as it were in a lively glass representing the image of his glory, which glory of God so shining in them, we should seek also, by all possible means, to garnish with that our christian love apparently tendered unto them. Now, because the discharge of this our christian love where with we are 
a Rom. 13. 8.  thus deeply indebted towards our christian brethren, may in no wise be measured by our private affections, the Lord therefore himself hath given a general law, requiring us 
b Math. 7 12. Luke. 6 3. Tobi. 4. 13.  to do to other men, as we would be done unto ourselves. Unto the equity of which so general a rule, it behoveth us all to have a special regard even in those our faculties and trades which we practise on earth: not so much in respect of ourselves, as for the good estate of the rest of our brethren. And this is that principal end of man's creation; whereunto, also even you that be Chapmen ought to have a special care: and must witness the same by the continual practise of that your upright dealings, with other in the self-same faculty and trade which yourselves do profess.  Ingroser. 
If this be the allotted end of man's creation, & our actions (as you say) either are or aught to be an apparent testimony thereof unto the world, and that those our actions also may in no wise exceed their limits & bounds allowed them in the laws of the Lord: I fear me, the most part of our men must come short in their reckoning. But proceed now (I pray you) first in describing the lawfulness of Merchandry, and then next the unlawfulness thereof, from the abuses incident unto it.  Nobody. 
With all my heart. 
10. The lawfulness of merchandry apparent from a consideration of the matter itself.  And therefore (to the end we may rightly describe the lawfulness of Merchandry indeed, we will (according to the true order of teaching) begin first with the description of the matter itself: and then next to the causes, the kinds, the difference, the ends and effects thereof. Because, that being made thoroughly known, both the rest of the building may more fitly be framed▪ and the abuses also themselves will more easily break forth to the view of all.  peddler. 
Indeed as you say sir. But what is that (I pray you) which we call merchandry: Is it not a buying and a selling of one thing for another?  Nobody. 
I confess indeed, it is a buying and selling of one thing for another, but that is no full description thereof. For merchandry, 
1. Touching that matter we have to consider what merchandry is.  even by natural necessity is a saleable exchange of saleable things, tending to public profit, and preservation of life, without all sinister affection of filthy gain. Lo this is a perfit description thereof.  peddler. 
A perfit description in deed. Call you this a good point of merchandry, for a man to lay forth his money without any gain? So should the seely poor chapman be sure to buy and sell and live by the loss. Nay sir, if you make no better descriptions, I pray you describe for yourself, and let pass our trade without any description at all.  everybody. 
What? Soft goodman peddler, you are something too hasty: you are not unlike to those resty jades which winch before they are pricked, what man? He is now in describing simply the thing itself, without due consideration of the circumstances annexed unto it. But go to sir, 
2. The sundry causes of merchandry.  having already defined the thing, proceed, I pray you, in discovering next, the causes, the kinds, the difference, the ends, and effects, of all buying and selling.  Nobody. 
With goodwill: and first concerning the causes themselves. In that I call merchandry, 
1. The efficient cause of merchandry.  even by natural necessity, a saleable exchange of saleable things, etc. We have therein to consider, that a natural necessity, is that which we properly call the efficient, the accomplishing, or the procuring cause of all buying and selling. Which necessity also itself, requireth a twofold consideration. For either the same consisteth in an honest preservation of this present life: or otherwise, in the careful continuance of christian concord, between country and country.  Ingroser. 
And are these two causes of so weighty importance, that the trade of merchandry, must of necessity be continued from time to time, as ordinary good means to maintain the same?  Nobody. 
Yea verily: For even as this natural life of ours, can not continue one hour without the natural supply of natural things: So hath the Lord also in wisdom ordained this lawful trade of buying and selling, as a most necessary means to maintain the same. And as he hath again in 
a Guil. pariss. in lib. de vitiis par. 4.  his own council determined, that no one country in all the world should have sufficient for itself in all the necessary matters of this present life: So hath he likewise blessed some other countries again, with a more plentiful increase of that which they want, and further, hath with all engrafted such an indissoluble league of natural love between country and country, that (by means of this lawful trade of buying and selling) the one may have a mutual access to the other, for the easier attainment of such interchangeable traffic as tend most to their mintenance. And all this (I say) especially, for a further increase of love, and the greater continuance of concord between country and country.  Ingroser. 
This natural necessity then (tending so fitly to the preservation of life, and continuance of concord between Country and Country) is that which you call the efficient, the accomplysheing, or the procuring cause of all buying and selling: We perceive it well. But go to (I pray you) proceed in the rest.  Nobody. 
Secondly, in that I call merchandry a saleable exchange of saleable things: 
2. The material cause of merchandry.  there we have (in like manner) the material cause of all buying and selling, I mean, the temporal blessings, commodities, and profits of this present, those are the matter and stuff whereupon must be builded all that buying and selling which men do accustomably practise on earth.  everybody. 
If the temporal commodities and profits of this present life, be (as you say) the only matter whereunto must be employed all buying and selling: it followeth then very necessarily, that these our occupiers may (at no hand) exchange their temporal blessings for trumpery or trash. Oh this pintcheth (I dare say) my friend peddler to the heart. But proceed (I pray you) in the course you have taken.  Nobody. 
thirdly, 
3. The formal cause of merchandry.  in that I call merchandry a saleable exchange of things, here we have also the formal cause of all buying and selling, I mean a saleable exchange of saleable things. That alone, and only that must be the cause which formeth, which fashioneth, and frameth forth the whole matter.  Ingroser. 
If only a saleable exchange of things (as you say) must make up the market: that deceit then, that guile, and that fraudulent dealing which most men accustomably use, may at no hand be admitted in making the match. But what more remaineth?  Nobody. 
Lastly, 
4. The final cause of merchandry.  in saying that merchandry must tend only to public commodity and preservation of life: there have we (in like manner) the final cause of all buying and selling: namely, an honest care of public commodity and the preservation of life, those are the only and peculiar ends allotted unto the public practice of every such trade. Now for that the aforesaid ends may in no wise be attained unto, without a continual use of such saleable exchange of temporal things, we therefore conclude, that merchandry is a thing most necessary for man, and the lawful practice also thereof very laudable and godly. Because the same (so aptly serving for natural necessity) may be generally applied, not only to the public profit of foreign nations, but also to the private commodity of our natural country, and the preservation of this present life. And thus much for the trade of merchandry in general.  peddler. 
In general? Why? what (sir I pray you) may further be spoken, concerning this matter? Me think you have said so much as may be: and perhaps a great deal more than you shall have thanks for.  Nobody. 
As a Christian man in the discharge of his christian duty, should gape for no thanks: So surely (for mine own part) if 
a Gal. 1. 10.  I would go about to please men, I were not the servant of Christ. Notwithstanding, that which we have spoken before, tendeth no farther at all, than the general description of the faculty itself: where also next to consider the sundry and more especial kinds of buying and selling, 
3. The sundry kinds of Merchandry.  which are principally three.  Ingroser. 
Which be they sir, I pray you?  Nobody. 
The first kind of merchandry is called Navigatio, 
1. The first kind of merchandry.  which is a chargeable conveyance of wares, from Country to Country by ship, into all the navigable parts and coasts of the world. And this is done, either by bringing into a Country such kinds of Merchaundrize, as the Country most needeth, which manner of dealing is fitly termed Importatio: or else, by carrying forth the commodities abounding in any one Country, into such other coasts and quarters of the world, as want the same, and this also is aptly called Exportatio. All which the aforesaid traffickers by the Latins also are named Mercatores: and we (in our Country language) do fitly term them merchants. Of these merchants generally there are two sorts. First, merchants of the Staple, who now transport our wools and fells into the low Countries, as also in times past they did our Tallows, hides, Worsteddes, Butter, Cheeze and such like: and for them do bring in again, either money, or such other Wares as the painful Fleamminges afford them. secondly, the merchant Adventurers, which very casually conveying over our clothes, Saffron, and such other commodities into all the parts of the world, do bring in money again for the same, and such other traffic beside as the countries commonly yield them. Now, both of these (whether employed by sea or by laud) are rightly called merchants, and very aptly comprehended under that first kind of merchandry named Navigatio, 
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 between country and country: so it deserves the greatest commendation of all, and (for those the aforesaid ends) to be had in the highest account.  Ingroser. 
Let this suffice for that first kind of merchandry called Navigatio, together with the allotted ends, and principal dealers therein. And now tell us (I pray you) which is the second kind of merchandry, and to whom especially the same appertaineth.  Nobody. 
The second kind of merchandry is called Devertio, 
2. The second kind of merchandry.  which is a trusty transporting of wares (from those ports and havens which were fraughted before by the aforesaid navigation) into all the other parts and quarters of the realm, for the speedier supply of so many beside as want the same. And under this second kind of merchandry also are comprehended two sorts of traficks: For, either they are those chapmen (whether travelers abroad in the country, or engrossers, and retalers dwelling in Cities) which from time to time do unlade and disburden the lately arrived navy of their wares whatsoever: and laying them up in their faults and storehouses) do so sell the same, and utter them forth unto others, as they see they have need: or else they are those artificers wheresoever, which do bring their commodities (newly gained) to the Merchant's hands: as do the glovers to the Staplers, the Clothiers to the Adventurers, and such like. Thus seeking by their daily endeavour, and painful travels, to fraught the lately unladed navy afresh, and to further the same in her future voyages, for the speedier accomplisment of both the above named ends. Now the oversight and care for the execution hereof (reaching itself generally to all) more properly belong, not only to politics, 
Philosophus.  I mean the Magistrates of every city and shire, 
1. Ethicorum.  who are to see a general provision made for the whole body and state of their country, but also in more special manner to householders, whose whole endeavour must principally be employed about the necessary provision of their households and families. For otherwise they 
a 1. Tim. 5. 8.  should show themselves to be worse than Infidels, and to have denied the faith of Christ. All which persons thus profitably employed either by sea or by land, are woorthtlie also accounted merchants. Such were 
b Genes. 37. 28  those men (of whom we read) who (carrying upon their cammelles spicery, resin, and myrrh) bought joseph and bore him into Egypt. As are also the Merchants of our time, who passing from France to Spain, over the mountains called Pyrenaei, do sometimes go through the midst of those mountains, having an hole digged thorough before in the dark: and from France to Italy over the Alps: and at this day from Germany into the low-countries adjoining: and not long since, from high Dutch-land, both merchants and their wares were customably carried into the low-countries with wagons.  Ingroser. 
You have spoken already of two kinds of merchandry: the first named Navigatio, appertaining (you say) unto Merchants of the Staple, and Merchant adventurers. The second called Devectio, whose practice concerneth especially the Ingrosers, travelers, and country Artificers, although the care for the execution thereof more properly beseemeth the Magistrates of cities and Masters of families. But I pray you (sir) to what kind of merchandry will you ascribe that faculty or trade which the Haberdashers, Mercers, peddlers, and such other do practise?  Nobody. 
Verily even unto that third kind of merchandry, 
The third kind of merchandry.  as yet remaining untouched, viz. Negotiatio, that is to say, a saleable exchange of temporal things, practised only by such as do make a profession thereof for filthy gain: which may fitly be called a chopping or changing. And of this third kind of merchandry also are sundry sorts of chopmen. For either they are those Haberdasher's Mercers, peddlers, and such like, which, buying of one do sell to an other: or else they are those occupiers, graziers, traunters and others, who carrying from any part of the realm such cattle, corn, and other commodities as groweth there, into some other part & place of the realm, or, who buying lean Oxen, Sheep, and other cattle abroad in the country, do fat them in pasturs, & so sell them forth for their best advantage. Now these two sorts of traffikers (containing divers sorts of chapmen) are all comprehended under that third kind of merchandry called Negotiatio, and may very fitly be termed chappers and changers. And whereas the trade of these men, should especially be employed towards the preservation of those poor people which are otherways unable to make their provision themselves, we see the same to be of all other the most beastly abused. And therefore this was that kind of merchandry, against the abuses whereof I specially did bend my purpose this day.  peddler, 
What fault sir, I pray you, is to be found therewith, seeing you confess the same to be a kind of merchandry: and merchandry, you said but even now, is so necessary a matter, as without the same, neither kingdom nor country, no, nor this life itself can long time continue.  Nobody. 
Although I allow merchandry (being simply considered) as a most necessary means for the maintenance of all the aforesaid matters, doth it therefore follow, that all those abuses whatsoever which be commonly incident unto it, must pass uncontrolled, even by a special privilege of that the aforesaid warrant? I think nay. For, who would account this a good kind of reasoning? Such a one giveth a general allowance of wines as they are of themselves: therefore he disalloweth no one kind of abuse belonging to wine whatsoever.  Ingroser. 
That were a childish collection indeed: for wine, although of itself, it be a good creature of God: yet oft times we see the same to be but beastly abused.  Nobody. 
Even so is this kind of buying and selling, which although it be most necessary for man: yet notwithstanding, (through the abuses thereof) we see him eftsoones more endangered thereby, than by any thing else whatsoever.  peddler. 
What abuses, I pray you, are to be taxed therein? the same being one of those kinds of merchandry, which (you say) is so necessary and commodious for man.  Nobody. 
Although the same be a kind of merchandry, 
4. The difference of merchandry, the same being either natural or unnatural.  and therefore (in respect of itself) very necessary and commodious for man: yet for all that (such difference there is of buying and selling) that the the trade itself requireth a twofold consideration. For, either the same is natural, and then very necessary and commendable: or else it is unnatural, and then not so much necessary, as hurtful and horrible.  Ingroser. 
And when is the same (I pray you) to be accounted natural?  Nobody. 
Verily, 
1. Natural, and how?  when as it tendeth truly to the aforesaid ends, I mean to a public commodity & preservation of life: and that also without all sinister affection of filthy gain, which was the difference I put in the definition itself. Being thus used, the same is most natural, and comes in the right kind.  peddler. 
And when again is it to be accounted unnatural?  Nobody. 
Even at every such time as the same is not practised upon special regard of the causes and ends aforesaid, 
2. Unnatural, and that both from the use, and the end.  but only upon an insatiable desire of gain, and for the love of money.  everybody. 
Call you this an unnatural kind of chopping and changing?  Nobody. 
What else? 
1. Unnatural in use & how?  Whether we respect the use, or the end. For first (concerning the use) who seethe not the same to be very unlawful, seeing it swerveth so shamefully, not only from the natural and proper use by serving the insatiable desires of men, which never cry ho: but for that also it tendeth to an infinite toil, and leadeth men headlong into an endless labyrinth: For, a covetous man 
a Eccles. 5. 9  May never be satisfied with money.  Ingroser. 
And how is the same unnatural concerning the end?  Nobody. 
Thus: 
2. Unnatural in the end, and how?  namely, when (besides the former unlawful use) it containeth in itself (albeit improperly) a certain filthiness: in as much as it importeth an unhonest end. 
Chrysost. opere impers. hom. 31.  For, that man (whosoever) which maketh filthy jucre, the final cause of his buying and selling, (a thing too apparently appearing in the practise of so many as do buy their wares, with a predeterminate purpose to sell them dearer again, the property of their said wares remaining unchanged, and their charges considered) undoubtedly, that man's buying and selling is merely wicked, because it proceedeth from a covetous intent, and desire of riches, which is evermore a sin, not only directly against the last Commandment, 
b Exod. 20. 17.  which saith, Thou shalt not covet thy neighbour's goods: but also flat opposite and contrary to the law of nature, 
a Math. 7. 12.  which willeth us to do to every man, as we would be done unto ourselves, for this (saith Christ) is the law and the prophets.  Ingroser. 
Will you then condemn this trade of buying and selling because of some abuses incident unto it. This (me think) is absurd, anabaptistical and wicked,  Nobody. 
I defy the Anabaptists and all their heretical opinions, with no less detestation than I abhor all abuses in buying and selling: touching the simple allowance whereof, I have answered partly before. Neither was it the mind of the Apostle 
b 1. Thes. 4. 6.  (as I taught from my text) simply to condemn the faculty itself. For whereas he only forbiddeth the oppression, the guile, and those fraudulent fetches which commonly are incident to buying and selling: who seethe not how (by the Antithesis) he covertly includes a special commandment concerning true dealing therein. And yet notwithstanding this his simple lowance thereof) no wise man (I am sure) will deny, but that many questions may grow concerning this matter.  Ingroser. 
