Of Justice.

JƲstice by the Poets is fained to be a a Virgin, and to have raigned among men in the golden world; but being by them abus'd, forsook the world and returned to Heaven. St. Augustine makes mention of a certain Jester who under­took to tell all the people what they most desired; standing up, he said with a loud voice, You would buy cheap, and sell dear. To do so as it was in his time, so it is in ours common; but a Common vice, unless it be limited. Cer­tainly, if ever buying and selling was corrupted, it was but venial and indif­ferent in comparison to that of our times. If Thievery may claim the epithite of lawful, and if authority in bargaining may not be abus'd, then the wicked Customes of some men may uncontroul­ably be established for Laws. But I am sure they therein follow their own pri­vate allowances, not caring, so it be a Pennyworth, how and by whom it is conveyed to their hands. It is usual [Page 10](would to God it were less Epidemical and Sinful) for Tradesmen, chiefly Re­tailers of second-hand Commodities, to fasten inconsiderately on all proffered goods, seldom minding the person and the power of the Seller. What unrigh­teous and rash dealing is this? How can any one pretend to the Priviledges o [...] Society, to the marks of loving his neigh­bour as himself, to fulfil the Commands layd upon him by an All-seeing Eye, when to purchase more than ordinary advan­tage, he shall knavishly (at least impli­citly) connive at theft, to the debasing of Divine and Humane Laws, to the extream dammage of Masters or Father [...] but chiefly in hardning of such parties as pick a secure sweetness out of filching who get by degrees such a habit, tha [...] many for lack of timely correction, ha [...] continued those courses, till it w [...] too late to take up, and have sinish [...] their unfortunate lives by an infam [...] death, to the sorrow and great grief [...] Parents and Masters, (that have any kind­ness for their Servants) and lastly to the Buyers disparagement, if not punishment at least, thereby lying liable to the hea [...] and sticking curses of those afflicte [Page 11]Souls, who if it had not been for them might have survived honourably. That my Citizen may eschew all blame, shame, and danger, subject to such unworthy, base, and abominable courses; Let him never buy any thing proffer'd at his Shop, without first inquiring into the disposers power; especially if he seem to be a School-boy, Apprentice, or Shirk, where­in he ought to regard: next, he must take an account of the persons Friends, Master, Habitation, and what else may contri­bute to discovery. Then if what's offred be suspected, as alwayes it is when ten­dred by meer Boys, he must detain it till he be better inform'd how it was come by: but if through laziness or worse intents he defers notifying it to the Persons interess'd, his honesty is but painted and formal, and his fault is treble to what it should have been. First, he furthers the loss of the party before wronged, in not giving him warning for the future. Secondly, he occasions the Pilferers continuance in his illegal wayes, it may be to his sudden destru­ction both of Body and Soul. Thirdly, and lastly, instead of righting his Neigh­bour, he robs him, being worse than a [Page 12]Receiver (who is equal with the Thief,) because under the Cloak of Justice he deceives both. Finally, if the pretended lawful disposer look suspitiously, and answer not pertinently to the questions put to him; my Citizen is bound to stop the Party, at least the Goods, and to se [...] them restored to the true Owners. If my Citizen esteem a jot what is told him; if Reason, Justice, and Religion have any share in him, he will abhor such a scandalous and odious practice as I have insisted on; and by such a hate he will purchase a peace of Conscience, a lasting, eminent, and good fame, thereb [...] avoiding Solomou's censure, Whose is Partner with a Thief hateth his own Soul Prov. 29.24. And he will entitle him self to that Little which is better wi [...] righteousness, than great Revenues with out right, Prov. 16.8. That Justi [...] may be kept in prizing Commoditie [...] the vulgar estimation of wise good m [...] is to be followed. Upon some the La [...] hath pitched a price, which may be d [...] minished, not enhauns'd; because th [...] price was set in favour of the buyer, [...] all which, with the innumerable sorts [...] commodities, it is impossible for Law [...] [Page 13]determine the value. Yet the Civil Law saith, that's the just price of a thing, if it be sold for so much as it can, that is, saith Amesius, for how much it can commonly be sold, the affection of this or that par­ticular man not considered: But where taxation or common estimation cannot, there without deceit, the judgment of the Owner must set the price. A Contract must be according to the equality of the thing, and that must be measured by the price given. For as Time is the measure of Business, so is price of Wares. If the price exceed the things worth, or that exceed the price, the equality of Justice is taken away: that both agree is the just rule of Trading; against which Deceit is opposite. The Soul of the wicked desireth evil, his neighbour findeth no favour in his eyes, Prov. 21.10. To deceive, is to make shew of one thing, and bring in another, besides the opi­nion of the Customer, by which more is given for Wares than they are worth; but it's seldome men sell at an under-rate.

Cicero tells us, There is no greater plague for Justice, than for some men under the masks of honesty to deceive others. His rule was exact that said, A [Page 14]wise man will not deceive, neither can he be deceived. So did his profession of honesty resound, who chose this Motto; To deceive or be deceived, is hateful to me.

St. Augustine (and who not?) met with many that would deceive, but few that would be deceived. To cozen others is worse than to be cozened, as a sin is worse than a cross; not that every wile is a Sin. Lucius approaching the Boat wherein Athanasius was, Eusebius. ask'd for him, and was answered by him (who was known to Lucius only by name and not face) that Athanasius was hard before him; if he made hast he might overtake him: who being violent in his pursuit, miss'd Athanasius. This Arrian perse­cutor was deceived by the truth spoken with wisdom and a good conscience; but that deceit which is the corruption of justice, I shall now speak against; this stands more in the wills, than wits o [...] men.

1. This is first against Nature: one Serpent doth not sting another; and the Fishes of the Sea devour none but those of contrary kinds. But the greatest evil that befall man, come from man. Hom [...] [Page 15]homini lupus, one man is a Wolf to ano­ther. The Lyons spared Daniel, the ravenous Birds sed Eliah, but man ex­erciseth cruelty upon man. As a mad­man who casteth Firebrands, Arrows, and Death, so is the man that deceiveth his Neighbour, Prov. 26.18. Pope Alex­ander the Sixth never did what he said, his Son Borgia never said what he meant to do, Guichar­din. pleasing themselves in counter­feiting and dissimulation, but their ends were fatal, one being poysoned, the other slain. Frederick a Roman Empe­rour, when the Senators were entring the Senate-house, would say to them, Cast away two things, deceit and dissi­mulation. The crafty are like the Cha­meleon, apt to all objects, capable of all colours; they cloak Hate with Holiness, Ambition with good Government, and Flattery with Eloquence; but whatever they pretend, the issue is dishonest. An Hypocrite with his mouth destroyeth his Neighbour, Prov. 11.9. An old Lace­demonian, who had coloured his hairs, discovered his head in a great Assembly, and made a Declaration of the matters he came about. Archidamus the King rising up, said, What truth can this fel­low [Page 16]speak, whose heart is stained with spots of Hypocrisie and double dealing?

2. Secondly, it is against civil Society, for the preservation whereof it is expe­dient that men converse safely, without fear of being undermined by each other. Therefore one said well, the first foun­dation of Justice is not to hurt, the second to endeavour to procure the common be­nefit.

