have nothing that thou mayest so much as
carry away in thy hand. Guilt shall go with thee if thou hast gotten
thy substance dishonestly, and they to whom thou shalt leave it shall
receive it to their hurt. These things duly considered, I will shew
thee how thou should'st live in the practical part of this art. Art
thou to buy or sell? If thou sellest do not commend. If thou buyest do
not dispraise, any otherwise but to give the thing that thou hast to
do with its just value and worth. Art thou a seller and do things grow
cheap? set not thy hand to help or hold them up higher. Art thou a
buyer and do things grow dear? use no cunning or deceitful language to
pull them down. Leave things to the Providence of God, and do thou
with moderation submit to his hand. Hurt not thy neighbour by crying
out Scarcity, scarcity! beyond the truth of things. Especially take
heed of doing this by way of a prognostic for time to come. This
wicked thing may be done by hoarding up (food) when the hunger and
necessity of the poor calls for it. If things rise do thou be grieved.
Be also moderate in all thy sellings, and be sure let the poor have a
pennyworth, and sell thy corn to those who are in necessity; which
thou wilt do when thou showest mercy to the poor in thy selling to
him, and when thou undersellest the market for his sake because he is
poor. This is to buy and sell with a good conscience. The buyer thou
wrongest not, thy conscience thou wrongest not, thyself thou wrongest
not, for God will surely recompense with thee.'

These views of Bunyan's are at issue with modern science, but his
principles and ours are each adjusted to the objects of desire which
good men in those days and good men in ours have respectively set
before themselves. If wealth means money, as it is now assumed to do,
Bunyan is wrong and modern science right. If wealth means moral
welfare, then those who aim at it will do well to follow Bunyan's
advice. It is to be feared that this part of his doctrine is less
frequently dwelt upon by those who profess to admire and follow him,
than the theory of imputed righteousness or justification by faith.

Mr. Badman by his various ingenuities became a wealthy man. His
character as a tradesman could not have been a secret from his
neighbours, but money and success coloured it over. The world spoke
well of him. He became 'proud and haughty,' took part in public
affairs, 'counted himself as wise as the wisest in the country,