But before we come to these questions, I pray you tell me in truth, whether you think this trade in itself to be simply lawful, or flatly forbidden.  Nobody. 
Albeit you buyers and sellers (even) by the very quality of that gain which you get for your wares) may not only in some sort be justly approved, but also in some sort again most justly reproved, because gain is commonly of two sorts (I mean either honest or filthy) yet notwithstanding the trade of itself, I grant to be merely lawful. And again, whereas many of our Buyers and Sellers (bewitched with a blind and inordinate desire of riches) do both blaspheme the Lord for their losses, grow unthankful to him for their gains, yea and oft times also with (lying, swearing, and forswearing themselves) do sell forth unto others their wares at an unreasonable reckoning: yet this I account rather a fault of the man, then of the matter itself, and therefore do not think the trade (for these causes) should be simply condemned.  peddler. 
Then you do not simply deny the thing itself as unlawful: but only in respect of the abuses belonging unto it.  Nobody. 
It is very true. For as some things are flatly forbidden, not by way of circumstance only, but because they be also evil in their own nature, namely, addulterie, murder, theft, and such like, which in no wise may be practised of any, without a manifest breach of the law of GOD: So there are some things again, which be forbidden, only (as it were) by occasion, not because they are evil of themselves, but for that (by reason of their manifold abuses) great evils oft times do ensue the practise of them, as wine, meat, fire, water and such like. Which things (albeit in their proper nature) they are most necessary and commodious for man: yet oftentimes we see (even in a miserable experience) that (by their abuse) they are turned to his destruction. In the self same condition consisteth this your faculty of buying and selling. Which although (in the own nature) the same be not evil: Yet notwithstanding it may be unlawful by reason of the abuses incident unto it.  Ingroser. 
This than I suppose to be the whole scope of your speech, namely, that the faculty of itself, is in no wise to be simply forbidden: notwithstanding the abuses befalling unto it.  Nobody. 
It is even the same. For as wine, meat, fire, water and such like, are (notwithstanding their abuses) in no wise to be utterly taken from man, but only the abuses themselves to be reformed: So surely, this your faculty of buying and selling (albeit many abuses are incident unto it) may (at no hand) be barred from the common society of men, but only the abuses thereof (by the Magistrate) must severely be punished.  peddler. 
You prattle very much of the abuses in buying and selling, I pray you sir, what one abuse are you able to name therein?  Nobody. 
I prattle not (good brother) I speak the truth. And whereas our nature is given commonly to voate on the thing it desireth: Yet would I not have you so stubbornly addicted to the sway of unbridled affections, as nothing may move you to acknowledge those evident abuses which by apparent demonstrations may plainly be proved.  Ingroser. 
Well sir, you have hitherto handled the lawfulness of buying and selling: describing fully therein the faculty itself, the causes, the kinds and difference also thereof. I pray you in like manner (seeing you harp so sore upon the abuses) declare now at large the unlawfulness of merchandry.  Nobody. 
With all my heart: wherein you have to remember that the unlawfulness of merchandry must be considered, 
2. The unlawfulness of merchandry considered either in the abuses: or in the effects which follow the same.  partly in respect of the abuses incident unto it: and partly also in respect of those fearful effects which follow the foresaid abuses.  Ingroser. 
Very well. But show forth (I pray you) first the abuses themselves.  Nobody. 
The abuses in buying and selling, 
1. The abuses are, either in the matter sold: or in the manner of selling.  (notwithstanding they be many) may very fitly be referred either to the matter itself which is to be sold: or else to the manner of selling the same.  Ingroser. 
Leaving the manner of selling a while to place more convenient, I pray you speak first of the matter itself which is to be sold.  Nobody. 
I am willing unto it. 
1. Abuses in the matter sold, either generally or particularly.  Wherein first we have to entreat of the abuses incident unto the matter general: And then next, of particular abuses more specially concerning the same.  Ingroser. 
Well, then show first (I pray you the abuses incident unto the matter generally.  Nobody. 
With good will. 
1. The abuses in the matter general and how?  First therefore this one principal abuse (for all) may generally be considered in the matter itself. I mean, when men make a sale of such things as tend neither to the public profit, nor the honest preservation of life: But rather of such trifling toys as train the people to a peevish vanity, cause them continually to consume their substance, and provoke them eftsoones to presumptuous sins.  everybody. 
I pray you sir what trifles are those?  Nobody. 
Surely, even such as are too horrible to be named, much more to be practised of Christians. As for example, those vain and unnecessary trifles, which serve fitly for nothing but to prick men in pride. Also Cards, Dice, and other such detestable chaffer, the bewitched baits of the Devil to blear men's eyes, and to allure them with all unto the misspending of that their portion of time in ungodliness and vanity, 
a Ephe. 5. 15. 16  which the apostle willeth them to redeem with virtue and godliness.  peddler. 
What are those trifles to us sir, seeing we make them not (as you know yourself) but only do buy them for money, and so sell them again?  Nobody. 
Although you make not these things (as you say) but only do sell them: Yet notwithstanding you must remember with all an infallible rule of the law, which sayeth, that he that giveth but only an occasion of an other man's loss: the same man shall be adjudged in law to have given the loss himself. Which saying (no doubt) is both according to reason, and agreeable also with the proportion of faith. Because not only they 
b Rom. 1. 31.  that do such things, are guilty of death: but even they also which favour or consent unto them that do them. And therefore, although it 
b Math. 18. 1. 1. Cor. 11. 19  be necessary that offences should come: yet woe to that man by whom the offence cometh.  Ingroser. 
But wherefore I beseech you, should the sale of such things be so heinous an offence?  Nobody. 
Not only because they provoke men to pride, & to misspend their time, (as hath been before declared) but especially for that they tend in no wise to public profit, one principal end whereunto all buying and selling must principally be employed. For what a commodity call you this, that our English Chapmen should convey over to foreign nations, whole thousands of our country coin with other temporal commodities: and that only for a needle's exchange of their trumpery, their trash and most trifling vanities? What man would ever be so mad as to account him for a profitable Steward, who (being put in full trust to employ his masters treasure to the most commodity that may be) doth very wastefully lavish forth the same not only to no gain at all, but also even upon such trifles as do nothing else but train the whole household to provide to unthriftiness, and all other unspeakable vanity▪  Ingroser. 
Your comparison holds not. For the steward, besides that he is a servant (& therefore not his own man) he is also put in trust with another man's treasure, whereof, he may in no wise dispose at his pleasure without his masters appointment. But we (you know) are every ways our own men, subject to the controlment of none, and such besides as are the entire owners of that which we possess: and therefore our money and whatsoever beside is wholly our own, and in our own power to employ the same as seemeth us good for our greatest commodity.  Nobody. 
Well, be it so. And yet this notwithstanding you grant by the way, that if I be able to prove you a steward, than (for somuch as you are now but a servant) you are not otherwise to deal with your treasure, than according to the only direction of him, whose authority you are subject unto. But are not all men (I pray you) 
a 2. Maca 9 12 james. 4. 7.  subject unto the authority of the Lord? 
b Psal. 119. 16.  Is not every living soul a servant to the Lord? Are not all those blessings which we generally enjoy on earth 
c job 1. 22. Eccles. 5. 14. 1. Tim. 6. 7.  Lent us a time of the Lord? Have we not every one (in our several callings) 
a Luc. 16. 1. 2  Received a stewardship of the Lord? And must not every one of us also, be 
b Matth. 25. 19 Luke. 16. 2.  Sure to yield an account to the Lord of our sever all stewardships? If therefore we be found in our reckoning, either to 
c Math. 25. 26  Have hid our talents, or otherwise very wastefullie to have 
d Luke 16. 1.  consumed our masters treasure: we shall be sure to be cast 
e Math. 25. 30.  into utter darkness, where is weeping and gnashing of teeth.  peddler. 
But (sir) how can it be said that we waste our goods, when as we receive our own with advantage? Very sure I am (for mine own part) that I gain more clearly by dice, cards, counters, points, and such like, in one quarter of the year, than I do by all the rest of my wares, in the other three quarters following.  Nobody. 
It may be so, howbeit, christians ought not to be so much careful of gains, as with what christian conscience they do get their gains: because all your actions (as you have hard before) must tend wholly to the glory of God. And whereas you say further, that the gains that you get by such misgotten Merchandrize, is more in one quarter of the year, then that which you win (by the rest of your wares) in all the whole year beside: very sure I am and dare boldly affirm it, that the Lord (by the only means of those Merchandrize) is more beastly dishonoured in that one quarter then in all the whole year beside.  everybody. 
Which way sir, I pray you?  Nobody. 
Even by dicing, carding, and such other ungodly games wherewith all our careless dingthrifts are set daily agog: and whereof also ensueth covetousness, theft, lying, swearing, forswearing, quarreling, killing, with other like fruits of the flesh.  everybody. 
Why? would you not have men to be merry and drive away the time in good fellowship? I overthrow you are one of those Puritans, who allow neither of pastime nor pleasure. Surely, you are the strangest people that ever I hard of.  Nobody. 
It seemeth strange unto you, 
a 1. Pet. 4. 4.  that we run not together with you unto the same excess of riot, and therefore you speak evil of us. Howbeit it is sufficient for you, (if you had the grace to consider it) that you have 
a Ephes. 4. 22 1. Pet. 4. 3.  spent the time of your life after the lusts of the Gentiles: walking inwantonnesse, lust, drunkenness, gluttony, in drinkings, and all abominable Idolatry 
b 1. Pet. 4. 2.  and therefore (from hence forth) should learn to live as much time as remaineth in the flesh) not after the lusts of the flesh, but according to the will of God.  everybody. 
Why man? think you dicing and carding to be a sin? now sure you speak you wots not what.  Nobody. 
I do not only think it (dear brother) even with my very heart: but I could also confirm the same with invincible reasons, were it not beside the purpose which we have in hand. Notwithstanding take this for the present, as a general answer to that your demand, namely, that if Dice, Cards, with other their appurtenances are such infectious snares of Satan, as none may safely either buy or sell the same, unless he will desperately incur the displeasure of GOD: how dare any man then so boldly bequeath his eyes, ears, hands, and tongue, yea, even his whole body and soul, as a sacrifice sold over, to that vile service of Satan, whereunto so many (by those his bewitched baits) are most beastly alured?  Ingroser. 
Nay now sir, the poverty of your cause too plainly appeareth, seeing you are driven a begging for proofs to underprop the same. For, what if it be answered again, that the sale of such things is not so sinful a matter as you would seem for to make it: are you not now as far from your proof, as you were before from the point of your purpose?  Nobody. 
Well, yet thus much your speech doth seem to insinuate, that if the sale of such things be proved unlawful: then for any to abuse themselves with the vile practice of them, is much more unlawful.  Ingroser. 
Yea surely, I must needs confess the same: But why do you deem the sale of such things so horrible a sin?  Nobody. 
Not only, because they make so much to the dishonour of God, and allure men so lewdly to such a vain mis-spending of their time (as hath been told you before) but for that also they tend not to a public profit, one principal end of all buying and selling.  peddler. 
Why, but I told you also before, what profit we gain by the sale of such things.  Nobody. 
You did so indeed: howbeit, we speak not now of any private, but of a public profit: to the participation whereof all men are ordained. Now then, what public profit (I pray you) is that, where, for the gain of two, ten thousand do lose.  everybody. 
Which way sir I pray you?  Nobody. 
First, in bestowing their Lords treasures upon such needless toys: next by misspending their portion of time in such trifling vanities: 
Dist. 47. decretor. Can. Omnes.  lastly, by hazarding that wealth in one hour, which their forefathers had been hoarding up for them many hundred years: and all these, by the occasion and means of those sugared baits of the devil. If therefore you would gladly employ your several trades to the glory of God, and the good of his Church, it behoveth you especially to consider before for what purposes each sort of wares are, or aught to be provided, namely, whether for the necessary provision of this present life, or for the seemly garnishing and bedecking of nature, or else for an honest recreation and pleasure. 
Necessary rules for buyers and sellers.  And then next you must (with an honest and christian care) drive the provision of all your wares, as near unto the aforesaid purposes as possibly you may: wherein also these few rules following, must (in all your buying and selling) of necessity be duly observed: 
1. The first rule.  first, that all those wares, which you provide for preservation of life, do (in any wise) tend (so near as possibly they may) to the public profit and comfort of all men: secondly, 
2. The second rule.  that all such merchandise as chapmen prepare for the adorning and bedecking of nature, be such as are seemly, and may serve very fitly for every calling: and thirdly, 
3. The third rule.  that those things which are any ways procured for pleasure, be such as may in every sort be made appliable to honest recreation. But these foolish proud toys for prickma-deintie dames, these dice and cards, for these careless dingthrifts, these hobby-horses, rottles, & painted boxes for boys, with 1000 trifling toys beside, do in no wise tend to any the aforesaid ends as experience too plainly approveth: and therefore the sale of such things is merely unlawful. And thus much briefly, for the abuses generally considered in the matter itself which is to be sold.  Ingroser. 
Very well: now have you next to declare with all, what particular abuses are more specially to be considered in the matter also itself.  Nobody. 
The particular abuses are those which more properly concern the matter: 
2. The abuses particularly considered, are either in the quality, or quantity of the matter  & are (as I told you before) to be considered in regard, either of the quality, or else of the quantity of wares which are to be sold.  Ingroser. 
Why? what abuses are to be considered (I pray you) in the quality of wares?  Nobody. 
First, 
1. In the quality of the matter, either by an utter want of goodness: or by a show of more than it hath.  there may be an abuse in the quality when wares which are to be sold, do either utterly want that quality of goodness which naturally they ought for to have: or when, having the same in some sort, they are made by a glittering show of more goodness, to seem much better than properly they are of themselves.  Ingroser. 
Show first (I pray you) when wares do want that quality of goodness, which naturally they ought for to have.  Nobody. 
They do utterly want the same when either they are nought of themselves: 
1. By an utter want, being either nought of themselves or but naughtily used.  or when (being otherways good in some sort) they are but naughtily used.  Ingroser. 
And when are the wares utterly nought of themselves?  Nobody. 
When having no one tote of that quality of goodness, 
1. nought of themselves, and how?  of comeliness, and of honesty which naturally they ought for to have in a special regard of those the aforesaid ends: they are notwithstanding made saleable Merchandrize. As for example, when chapmen (having no conscience at all in their dealings) do sell out corrupt things for pure things, unwholesome things for wholesome things, hurtful things for profitable things, and such like. All which are so far off, either from preservation of life, or continuance of concord between country and country, that they rather destroy the state of the one, and utterly do dash the very diadem of the other in pieces.  Ingroser. 
And when also are wares (being otherwise good in some sort) but naughtily used?  Nobody. 
Verily, 
2. But naughtily used, and how?  when as the said wares (being not simply evil of themselves) are deceitfully delivered forth with a fair pretence of some other quality of goodness, comeliness, or honesty than that which naturally they have of themselves: I mean when one kind of ware is sold for another, by reason of some likeness that it hath with the other kind of wares, for the which it is so deceitfully sold. As for example, when chapmen are not ashamed at all to sell copper for gold, fustian-anapes for velvet, Flaunders tikes for right Brasil tikes, with a thousand such slights, whereby the simple and ignorant sort are most shamefully abused.  peddler. 
Is not their own eye their chapman, to look well on our wares or ever they buy them?  Nobody. 
And should not your own conscience also be a faithful surveyor, to size your said wares or ever you sell them? but tell me, I pray you, in good earnest, could you be content for these your sergeant wares to be paid again with counterfeit cain?  peddler. 
Beshrew me then: for how should I be able to live, if I were so unconscionably served?  Nobody. 
And how should the other I pray you be able to live, whom yourself so unconscionably deceiveth, without any conscience at all? Notwithstanding, howsoever yourself shall serve from the law of nature, in an unconscionable sale of your wares, and howsoever with Atheists and worldlings it is deemed no deceit at all to deceive a dissembling wretch: yet would I have Christians in no wise to recompense evil for evil, but (leaving vengeance to the Lord, to whom alone it belongeth) to keep an upright dealing with men, how unjustly soever they are dealt withal (by other) themselves. Neither was it my purpose (in propounding the question) to tolerate deceit for deceit, but only (by a supposed deceit from others) to let you see your shameless deceiving of men, that so (seeing the same by some means) you might the sooner be ashamed thereof.  Ingroser. 