3. Thirdly, it's against Christianity; which teaches a man so much charity and patience, as to do well, and suffer ill. It was Prophesied that in the time of the Gospel, Isai. 11. the sucking child should play upon the hole of the Asp, and the weanel child should put his hand upon the hole of the Cockatrice.

4. Fourthly, it is Theft. Themistocles the Athenian, spying a dead body richly adorned, passed by; but called to his Companion, Take up these, for thou a [...] not Themistocles: he could not stoop [...] low as to gather gold out of blood and dirt; but he stoops lower that plucks it from the living, and commits a double theft, robbing himself of honour, and t'other of means and life. The way of [...] wicked is darkness, they know not at what they stumble, Prov. 4.19.

Lastly, it is odious to God. It is the will of God that no man oppress his bro­ther, nor defraud him; 1 Thes. 4.6 for the Lord is the avenger of all such. A good man obtaineth favour of the Lord; but a man of wicked devices shall be condemned, Prov. 12.2. And to good men, even to the Heathen, they counted no profit lasting which was got by fraud: (saith one amongst them) I will overcome by Ro­man Arts, (viz.) by Vertue, Labour, and Arms. In Athens it was a custome, when men bought or sold any thing, they came before the Magistrate appointed for the purpose, and there took an Oath that they had not dealt fraudulently, nor used any deceit. I have heard of a Turk that having bought some Manufa­ctures of an English-man, wherein was inclos'd a great sum of Money, unknown to both Parties; and finding it, made many Journeys in quest of the English­man; and at length meeting him, unask'd restor'd the Money. Are Heathens just, and thou unjust? What doth it profit thee to be call'd what thou art not? It is said of the Jesuites, They have retained nothing of Jesus, but the name; and of the Popes, Who was call'd Bonifacius, [Page 18]or Benefactor, was a Malefactor; Pius or Godly, was wicked; Ʋrbanus or civil, was rude and savage; Innocentius or harmless, was hurtful and pestiferous; and Clementius or meek, was cruel and unmerciful. He that justifieth the wicked, and he that condemns the just, even both are an abomination to the Lord, Prov. 17.15. I would it might not be said of many Christians, that they are but so in name, having good words, not answera­ble works; supposing more of Gods hearing than his seeing. But many eat that here, which they cannot digest in Hell hereafter.

If Dives was sent into Hell for not giving his own, whither shall they be sent, that take that which is anothers?

The unjust ways of cunning which [...] would have my Citizen to shun, are many; as Flattery, Dissimulation, Lying &c. of which in their order. There be some whom Gain will transform into a shapes; let the Customer look how [...]e will, they like a Looking-glass wil [...] have something in them like him. The Old Law would not allow the Swan is mans meat, his Feathers being white, is Body black. Neither are those fit [...] [Page 91]deal with man, whose pretences being fair, have soul practices. These are the Aves Gaviae of the times; which Birds when Alphonsus King of Sicily lanch'd from the Shore, flew about the Ship; and he causing Meat to be thrown them, they had no sooner taken it, but they flew away. Thus it is with me (saith he) my Flatterers having received of me what they expected, withdraw their obsequious­ness, and return no more, unless they are a hungry after new benefits. Most Shop­keepers respect, even so, lasts no longer than the Customer uses them to their ex­tream advantage. Divines say that Flat­tery divides a man from himself; he thinks himself otherwise than he is. A house divided can't stand; which some unjust ones considering, by Flattery part a mans judgment from his will, and so deceive him. Oyl poured upon the Grass-hopper, kills it; Vineger re­vives it. Flattery kills those whom sin­cere harsh treating doth heal. A flat­tering mouth worketh ruine, Prov. 26.28. So much danger hath Flattery begotten, as the Emperour Sigismond, Emperour of Germany, struck one who praised him too much, saying he hit him. Antigo­nus [Page 20]King of Macedonia, told a Poe [...] who call'd him a God (therein observing his soothing) that the Groom of his Stool knew 'twas no such matter. Alex­ander when his Parasite perswaded him to think himself a God, reply'd, he knew himself by two special things to be Ma [...] and not a God, namely, by sleep an [...] carnal motions. Heavier and sadder were their following Dooms. King Phi­lip of France and Constantine the Gre [...] banish'd all Flatterers from their Counts. At Athens they were put to death as the ruine and plagues of the Countries they dwelt in. The Athenians put Tymagor [...] to death, because to insinuate with Dari­us, he saluted him after the Persian man­ner. Whereby it is visible how obnor [...] ous Flattery hath ever been esteemed and the hatred it hath always con­tracted, and the punishment a ma [...] have met withal. But it is not alw [...] so in Trade. Some Customers will gr [...]o [...] dull and displeased, if they be not of [...] whetted by Flattery; down-right ho [...] speeches discontent them. For th [...] cause, as the Apostle said, Be angry b [...] sin not: So I say, Flatter but sin not it be possible. Yet it is my opinion [Page 21]that amiable looks and fair speeches will go far enough, we need seek no by-ways. It is better (saith Plutarch) to fall among a sort of Ravens, than to happen into the company of Flatterers. For the Ravens never eat a man till he be dead; But Flatterers will not spare to devour him while he is alive. Flattery is the corru­ption of truth; a thing as pernicious, as truth is excellent. Flattery is like a Golden-pill, which outwardly giveth pleasure, but inwardly is full of bitter­ness. Lastly, among other things, a Flatterer is known by this, that he doth not onely imitate friendship, but go be­yond it.

Secondly, Dissimulation is an evil more tolerable in a Citizen. Neverthe­less Plato the Mellifluous Philosopher ad­vises all, not to dissemble with a friend, either for fear of displeasing him, or for malice to deceive him. Yet I said it was more tolerable, because it is with him, as with one who hath married a wise, whom he must use well, pretend­ing affection to her, though he can't love her: and indeed Divines hold it in some cases lawful, to pretend one thing, and intend another: as in the case of our [Page 22] Saviours going to Emaus with the two Disciples; He made as if he would go further, to stir up their desire of his pre­sence: whatever he pretended, he in­tended to stay with them that night. If a man pretends a long journey by being booted and spur'd, but intends to re­turn suddenly to see what those whom he puts in trust would do; if he had gone, is no sin: whereas if he had said he would go such a journey, and went not, had been a lye. But woe to them that dissemble to an ill end; these have the voice of Jacob, but the hands of Esau; they are smooth in their words, rough in their actions. A feigned equity (saith St. Augustine) is a double iniquity, be­cause dissimulation is iniquity it self Let him know also, that he sins thrice, that counterfeits himself good, to whom he may do ill. Let him dread the judg­ment fell on a King of Poland, who ( [...] great Dissembler) had always this with his mouth; If it be not true, I would [...] Rats might eat me: which came to pass for he was assail'd by them in such manne at a Banquet, that neither his Guard Fire or Water could defend him fin them. Worms eat up the tongue of the [Page 23]Cozener Nestorius. Absalom that Master­piece of Hypocrisie, who was within a Nero, without a Cato; he had a pain­ted tongue, but not a painted punish­ment. Behold him hanging on a Tree, as unworthy of Heaven or Earth: Be­hold him thrust through with three Darts, as worthy of a treble death. He that hateth, dissembleth with his lips. Pro. 26.24 These Dissemblers, like the Polypus, can take all colours to deceive. But how cowardly a humour is this, and how servile? He that dissembles, must still have a fearful eye upon himself, lest he be discovered: his mystery is poor; for he is ere long found out, and then not credited: all he speaks is Apocryphal. O how excellent a thing is freedome! there is no better life, than to live accor­ding to a mans nature, resolving always to dip the tongues Pen in the hearts Ink, speaking but what he thinks; to do otherwise is impiety, and deserves the punishment the Lacedemonians in­flicted on one, who professing a rigid life, used to wear hair-cloth lin'd with purple. Yet to utter all he thinks, is emi­nent folly. Clytus for speaking too bold­ly to Alexander, was kill'd by him. [Page 24] Silence is most safe; and Phocion is to be imitated above all, whose closeness was a freedome, in expressing in a few words his matter, and surpassing therein (as it is said) Demosthenes himself whose eloquence excell'd all others.

Thirdly, A lying tongue (saith Solo­mon) hateth those that are afflicted by it, Prov. 26.28. Lying is a base vice, is a sickness of the soul, which cannot be cured, but by shame and reason: It is a menstruous and wicked evil, that fil­thily prophaneth and defileth the tongue of man, which is consecrated of God, for the utterance of his praise. It is th [...] part of a slave (saith Bias) to lye: It is the property of a lyar (saith the same) [...] put on the Countenance of an honest ma [...] that so by his outward habit he m [...] the more subtilly deceive. And the Poet is offended at it highly:

Lying is pernicious to humane Socie­ty, contrary to Nature, and worse tha [...] [Page 25]Theft; for silence is more sociable than untrue speech: it is the worse, because so various; if it had but one visage, there were some remedy for it, a man might take the contrary to it for truth. That which is good is certain and finite (saith Philosophy) there is but one way to hit the mark. Evil is infinite and uncertain; there are a thousand ways to miss it. It is reported of the Indi­ans, that they offered humane blood to their Gods; but none other than what was drawn from their tongues and ears, for an expiation of the sin of lying, as well heard as pronounced. Even those that use this vice most, conceive the base­ness of it, counting that the extream­est injury that can be verbally done to them, to reproach them with the lye. They are not asham'd to lye, but to be call'd lyars. The Tongue is connexed by veins to the brain and heart, by which Nature teacheth us, that it is to be govern'd by the Intellect, whose seat is in the head, so that it may agree with the heart. A man deceived through errour, may utter this or that falshood, thinking that true, which is no proper lye. To speak falsly, thinking it true, is [Page 26]to lye materially; to speak truth, think­ing it false, is to lye formally; but he that speaks false, knowing it false, lyeth in the matter and form, and therefore perfectly. Thus to lye to save our lives we may not, much less to save or in­crease our Wealth. Buy the truth, and sell it not, Prov. 23.23. Memorable is the Example of that Woman in St. Hie­rome; she knew how to die, but not to tell an untruth. In a strait where Mo­ney or Justice must be left, rather lose Money than Justice, There is no dis­ference (saith Cicero) between a Lyar and a Forswearer; for whomsoever I can make to tell a lye, I can easily perswade to forswear himself. The Egyptians made a Law that every Lyar should be put to death. The Persians and Indian used to degrade Lyars of all honour, and to cut out their tongues. Artaxerxes King of Persia, caused a Souldier to be nayled to a post by the tongue, for lying The Cretans for lying became despise [...] of the whole world. But Truth hath two Champions, Wisdome and Con­stancy; she shines brightest when foil'd looketh most beautiful in rags, is bess defended with nakedness, smiles before [Page 27]the Judge, and needs no Oratour. The lips of truth shall be established, Prov. 12.19. Pharamond King of France was named Waramond; that is, Truth. Mar­cus Aurelius the Emperour, was called most True, because he was never found in a Lye, nor ever failed in truth. Pyr­rhus the King of Epyrus, however an E­nemy to the Romans, yet gave this praise unto Fabritius, that a man might assoon turn him from Truth and honesty, as the Sun out of his course. The get­ting of treasures by a lying tongue, is va­nity tossed to and fro of them that seek death, Prov. 21.6. Lying then must be banished and abominated. But this rule must be observed; as we may not lye, so we need not speak all the truth. St. Augustine makes mention of one Firmus, who when he was askt to tell where his friend was, lest he should be delive­red to his enemies hands, said he would not tell. I will (saith he) neither lye or betray him. This man (saith Augu­stine) was Constant in name, but more Constant in minde. Nor must Pompey the great be forgotten, who chose rather to endure the burning of a finger, than to disclose the secrets of the Senate. But [Page 28] Papilius went beyond him, who cut out his own tongue, and flung it in the Ty­rants face, because he would not betray his Associates, who together had con­spired against him.

Fourthly, Among these Polluters of the tongue, Swearing must be spoken of; when the rest will not serve turn, 'tis common to add Oaths: and indeed, what sin so hainous, which he that makes hast to be rich is afraid or ashamed to commit? He that maketh hast to be rich shall not be innocent, Prov. 28.20. But what need I say any thing against this, more than the commandment, Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold hint guiltless which taketh his name in vain? This Law (saith Augustine) should be to all Christians as a thousand Sermons: He that layeth his faith in pawn, bindeth his safety, his honour, and his soul to the redeeming it. Faith gives no honour to an Oath; yet Oaths broken dishonour Faith. To swear and forswear (saith Pe­riander, one of the seven Sages) is a vice so hateful, that slaves themselves judge it worthy punishment. Yet all Oaths are not unlawful: we may Swear: but let [Page 29]the light go before us. Thou shalt fear the Lord thy God, and serve him, and swear by his name, Deut. 6.13. How horrid a thing is it to call God to bear witness to trifles and lyes? What is it to swear (saith St. Augustine) but to call God to witness? if this was considered, many would not, as they do, make Rhetorick of an Oath, taking delight in that which moves Gods displeasure. To forswear is a greater sin than to swear; for the Apostle doth not say, Jam. 5.12. My Brethren do not forswear, but do not swear. Wouldst thou be far from Perjury, swear not: false swearing is deadly; true swearing is dangerous. Those who have wor­shipt Stones have been afraid to swear falsly by them; and dost thou not fear that God who is everywhere present, who sees all things generally without excep­tion, evidently without doubt, immuta­bly without forgetfulness? Let me tell the swearer in anothers words, Though the punishment may be deferred, yet it shall be heavy. Besides all other curses this is one; he will certainly be false to man, who is not true to Gods honour. O matchless folly, that men should through open Sluces, let their souls run out for no­thing! [Page 30]Wise men think more than they speak, and to swear is the least part of their knowledge. A man shall eat good by the fruit of his mouth; but the soul of the transgressour shall eat violence. Prov. 13.2. By the blessing of the upright (saith Solomon) the City is exalted; but 'tis overthrown by the mouth of the wick­ed, Prov. 11.11. And if the daily mis­fortunes which befall those who use too often to call on the name of a Deity, who in a moments time they are as apt to slight, are not powerful enough to dis­swade my Citizen from participating of so contemptible a custom; if the pre­cepts of holy Writ, and the advice of all the Wisest men ever were, conduce nothing to abolishing in him so much ignorance and foolishness as an Oath con­tains; then let the dooms of some wh [...] valued not at what rate they swore, be­cause they counted an Oath to have [...] more vertue and validity in it than a je [...] let their sad & frightful departures te [...] ­fie and scare my Citizen from venturi [...] to swim in a water so rough. We w [...] begin with Andronicus Comnenus, wh [...] having swore to protect the Sons of [...] manuel Emperour of Constantinopl [...] [Page 31]contrary to his so solemn faith plighted, slew them, usurped the Empire; and to compleat his happiness, was not long after deposed, hung up by the feet, and hewed to pieces for his perjury. Christien King of Denmark paid dearly for his faithles­ness: for conceiving no tye to be in an adjured promise, he was dethroned, ba­nish'd, and lived miserably the rest of his life, for all that he was supported by many great Friends. Melius Suffetius a Romane was torn in pieces by four Horses, for having broken his faith, and trampled on that reverence, he ought to have paid a Deity. To conclude, He (saith Sigismundus) that accustometh himself to swearing, shall never escape those plagues every Oath heaps up; whose torture also shall continue eternally, unless through an early and an unfeigned peni­tence he make his peace with his Crea­tor.