Having hitherto heard the first particular abuse, concerning the quality of wares: you are now next to declare how wares (having also a quality of goodness in some sort) are made by a glittering show of more goodness, 
2. A show of more than it hath, either by pretending that good which it hath not: or by hiding the evils which it hath.  to seem much better than properly they are of themselves.  Nobody. 
That may easily be done. For notwithstanding, the wares be neither nought of themselves, nor naughtily used, by decetfully selling some one for another, yet the abuses this way considered, may also be wrought in a double respect: namely, either by pretending that quality of goodness to be in the wares which properly they have not: or otherways by covering and hiding those evils which they have.  Ingroser. 
How first by pretending that good which they have not?  Nobody. 
When as chapmen not contencing themselves with that quality of goodness, 
1. By pretending a goodness, and ho●…  which wares have simply in their proper nature, do seek to better the same only in an outward show: the inward substance and essential quality being still the same, or rather worse th●n before. And this either by pouldring and startching their wares to give them a glass, to dazzle men's eyes: or otherways by matching a course & a better together, 
a job. 20. 12. 13. 14. etc. isaiah. 29. 15. 16. 17.  that so (the baseness of the bad more bravely setting forth the beauty of the better) simple men may be made more desirous thereof. Which dealing of theirs (how delightful so ever) differeth undoubtedly, nothing at all from the practice of an unsatiable Strumpet or whore: who prancketh her neck, and painteth her face, to make fantastical fools more eager upon her.  Ingr. 
And how also by hiding those evils which they have?  Nobody. 
Verily, when unconscionable, chapmen do either provide them dark shops, & close houses of set purpose, to blind the blemishes of their wares, & to darken those their deformities, which otherwise would be apparent to all men: or when (the defects and faults of their wares being not outwardly apparent to others, but inwardly known to themselves) they do very wickedly conceal them, and will in no wise be brought to discover the same.  Ingroser. 
Think you then, that a man (in conscience) is bound to discover the imperfections and wants of his wares?  Nobody. 
Yea no doubt. And the reason is, for that every man ought to be no less careful of another man's commodity than of his own. Whereunto also, even the very institution of nature, and light of reason do lead us. For nature (we see) doth show herself every way as careful in conserving the meanest member, as the mightest of all. And reason also requireth, that nothing be done guilefully, deceitfully, nor fraudulently among men, according to that which the Apostle commandeth, saying: Let no man oppress nor defraud his brother in bargaining (or in any manner of thing) for the Lord is the avenger of all such evil. So then, those false men (you see) do not only degenerate from nature herself, but do further declare themselves to be very unreasonable beasts, who seek thus to shroud the blemishes, and to darken the deformities of those their wares, which they deliver for good to their brethren in bargaining.  peddler. 
A proper devise forsooth: but follow it who lust. For how shall we be sure to sell? Or who will be hasty in buying our wares when the faults thereof are apparently known?  Nobody. 
As though the discovery of their faults would be any hindrance at all to a conscionable sale of your wares: or as though those faulty wares (being unfit for one purpose) may not fitly be made to serve for another. If therefore you chapmen would first inquire of the buyer, for what purpose he buyeth, should you not easily perceive (by the answer he giveth) whether those your said wares will sufficiently serve him, or not? Now if by his answer you find them unfit, then look in gods name, that you lay them aside, and either provide him of better, or otherwise do tell him you have not to serve his turn. But if you perceive that his wares (notwithstanding their imperfections) may as fitly serve for his purpose, as if they were better: then, having first acquainted the buyer with their faults whatsoever, do assure him in all simplicity, that the same, notwithstanding their wants will both fitly serve his turn, and that you also yourself may afford it unto him of an easier reckoning. Surely this conscionable dealing, how hardly soever it seemeth now, being but practised a while, would in the end procure you such credit, that whereas the other (who deal but deceitfully) do purchase a penny, you yourself shall be sure to purchase a pound. Besides that, as the buyer, by this means, shall not be disappointed of that his principal purpose, nor at no hand be deceived with those faulty wares. So neither shall the seller himself incur the displeasure of GOD, by increasing his wealth with deceitful gain.  peddler. 
Why sir, is not the market open for every man to make the best of his own?  Nobody. 
I confess no less: But yet so, as the same be not sought with the hurt of another. Otherways, the gain that he gets to himself, would but tend to the grief of the rest. Even as if the hand should hoard up to itself that food which belongeth indifferently to all the other members of the body: and yet, who seethe not, that this unnatural greediness would 
a 1. Cor. 12. 21  turn (in the end) not only to the destruction of the whole body, but also even unto the extreme annoyance of the hand itself.  Ingroser. 
Well: having hitherto heard those particular abuses which concern the quality of the matter: you are now next to declare the other particular abuses also more specially concerning the quantity of the matter which is to be sold. 
2. In the quantity also of the matter which is to be sold, either by abusing of weights and measures: or by using sophistical practices.   Nobody. 
With all my heart: wherein you have first to consider, that another particular abuse in buying and selling, may be drawn from the quantity of the matter which is to be sold, namely, when as wares do fail either in their weight or measure, or both: a thing directly contrary to that distributive justice, which giveth generally to every one his own.  peddler. 
How is it possible (I pray you) that any should this way be deceived, when he seethe the wares both measured and weighed before his face?  Nobody. 
Though this which you say were true, yet notwithstanding the simple may soon be deceived, and that either by abusing of weights and measures, or otherwise, by using sophistical practices and juggling sleights.  Ingroser. 
How first by abusing of weights and measures?  Nobody. 
verily, 
1. By abusing of weights & measures, which is either in having unlawful weights, or in abusing of lawful weights.  when as the weights and measures are not rightly practised, according to that special end whereto they were in justice appointed: but very unconscionably abused, to the speedy enriching of the owner himself, and the utter impoverishing of all other beside. Which may also be done, either by having unlawful weights and measures, or else, by using of lawful weights and measures unlawflly.  Ingroser. 
How first in having unlawful weights and measures?  Nobody. 
When as chapmen possessing two manner of weights and measures (I mean a greater and a less) do use to buy with the greater and sell with the less: 
1. In having unlawful weights, and how?  a thing flatly forbidden by the law of the Lord, who saith, 
a Deut. 25. 13, 14. Prou. 16. 11. Prou. 20. 10.  Thou shalt not have in thy bag two manner of weights, a great and a small, neither shalt thou have in thy house divers measures, a great and a small. But thou shalt have a right and a just weight, a perfit and a just measure shalt thou have, that thy days may be prolonged in the land which the Lord thy God giveth thee: For all that do such things are abominable to the Lord.  Ingroser. 
This I must needs confess to be a fault: But how also (I pray you) in using lawful weights and measures unlawfully?  Nobody. 
When as the seller having only but just weights and measures in his bag, 
2. By abusing of lawful weights either in the weighing of wares, or measuring of wates.  doth yet notwithstanding very unjustly abuse men, both in the weighing of wares, and in the measuring of wares.  Ingroser. 
How first in the weighing of wares?  Nobody. 
When (notwithstanding both weights and balance be just) the quantity of wares is deceitfully impaired. 
1. In the weighing of wares, and how?  And this, either by turning the cock on the beam, with a trick of the finger, or else by dashing the scales deceitfully upon the board, that so (the balance rebounding backward) their proper and natural course may be turned with a trice.  Ingroser. 
And how also in the measuring of wares?  Nobody. 
verily, 
2. In the measuring of wares, and how?  when as (measures being both just and strait) the seller notwithstanding doth very deceitfully diminish the just quantity of that which is to be sold. And this also, either by casting the measure a cross: or otherwise, by slipping very slightly the yard-wand behind the thumb, to curtal their proper and natural length, with forty such fraudulent fetches. All which whatsoever, are flatly forbidden by the mouth of the Lord, who saith 
a levit. 19 35, 36  You shall not deal unjustly in judgement, in line, in weight, or in measure. You shall have just balances, true weights, a true Ephah, and a true Hin: I am the Lord thy God, which have brought you out of the land of Egypt, therefore shall you observe all mine ordinances, and all my judgements, and do them, I am the Lord.  peddler. 
Call you these, the particular abuses more specially concerning the quantity of wares: Surely, I had thought the scriptures had never meddled with any such trifling matters.  Nobody. 
Undoubtedly, the 
a Psal. 19 7, 8.  Law of the Lord is not only most pure and holy, but every way also most absolute, equal, and perfect, teaching thoroughly both what is to be done, and what to be avoided in every calling. Neither are these such trifling matters (how triflingly soever you trifle therewith for a time) 
b 1. Thess. 4. 6.  having no trifling, but a terrible vengeance allotted unto them.  Ingroser. 
Well, is this all you have to say concerning the quantity?  Nobody. 
Not so: For (besides such abusing of weights and of measures) there may be a marvelous deceit in buying and selling, 
2. By using sophistical practices: and this either by putting more matter unto it: or else by marring the matter itself.  when both weights and measures, and the wares also themselves being good, the seller notwithstanding doth seek by sophistical practices and juggling sleights, to impair the proper and natural quantity of that which is to be sold: and this, either by putting more matter unto it, or otherwise by misusing and mangling the matter itself.  Ingroser. 
How first by putting more matter unto it?  Nobody. 
verily, 
1. By putting more matter unto it, and how?  when some other kind of mixture is unconscionably added unto those good and saleable wares, and that also with a wicked intent, either to augment their measure (as the Vintners do, who usually mingle their wines with water) or else to increase their weight ●s the sheepmaisters and haberdashers, now adays deal, the one very cunningly watering their wool, the other very craftily washing their fruits, to make them the heavier.  Ingroser. 
And how also by misusing and mangling the matter itself?  Nobody. 
When as chapmen (not contenting themselves with the natural property of those saleable wares) do very fleightlie transform and alter their matter: 
2. By marring the matter itself, & how?  to make them (by this means) seem more in quantity than otherwise they should be. And this, either by placing and hammering the same, as Pewterers do to drive them in breadth: or otherwise by tentering and stretching it forth, as the clothiers accustomably deal with their clothes to enlarge their length. All which their treacherous dealings (with sundry other such flights of sathan) are very severely censured by the Lord himself, under this one general reprehension saying: 
a Isa. 1. 22.  Thy silver is turned to dross, and thy wine is mixed with water. Giving jerusalem thereby to understand, that notwithstanding her outward pretended profession, whatsoever was pure and perfit in her before, the same was now become wholly corrupt, to the utter impoverishing and hurt of the poor. And therefore he told her flatly 
b Isa. 1. 15.  that her hands were filled with blood.  Ingroser. 
Do you then account it an unlawful thing, for any man to take his full price for these deceivable wares?  Nobody. 
Yea merely unlawful. For whereas all men (even by the institution of nature and light of reason) are precisely commanded (in an exchange of their temporal blessings) to drive the commodities given and received so near to equality as possibly they may: what an equality call you this, for a man to take a commodity for that thing, which (even by lying unoccupied in the others possession) will vanish to nothing? Is it not all one in effect, as if some crafty juggler had closed (as we thought) some piece of coin 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 very peevishly pervert the unchangeable order of God himself. Who, by his own unsearchable wisdom, hath 
a levit. 19 35, 36  commanded measures and weights, to the end that those things (which otherwise would remain unequal and unjust) might yet, by means of the aforesaid measures and weights, be reduced to equity and justice. And not only commanded it thus, but also, even with his own example, he hath fully confirmed the same 
b Wisd. 11. 17.  by ordaining all things in measure, in number, & weight. From which so necessary a rule and example, when miserable men do willingly serve, yea although but a little: what do they else but even desperately despise both the ordinance, and also the example of their Lord and creator?  peddler. 
But what if some men are desirous to have our said wares, notwithstanding they be thus washed, mixed, or stretched: is it unlawful then also to take the full price for them?  Nobody. 
Yea undoubtedly. For the peevish desire of the people is no privilege for you to do any thing that is unlawful of itself to be done: neither may any man's appetite warrant your wrongful dealings in deceivable wares.  Ingroser. 
Well sir, having sufficiently showed the unlawfulness of merchandry, in regard of the sundry abuses incident unto the matter, either generally, or particularly according unto the quality and quantity of the wares themselves which are to be sold, you are now next to declare the unlawfulness also thereof, in respect of the manner of selling the same.  Nobody. 
Very true, 
Abuses also in the manner of selling, and how?  as you say, wherein also you may mark another most notable abuse, to show yet further the unlawfulness thereof. I mean, when that due manner, order, and form which 
a 1. Thess. 4. 6.  the Lord himself most straightly commandeth, is not precisely observed in buying & selling: but rather, the match is most commonly concluded with cogging, cozenage, lying, swearing and forswearing, with sundry such other most pestilent practices.  everybody. 
It is good lying (some say) for advantage.  Nobody. 
And I also would say the same, if the advantage were likewise good. But what advantage, I pray you, is this, for a man (by lying a little) to be damned for ever? 
a Psal. 120. 3. Wisd. 1. 11. Apoc. 22. 15.  For the mouth that lieth, slayeth the soul.  everybody. 
What the Devil care they so they get the gain?  Nobody. 
And, what cares the devil though they gain the whole world, so that he in the end may gain their souls. No, he will not stick to promise them all 
b Matth 4. 8, 9  the kingdoms of the earth: if that they so oft as they buy and sell, will (by lying and swearing) but fall down and worship him.  peddler. 
Call you buying and selling a worship of the devil?  Nobody. 
Nothing less. For although I account, that dissimulation and lying, that deceit, and that guile which most men commonly practise therein, no better in effect, yea, and the very 
c john. 8. 44. 1. john. 3. 8. jude. 1. 6.  practisers also themselves the darlings of the devil, who was himself a liar from the beginning: yet I think far otherwise of the faculty itself as I have told you before. Moreover, concerning that their worldly gain thus wickedly gotten, and whereof (you say) they so highly account: the same (in very deed) is nothing so certain as they assure themselves 
a Pro. 13. 11. Pro. 21. 6. Ecclus. 20. 23. 24.  For the gathering of riches by a deceitful tongue, is vanity tossed too and fro, of them that seek death. Lo this is the gain allotted to lying: whereof whosoever is found, let him follow the trace of his Father the Devil, and he will be sure to bring him unto it.  Ingroser. 
Surely (for mine own part) I like no such gain. But is this all you can say concerning the manner of selling?  Nobody. 
Not so. 
a further abuse in the manner of selling, taken, either from the cause of selling: or from the pitching of price.  For (besides that this the aforesaid manner of selling is very evil of itself, and such also as (by consequence) bringeth a foul stain to the Faculty or trade, the unlawfulness thereof may be further enlarged from a necessary consideration of some other circumstances annexed unto it, especially from the cause of selling, and the pitching of price.  Ingrocer. 
Now first from the cause of selling?  Nobody. 
When, 
10. The cause of selling unlawful, whether we consider the person that sells: or the affection in selling.  neither that natural necessity which tends to a public commodity and the preservation of life, neither yet any careful continuance of concord between Country and Country do make up the match: but some other inordinate cause or prepostorous care doth carry men headlong unto it. And this also more plainly appeareth, whether we consider the Person that sells, or the affection in selling.  Ingroser. 
How first in consideration of the Person that sells?  Nobody. 
When such men be wholly employed about the Faculty of buying and selling as are utterly unfit for the same: 
1. The person that sells, unfit either for his calling: or for his condition.  either in respect of their public calling, or of their peculiar condition.  Ingroser. 
How first unfit for their public calling?  Nobody. 
Verily, 
1. Unfit for his calling: and how?  when the faithful performance of their aforesaid calling is of so weighty importance, as neither they can possibly become Merchants though willingly they would: as also, if (at some time) their leisure were such that they might, yet should they rather procure a contempt, then pluck any credit upon those their honourable callings by the preposterous practice thereof. As for example: If Princes, Potentates, Noblemen and such other, for whom the same is unseemly, should give themselves unto buying and selling, as did Dionycius the Tyrant, whose insatiable affections made a sale of piss, to his perpetual reproach among all posterities for ever, or if the Preachers & Ministers of God's holy word should become Market-men, and make a public profession 
a 2. Tim. 4. 10.  thereof like Demas the Apostata, who (forsaking the fellowship of faithful Apostles) followed with a filthy desire the affairs of this present world, contrary to the unchangeable decree of the eternal God: who willing Timothy to stand out like a courageous Captain of jesus Christ, telleth 
b 2. Tim. 2, 4,  him further, that no man which warreth, entangleth himself fit with the affairs of this life, because he would please him who hath chosen him to be a Soldier.  Ingroser. 