Fifthly, I must not skip those slippery ones who with unjust weights and mea­sures can deceive, though the vigilancy of authority ties them to true ones. Di­vers weights and divers measures both of them are an abomination to the Lord. Pro. 20.10 Yet they not remembring that God sees [Page 32]they do, they pervert justice. I have read that Ferdinand Emperour of Ger­many possest a great number of Watches, wherein he much delighted. It pleased him once to put this his variety of speak­ing gold upon a Table, as if he would expose it to sale: going aside, a stander by, driven by a desire of stealing, or oc­casion, snapt one of them; which the Emperour espying aslant, called him to him, and held him in various discourse, till the Watch striking discovered the Hour and his Theft. He that deceiveth with unjust weight or measure, may ap­ply this: what he hath done hath a tongue to discover him; besides, his conscience betrays him; nor for all being his own judge, can he be absolved. He hath one witness within, and another without. His own iniquities shall take the wicked him­self, and he shall be holden with the cords of his sins, Prov. 5.22. By th [...] time he blushes, where I leave him wit [...] restitution to repent, or in time [...] suffer the following penalty. In 1475 Robert Basset a Salter being Maior he was very vigilant to punish those th [...] used false Weights and Measures; f [...] which misdemeanors, several Bake [...] [Page 33]were set in the Pillory, and others se­verely handled.

Now I discover some false lights; their end is to make the Wares seem better than they are, that the Seller may re­ceive for them more than they are worth. But do they that use them, think light can look upon the wares, and not He that made that light? Or will they think to enjoy the perfect light hereaf­ter, which adulterate it here? There was a presumptuous Carrier, that travel­leth in the night, was told of certain dangerous Pits in the way, that if he had no care of his Horse, he might regard his own life. I shut my eyes (saith he) and all things everywhere are plain. Like this man are those, who cannot be­ling but there is danger, yet fear it not; they know Gods omnipresence, but reverence it not. It is to be lamented, that men have too dark Shops; but more, that they have too dark minds: let them remember, who it was, said, 2 Tim. 3.9 There is nothing which shall not be made ma­nifest. A shop may be too dark, and it may be too light; therefore it is, or should be so ordered, for the benefit of Buyer and Seller, that light may be by [Page 34]art neither obscured, not let in to much. For a good man obtaineth fa­vour of the Lord, but a man of wicke devices shall he condemn, Prov. 12.2.

Seventhly, It is ordinary to pre [...] upon the Sellers want of money, or th [...] Buyers want of Commodities. This [...] robbing the poor, because he is poor, an [...] oppressing the afflicted in the gate, Prov [...] 22.22. But this should move pity, no [...] cruelty. The Lyon (saith Pliny) spare [...] the prostrate; and shall man be so unjus [...] as to do less? or if a man, far be it from my Citizen, who conversing with most Men, should have most Humanity.

Eighthly, It is likewise unjust, as or­dinary, to buy Wares for time, and no [...] to pay for them at the time appointed The Indians of Guinee, when they pro­mise any thing, will deliver a bundle [...] Sticks equal to the Months and Da [...] they appoint; keeping for themselve a bundle of the same number: eve [...] ­day or moneth they take away a Stick [...] so when all are removed they are assur' [...] of the times expiration. Thus careful are they in observing their time, b [...] how negligent are we! It was well sa [...] by Reverend Bishop Jewel, 'Tis our mi [...] ­sery, [Page 35]that we are called Christians, yet live like Heathens under that name; nay, it were well, if we did as these Heathens. They which are so backward, are like ill Singers (saith one) they should be sent to the Compter, a good Singing-school for them to learn to keep better time in.

Ninthly, But what shall we think of those which will finde no time at all to pay, breaking deeply indebted to many? I know what they will alledge in their defence; it was destined, Providence had decreed they should not prosper. I re­member to have read, that Zeno Citicus having a servant surpris'd in stealing, commanded him to be slain; who plea­ding for himself, said the Fates had de­creed him to steal. And to suffer too, re­plyed Zeno. So for those that break, especially out of Policy to deceive, let them prove its decree, the punishment is sure enough. Was there ever any of these, but it might be said of him, He felt the smart of it? He may seem to prosper for a time, and we may won­der that the way of the wicked should do so; but Divinity it self will answer us, Isa. 48.22. There is no peace to the [Page 36]wicked: if no Peace, no Prosperity. Po­lycrates, Tyrant of Samos, was so fortu­nate all his life, he never tasted grief o [...] loss: howbeit, to partake some sorrow with others, he cast a Ring of an inesti [...] mable value into the Sea; which after­wards was found in a Fishes belly, and presented him by a poor Fisherman▪ notwithstanding which probable eterna [...] felicity, a Gibbet help'd to shorten hi [...] days. Yet some there are, whom ( [...] must pity, not inveigh against) the vio­lent blasts of cross accidents hath blowt down; they would pay every man hi [...] own but cannot. Of these I must hold with St. Augustine, It is not to be consi­dered what they do, as with what mind▪ These are those broken ones, into who [...] Charity must pour the balm of comfort they have broken estates, and brok [...] hearts. To bring up some solace a [...] praise, which the Ancients have fasto [...] to themselves, by misfortunes; let n [...] be disheartned because of Poverty, b [...] entertain it with a fatal voluntar­ness, and a hope still for better; f [...] Solomon assures them, A just man f [...] ­eth seven times, and riseth again, P [...] 24.16. If this comfort avails little, the [Page 37]let them ruminate on the Honour con­fer'd by the Romans of old on the Fa­vourites of Poverty, which Nearness once laid aside, they confess to be the begin­ning of their woes. Aristides the Gre­cian, Fabritius and Publicola Romans, had been assoon forgotten i'th' minde, as eye, if their mean and hard kinde of life had not made an impression very deep in the memories of their Country­men, who once accounted it the pitch of Vertue, not to indulge their carcasses, or live up to the allowance of Plen­ty.

Tenthly, The last way of deceit, fal­ling under my discourse, is the inhansing and raising the price of Commodities a­bove measure; a thing condemn'd by Ci­cero, though inspir'd onely with the light of nature. If a man in time of dearth, bring a Ship laden with Corn, and know there are a great many more will in few days be up with him, if he dissemble this, taking advantage of the present want, to sell his Corn at too high a rate, he is guilty of hard and unjust dealing. The wicked worketh a deceit­ful work; but to him that soweth righ­teousness, shall be a sure reward, Prov. 11.18.