And how also unfit for their peculiar condition?  Nobody. 
When (their proper estate and condition being certainly such, 
1. Unfit for his condition: and how?  as either they are almost unable to buy and sell any more by reason of age, or other ways they need not at all, having neither wife, nor child, nor any near kinsman beside on whom to bestow their goods, they are yet notwithstanding so wretched and miserable that they cannot forbear it: but so toil and turmoil themselves continually for the muck of this world, as uneath they are able to live, according to that which Solomon saith, 
a Eccle. 4. 8.  There is one alone, and there is not a second, which hath neither Son nor Brother, and yet is there no end of all his travel, neither can his eye be satisfied with riches: neither doth he think with himself, for whom do I defraud my soul of pleasure? this is also a vanity, and this is an evil travel.  Ingrocer. 
Having hitherto proved the cause of selling unlawful from the person that sells, you are now next to declare some further unlawfulness thereof, from the affection also in selling.  Nobody. 
Very true as you say. Where in you have to observe a further abuse of buying and selling, 
The affection also in selling unlawful, and how?  namely: when men run headlong unto it without any one jot of that religious and loving affection which the Lord (in conscience) requireth of all, for the preservation of life and continuance of concord: but only their covetousness, their inordinate desire of gain, yea or self love itself doth strike the stroke. Which cankered abuse (notwithstanding it be secret) a man may very shrewdly surmise to be shrouded with such, as (having no need at all for any the aforenamed ends) do buy up their wares at every of those dead times in the year, when they are commonly cheap: with a predeterminate purpose, at no hand to sell them again until they be grown very dear.  peddler. 
Is it not (I pray you) a good point of husbandry to buy when it is cheap?  Nobody. 
Yes surely. So the same be not done with a purposed mind to hoard up much in your hands, and then not to forego them again before the price be grown excessive great: no, although it should lie either upon the loss of many men's lives, or otherways procure a present peril of concord between country and country. Which devilish devise of many, not only driveth all fear of God from their minds: but further, doth make than become very gross idolaters. For (in as much as they have neither respect to the Lord, nor any regard of Christian love) that their service (we see) which is due unto God, and that their Christian love which of right belongs to their brethren, they do wholly employ to the practice of their pelf: which is plain Idolatry and barreth those beasts from the kingdom of heaven as saith the Apostle 
a Ephe. 5. 5.  3. 5.  No covetous person which is an idolater hath any inheritance in the kingdom of Christ and of God.  Ingroser. 
Why? then you conclude that good joseph hath no inheritance in the kingdom of heaven? For both he bought you know when grain was good cheap and sold not again before it grew dear.  Nobody. 
You greatly mistake the matter. This example of joseph doth yield no covert at all to any our cut-throat dealers. 
b Gene. 41. 46.  For the dealings of joseph were wholly directed by the certain providence of God: whereas these men are driven to deal as they do by a secret provocation of the devil. He dealt no further in those affairs than the allowance of the Lord and the protection of Pharaoh: these deal as they do without any warrant at all from the Lord, and contrary also to the established laws of the Prince. His dealings were to provide for the whole common wealth against a famine to come: theirs are only to purloin from the whole common wealth, if any famine should come. He bought in the time of abundance to continue a further abundance amongst all men: these buy most of all in the time of scarcity, to pluck more scarcity upon men. He for the profit of others, without any regard of gain to himself: they with a miserable polling of others, to the only gain of themselves. And therefore joseph (notwithstanding all this) a glorious inheritor of the kingdom of Christ and of God: when these greedy cormorantes shallbe grievously dispossessed thereof, through their insatiable affections which never cry ho.  everybody. 
Well sir, when they have gotten enough, than they will leave.  Nobody. 
Think you then, that the increase of their wealth will be any means at all to decrease their desire? That were all one (in effect) as if a man would imagine that the plentiful pouring of drink into a Barrel and none at all into the stomach, were the readiest way to assuage a drunken man's thirst: or as if the continual packing on of more wood, were the best policy of all to quench an outrageous fire: or as though it were possible with one grain of Mustered séed to fill up a bottomless Barn: or with great store of riches to satisfy the insatiable desire of an insatiable wretch whose insatiable affections will never be satisfied with money. For even as those men which suddenly become mad or frantic, do in no wise behold the very matter itself, whereabout their brains are so busied, but have only (in their own imagination) such a certain impression of those their fantasied passions as drives them an end with an unbridled rage: so surely, the mind of a covetous caitiff (being once fettered with the desire of riches) ever (it thinketh) its gazing on gold, ever its musing of money, ever its reckoning her rents, and taketh a far greater pleasure in the fickle contemplation of glittering coin, then in the glorious sight of the shining Sun: yea all her supplications and prayers to God are only for Gold.  everybody. 
They will have enough (I warrant you) when their mouths are filled with moulds.  Nobody. 
Very true. But while their mouths are in filling with moulds, they make many men's mouths to starve for meat, such (no doubt) is the unbridled sway of their insatiable affections.  Pedlar. 
It's very hard (sir) thus peremptorily to conclude from the inward affections of any. For, who made you a searcher of men's secret thoughts? No, that you must leave to the Lord alone who knoweth the heart.  Nobody. 
As though (because the Lord alone is 
a Genes. 6. 5. Psal. 139. 1, 2.  an immediate searcher of the heart and the rains, he having only a full knowledge of men's thoughts long before) it were therefore utterly unlawful for me to conjecture thereof by these ordinaries means which himself hath prescribed: surely, so to imagine were very absurd. For 
b Math. 12. 34. Luke. 6. 45.  if from the abundance of the heart the mouth doth utter her voice▪ 
c Eccle. 19 28.  if the garments, the gate, and the laughter of a man declare what he is: briefly, if the tree may be known 
a Math. 7. 16. 17  by his fruits: why may not I also give a guess at the heart, by the hand: or aim at the mind, by the manners: yea, and sound the inward affections, by the outward actions: seeing all the members of the body (for the most part) are severally disposed, 
A further unlawfulness of the affection in selling, either from the time when they sell: or from the place where they sell.  as the heart itself is inwardly inclined. And therefore, not only this former forestalling of Markets doth argue an heart very filthily affected, but the same also may yet further be proved, both from the time when they sell: and the place where they sell.  Ingrocer. 
How first, (I pray you) from the time of selling?  Nobody. 
When as the sellers (not contenting themselves with the ordinary times and seasons appointed for such worldly affairs) do very gréedilye encroach upon the several of the eternal God, 
1. From the time when they sell: and how?  by making a sale of their wares upon the lords day, which thing (undoubtedly) doth argue a most slavish subjection to their own inordinate and beastly affections.  peddler. 
You speak now (I perceive) you wots not what: For is it not then (I pray you) the best time of all to sell our wares when the Country may be at most leisure to buy the same? But this they cannot do half so well on the week days as on the holidays, for following their worldly affairs.  Nobody, 
You imagine (belike) you have spoken very much to the purpose, but how fitly (forsooth) yourself by and by shall be judge. For suppose the Prince should straightly command you upon such a day in the week (all affairs set apart) to make your personal appearance at Hampton Court, and their diligently attend and tarry her further pleasure, upon peril that will follow the contrary. Tell me now I pray you? whether you think yourself bound to obey this charge, or whether your disobeying the same: may be fully excused by telling her Majesty you could not conveniently come at the appointed time, for following your worldly affairs?  peddler. 
A very frivolous question. For who knoweth not that the Prince must be served, howsoever we serve ourselves?  Nobody. 
very well. Now tell me again, whether you ought to have the laws of God or the Prince in higher account?  Pedlar. 
Why, the laws of the Lord.  Nobody. 
Thus then at unwares you have flatly concluded against yourself, that seeing your proper affairs must be laid apart for the pleasure and service of Princes, much more at the commandment of the eternal God. But this God as he hath in his laws allotted to Men the other six days in the week for the better dispatch of their worldly affairs 
a Exod. 20. 9 10  so hath he in like manner reserved the seventh to himself, to be wholly spent in his spiritual service, without giving regard to your worldly affairs.  everybody. 
And is not the same so spent (I pray you?) when (on that day) both Man and Beasts do cease from their labours?  Nobody. 
If the matter were so indeed, then should not yourself have been here to day. But although I should grant your affirmation in some sort to be true, yet were this service you speak off, no full observation of the Sabaoth: because that men are therein commanded, not only to rest from their own labours but with all to be very careful in performing the works of the Lord. For 
a Exod. 20. 8.  Remember (saith he) you keep holy the Sabaoth. If therefore the ceasing from worldly affairs without any fulfilling at all of the Sabaoth day, works were a right celebration of the Sabaoth: surely I see no reason at all, why your horse may not be said to hold as holy a Saboth to the Lord as yourself, seeing that he also on that day is free from his usual labours. Notwithstanding, as man (besides those manifold graces in Christ) is further endued with that gift of reason whereof brute beasts are deprived: so surely he is by participation thereof: much more bound than they, both to discern aright between the service of himself and of his creator, and 
b Isa. 58. 13.  to be forward (a thousand fold) in fulfilling the one than the other, yea even at such time and in such manner as the Lord himself hath appointed. But the Lord hath appointed the seventh day to be wholly spent in his spiritual service: and therefore it followeth, that the only ceasing that day from bodily labour, is no full performance of the service due to the same: unless (perhaps) you imagine that the sanctification of the Sabaoth consisteth alone in an idle and loitering life, without any doing at all of the Sabaoth day works.  Ingroser. 
Which then (I pray you) are Sabaoth day works.  Nobody. 
Verily, these and such like. namely that men in abstaining from bodily labours, do learn withal to cease from sin: 
a Neh. 8. 1. 2. etc. 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. Revel. 1. 10.  do wholly apply themselves to an attentive hearing of God's holy word, to the participation of the Sacraments, to the use of Catechizing and singing of Psalms, with other such heavenly exercises. Besides that, to this so necessary a Law, the Lord himself hath annexed both promises and threatenings: to the end that men might the better be brought to some dutiful performance thereof.  Ingroser. 
Rehearse them both very briefly, I pray you.  Nobody. 
I will. And first for the promises he saith. If 
b Isa. 58. 12. 14. jer. 17. 21. Ezech. 20. 21.  thou turn away thy foot on thy Sabaoth from doing thy will on my holy day, and call the Sabaoth a delight to consecrate the same as glorious to the Lord, and shalt honour him, not doing thine own ways, nor seeking thine own will, nor speaking a vain word, then shalt thou delight in the Lord, and I will cause thee to mount upon the high places of the earth, and feed thee with the heritage of jaacob thy Father, for the mouth of the Lord hath spoken it.  
Now next, for the threatenings also he saith. 
a jer. 17. 27.  But if thou wilt not hear me to sanctify the Sabaoth day, and not to bear a burden, nor to go through the gates of jerusalem on the Sabaoth day, then will I kindle a fire in the gates thereof, and it shall not be quenched.  
Lo these (as I said before) are the promises and threatenings, concerning this so necessary a Law of the Lord.  everybody. 
Tush a straw: these are but scarecrows of your own devising. For think you (if the matter were indeed so heinous as you seem to make it) that some very good laws would not (long ago) have been provided for so needful a purpose?  Nobody. 
Good Laws be provided? why? would you wish a Law of more antiquity, of greater equity, or of weightier importance than this which I have showed before, being both so solempnlye decréeed, and so severely confirmed from the mouth of the Lord. But perhaps your meaning is only of the positive laws of Princes: And (so by all likelihood) you imagine the ordinary good laws of our Land have hitherto had no regard at all for the Sabaoth, wherein you are fully deceived. For, if the penaultie appointed for the breach hereof were duly inflicted upon the offenders, I believe they would say they had law enough for their money. Now, for proof hereof, besides other good laws, peruse the statute at large of Henry the sixth, and the same will tell you that if any Fairs or markets be kept upon good Friday, Corpus Christi day the Ascension day, All Saint's day, Whitsun day, Trinity sunday, or any other sunday, (the four Sundays in harvest excepted) and any goods or Merchandise in them be showed: the owners thereof shall forfeit all their said goods so showed, to the Lord of the Liberty. etc.  Pedlar. 
If this be certainly true, and these Statutes in force: it will make some of us wiser hereafter.  Nobody. 
As you may search the Records themselves for their truth: so when you feel what force they bore, you shall find a further certainty of both. But (by the way) you discover an unconcionable heart, which more feareth the force of a Statute than the fire of Hell.  peddler. 
And yet for all this (if there were such a Statute, and the same still in force) me think the Magistrates would never continue so careless as they commonly do, in executing the same.  Nobody. 
How careless soever the Magistrates are, it maketh no matter: they shall one day be sure (without a speedy repentance) for this their carelessness, to find (in a miserable experience) that the Lord himself will be careful enough of his glory, and most sharply plague the prophanors thereof: who (having both the line of his Laws to lead them, and example also of good Nehemiah to direct their doings that ways) are yet notwithstanding still so careless therein.  Eueri-body. 
I pray you sir, what was Nehemiah his act?  Nobody. 
Even that which witnesseth a wonderful zeal of the glory of God, according as himself hath testified saying: 
a Neh. 13. 15. etc.  In these days saw I in judah, them that trod Wine presses on the Sabaoth, and that brought in sheaves, and which laded Asses with Wine, Grapes and Figs, and all burdens: and brought them into jerusalem on the Sabaoth day. And I protested unto them in the day that they sold victuals (saying that God could not suffer such transgressors of his Law unpunished.) There dwelled men of Tyrus also therein, which brought fish and all wares, and sold on the Sabaoth unto the Children of judah in jerusalem. Then reproved I the rulers of judah and said unto them: What evil thing is this that you do and break the Sabaoth day? Did not your Fathers this? and our God brought all this plague upon us, and upon this City? Yet you increase the wrath upon Israel in breaking the Sabaoth. And when the gates of jerusalem began to be dark before the Sabaoth, I commanded to shut the gates, and charged that they should not be opened till after the Sabaoth. And some of my servants set I at the gates, that their should no burden be brought in on the Sabaoth day. So the Chapmen and Merchants of all Merchandise remained once or twice all night without jerusalem. And I protested among them and said unto them, why tarry you all night about the wall? If you do it again I will lay hands upon you. From that time came they no more on the Sabaoth. Lo this is the testimony of Nehemiah his zeal towards the laws of the Lord.  Ingroser. 
A very rare and notable example: the Lord increase the number of such zealous Magistrates. But sir? having hitherto proved a wicked affection in selling of wares, from the time when they sell: you are now next to prove the same further, from the place where they sell.  Nobody. 
Very true as you say, wherein also it appeareth a more evident argument of a wicked affection, 
2. From the place also where they sell, and how?  I mean, when wares are accustomably sold in places consecrate to a sacred use: as in Churches Chapels, Oratories and such other peculiar places, appointed only for the religion and service of God.  peddler. 
There is no man so mad as to practise this thing during the time of public prayer, 
Goodman peddler an Injunction protestant.  having especially an Injunction against the same. But (the prayers dispatched) do you then think it unlawful to buy and sell in those places? This would but breed a popish opinion in people's hearts concerning the holiness of one place more than another.  Nobody. 
Although I confess that the places are (simply of themselves) the one no more holy than the other, yet in respect of the uses and ends whereunto they are especially allotted: who seeth not some difference? Otherways had not jaacob greatly offended in intituling the place of his heavenly visions by 
a Gen. 28. 19  the name of bethel, that is to say the house of the Lord: and had not King David also been deeply deceived himself in naming the Temple the Sanctuario of the Lord, if (in respect of the use thereof) no holiness at all were to be ascribed unto it? Thus than you may see, that whereas this doctrine of mine is far from breeding any popish superstition in the people's breasts: that preposterous practice of yours, in forbearing no place: doth not only prove you the public transgressors of Prince's Laws, but further doth make you very like to those 
b Math. 21. 12. Mar. 11. 15. Luc. 19 45. john. 2. 10.  buyers and sellers, whom Christ so reproachfully whipped out of the Temple, saying: 
c Isa. 56. 7.  My house shallbe called the house of prayer, 
jer. 7. 11.  but you have made it a Den of thieves. 
Math. 20. 13.   Ingroser. 
Well, notwithstanding it is thought that Christ dealt not only against those Merchants, (who under a pretence of Religion,) sought to maintain their covetous affections. Bearing the people very fair in hand, that their daily selling of Oxen, of Sheep and of Doves, and their exchanging also of money in the Temple, was only to further the service of God. For whereas the people, being for sundry causes commanded 
a levit. 1. 1. 10. 14 levit. 2. 1. 4. levit. 4. 1. 2. 3. 13. 22. 27. etc.  to offer several gifts, were oft times unprovided therein: their meaning was (as they said) by the sale of such things to have those divers offerings ever in a readiness, at every such time as the people had any occasion to offer the same. But we (sir you know) have no such pretence: and therefore the reason you make hath no force against us at all.  Nobody. 
Howsoever you differ in pretence, your practice and theirs (for any thing I can perceive) doth tend to one, and the self-same purpose: I mean, to maintain your covetous affections. For as those Merchants then (notwithstanding their glorious pretence) preferred their own private wealth, before the public worship of God: so surely who seeth not that our Merchants likewise (for all their plausible pretences) are rather addicted to their own inordinate desires, then unto the glory of God. When as they for the love of their greedy gain, will in no wise forbear the place appointed to his spiritual service. Forgetting withal 
a 2. Cor. 8. 14. 15  that as God and Mammon could never agree: 
b Math. 6. 24. Luc. 6. 13.  no more may the service of both, be possibly placed together.  Ingroser. 
Having hitherto proved the manner of selling unlawful, first from the cause itself, whether the same be considered in the person that sells, or the affection in selling: you are now next (by promise) to declare a further unlawfulness in the manner of selling, from the pitching of price.  Nobody. 
It is certainly so, wherein you must mark that by this means also the manner of selling may be made more unlawful. Namely, when covetousness, self love, or your inordinate affections, do in making the market, pitch a price of your wares: 
The manner also of selling unlawful.  and not the worthiness of the thing itself which is to be sold neither yet the benefit that should in conscience redound to the buyer thereof doth strike the stroke. 
From the pitching of price wherein first from the price itself, and next from the handmaids attending upon it.  And this also more plainly appeareth, either from the price itself: or from the other handemaides attending upon it.  Ingroser. 
How first from the price itself?  Nobody. 
Verily, when as the chapman having no regard at all unto these the aforenamed considerations, 
2. From the price itself, and how?  do make the same to surmount all measure, and very much to exceed the bounds of equity.  peddler. 
Why sir? is not every man master of his wares, to sell forth the same at such a reckoning as seemeth good to himself?  Nobody. 
Although I should grant you his goods are his own, yet for that a man is not only borne for himself, but also for his Christian brethren about him it behoveth the seller (in pitching the price of his wares,) 
The price itself reduced to an equality and the direction of conscience.  First to drive the same to an equality so near as possible he may: and then next to be directed therein by the testimony of a Christian conscience.  Ingroser. 
How first, by driving the price to an equality?  Nobody. 
When that the Seller in pitching a price of his wares hath no less special care of the buyers commodity then of his own: 
●. To an equality and how?  that so between the wares which are sold, and the price repaid for the same, there may be a proportionable equality observed in valour and goodness. According also to which fidelity and faithfulness in all buying and selling, the Lord gave a law to the people of Israel saying: 
(a) Levir. 25. 14. 15. 16. 17.  When thou sellest any thing unto thy neighbour, or buyest at thy neighbour's hands, you shall not deceive one another: but according to the number of the years after the jubilee, thou shalt buy of thy neighbour, also, according to the number of the years of the revenues he shall sell unto thee. According to the multitude of years thou shalt increase the price thereof, and according to the fewness of years thou shalt abate the price thereof: for the number of fruits doth he sell unto thee. Oppress not you therefore any man his Brother, but thou shalt fear thy God, for I am the Lood thy God.  peddler. 
What mean you (sir) in aleadging this Law unto us, which (being given to the people of the jews) is now abrogate by the coming of Christ?  Nobody. 
Although the ceremony (I grant be ceased in Christ) yet notwithstanding the equity thereof remaineth for ever: being the equity of that righteous God, who can at no time 
a Mal. 3. 6. jam. 1. 17.  be contrary to himself.  Ingroser. 
And what are we taught from the equity of this Law?  Nobody 
A very profitable Doctrine: namely, that the seller (in selling out his wares) must have a special regard of that commodity which the buyer is likely to enjoy by the same. Whereof also it behoves him to make a simple conjecture, according to the usual and ordinary rate of those wares as they go at that time when he sells the same: and thereupon, must either increase or abate the price of his said wares, whatsoever accordingly.  peddler. 
And why so I pray you?  Nobody. 
Because they are commanded to buy and sell according as the year of jubilee shallbe either sooner or later: increasing the price thereof if it be longer to that year, seeing the buyers commodity should be the more, and abating the price thereof if the said time be shorter, for that the buyers commodity must be so much the less.  everybody. 
What use of this Law with us that be Christians?  Nobody. 
A most notable and necessary use. For, from the equity thereof may be drawn the two former most perfect rules, whereby we are taught both to discern aright of true buying and selling: and which ways also we may buy & sell in the fear of God, with the warrant of upright conscience.  Ingroser. 
What rules (I pray you) are those?  Nobody. 
first, that our covetous affections set not the price of our wares: for here (you see) we should have a special eye unto that time wherein the others commodity must cease. secondly, that (in all our buying & selling) we do drive the commodity given & received, as near to equality as we possible may 
a levit. 25. 16.  For (saith the Lord) the number of fruits thou sellest unto him, and the number of fruits he can now no longer enjoy. As if he should say, sith the nearness of time will not suffer him to make any more commodity of that which he bought at thy hands: therefore, the price thereof must be abated accordingly, that so there may be a mutual benefit, and that neither part be found oppressing another. 
(a) Exod. 20. 17.  (b) For no man is licenced (by the Lord) to take so much from his Christian brother as one peney, for nothing.  peddler. 
Then belike (sir) you would not have men to sell forth their wares any dearer at all than they bought the same?  Nobody. 
Although, for some considerations (as was told you before, I mean nothing less: yet if here you would have me simply to answer the matter, setting other causes and consideratons apart) I might boldly affirm that they may not.  peddler. 
And why so I beseech you?  Nobody. 
Because 
b Math. 7. 12.  the Law of the Lord requireth evermore an equality of justice to be proportionably observed of all men in their buying and selling. Now for that 
c Ezech. 18. 4. 10 Rom. 6. 23.  the justice of God dispenseth with no sin be it never so little, and seeing the manner also and form of those his judgements against sin are every way made appliable to that equity & upright dealing which we ourselves do seem to observe with others: who seeth not how that we (in keeping this equality of justice) must ever do unto others, as we would be done unto ourselves. But no man himself would willingly be oppressed with the overprizing of wares: And therefore, it behoveth him also to measure the price unto others, in a fellow like feeling of both their estates. Thus then (you see) that if we be rightly careful (in deed) to shun the said judgements of God we may in no wise, take twelve pence for six pence. For why should not the others twelve pence in money be fully as good as thy twelve penywoorthe of wares? justice therefore requireth, that if (in the exchange of these temporal commodities) the one party be found to have more than the other: he which hath the more should willingly return (for a recompense) as much of his own to the other, and so there shallbe an equality observed according to arithmetical proportion.  everybody. 
What proportion (I pray you) is that?  Nobody. 
Even the same which hath evermore an especial regard unto the excess. As for example, Five is the mean (you know) between four and six: the which even by adding unto it but one) both exceedeth, and is also exceeded itself. If therefore (either of the parties having only five at the first,) the one of them doth take but even one from the other: this man that so taketh, should have six to himself and leave the other but four which were a marvelous excess. The justice therefore of God (according to arithmetical proportion) requireth for the better redress hereof) that either of them both he brought again to the mean, which is five. And this may easily be done, by taking one from him that hath six, to give it the other who hath but four, and so either of them both shall have five you see, which is the mean between four and six, as was told you before.  Ingroser. 
And what if this equity were observed in buying and selling?  Nobody. 
Then undoubtedly would cease all those vile and unsavoury speeches which men spew abroad to their own reproach. Namely, I must needs sell thus dear because of my losses: or I will sell for so much, to provide me a penny against the rain.  peddler. 
And why should not we both say it and do it?  Nobody. 
As though you had commission from the Lord, to encroach upon other men's coin for the supply of your Shipwreck? or as though it were lawful to recompense your loss with other men's Labours? or, as though you had a special privilege, very unjustly to lay those strokes upon the shoulders of such as deal with your wares, which yourselves by your former losses: had justly received before from the Lord? or as though you might boldly provide you a shelter for showers it skilleth not how.  peddler. 
Tush, this is a great deal more niceness than needs: for poor chapmen you know must live.  Nobody. 
As I dare not deny but that they must live▪ so dare I also affirm that they must seek to live none otherways at all, than they may with the warrant and allowance of the Lord. For, if this were enough for men to say (we must live) why? then by the self-same warrant every fellow also might say, I must maintain my charge with other men's costs.  Ingroser. 
Nay, that were too absurd. But do you think it then to be méerelye unlawful for a man to take more for his wares than he paid for the same?  Nobody. 
I say not so. For as I affirmed before, a man in some considerations, may lawfully take a reasonable gain in the sale of his wares.  Eueri-bodye. 
What considerations are those?  Nobody. 
verily, even such as partly concern the seller himself, and partly also the wares which are sold. For first, concerning the seller himself, a reasonable gain is allowed unto him: when first his travel in buying and selling doth truly tend to a public commodity, and not to a private advantage. Secondly, when as by his own endeavour, those wares which he bought before are any thing bettered, either by adding unto them that thing which they wanted: or otherways by a chargeable preserving of them in their proper goodness. And thirdly, when as he hath been at charges by transporting his said wares from place to place. Now next, concerning the wares which are to be sold. Seeing one certain, one just and unchangeable price thereof hath not hitherto been determined, neither possible can be: because those wares must sometimes be esteemed in their natural property, and so Musk (for that it quickeneth the spirits and maketh them lively is more precious than Gold. Sometimes also they are to be valued according to their rarity and scarceness: and so gold surmounteth in valour any grain whatsoever. And sometime again according to those seasons wherein they are sold: being otherwhiles cheaper: otherwhiles dearer. Now, because in every of these and such other accidents the very interest itself doth stand upon hazard: who would not allow those Merchants some reasonable gain in the sale of their wares, especially, when they stick not to adventure their private commodities for the public profit of all men. Moreover, for that (if after the first buying of wares, their prices abate, the Merchant which so buys them is sure himself to abide by the loss: me thinnk (on the other side) its very reasonable, that if after the buying of them their prices increase, he also himself should likewise receive the benefit. And therefore I conclude, that for these and such other like necessary considerations, every chapman in the sale of his wares, may lawfully take a reasonable gain. For as 
a 1. Cor. 9 7.  no man goeth ever a warfare at his proper charges: so surely 
b Math. 10. 10. 1. Tim. 5. 18.  the workman is always worthy of his reward whatsoever.  everybody. 
And who (I pray you) must be the judge to determine this their reasonable allowance? For, seeing neither their expenses nor yet the price of their wares, can (as you say) be possibly known to any save only themselves, and a few beside of their trade: me think it were hard for any to seek a certainty thereof at themselves alone, as also to inquire out the same at the hands of those other, that were but to ask my fellow if I be a thief.  Nobody. 
True it is. And therefore may self love, at no hand determine the matter: but men must be directed therein by the testimony of a Christian conscience as I told you before.  Ingroser. 
And how (I pray you) by the testimony of conscience?  Nobody. 
When conscience (having first driven the commodities given and received as near to equality as possible may be) doth then set down such an indifferent price thereof as the seller himself, 
●. To the direction of conscience and how?  could (in the like consideration) be contented to give to another: and this is the only and the best direction I know. For seeing both their travels and expenses be unknown (as you say) and the just prices also of their wares are not certainly set down, but must from time to time be determined according to the estimation of good men: I see not how an equality can possibly be kept in such intricate cases, where a good conscience before doth not strike the stroke. As for example, Let three several men of the self-same trade (taking all a like view of one and the self-same piece of cloth) be appointed to set down their several determinations concerning the certain price thereof: and you shall see how much they will differ therein, which argueth how difficult a thing it is for any to deal in a doubtful discharge of these matters, according to equity: without the direction of a Christian conscience.  Ingroser. 
Very true. And therefore God grant us all to be more careful herein. But sir? Having hitherto handled the price itself: I pray you likewise proceed to the Handmaids attednding upon it.  Nobody. 
With all my heart. 
From the hand maids attending upon it▪ and this, either by a partial prising of wares: or by racking the same for some respite given in the payment.  Wherein you have also to make that there may be a further abuse in the pitching the price, when as Chapmen are unconscionablye carried from the aforenamed equality and direction of conscience unto the contrary vices And this, either by a partial prising of wares: or otherways, by an unreasonable racking thereof, for some respite given in the payment.  Ingroser. 
How first, by a partial prising of wares? 
1. By a partialler prising of wares and how?   Nobody. 
When as chapmen (setting a charitable conscience apart) do prise their wares with respect of persons I mean, when they sell the same dearer to strangers than they do unto Citizens, or to any other beside, of the self-same trade.  peddler. 
Why should they not so do?  Nobody. 
Both, because they are commanded 
a Exod. 23. 9  to be loving to strangers as those that know well enough the heart of a stranger, being sometimes strangers themselves: and also for that this so uncharitable oppressing of them above others: would but drive 
b Isa. 52. 5. Rom. 2. 24.  them to dislike that Religion of God, whereunto 
c Exod. 20. 9 10. judg. 19 18. Neh. 13. 20 21. Rom. 1. 14. 15.  they should labour by all lawful means to allure them.  Ingroser. 
This reason (how pregnant so ever it appears in your eyes) may soon be refelled with that infallible law of the Lord, which permitteth 
d Deut. 12. 20.  his own people to take usury of strangers. For if strangers may (by the permission of God) be oppressed with Usury, a thing otherways of itself very unlawful in any: it followeth necessarily, that they may much more be pinched in buying and selling, the same itself being a faculty favoured of God.  Nobody. 
You greatly mistake the mind of the Lord in this matter. For that Law was only allotted for those people and times, and that in a double respect. first, in respect of the jews, to whom the Lord (for their hardness of heart) permitted that Usury a time, lest they otherways should in lending become cruel to their own Nation and People. And secondly also, in regard 
a Deut. 23. 20.  of those strangers themselves, who being the remnant of those cursed Canani●s, whom the Lord had already determined 
b Deut 7. 22.  by little & little to root out from the jewish Nation: therefore he privileged his own people by 
c Deut. 28. 12.  this and other means to oppress them, to the end that this their oppression might from time to time be accounted (as it were) the forerunner of their future and final destruction.  Ingroser. 
And was it not likewise lawful for the jews to oppress those other strangers also which dwelled among them as Proselytes, and were united to them in the self same Religion?  Nobody. 
No, in no wise: as 
d Deut 10. 18. Deut. 19 19  by another place more plainly appeareth, where the Lord showeth himself so careful for such kind of strangers, that (in a further testimony of his unspeakable love) he permitteth to them the participation of Tithes. And therefore, now the oppressing of Strangers by such a partial prising of wares 
e Exod. 23. 19 levit. 19 33. Deut. 10. 19 Heb. 13. 2.  not only overturneth the ordinary good laws of the Lord and this land: but also directly contrary 
a Deut. 10. 18. Gen. 18. 1. etc. judg. 19 17. 2. Tim. 5. 10.  to the example of God himself, and of all good men beside.  Ingroser. 
And how also I pray you by an unreasonable racking of wares for some respite given in the payment?  Nobody. 
Verily, 
2. By racking the wares for some respite in payment and how?  when as the seller (in a consideration only of giving some respite or time for the payment) doth strike up his wares at an excessive reckoning, without any regard either of duty to God, 
Wherein a consideration must be had of the seller and buyer.  or of love to his neighbour.  Ingroser. 
Why sir? is it unlawful for a man to take so much the more for those wares which he sells, when he giveth a longer time for the payment thereof?  Nobody. 
For answer hereto, 
1. Considerations for the seller in giving a respite  some considerations must necessarily be had as well of the seller, as of the buyer.  peddler. 
What considerations are first to be had of the seller?  Nobody. 
For the seller, 
1. That he is to make present sale of his wares.  it behoveth him especially to remember, that as he is presently to sell forth his wares: so he may not at any hand make a sale of time which is not his but the Lords. Consider (I beseech you) that time is no saleable Merchandise. For who dare be so bold, as to say he hath brought time into the Market to be sold? or where is he that ever obtained leave of the Lord, to make any sale of months or days?  peddler. 