Now a Consideration of what cases lessen and raise the price, doth here offer it self.

1. A Commodity may be worth more being sold to one man than to another; For if our Commodities be sold cheap without respect of persons, Forraigners in other Countries may afford them as cheap as the English Merchant: and this way hath caus'd a decay in several Places of our Trade by Natives.

2. Commodity increaseth its price, victuals or houshold-provision being dear; otherwise thousands of Artificers and Handicrafts-men must fare the worse.

3. When Buyers seek Wares, they or a sort of them being scarce, the com­mon estimation being increased, the price may be raised.

4. Commodities retailed must be de [...] rer than those sold by whose sale; t [...] labour and care in selling them thus be­ing greater: not to do so, is to under value the labour and care of the who [...] profession.

5. Lastly, Commodities may be s [...] dearer for time than ready money: Sa [...] is a perpetual estranging of the properly [Page 39]from the price. But that, that price should be estranged for a time, is nei­ther the most ancient or true way; it should be paid upon receipt of the Wares: which so paid may by Industry be increas'd; not paid, thence follows a sensible want of what might have been gained; which the Buyer in Conscience ought to recompence, and the Seller may take if his Customer be not poor, or a loser by the Wares thus bought. I have heard and read words against this, but not arguments.

First, The price is to be lessened when a man hath foolishly bought his Wares; for it may happen, that he may sell them cheaper then he bought them, and yet do unjustly: or if the worth of his Commodities falls after his buying them, then the price is to be lessened.

Secondly, When one sells a great deal together, here the manner of selling lessening the number of buyers, but aug­menting his takings, abates the price; and giving thus occasion of selling them again, they must be sold cheaper, lest ma­ny thousands, as it may fall out, suffer in buying them at too dear a rate.

Thirdly, When Wares seek buyers (according to our Proverb) proffered Ware grows cheap; yet this is no suffici­ent reason of lessening the price, unless the thing thus sold be little profitable to the Buyer, or such as he would not buy, or buying it rather respecting the Seller than himself.

Fourthly, When a Commodity proves faulty, or is any ways perish'd in the sub­stance or circumstance, the price is to be lessened. I might insist upon this sub­ject in a larger manner; but let this suf­fice: all Contracts must tend to the good of those that make them; So shall in­justice be avoided. That my Citize [...] may do so, I desire that he may never forget that God is All eye, and so mus [...] behold all his actions. There is a Figure in Rhetorick resolving many question with one answer, which St. Basil useth thus: his Disciples sought amongst the [...] who was oftnest angry? who was slow [...] to divine service? whose minde wan­dred most at prayers? He answered all a once thus; He that doth not always thin [...] God to be the Spectatour of all his action. So if it be demanded, who is a Flatter [...], Lyer, Dissembler, and a Deceitful person [Page 41]I answer, He who thinks not that God takes notice of his doings. He who re­members this, will live justly; and that God which sees him do so, hath a bles­sing for him. The Righteous is delivered out of trouble, and the wicked cometh in his stead, Prov. 11.8. Surely in the flood of many waters they shall not come neer him; he will draw him out of many wa­ters, as he did Moses; he will keep him safe in the midst of many waters, as he did Jonas; so trouble shall not hurt him, he and his seed after him shall prosper.

But unjust wicked deceitful ways are so common, as I must for a while say no­thing of blessings: Mercy go aside, Peace return to the God of Peace, and not be spoken of. There is judgment with thee O Lord; with thee there is ruine and subversion, battel and famine, snares and plagues, storms and tempests, fire and brimstone; and therefore thou shalt be feared. Psal. 95.10 Above forty years long hast thou been grieved with this generation, who have erred in their hearts, and not known thy ways, that thou hast been forc'd to punish it; still art caus'd to complain of it, and that daily by thy Ministers, that the noyse is uttered from [Page 42]them with grievous sighs: but if any oppress thee thus, it shall not be London, for whom thy mercy hath done so much, that they are quieter in their houses than their Enemies in their Castles; they have many Conduits to convey comfort to their souls, which others wander many leagues for. Thy mercies towards them are new and strange. If God be Ʋnder, as our vileness is too ponderous for his patience, which is no fit place for his Majesty; methinks he should not be Ʋn­der you of London. I therefore speak from the mouth of David; for my words will not be regarded. God turns a fruit­ful Land to barrennes, Psal. 107. for the wicked­ness of them that dwell therein; and from St. Augustine, The ruine of a City is not wrought by the Walls weakness, but the Citizens wickedness. Livy observes, that Rome began to lose all, when sin aboun­ded amongst all. In Gellius, mention is made of Sejus, Sejanus his Horse, who though handsome and brave to look on, yet whoever kept him was unfortunate: Such is Injustice, fair to the eye, but the practises of it seldom prosper. The E­nemy is within the Walls; this Enemy is Injustice, but shall that be found in [Page 43] Sion? If the same things be there that were in Sodom, How then? shall not God do to one City as to another? Or shall there be any difference between one and tother? but that it shall be ea­sier in the day of judgment, for them of Sodom than them of Sion? The more grace Sion, the more grace London hath receiv'd; the more fearfully for their sins shall her inhabitants be punish'd and tormented. But lest I be censur'd for putting my Sickle into the Divines Harvest, I turn this Discourse into Prayer, beseeching God to guide my Citizen so in the way of Justice, that he may follow him that said, I am the truth: Let him indeavour to be with him truth in words, not knowing how to be deceived; truth in deeds, conforming his actions to the Divine will, teaching him thus which is the truth, he follows him which is the way too, and that Way which leads to life, to a good one here, and a better hereafter.

The path of the just is as a shining Light, Pro. 4.18. that shineth more and more unto the perfect day.

Of living delightfully to himself.

THales one of the seven Sages being asked wherein consisted mans truest happiness, answered, In a sound Body, a full Purse, and a minde neither sluggish or unplished. Yet how can my Citizen live delightfully, when Philoso­phy professes sorrow to be natural to all conditions, but pleasure to be a stran­ger? The parts capable of delight, can receive but one or two sorts at once, but grief can affect all parts. Man hath no continuance in pleasure, it quickly va­nisheth. He tasts of felicity, but drinks deep of misery, according to the Pro­verb: Evil comes by pounds, but goes a­way by ounces. The best State of this life hath been so undervalued, as wise men have said, Had man been worthy to have known what life was before he re­ceived it, he would have been loth to ac­cept it. This made Seneca that wise Roman even to hug death, as his Deli­verer from pain and perplexity, saying, as he bled to death, With a Pen-knife is [Page 45]the way opened to that great liberty. Happy is that death (saith the same,) that extinguishes the evils of this life. The Mexicans of India thus salute their Children coming forth of the womb: Infant, thou art come into the World to suffer; suffer, and hold thy peace. They observed the condition of all men to be full of trouble; and I observe a Citizens condition to be extraordinary full of trouble. As no man hath pleasure and profit without the price of some evil; so he pays a greater rate for them than most men do. God makes men his Balls; but of these Balls, who is tost more up and down than a Citizen? He never rests, and thus his state seems miserable. Mi­sery and life are twins, which increase, are nourished, and live together. We are taught out of holy Writ, that the days of man are few, and full of misery. But Custome makes things natural. E­very Milk-sop can swim in hot Baths; though he is most man, can endure vio­lent tides, and still swim aloft. To arm my Reader against the feeling and fal­ling under adversity, I shall instance a few examples, as more impressive than Precepts. Judas Macchabeus amongst [Page 46]22000 men being councelled to flie; God forbid (reply'd he) that the Sun should see me flie; I had rather die than stain my glory by an ignominious slight. Danger and necessity could in no wise overtop the strength of his minde, foun­ded on the aid of an Almighty God.