Oh yes sir, 
a Ephe. 5. 16.  the Apostle in one place as I remember, doth will us to redeem the time, which he would never have done unless the same might be bought and sold.  Nobody. 
See how greatly you err, not 
b Math. 22. 29.  knowing the scriptures, neither the Apostles purpose in that place. Who pursuing still this general proposition, vidꝪ. that the elect in Christ, must not only seek to garnish their Christian profession with every kind of virtue: but also abstaining from all enormities what soever disgracing the same, he showeth next, what those virtues are 
c Ephe. 4. 32.  vidꝪ. first the forgiveness one of an other, after the example of Christ. secondly 
d Ephe. 5. 12.  a mutual love not only in word, but also in deed: which is the fufilling of the law. This being done, he than contriveth a catalogue of all such enormities as they are especially to eschew, namely: 
e Ephe. 5. 3.  Fornication, uncleanness, covetousness, filthiness, foolish talking, and vain jesting which are unseemly for their profession. After all this, to the end they should not be suddenly alured unto the participation of any the aforesaid enormities by the wicked example of such as licentiously practise the same: he foretefieth them a fresh with sundry other invincible arguments. As first, 
a Ephe. 5. 8.  from their former condition saying: before your commission to the faith of Christ, you lived in those enormities, and therefore, having now taken upon you another profession, another practice of life is also required. Secondly, from 
b Ephe. 5. 9  the sundry effects of the holy ghost which must of necessity appear in the regenerate as his proper and peculiar virtues. thirdly, from 
c Ephe. 5. 10.  the diligent endeavour of all the Children of God, who seek by all possible means, to approve themselves to their heavenly Father. Fourthly from the nature of sin, which is 
d Ephe. 5. 11.  to make unfruitful whomsoever it possesseth. Fiftly from the filthy 
e Ephe. 5. 12.  conversation of the wicked, who procure to themselves a shame, yea even of their secret sins. sixthly from the 
f Ephe. 5. 13.  event thereof, which is to be discovered at length And lastly, from 
a Ephe. 5. 14.  the continual cry of God, who calleth us every where to amendment of life. Now, from all the aforesaid reasons 
b Ephe. 5. 15.  he driveth an exhortation to the study of Godliness and confirmeth the same with an argument gathered 
c Ephe. 5. 16.  from a consideration of the time. Which time also and every occasion thereof, he willeth them to redeem with newness of life: lest by their careless overslipping thereof) they be like to those negligent husbandmen, who omitting the occasion of seed time, when others do reap, are themselves most justly deprived of fruit. Lo, this is the very purpose of Paul in that place. And this also is that buying and selling of time whereof he entreateth: being so far from warranting the unreasonable oppression of those which sell forth their wares the dearer for days, that rather it serveth every way to overthrow the same, as one of the most principal means to maintain that their unsatiable covetousness which he before had so flatly forbidden.  everybody. 
I perceive (Goodman peddler) you triumphed a little before the conquest: and that (in alleging this scripture) you are not unlike to those foolish Fencers, who oft times in a lusty jollity, do prepare Cudgelles for their own shoulders. But what other considerations (I pray you) are to be had in the seller?  Nobody. 
For the seller also, 
2. That there be an equality of gain between himself and the other.  he must further consider, whether there be an equality of commodities between himself and the other, or no. Because in every such buying and selling, men are commanded as it was told you before: to drive the commodity given and received, so near to equality as possible they may: which can in no wise be looked for in that excessive racking of wares, sold over for time. True it is, if a Coat cloth sold forth for days, would be so much the longer in wearing, then that which is given for present money, or if a quarter of Corn, delivered out for days, would longer relieve the poor man and his family, then that which he provideth for present payment: then, there were good reason the seller should more increase the price of the one then of the other, because buyers commodity were liker to be greater by the one than the other. But seeiug the one is no less subject to wearing and wasting then is the other: how should it otherways be, but that this unreasonable enhaunsing of the one in respect of the other, must needs carry in it, a smack of most bloody and cruel oppression.  peddler. 
Tush a straw, this is no reason at all: seeing not only the seller, but also the buyer himself doth likewise make a commodity of such sale of wares for days. Seeing that he having still his stock wholly in his hands, may employ the same to his best advantage by the often return thereof, yea even unto the very time itself wherein he is to discharge the debt: and an often return, we commonly say, returneth some profit.  Nobody 
Though this your reply were granted you every whit, yet doth it answer the matter nothing at all, unless it be first proved that you may lawfully take money for that thing, which (although peradventure some one do not lose thereby through his as unjust dealing as your own) yet you are sure another cannot but smart for the same: because it cometh so much the more dearer unto the hands of him that must use it. Who reapeth no commodity by any such sale of time, but rather a loss and hindrance, notwithstanding it hath so highly enriched yourself and your debtor that bought it for days,  Eueri-body. 
Very true as you say: for surely myself have felt too much the smart of this matter. And this also (I suppose) is not the least occasion of so pinching a dearth, in such a kingdom of plenty and peace: but proceed with the rest.  Nobody. 
Lastly, 
3. That an excessive selling for time, is hurtful to other poor occupiers being either to sell: or to buy.  such an excessive selling out of wares for days, cannot be but prejudicial to other poor occupiers of the self-same trade, whether they be to buy or to sell.  peddler. 
How is it first hurtful to them being to buy?  Nobody. 
Surely many ways. For if he be to buy his said wares for days, 
1. hurtful to others being to buy: & how;  he cannot have them (you see) without an excessive reckoning, whereby he is driven, either to give over his said trade, partly through this so unconscionable dealing of others, and partly for want of better ability: or otherways continuing his said trade, he is constrained to adventure very hardly upon those their wares for days. Which if after their buying they abate in price, are rather become gins to fetter him faster in the gail of misery: then keys, to unbolte those bars of bondage, whereunto he is brought by the cruelty of other.  peddler. 
And how also is it hurtful to them, being to sell forth their wares?  Nobody. 
Undoubtedly, 
2. Hurtful to others being to sell: & how?  such excessive enhaunsing of things for days, is this ways hurtful also to other poor occupiers. For if he be to sell forth his wares, and that his present need doth drive him to crave present payment: then (on this side we see again, his sale is so hindered by means of those cormorants, who let out the like wares unto other for days: that, either he shall have no one Chapman at all to buy his said wares, or otherways be forced by reason of his need to sell them out at a far lower reckoning than he first bought them himself. This thing therefore being both ways so hurtful as you have heard: with what good conscience can any Christian practice the same. And thus much first, for the considerations to be had in the seller.  Ingroser. 
Verily, these considerations are such as (being rightly considered) will make a Christian conscience consider twice, or ever he sell out his wares any dearer for days. But what considerations also (I pray you are to be had of the buyer?  Nobody 
For the buyer likewise it must be duly considered whether when he cometh to buy his wares, 
2. Considerations to be had of the buyer in taking a respite for payment.  he be well able or not, to make present payment for them without any hindrance at all: for therein consisteth the matter which marreth or maketh the match.  peddler. 
What if the buyer be able to pitch and pay?  Nobody. 
If he be able to make a present dispatch, 
1. Whether he be well able to make present payment.  and yet would be dodging for days, then, the enhaunsing of wares to such a one is much more tolerable. Because it is to be intended, that as he hath no need at all of any such delay in the payment: so surely, that none other thing else doth drive him unto it, but a covetous affection which can in no wise be qualified with a moderate wealth. And therefore seeketh (he cares not how) to gather up much in his hands, to the end he alone may be a Chapman on earth, either to sell out his wares as he list himself: or otherways by hoarding the same: to procure a dearth throughout the land.  Ingroser. 
You never spoke more truly in all your life. There are too too many of this mischievous mind, the Lord God amend them. But what if the buyer be not able to pay presently for those his wares?  Nobody. 
If the buyer be not able to make present payment, 
2. That he is not able to make present payment.  and yet notwithstanding at very great need (for that must be also considered) doth drive him to buy the said wares: the seller then (remembering evermore that we are born one for another) must not now lie in weight to make a pray of another's necessity. For this were not only simple theft, but carrieth in it also some smack of cruelty and murder: because it is most commonly offered to them, whose necessity (if we had in us any bowels of pity and compassion) were rather of all men to be forthwith relieved then thus unnaturally of any to be increased 
a levit. 25. 17. 35 Am. 1. 9 1●  by adding affliction unto their affliction. As if their affliction were not cruel enough to be cast groveling under our feet unless we also trampled upon them, and did our endeavour, that they might never be able to arise any more.  peddler. 
Such cutthroates (no doubt) do swarm in every cost: who weight for nothing so much as for the spoil of their brethren being driven to distress.  Nobody. 
The more to be lamented. Howbeit, this would they not do if they had the grace to remember that, as the Lord forbids them to show any lack of love towards their brethren: so (for a further trial of their obedience herein) that he followeth their footings to the gate of their neighbour's goods, as well as to the door of his person: to espy whether they will return from thence, either merciful and helpful, or cruel and hurtful. And thus he traceth them out and trieth their hearts towards their brethren: letting them see the very secrets thereof, by the outgoings it hath to those temporal things which are especially commodious and necessary for them. And thus much briefly for the abuses incident to buying and selling, whereby also the unlawfulness thereof more plainly appeareth.  Ingroser. 
Surely, these abuses they are so many, and the occasions thereunto likewise so great: that I see not how any man may safely deal in buying and selling without the direction of a Christian conscience governed by the inward grace of God. But (sir) having hitherto hauled the unlawfulness of Marchandrie in respect of the manifold abuses incident either unto the matter itself which is to be sold, or unto the manner of selling the same. You are now by promise to prove a further unlawfulness also thereof, from those sundry effects which follow the aforesaid abuses.  Nobody. 
Very true. 
2. A further unlawfulness of merchandry from the effects which follow the former abuses.  For, albeit the unlawfulness of buying and selling, hath been sufficiently showed by the former abuses: yet notwithstanding those fearful effects which do ordinarily follow in the neck of the same, 
Wherein first of the effects themselves: and then next, the sundry arguments against the same.  will not only prove the practice thereof to be much more unlawful, but be some further check to bridle the outrageous affections of men, in pursuing such a practice. Wherein also you have first to consider the effects themselves: and then consequently, the sundry arguments against the same.  Ingroser. 
Very well. And what I pray you are the effects themselves?  Nobody. 
They are those monstrous, 
The effects themselves being partly general and partly particular.  those strange and unnatural issues or fruits which do ordinarily ensue, either upon all or any the former disordered abuses to the great grief and offence of the godly and to the daily dishonour of God. All which most fearful effects (being both many and intricate) do crave a twofold consideration: namely, being either general or particular.  Ingroser. 
What (I pray you first) are the general effects?  Nobody. 
They are those ugly events which (flowing from the filthy puddle of the foresaid abuses, 
1. The general effects are those which have a relation either to all other occupiers else: or to the whole common wealth.  and having a general relation to many or all) do make the very trade of merchandry to seem much more filthy and odious than it is of itself. And this also more plainly appeareth, whether the same be severally considered in all other occupiers else whatsoever: or whether it be generally weighed in the whole common wealth.  Ingroser. 
How first, being considered in all other occupiers else?  Nobody. 
Verily, 
1. To all other occupiers, either by alluring minds to the like: or by bringing some infamy upon them.  when as those the former abuses (howsoever practised of any) do generally tend to the hurt, the discredit and loss of all other Chapmen beside, whether abroad or at home. And this also, either by alluring their minds to practise the like: or otherwise, by bringing some general infamy upon themselves, and their several callings.  peddler. 
How first, by alluring their minds to practise the like?  Nobody. 
When as (by beholding the rare and wonderful increase of that other man's wealth which so deceitfully dealeth in buying and selling, 
1. By alluring their minds to the like, and how?  and forgetting withal the common condition of their corrupted nature, being of itself very prone to prosecute that which is nought) they are shrewdly alured, and even egged an end (as it were) to tread in their trace, and to put the like lewdness in practise, to the hazard of themselves and of theirs. For, may you not perceive by common experience, how easily the world is haled an end by examples? how roundly it followeth the trundle of those their teachers before them? yea, & how mightily Satan prevaileth with flesh and blood, by tickling her oft in the ear, and by saying slily unto her, that seeing such and such sales-men continue this course in buying and selling, and very richly do prosper therein, why may not you yourself put in practise the like?  Eueri-bodye. 
I know this to be certainly so by experience. For I must needs confess, that my Landlord's example hath hitherto more mightily prevailed with me in every matter, than the Preachers persuasions whatsoever. But how (I pray you) doth such fraudulent dealing of some, bring also a general infamy upon all other sellers beside, and their several callings?  Nobody. 
Verily, 
2. By bringing some infamy upon them: and how?  when as the sinister dealings of those cutthroat chapmen, which only delight in deceivable devices, do make the simpler sort of people (being before very cruelly cousined of some) to begin forthwith to grow in some grievous suspicion against them all, and to measure the rest of that company by the false footings of those whom before they found in a trip. Whereupon also they commonly cry out and say, nay trust them who will, for there is nought in the very best of them all but cogging, but craft and deceit: there is not one of a thousand to trust. No, the more men be customed with them, the more they will consume them. Yea, and when they pretend the frendliest of all in show, then are they the farthest of all from meaning true friendship in deed, with ten hundred such clamorous cries and grievous complaints. By which means, not only the honest and well meaning merchants are undeservedly drawn in discredit: but the very faculty also itself (being as you heard at the first, so necessary for preservation of life, and continuance of concord between country and country) is grown in disgrace amongst many, to the exceeding great grief of the Godly, who tremble to see it unjustly subject to so many most strange and prosperous effects.  everybody. 
They are very preposterous in deed. For who (having due care of his credit or calling) would by any their sinister dealings procure such unnatural stains, either to themselves, or the rest of their trade?  Nobody. 
Verily, none but such as (having already made Shipwreck of shame) do give their further endeavour to Ship true honesty also over the Seas.  Ingroser. 
Well Sir, having hitherto handled only those fearful events, which (following the former abuses) do ordinarily fall upon all other Chapmen else whatsoever: you are now next, to discover those other effects which more generally attend upon the whole common wealth.  Nobody. 
With all my heart. Wherein also you may easily observe some further blemish in buying and selling: namely, for that the same (being now become very monstrous by reason of the manifold abuses incident unto it) not only is hurtful to all other occupiers beside (as was showed you before) but also because it procureth many most strange & fearful effects to take hold of that common wealth or country, 
2, To the whole common wealth, either by hurting the same in itself: or by procuring the Lord for to plague us.  wherein they usually make their abode. And this also, either by hurting the same in itself, or otherways by procuring the Lord for to plague it.  peddler. 
How first, by hurting the same in itself?  Nobody. 
When as the buyers and sellers (by abusing their trades as before) do not only endanger their whole 
1. By hurting the same in itself, and how?  company (as you have heard) but do very covertly also procure a more general hurt to that common wealth whereof they are members, and this also by divers and sundry means. As first, by impoverishing the greater part thereof, through some peevish purpose to enrich themselves and their offspring. Secondly, in procuring a dearth by little and little to steal on the land, through that their excessive hoarding up and hiding of the good blessings therein. Thirdly, by the utter undoing of many poor men, through their false and fraudulent dealings. Fourthly, by compelling great numbers of people to beg or to steal, and so consequently, either to starve in the streets, or otherways, to be cut off by untimely deaths. All which (with sundry other most fearful effects) can not choose but kindle some further mischiefs, and that also to some further general confusion, except the same be more speedily prevented. For, first it can not but foster a secret grudge in the minds of the rich men one with another: which is (in very deed) the mother of all mutinies, and civil dissensions. Secondly, it hardeneth the hearts of the poor against the wealthy, and makes them (in a manner) so desperate, they care not a dodkin which end goeth forward. Thirdly, it weakeneth very shrewdly the whole land itself by little and little: and so consequently encourageth some one foreign enemy or other to give the onset upon it.  Ingroser. 
And how also by procuring the Lord for to plague it?  Nobody. 
Verily, when as these their outrageous dealings (together with the continual cries of the poor whom they daily oppress) shall awaken the Lord out of sleep, 
2. By procuring the Lord for to plague it; and how? Psal. 78. 65. 66.  like a Giant refreshed with wine, to strike his enemies in the hinder parts, and to put them withal to a perpetual shame, shall kindle his wrath, and provoke him to plague the whole land with sundry sicknesses and divers diseases: namely, with Famine, with Pestilence, with Sword, and with Fire: yea, and shall further enforce him to whistle for the flies of Spain (or some other elsewhere, having more deadly stings in their tails) to subdue and destroy, to devour and 
a Isa. 33. 1.  to spoil up, even all those greedy spoilers themselves, which so greedily had spoiled many thousands before. And for further proof of this point, I will at this present content myself with one prophesy of Amos against the rich Cormorants and Cutthroates of that his age: who forbore neither time nor place, but (with false measures and weights) bought & sold the poor people for shoes, saying: 
a Amos. 8. 5. etc.  When will the new month be gone, that we may sell corn? and the Sabbath, that we may set forth wheat, and make the Ephah small and the shekel great, and falsify the weights by deceit? that we may buy the poor for silver, and the needy for shoes: yea, and sell the refuse of wheat? The Lord hath sworn by the excellency of jaacob, surely, I will never forget any of their works. Shall not the Land tremble for this, and every one mourn that dwelleth therein? And it shall rise up wholly as a flood, and it shall be cast out and drowned, as by the flood of Egypt. And in that day (saith the Lord) I will even cause the Sun to go down at noon: and I will darken the earth in the clear day. And I will turn your feasts into mourning, and all your songs into lamentation: and I will bring sackcloth upon all loins, and baldness upon every head: and I will make it as the mourning of an only son, and the end thereof as a bitter day. Behold, the day is come (saith 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 even unto the East shall they run too and fro, to seek the Word of the Lord, and shall not find it. And in that day, shall the fair virgins and young men perish for thirst. Lo, here you may see their sin of cruelty, and fraudulent dealing deciphered fully, together with the fearful effects which follow the same, namely, a common calamity of the whole country or land concerning both body and soul. And thus much briefly for those general effects which either concern all other occupiers beside, or the whole Common wealth.  Eueri-body. 
Oh fearful effects? and oh unnatuall wretches, whom the very hearing thereof doth not greatly amaze?  Nobody. 
It is surely so. The Lord make them hereafter more mindful thereof.  Ingroser. 
Well Sir, having hitherto handled the general events whatsoever, you are now to declare in like sort those other particular effects which do ordinarily follow the former abuses.  Nobody. 
With all my heart. 
1. The particular effects are those, which either pertain to the party himself, or t● his posterity.  Wherein you have further to mark, that (besides those former most fearful issues concerning all other occupiers else, or the whole common wealth) there are sundry other more particular effects, which (having a special relation to some one, or a few) do make the very trade of merchandry to seem much more filthy and odious than it is of itself. And this also more plainly appeareth, whether the same be severally considered in the seller himself, or in that his posterity and offspring which he leaveth behind him.  Ingroser. 
What are those effects (first) which have special relation unto the seller himself?  Nobody. 
They are those, 
1. The effect pertaining to himself, are either such as concern the body alone, o● both body and Soul.  which more properly attend upon the very person of him that maketh a practise of the aforenamed faculty, without having further relation unto any his posterity or offspring whatsoever. And these also are of two sorts, for either they are such as concern the body alone, or such as concern both body and soul.  peddler. 
What are the effects concerning the body?  Nobody. 
They are properly such as (having some participation with all the several members and parts thereof) do (by a continual custom and practise of that which is evil) either most filthily defile the body, 
The effects concerning the body alone, are either such as defile the same, or draw it in danger.  or else, very desperately draw it in danger.  Ingroser. 
How do they first defile the body?  Nobody. 
When as the Chapmen (abusing themselves in buying and selling) do give over their bodies as weapons of unrighteousness to sin: 
1. They defile the body, either by bringing a loath some bondage upon it, or by making it loathsome to others.  whereby also, they, either do bring a loathsome bondage upon it, or otherways, make it very loathsome to others.  Ingroser. 
How first, by bringing a loathsome bondage upon it?  Nobody. 
When the same is slavishly subject unto an inordinate desire of gain, 
1. By bringing a loathsome bondage upon it, and how?  that it willingly suffereth itself and every member thereof, to be most beastly abused in serving the insatiable affections. As for example. When the head is abused by mischievous and crafty devices: the eyes, by inordinate and suspicious watchings: the ears, by covetous and worldly enchantments: the tongue, by untrusty and cosining treacheries: the hands, by deceitful and disordered dealings: the feet, by cruel and unconscionable wanderings abroad: and all this, to enrich himself with other men's wealth.  everybody. 
And how also, by making it loathsome to others? 
2 By making it loathsome to others, and how?   Nobody. 
Verily, when as (by an ungodly continuance of those the former abuses) the sellers disordered dealings are not only discerned of all men, but, even his whole body also itself, and every member thereof is very fitly derided, and most justly detested as a most filthy and loathsome carrion. Namely, when his head is accounted with all men, the very Cage of deceits: when his eyes are no better esteemed, than the very Scoutwatches of wickedness: when his ears are abhorred, as the Ewes-droppers of destruction: when his tongue is no less disinherited than the poison of Aspis: when his hands and every finger thereof are hated like the limetwigs of a lurching Cormorant: when his feet are eschewed as the crafty supporters of a pilfering purloiner. Briefly, when himself (with the whole pack appertaining unto him) are even pointed at (as they walk up and down in the streets) for those, who seek to beguile and to deceive no more than have any dealings with them at all. And in this respect, those sellers themselves may fitly be compared to a Snail, which never keepeth (in creeping about) any ordinary course, but with windings and turnings conveyeth herself into her Cottage: so surely, such sellers as seek only for gain, they care not at all for keeping a christian course in those their common affairs, but seek by windings and turnings to convey themselves into the credit of their daily customers, not passing who lose, so themselves may be sure for to win. No, they make not any reckoning at all to deride 
a job. 12. 4.  the simplicity of the upright and just. Yea, they think that the wisdom of this world consisteth altogether in hiding their heart by subtle devices, in concealing the mind by coosining speeches, in making falsehood seem truth, and truth to seem falsehood. And this wisdom also of theirs is found out of young men by practise, and of children likewise by paying some price for the same. Lo, these are the effects (for the most part) which (following the former abuses) do both bring the whole body in bondage, and make it also very ugly and loathsome to others.  Ingroser. 
These (no doubt) are most horrible effects. But what (I pray you) are those other which draw the body into danger?  Nobody. 
Surely, 
2. They draw the body in danger, either by their own disordered dealings, or by some outrage of others.  they are even such as (ensuing a careless and preposterous practice either of all or of any the former abuses) do procure some present danger unto the body itself. And this also, either by their own disordered dealings, or else by some outrage of other.  peddler. 
How first, by their own disordered dealings?  Nobody. 
When as those our fantastical and foolhardy Chapmen, 
1 By their own disordered dealings, and how?  floating amain beyond the uttermost bounds of India, and trudging about by Sea and by land, by fire and water, to foreshunne the prison of poverty, have neither care of their health, nor give any regard at all to the ability and strength of their nature, whereby their own bodies do either become subject to sundry perilous diseases, or otherways are brought at unwares to many strange and untimely deaths.  Ingroser. 
And how also, by some outrage of other?  Nobody. 
Verily, when as the seller (by his unconscionable hoarding of coin, 
2. By some outrage of others: and how?  and his uncharitable withholding of help from the needy) do earnestly provoke the common Swash-blades & Makeshifts, either to drive them (for their purses) into a very extreme and deadly fear, or otherwise to bereave them of breath and of goods together. And in this respect, the sellers also themselves may (again) be fitly compared unto the creeping Snail, which (being evermore dry on the outside, but yet very fat, full of moisture, and all greasy within) is now and then compelled to pluck in her horns, hath her house (by such as stand in need of her grease) broken over her head, and herself (without pity) deprived both of grease, and of life. So surely, those sales-men, who hoard to themselves without helping of others, who (when their compassion is craved of any) are as dry on the outside as keckes (though very greasy within, and fat for themselves and their own) 
a job. 20. 10. 11.  they are oftentimes driven in a deadly fear for their goods, have their houses broken over their heads, their coin very cunningly conveyed from their Chests, and lastly, themselves delivered to death. And thus much briefly for those particular effects, which either do defile the body, or bring it in danger.  everybody. 
Undoubtedly, most fearful effects, and such as are able alone to make men amazed. But these (you say) concern only the body, what therefore are those other concerning the soul?  Nobody. 
They are such and so fearful, that I tremble to tell them: for as those former effects which concern only the body, are of themselves every way so vile and infectious, that the Chapmen whatsoever (having any participation therewith) cannot choose but bear about with them in every place, the most ugly blots and stains of perpetual reproach: so surely, those other concerning the soul, are very horrible to hear, too too monstrous to behold, and most intolerable of all to endure, being such as tend either to the hurt of the soul itself, or else to the dishonour of God.  Ingroser. 
How first to the hurt of the soul itself?  Nobody. 
When as the seller (by those sinister dealings) doth very carelessly suffer that lively image of God in himself to be (in a manner) so foully defaced, 
1. To the hurt of the soul itself, being either most filthily distained with sin, or brought in to a careless condition.  deformed and obscured, as no apparent token thereof may appear to the world, the same, being either most filthily distained with sin or otherways brought into a secure and careless condition.  Ingroser. 
How (first) most filthily distained with sin?  Nobody. 
When as the soul herself (by means of those former abuses) is brought to the participation of all outrageous enormities. 
1. Being filthily distained with sin, and how?  As first, to an unconscionable desire of other men's goods. Secondly, to most strange and wicked imaginations, which ways that desire may be compassed. Thirdly, to most devilish devices, how and by what means those imaginations of theirs might be brought to some pass. And lastly, to most pestilent practices, for the speedier accomplishment of those former most filthy devices, namely, to cogging, to cozenage, to flattery, to lying, to swearing and foreswearing itself, with four hundred such other unspeakable villainies.  Ingroser. 
And how also by bringing the same into a secure & careless condition? 
Being brought into a careless condition, and how?   Nobody. 
Verily, when as the soul (being every ways overburdened with those beastly abuses) is also very dangerously drawn into such a continual custom of sinning, as not only it is utterly unmindful of God and his word, but is further, so greedy of pelf, that 
a Amos. 8. 5.  it had rather all the day long be harping after one halfpenny gain, then to tarry one hour in hearing a Sermon: that it remembreth not how 
b Deut. 25. 15. Pro. 11. 1.  abominable it is become before the Majesty of God, that it forgetteth 
c jam. 4. 14.  the uncertainty of this short and transitory life: that it considereth not, how justly it deserveth to 
d joh. 2. 15.  be whipped out of the congregation and assembly of Christians: and lastly, to be 
a Psal. 15. 4. Apoc. 22. 15.  barred for ever, from the glorious Tabernacle, and holy hill of the Lord.  peddler. 
Surely, how cunningly soever some other can cloak their dealings, I for mine own part do know by experience, all this to be true. But Sir, these being only noisome to the soul itself, what are those other I pray you, which tend withal to the dishonour of God?  Nobody. 
They are undoubtedly those which have in themselves such a contagious infection, 
2. To the dishonour of God either by profaning his name and religion: or by promoting the religion of antechriste.  as not only destroyeth the very soul itself, but by consequence also doth utterly overturn, so much as lieth in them, the glory of the eternal God. And this, either by procuring a dishonour to his holy name and Religion, or otherways by promoting to their uttermost power, the accursed religion and service of Antichrist.  Ingroser. 
How first, by dishonouring Gods holy name and Religion?  Nobody. 
When as the seller, 
1. By profaning his name and religion, and how?  who professeth Religion, himself being too apparently infected with the contagion of those cankered enormities, not only causeth thereby 
a Isa. 52. 5. Rom. 2. 24. Ezech. 36. 10.  the name of God to be evil spoken of among the unbelievers, but his holy Religion also in a manner to be abhorred of all men, as a Religion which tendeth only to carnal liberty, and all other licentious lewdness.  Ingroser. 
And how also, by promoting the Religion and service of Antichrist?  Nobody. 
Verily, 
2. By promoting the religion of Antichrist, and how?  when as the chapmen's minds are so beastly bewitched with the inordinate desire of worldly wealth, that, not only they are not ashamed at all even in open Markets and Fairs, to buy and to sell such romish Relics, as help to uphold the kingdom of Antichrist in the hearts of the ignorant, namely, their Agnus Deis, their Bulls, their Beads, their Crucifixes, their Pardons, with other such paltrey popish trash: but also, most highly commend that former golden world, wherein so great gains arose to themselves by the continual sale of Vestments, Copes, wax Tapers, with ten hundred such trifling toys. And lastly, do in most shameless manner very bitterly bewail the present overthrow and want of that Popish Religion, yea, even 
a Genes. 19 27. Apoc. 18. 11.  with a sorrowful sighing, & shedding of tears.  Ingroser. 
Having hitherto handled those particular events, which touch the party himself that selleth, whether the same be considered in body alone, or in body and soul together: you are now next to discover the other particular issues also concerning his posterity or offspring.  Nobody. 
Very true as you say. 
2. The effects concerning the posterity are loathsome unto him either by making restitution of those wrong gotten goods, or by retaining them in his proper possession.  Wherein you have further to mark, that the effects which this ways do usually follow the former abuses, (being also by means of such wrong gotten goods more strongly confirmed) are not only of themselves very dangerous, but also most loathsome in nature, whether the posterity or offspring (to whom they be given) shall be moved in conscience to make restitution thereof to the owners themselves: or otherways, very unconscionably retain them still in his proper possession.  Ingroser. 
How first dangerous to the offspring by making restitution thereof to the owners themselves?  Nobody. 
When as the posterity or offspring (whether by yielding some recompense, or otherways by restoring that home which his Father before him had wrongfully gotten) 
1 By making restitution of them and how?  shall become the public instrument 
a job. 20. 10. 11.  of his Father's perpetual reproach, in making his treacheries further known 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 grievous to the offspring himself. Because the public shame which thereby redoundeth to the departed Father, is every ways so loathsome in nature, as naturally, every natural child cannot choose but abhor, both, in respect of that worldly reproach itself, and also, in regard of those terrible torments which his Father before him (by those his vile and unrighteous dealings) did justly deserve.  peddler. 
And how also, by retaining those goods in his proper possession?  Nobody. 
Verily, 
2 By retaining them 〈…〉 possess●… and how●…  when as those same wrong gotten goods shall be some special means to allure the posterity or offspring himself to follow and practise his Father's former proceedings, and so make them in the end the one as wicked as the other, to the perpetual destruction of both: or when otherways, those goods of theirs having some 
a Ezech. 18. 12. 13 Isa. 33. 1.  secret curse fastened upon them, shall be an occasion to move the righteous God to deal with them, for this their possession procured by blood, as 
b 1. King. 21. 21  he dealt with Ahab and his for the like. I mean utterly to root out the whole progeny of them and of theirs from the face of the earth: for the bloodthirsty and deceitful men shall hardly 
c Psal. 55. 23.  continue the one half of their days. And therefore, those Fathers, which so hoard up for their children and offspring, do deal in this respect a thousand fold more cruelly with them, than doth the venomous Spider with her natural brood: for she only spinneth her Spider's nets to entangle such Flies as fall in the same: but these unnatural Fathers, by their wrong gotten goods, do weave the webs of destruction for themselves and their Children. And thus much briefly, for those effects whatsoever, which either generally or particularly ensue the former abuses of buying and selling, and whereby the very trade of merchandry becometh unlawful.  Ingroser. 
No doubt, very strange and fearful effects: yea, such as are able to shatter an heart of flint. And Sir, howsoever the wicked will scorn thereat, I assure you, myself gins now to have such sight in the matter, as makes me both sorry and ashamed of many my former dealings. And so I dare say for the rest.  peddler. 
Yea surely. For mine own part I find now the abuses of buying and selling so many, and the effects which follow the same so fearful withal, that I wish a general reformation thereof, though I never bought nor sold any more.  Nobody. 
Seeing my travels herein have taken so good an effect, the Lord make me in some measure to be thankful to him for the same. And his holy name be blessed for ever, who hath 
a 1. Cor. 3. 6.  yielded to this poor watering of mine, so plentiful increase.  Ingroser. 