The very Heathens have transmitted to us examples of continence, temperance and patience, as reaches the highest de­gree of Morality; and but altering the Persons worship'd, they must needs stir us up to tread their steps, who have walked so contented in all conditions. Cato the Elder was wont to say, Nor House, nor Plate, nor Rayment, nor Man or Maid-Servant, is precious or esteemed by me. What I have, I use; if I want, it is all one with me, as if I enjoy'd. Is not Cato the younger to be admired [...] who travelling the vast Desarts of Lybia and labouring under extream thirst, when a Souldier offered him Water, i [...] his motion, he threw it on the ground, saying, he would fare no better than the rest of the Army. Darius King of Persi [...] is recorded by Herodotus to have m [...] all crosses and misadventures with mee­nesses and patience. Anaxagoras the [Page 47]Philosopher, when one brought him word that his Son was dead; I knew (said he) that I had begot a mortal man. Lastly, Lycurgus the Lacedemonian Lawgiver, having power to punish one who had caused to him the loss of an eye, contrary to opinion, dismist him, and pardoned the offence. By which fore­said Examples, if my Reader be no­thing mov'd, and study not to shape his minde to an equal resenting of all accidents and unfortunate chances; he will deserve the title either of a negli­gent, an ignorant, or an impotent per­son; like the Sluggard Solomon describes, whose desire kills him; Pro. 21.25 19.15.26.16. Who is cast into a deep sleep; Who is wiser than seven men in his own conceit; Who turneth upon his bed, and in his business, as a dore on the hinges: and finally, 2.14. Eccl. 9.16. Prov. 24.7 [...] is void of that Wisdome, which is better than strength, or riches; and is too high for a fool.

We have entred the City, where we must live by the Laws, and desire free­dome from all trouble; yet that my Ci­tizen may be help'd with his own en­deavours to allay the furiousness of mis­fortune, I present to his Consideration these following Rules.

First, He ought to look into his Trade circumspectly and exactly, as a true un­derstanding thereof requires, lest he in­cur Solomons censure; Pro. 19.2 as having a Soul without knowledge: and as the Fool, who hath no heart to what he hath a price in his hand for; 17.16. so lest he slight, and take no delight in his business.

Secondly, It is expedient for him to have sufficient skill in Arithmetick, and a right way of keeping his Shop-Books; by which, great trading and retailing may be drawn into a little compass; bringing about with delight, what na­ture produces not without much pain and vexation.

Thirdly, Let him not t [...]e himself too strictly to any thing beyond Nature: proceedings are pleasant, and run smooth with the stream; but if cut cross the grain, are rough and ill shapen; beside the disturbance they cause in the At­tempters. 'Tis Socrates saying, The it's worth the time to observe, what goo [...] offices Wisdom doth to those whose desires she squareth. Pro. 8.12. I Wisdom (saith Solomon) dwell with Prudence, and finde o [...]t know­ledge of witty Inventions. If he woul [...] study the liberal Arts, let him do [...] [Page 49]superficially, so as not to be swallowed up of them. Take Solomons counsel, Through desire a man separateth himself, Pro. 18.18 seeketh and intermedleth with all wis­dome. But to qualifie the too inten­tiveness of any, see how he moderates his former encouragement, by saying, Eccl. 1.18. In much wisdom is much grief; and he that increaseth knowledge increaseth sorrow.

Of all Republicks, that built by Ly­curgus the Lacedemonian, was the best, which often overcame Athens; yet ne­ver boasted of Learning. It's remarque­able that Rome, for the first five hundred years flourish'd through Vertue, not Learning; Whereas now it decays; its Religion and immoderate Learning quite razing out Vertue. Has not this Age produced those who comprehended Aristotle and Cicero in their heads, yet have been very irregular in their perfor­mances? Policy when natural, works free and quietly, and is without noyse; whilst the contrary sends out little save clamour and confusion. I speak not against Learning; for a Citizen may use her, if she be not imperious: but Dis­cretion (I dare affirm) is above Learning, and sufficiently inables a man to improve [Page 50]himself in all his affairs; whatever he or has, is put forth to the best adva [...] tage. Learning lies in contemplation Prudence in business and action. 'T [...] ­neither Wit, Learning, Arts liberal, [...] Mechanique, but that which shews ho [...] to govern them all conveniently, an [...] every other thing with them; like Iph­crates the Athenian, who was neith [...] Legionary, Souldier, Archer or Targ [...] teer, but one who could govern an [...] Command all these.

Again, let him not have too gre [...] care of the future. Future things i [...] time become present; therefore theca [...] of present sufficeth. Commit thy wor [...] unto the Lord, and thy thoughts shall established, Prov. 16.3. It was said first, In the sweat of thy brows thou sh [...] eat thy bread. He did not say (sa [...] St. Augustine) in solitude and care; ought to be heedful, but we must [...] ware, lest we be tainted with Covetousi [...] A good Bishop could have preach'd gainst this vice an hour together, in [...] ­ing nothing, but Beware of covetousnes [...] a wonder to see what anxious thoug [...] men have for the World, which is bi [...] and yet 'tis loved: but how would it [...] [Page 51]loved, if it became wholly sweet? What extream care do some men take to heap up wealth! Caligula Emperour of Rome was so Covetous, as besides the hundred ways he had to bring in the blood of his Subjects, he laid an Impost on Urine; nay, sold his Sisters Gowns, and other Attires, after he had banish'd them. Ca­lipha King of Persia, for his Avarice, and excessive oppressions to fill his Cof­fers, being forsaken of his Subjects when he stood in need of their aid against his Enemies, was forc'd to retire himself into a strong Castle, where his heart was chested, and wherein lay all his fe­licity; there (like Minos King of Creet) starving, because what ere he touch'd was Gold, which ministred little com­fort to his pining and languishing body. Her mocrates a Grecian Philosopher, dy­ing, bequeath'd all his Estate to himself, his minde being fix'd immovably on the trash he had scraped together. Cardinal Angelot was so wrapt up in covetousness, as by a trap-dore to get into his Stable, and to steal the Corn his Groom had gi­ven his Horses. O the blindness of mans judgment, and what poyson incloses and shoots forth of this Root of all evil! [Page 52] Epimenides the Philosopher wish'd, The a Prodigal might inherit the means of very Covetous person. The foremen­tioned Lycurgus banish'd the use of Go [...] and Silver from Lacedemon, Iron-mon [...] being only currant and allow'd of, the [...] by taking away the cause of coveto [...] ness. I'm sure this restlesness in the pu [...] suit, and plotting how to get wealt [...] is not successful; for Divine Providen [...] will not be bound by our provisions those have been stillest and most prosp [...] ­rous, who readily apprehended the p [...] sent opportunity with chearfulness. [...] man may be careful for to morrow wi [...] content. Prov. 23.4 Labour not to be rich (says Sol [...] ­mon) cease from thy own understandin [...] Riches are not for ever. 27.24. However, [...] ligence is not pleaded for, in this [...] monition against riches, but the wr [...] use of them; it is a defect: and he [...] laboureth, 16.26. laboureth for himself, [...] mouth craveth it of him. To dwell [...] long in deliberation is excess; for [...] Slothful is brother to the Waster. 18.9.