We desire the same with all our hearts. But Sir, having hitherto handled the unlawfulness of merchandry, as well from the abuses incident unto it, as also from those sundry effects which follow the former abuses. You are now lastly by promise to bring what arguments you are able against them both.  Nobody. 
With all my heart. 
2. The sundry arguments against those former abuses and fearful effects.  And although many arguments might be brought for this matter, yet will I content myself for this present, with those few which were handled to day in the Sermon, wherein, sundry reasons were drawn from the words of the Apostle himself, and those also of such weighty importance, as none but they 
a Isa. 28. 15.  that have made a covenant with Hell, and are at a point with death himself, will despise the same.  Ingroser. 
I beseech you then, rehearse them in order. 
1. Arguments drawn from our Christian profession.   Nobody. 
Content. First therefore, the Apostle purposing to dissuade men from all fraudulent devices in buying and selling, doth draw one argument from our christian profession, saying, Let no man oppress 
b 1. Thes. 4. 6.  his brother, etc. As if he should say, you are you know all Brethren in Christ, such as profess 
c Mal. 2. 10. Ephes. 4. 5. 6.  one God, one Religion, one Faith, one Baptism, one Saviour: and therefore, you should be linked so sure in a christian league, as no desire of fraudulent dealings should ever be able to dissolve the indissoluble bond thereof. For if such guileful oppression be horrible among the very Heathen, it can not be but damnable in the consciences of christians. Who being 
a Rom. 8. 21.  redeemed from the corruptions of this corruptible life, and called into the glorious liberty of the Sons of God, should show forth their faith, both by their obedience to God, and love to their Brethren. Otherways, they are (in truth) no better than dissembling Hypocrites, having 
b Gen. 27. 22.  Jacob's voice, but Esau's hands: proffering with 
c Math. 26. 49.  and Apostles face, but a judas kiss: and confessing 
d Tit. 1. 16.  that they know God in words, but dame him with their works: being abominable and disobedient, and reprobate to every good work.  peddler. 
A very mighty and most forcible argument. Who would not be even ravished therewith? surely, none but such as having already made Shipwreck of conscience, do deny the brotherhood, and calling in Christ. But proceed in the rest.  Nobody. 
Another argument to dissuade men from all fraudulent dealings in buying and selling, 
●. Arguments drawn from our dutiful obedience.  may be fitly drawn from that dutiful 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 practise the trade of buying and selling, you especially it behoveth to remember, that when you come to bargaining, you are not to respect your private commodities, but rather, to way withal, that in this your bargaining you come as it were to witness your dutiful obedience to the laws of the Lord. That is, to testify first of all what faith you have in his fatherly providence. Which your faith doth show itself effectually, so oft as you seek not by any sinister dealings, to satisfy your inordinate affections in enriching yourselves, but using true simplicity and plainness in all your practices, as those that fear not the storms of future want, do pitch the Pavilion of this your Pilgrimage upon his provident pleasure. Secondly, in showing forth your christian love towards those your christian brethren with whom you have to deal. Now, this your said love towards them can not any ways more effectually be found, then in that plain and upright dealing, which the law of the Lord in a dutiful obedience, doth exact at your hands. But (alas for pity) who so doth diligently look unto most men's dealings in these our days, shall find Lady Equity herself to be driven into such an extreme and deadly distress, that very hardly she is entertained of any in buying and selling. For, who seeth not now, (if they see any thing at all) that most men do come unto bargaining, as it were to the razing and spoiling of an enemies hold. And he is thought to have sped the best therein, which carrieth most away with him when he returneth, how unjustly soever he hath gained the same. His booty is accounted the warmest of all, who by his fraudulent fetches, hath made the most men to go naked or cold. Yea, he is said (for the most part) to come the meariest home, who (by his falsehood and wrong) hath made the most weeping eyes. All which most horrible enormities do flow even from the forgetfulness of that dutiful obedience wherein men are indebted to God and their brethren in buying and selling.  Ingroser. 
Very true it is. Whereas the dutiful remembrance thereof would be a sufficient means to drive men unto a more upright behaviour therein. But proceed in your purpose. 
3. Arguments drawn from the justice of God.   Nobody. 
Another argument to fear men from all fraudulent dealings in bargaining, may be drawn from the justice of God, in these words: For the Lord is the avenger of all such things: as if he should say: Though, neither your christian profession, nor your dutiful obedience to the laws of your God, nor your saith in his fatherly providence, neither yet, that interchangeable love, which as members of one mystical body, you own one to another, can touch your consciences with a trusty dealing in these your affairs: yet for so much as your God is a righteous God, think not that he will in any wise be bound to bear with, or otherways will become a Bawd unto any your secret sins whatsoever. But as he hath them all before him in a memorial Book written, so will he one day most surely and most sharply scourge the same, whether it be open oppression, or deceitful dealing, or fraudulent fetches under the form of faithful bargaining, or whatsoever it be: for the Lord himself is the avenger of all such things. Although you can draw a Curtain very cunningly before the face of mortal men, yet are you not able to blear the eyes of his Majesty. Though you know well enough which ways to procure a privilege that these your practices may pass uncontrolled in the assembly of sinners: yet think you not, but that the same will be sharply censured in the audit of the almighty, who is a righteous revenger of all such things.  everybody. 
Oh most terrible sentence? Surely, whosoever will not tremble at the very hearing thereof, they show themselves to be such, as having 
a 1. Tim. 4. 2.  their consciences seared up with hot irons, are wholly sold over 
b 1. King. 21. 25.  to work wickedness in the sight of the Lord, 
e Ephes. 4. 19  and being past feeling, have given themselves to wantonness, to work all manner of uncleanness, yea, even with greediness. But, continue the course you have taken.  Nobody. 
Another argument to dissuade men from all deceit in buying and selling, 
4. Arguments drawn from the title or name that is given them.  may be fitly drawn from that title or name which the holy Ghost ascribeth covertly unto it, in these words, Of all such 
a 1. Thes. 4. 6.  things. The which words of his (having a very Emphatical, or forcible relation to that wicked oppression and guile, forbidden before in the former part of the verse) do signify as much in effect, as those evils themselves whereunto they have such special relation, and therefore may fitly bear the self-same denomination, or name of evils. As if he should say (by using such fraudulent fetches in buying and selling) you show yourselves to be wonderfully besotted with the deceitfulness of sin, who coloureth her bewitched baits, with a most beautiful bravery: who, under the pretence of some pleasant potion, doth proffer unto you a most pestilent poison, who maketh you believe, that this your guileful dealing is nothing else but a provident thriftiness, when it is (in very deed) a most horrible evil and wickedness. So then, how excellent soever the same seemeth unto you, it is (you see) an evil, a most pestilent evil: yea, and the Lord himself is the avenger of all such evil: with whom also you show a daily dissimulation, in that you do every day offer up your prayers against it, saying: 
a Math. 6. 3. Luc. 11. 4.  Deliver us (O Lord) from evil, and yet notwithstanding do still make the same your daily and continual practice.  peddler. 
Without doubt you say true. For this I know in myself, that the self-same day wherein I heartily besought the Lord to send me a good Market, I have used (I confess) the most fraudulent dealings.  Nobody 
And even thereby also you made that most holy action of Prayer accursed unto you: For he that 
b Pro. 28. 9  turneth his ear from hearing the Law, his Prayer shall be abominable.  Ingroser. 
Very true it is: the Lord be merciful to all them that know not the evil they do. But proceed in your purpose.  Nobody. 
Another argument also, to drive men from all fraudulent dealings in buying and selling, 
5. Arguments drawn from the uncertainty of their punishments.  may be drawn from the uncertainty of that punishment, which the Lord in justice allotteth to those that deal loosely therein. For whereas the Apostle saith plainly, The Lord is the avenger of all such things, yet hath he here assigned no one certain kind of punishment unto it. Teaching men thereby, that as the Lord is at liberty to plague, when, where, and in what manner he please: so you Chapmen should tremble and quake at every punishment, as at a just recompense of such your sinister dealings, according to that which the Lord himself doth testify, saying. 
a Mich. 6. 10. 11. 12. 13. 14. 15.  Are yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable? Shall I justify the wicked Balances, and the Bag of deceitful weights? For, the rich men of jerusalem are full of cruelty, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouths. Therefore also will I make thee sick in smiting thee, and in making thee desolate, because of thy sins. Thou shalt eat, and not be satisfied, and thy casting down shall be in the midst of thee, and thou shalt take hold, but shalt not deliver: and that which thou deliverest, will I give up to the sword. Thou shalt sow, but not reap, thou shalt tread the Olives, but not anoint thee with Oil, and make sweet Wine, but shalt not drink Wine. In these words, the Lord (you see) both reproveth the enormities and sins of such fraudulent dealers, and also denounceth against them, not one, but sundry kinds of punishments due for the fame. Namely, an utter consumption and wasting by famine, by inward griefs and sorrows, by making frustrate their hope of help, by spoiling their goods within and without. Seeing therefore the Lord hath not assigned any one special plague unto such their subtle and sinister dealings, but maketh the same subject to so many sorts of punishments: this (me think) should be a sufficient reason to remove far off from Chapmen, all fraudulent fetches in buying and selling. For that, as the Lord will surely be avenged of all such things, so hath he made this sin subject (you see) to every punishment. Wherein men are to remember, that not only every sin hath some punishment attending upon it, howsoever the execution thereof be delayed at time: but that, like sin is commonly recompensed with the like punishment according as it is written, Because of 
a Wisd. 11. 13.  the foolish devices of their wickedness wherewith they were deceived, and worshipped Serpents 
b Wisd. 12. 24. Rom. 1. 23.  that had not the use of reason, and vile beasts, thou didst send a multitude of unreasonable beasts upon them for a vengeance, to the end they might know, that wherewith a man sinneth, by the same also he shall be punished.  Eueri-body. 
What is your meaning herein?  Nobody. 
My meaning herein, is to let you understand, that, as these fraudulent dealers have oft times oppressed their brethren in bargaining, so they themselves are oftentimes (by the just judgements of God) most justly oppressed of others again, through thievery and stealing. As they (oft times by their guileful dealings) have made their poor brethren to walk with a threadbare Coat: so they themselves (according to their due deserts) have been (by others again) stripped naked and bare. And as they (by their falsehood) have made men poor souls, to go heavily homewards with trickling tears, so they themselves are sometimes most justly sent homewards that self-same day by weeping Cross, and this also according to the righteous judgements of God, who is a righteous revenger of all such things.  peddler. 
Undoubtedly (Sir) I suppose the same to be true. 
A profitable application of the former arguments.  For (on a time) I remember how that I (deceiving a silly soul a little before with the sale of some wares) was in the way homewards rob myself.  everybody. 
I pray you (Goodman peddler) if a man might be so bold as to ask you the question, what came your gains clearly unto that Fair?  peddler. 
To tell you the truth, they came fully to less than nothing. For sure I am, that for every penny which I got that day by unjust deceit, I lost a pound by due desert.  Ingroser. 
And for my part also I must needs confess, that I lost more in one night by casualty of fire, than I had gotten before (by my fraudulent dealings) in twenty winters. And yet very certain I am (the Lord be merciful to me) that (even by such deceitful practices) I have wronged from men not so little as forty pounds by the year.  Nobody. 
That good God, who hath opened your eyes to see your sins, give you also his grace, that you may freely forsake the same.  Ingroser. 
Oh grant it good Lord, for the glory of thy name. But Sir? such is the unreasonable enhaunsing of grain and of victuals in every place, that very necessity enforceth many a man to do that, which (in his own conscience) he utterly dislikes.  Nobody. 
Accursed be that necessity whatsoever, which constraineth a man to make shipwreck of conscience. For, 
a Math. 16. 26. Mar. 8 25. Luc. 9 25.  what shall it profit any man to win the whole World, and lose his own Soul?  Ingroser. 
Very true it is. If therefore you could (by any your godly persuasions) so bring it to pass, that the rich Farmers and Husbandmen (who are to fraught the Markets with corn and victuals) would sell the same at a reasonable reckoning, for my part I promise you, that, as thereby I should have less occasion to use any deceit in my dealings, so would I utterly renounce the same for ever. And I believe, my friend peddler would do the like.  peddler. 
Yea (be you sure) with all my heart.  Nobody. 
I have none authority (you know) to reform things amiss: neither will I challenge so much to myself. My duty is only to reprove, and to denounce the judgements of God against all outrageous enormities, wherein (by God's grace) I will not cease to do my best endeavour, leaving the reformation of matters wholly unto them, whose callings the same more properly concerns. But, what if those men (you spoke of before) will never be brought to any better dealings? shall the waywardness of those wicked ones withdraw yourselves from doing your duties? Oh beware (I beseech you) for this is the subtle persuasion of Satan, to make you believe, that you may as well offend therein, as another. But, remember the word of the Lord, 
a Exod. 23. 2.  Thou shalt not follow a multitude to do evil: neither shalt thou agree in a controversy to decline after many, and overthrow the truth. Having therefore the example of good joshua before your eyes, say one to another in the sincerity of your souls: 
b Josh. 24. 15.  Let the wicked this day choose what Gods they will serve, as for us and our households, we will serve the Lord.  Ingroser. 
Nay (by God's grace) howsoever the wicked do still welter and wallow in their impieties, for my part, I rest fully resolved for ever hereafter to abhor all fraudulent dealings in myself and in others. And I beseech the Lord God to make me continually thankful for these his good graces, which (by your means) I have received this day.  peddler. 
And surely (for my part) I do with an unfeigned heart protest the same. But Sir? if it might please you to take the pains to confer also with those men, as you have done already with us, I doubt not, but that good God, who hath begun this good work by you, will bring the same to some excellent end.  everybody. 
Undoubtedly I believe no less. For he that had heard these men in the morning, would hardly have thought that they would ever have been brought unto this.  Nobody. 
Such (you see) is the great goodness of God, and such also is the efficacy and power of his heavenly word, when it pleaseth his Majesty to work with the same. Then is it (in deed) a lively 
a Heb. 4. 12.  word, and mighty in operation, and sharper than any two edged Sword, and entereth through even to the dividing asunder of the soul and the spirit, and of the joints and the marrow: and is a discerner of the thoughts, and the intentes of the heart.  Ingroser. 
Oh blessed be God therefore. And the Lord grant the same word a like effect in the rest.  peddler. 
So be it good Lord, if it be thy will.  Nobody. 
Well, sith you seek this thing thus earnestly at my hands, I promise you both (so soon as any occasion is offered) to put the matter in practise, leaving the success thereof to the Lord.  Ingroser. 
God's name be blessed for it. But we beseech you (Sir) linger not the time over long: for as the zeal of 
a Psal. 69. 9  God's house hath even eaten us up: so (we pray you) remember withal, that the 
b Pro. 13. 12.  hope which is deferred, is the fainting of the heart, but when the desire cometh, it is a tree of life.  Nobody. 
Well, assure yourselves, there shall be no want of good will in me, so soon as the Lord shall offer occasion unto it.  Euerie-bodie. 
And for my part, be you bold, I will so further the matter, that I doubt not to bring yourself and them very presently together. I know where are (at this hour) a couple of as greedy Cormorants as live in the land. Walk you on your way all three together, and let me alone for this once. They promised to tarry my coming at yonder Town: go you fair and softly before, till we overtake you.  Ingroser. 
With all our hearts. Come Sir? we will gladly accompany you still in your journey, although we are already wandered five or six miles out of our way.  Nobody. 
Are you so in deed? now truly I am sorry therefore.  peddler. 
But so are not we. Nay, rather we have both great cause to rejoice: for by losing the way (a little) to our earthly homes, we have lighted (at length) on that way which leadeth directly to our heavenly habitation.  Ingroser. 
Very true it is: God's name be blessed for it. And blessed be his Majesty also for you, who were the good means thereunto.  Nobody. 
All the honour 
a Psal. 115. 1.  hereof be given to his name. But sure, as I am heartily sorry you have wandered already so far from your way, so will I not have you to go one step farther with me, partly, for that when the other and I shall be alone by ourselves, they will the more frankly afford me their minds: and partly also, because I would not have the night overtake you or ever you get to your homes. And therefore (for this present) I commend you both to the mercies of God.  Ingroser. 
Seeing (for any thing) you will have it so, we leave you likewise to the Lord himself: most humbly beseeching him (of his infinite mercies) to bless the labours which you have in hand.  peddler. 
So be it (good Lord) if it be thy gracious will.  
So be it Lord jesus. Amen.  
FINIS.