As the Emperour would add City City, Country to Country, and Nat [...] to Nation; so men strive to joyn [...] dreds to hundreds, and thousands [Page 53]thousands, thinking to rest when they have but compassed their ends. Oh Fools! they may do so before if they will; e­very man is rich, if his mind hinder not. There is (saith the Wiseman) a man to whom God hath given riches, Eccl. 24.4 wealth and honour, so that he wanteth nothing for his soul of all he desireth; yet God giveth him not power to eat thereof, but a stran­ger eateth it; this is vanity of an evil disease. Prov. 23.5. Wilt thou set thine eyes upon that which hath wings, upon that which profiteth not in the day of wrath? 11.4. Fi­nally, it is every ones duty to pray not to enter into this temptation; For he that trusteth to his riches shall fall; 11.28. but the Righteous shall stourish as a branch.

I will bring up the rear with an ex­ample or two, of the further contempt of unbounded wealth, at least its nig­gardly enjoyment. Fabritius the Ro­mane being sent Ambassadour to King Pyrrhus, his renowned actions had so gained the Kings affections by mere fame, as he offered him half his Dominions to serve him. But Fabritius gallantly re­fused his proffer, as being dishonourable for a Romane, and not suiting with his na­ture, who lived (though a Heathen) as if [Page 54]he was to die each morrow. Solon (one of the seven wisemen) desired riches, but by just ways, and to the injury of none. Socrates being sent for by Ar­chelaus King of Cappadocia to come and live in pomp and splendour, returned him this answer, that a measure of flo [...] was sold in Athens for two pence, and water cost him nothing. Lastly, There is nothing better for a man, Eccl. 2.22. than that he should eat and drink, and that he should make his soul injoy good in his labour; and so the Lord give thee neither poverty or riches. Prov. 30.8

Fifthly, All things which we sufie [...] are by our opinion made greater: the are more things fright than hurt us some trouble us more than they should some before they should, and for which should not at all. It is strange [...] consider most of our disturbances to rise from such small causes, and that a cidents should touch us more than t [...] principal. Caesars robe more mov'd Ro [...] than his 22 stabs; and lesser circumstan [...] stir us more many times than the subject themselves. In what hath been spoke, we are as miserable as we think o [...] selves. Pro. 29.25 The fear of a man bringeth a sna [...] [Page 55]It becometh a wise man to be heedful, not fearful; for base fear bringeth double danger, says Vigetius. Dionysius the Ty­rant was so fearful, that rather than trust the Barbers Razor, he sindged his Beard with Coals. Valienus a Romane, cut off the Fingers of his left hand, rather than to follow the Wars in Italy. The Emperour Claudius was so faint-hearted, base-minded and blockish, as caused his own Mother to say often, Nature had be­gun, but not finish'd him; wherein we may behold the ugliness of a passion so low. Quite contrary, how quietly might we live, if when being disturb'd we help reason to the upper hand, and weigh well what we put in act? Let Marcus Aurclius perswade you to throw off fear, who had neither Guard nor Porter. Dangers sometimes are like Crocodiles, who if pursu'd, flie; but if fled from are emboldned to follow. If any kinde of Fear is suffered to abide with you, let it be that which Solomon saith, Pro 10.27.14.27.15. [...]. Prolongeth days; is the fountain of life, is the inseru­ction of wisdome, * keepeth the Command­ments, and is the riches and honour of Life: all which vertues are comprehe [...] ­ded solely in him, who can and [...] [Page 56]pense his graces to those who humbly beg them of him, and is our only Omni­potent Lord and Creatour.

Sixthly, 'Tis ordinary for a Citizen to trust, and he commonly loseth much by it. I think there is no Citizen, nor ever was, can or could boast of his get­tings by all he dealt withal. Democri­tus the Philosopher promised to revive Artaxerxes his dead friend, upon condi­tition, that the Inscription of his Tomb might be the name of thirty men, who had lived to the twentieth year of their age without grief. They sought thirty, but found none. I might promise the like impossibility, upon Condition that I might see the names of thirty Citizens, which have traded twenty, nay ten years, whose Books are without some Debts they never hope to be discharged. But what of that! Why dost thou wonder that good men are smitten to be con­firm'd? Pro. 10.29 24.10. when the way of the Lord is strength. If thou faint in the days of ad­versity, thy strength is but small, saith Solomon. Our Saviour shewed his glory in Mount Tabor but to three, and those his Apostles: But why was there no Centurion, no Publican, or not all the [Page 57] stles? There was a world of people saw him on the Cross; and good reason for't, (saith one) Prosperity scarce profits any. The Cross and affliction doth many good; and therefore Bonaventure said, he had rather go with Christ to Golgotha than to Tabor. Shall a man be weary of his life, because it is accompanied with trou­ble and losses? no, our Saviour (our Head) was crown'd with Thorns. Oh! how ill do delicate Members agree with a Thorny head! When Marcus Aurelius and others his Souldiers and Citizens of Rome, wore Garlands, to te­stifie publickly their joy; one of them a Christian wore his Crown on his arm, not head, (saying) That it did not be­come a Christian to be crown'd in this life. Patiently should that be born, which no strength can overcome, nor counsel avoid, whether body and mind be afflicted by it. A man can't be al­ways on the gaining hand; however, it declares a great deal of weakness and folly to vex, and fret, and debar himself or rest, when his very tears can't recal or reco­ver the loss. We may amend our de­fects in dealing; but to make them not to be any more, requires more than [Page 58]Mortality can produce. Actions past may admit a correction, not a nullity. Why then should loss separate a man from his heart? He that hath himself (saith a Wiseman) hath all things. Ob­serve a ltttle more what sense the Anci­ents had of crosses and Adversity. So­crates counsel'd to revenge a wrong, an­swer'd, What if a Mastiff had bit me, or an Ass had kick'd me, would you have me to go to law with them? Mauritius Emperour of the West, beholding his Children put to death before his eyes, when he saw his Wife also suffer, onely cried out, Oh Lord, thou art just, and thy judgments are right. Eusebius being wounded to death with a Stone thrown at him by an Arrian woman, was so far from storming and revenge, as he swore all his Friends not to punish her after his death. Harpalus being invited by Astyages King of Media to supper, where two of his Children were cook'd for him instead of Venison, without the least Marks of astonishment he beheld a spe­ctacle, able to have drawn water and re­sentment from a heart less Rocky and Prudent.

I must acknowledge my Citizens pa­tience [Page 59]and fortitude of minde to be screw'd up to the height, when he is dri­ven to the necessity of breaking, after he has striven it may be to fetch fire out of wood, and to resist the Decree of Divine Providence: yet it is doubtful, whether he hath not neglected some means, been an ill husband, and spent too much time and money in vain. Let him take my ad­vice before my comfort; I would have him, though he leave himself not worth a groat, to pay every one his own: or if he compounds to pay a part, neverthe­less let him resolve to satisfie all to the full, if his endeavours and Gods blessing ever again enables him. This is his com­fort, by suffering he shall conquer. The Romans overcame sitting still: his soul, because his intentions are sincere, will be void of it anxiety and repining; and by how much he is more quiet, by so much the stronger. Great aspersions lie on his name, his spirits are dampt, and almost stifled with grief. Let him apply Socrates and Mauritius their Medicine. A Poor, yet the wisest of Grecians, was slandered, and an unfortunate Em­perour found comfort in the horrid A­gonies of Cruelty. His blessings were [Page 60]of the Lord, how then can he want, that by patience holds fast him that gave him all? who hath taken from him with Job to season him, and make him afterwards more thankfully to abound in plenty. What Cain said of his sins, They are grea­ter than can be forgiven, no Christian may say of his losses, Greater then can be restor'd. 'Tis impious to imagine Jobs God not to retain his Omnipotency and Mercy for those who seek him with a pure and uncorrupt heart. Consider onely Jobs beginning and ending: Per­haps he never saw Fortunes double face before: Providence permits him to be try'd by Adversity for his experience and improvement of wisdome. Tribulation refines the understanding: We grow wise by blows. Hannibal deservedly boasted of himself: Age, Prosperity and Adversity have so instructed me, that I had rather follow Reason than Fortune. He had never attain'd this pitch of dis­cernment, had not his declining Fortunes obliged him to surmount all difficulties by his conduct. My experience amoun­ting not to above seven years, hath fur­nish'd me with examples in this City, of some who have sunk for all a good Stock [Page 61]and Trade, into nothing comparatively; and of others whose small beginnings have risen to vast and incredible Estates. Whose advancement and their likely causes, is fit for thee to inquire into. So­crates thanked God for being born a man, not a woman; a Grecian, not a Barbarian [...] and for not being unlearned, esteeming the Gifts of Nature and For­tune to be contemptible, if not beautified with the Ornaments of the Minde. He was a wise King that would be pictur'd swimming, with this Motto: I strive, I am not drowned. And Chabot the Fa­mous Admiral of France would be sym­boliz'd by a Ball, with this Inscription: Being smitten, Irise higher. But above all Examples take this: Our Saviour calling to Saul, said, Arise, and stand upon thy feet. As if he had said (writes one) I have cast thee down, to the intent that thou maist rise stronger. And it was the voice of that great Apostle; When I am weakned, I then grow mighty. This I speak to comfort his soul, and to help him forward in bettering his Reli­gion even as his Estate. Men in Prospe­rity are seldom Religious. He therefore and onely he gets, by his breaking, who [Page 62]is more humble, pitiful, mortified, given to prayer, and the like duties: doing thus, if Poor without, he is Rich within; He hath that within him, whereof he may rejoyce. Our Wealth and Gold is Christ; come to him, and you shall abound with true riches. He now flings off his for­mer careless way, and finds God before angry, now to be kinde: Nothing save his trespasses, could keep off Gods bles­sings; now nothing but a continued se­rious repentance blots out sinning; which repentance, I advise may not fall short, but reach out far as the blessings expected; for that falls not on the en­trance but exit of a spiritual grace; he onely that endures to the end shall re­ceive the Crown. Nothing can lay claim to the eternal benedictions of God, but perseverance, which is mans Eter­nity. If thou wouldst then extract spi­ritual from the loss of temporal blessings; if thou wouldst by Jacobs Ladder climb from all that's Terrestrial and Earthy, which is its foot, to all that's Celestial and Heavenly, which is its top; Remem­ber upon that Ladder Angels were a­scending and descending, but none stan­ding still: therefore persist, and leave [Page 63]not. Solomon tells thee, Prov. 10.8 The Lord will not suffer the Righteous to famish; but he casteth away the substance of the wicked. The Righteous shall never be removed. 10.30.13.6. Righteousness keepeth him that is upright in the way; and is better than great Re­venues.

Seventhly, To conclude; if he would live in true delight, let him become a Son of the Church, and increase daily in piety towards his Creatour: it be­comes him not to have his Bible in his House more for ornament than use. Let him study Divinity, yet so, As the Priests lips may be said to preserve knowledge. 'Tis the fault of these times, to make that their own and others destruction, which should be their solace, by mistaking Schism for true Religion. They would not run from Religion to Superstition, yet how they hurry to prophaness. Su­perstition and Schism are both bad; the one erects an absolute Tyranny over mens minds, the other gives way to all loosness. He was a wise Statist, that said, Papists call the true way Were­ste, the Start-ups Formality. He had rather have a man an A­theist than either, because he seldome disturbs States, and is alwaies very wary. But to our purpose: let his Religion [Page 64]teach him to have his soul still panting after Heaven, stealing up thither in the midst of business, as if he was ever con­versing in a place, whence he looks for his Saviour. It is better (saith Solomon) to go to the house of mourning, Eccl. 7.2. than to the house of feasting. The fear of the Lord is strong confidence, Pro. 14.26 and his Chil­dren shall have a place of refuge. Eccl. 12.13 To fear God and keep his Commandments is the whole duty of Man. King Alfred is recorded to have divided the day and night into three parts; eight hours he allotted to eat and sleep in, eight to busi­ness and recreation, and eight he dedica­ted to study, meditation and prayer. How happy should we all be, if we could form our life by such a Pattern! Certainly the repentance of most Tradesmen comes too late: For it's rare to see a Shopkee­per to break any hours of rest, to serve his God, or so much as to prize an hour in his Worship, before the dispatch of the most frivolous matters. Let the ex­ample of our Glorious King and Martyr CHARLES the First, quicken the deadness of my Citizens zeal. For our Pious Prince could seldome be turn'd from his constancy in prayers and medi­tations, [Page 65]whereof his incomparable Books give sufficient Testimony. What a shame then is it in the highest degree, for a Ci­tizen whose concerns are petty, trivial, and of no moment, in comparison of a Princes, to be outstript by one, who lived in the midst of Tumults, Disorders, Conspiracies, and Disturbances? Man is made in the Earth, and of the Earth, but not for it, and to it; but to Heaven (saith one) and for Heaven. He, whom no business should put out of our minds, is in Heaven: He is risen, he is not here. Look for him in the Church, you shall have him there; look for him by invo­cation, and a Conscionable diligence in thy Calling, and the Holy Ghost will shew him there; and when thou hast thus found him, he will take thee up to Hea­ven to reign there with him. St. Chry­sostome and St. Jerome wonder at the Eunuch in the 8 of the Acts; He was a Barbarian distracted with many busi­nesses; he read, and though he under­stood not, yet he read, and that in the way in the Chariot. If he was thus de­voted in his journey, how would he have been in quiet at home? If he a Heathen did thus much in the way, shall [Page 66]not we Christians do more in our Shops? To minde the affair of our Soul, is the way to prevent distraction, and not to further it: as Physicians say of sorrow for sin: It hurts not the heart, as worldly sorrow doth; So I may say, it is worldly care, not this, that troubles our peace. I shall end with Solomon; Pro. 10.10 That the labour of the Righteous man tendeth to life, the fruit of the Wicked to sin.

Of pleasing Others.

IT is written of Alcibiades the Athe­nian, that in what Country or Com­pany soever he hapned to be, he could frame himself admirably to their diffe­rent Customs and Humours. Where­fore Behaviour is much to be sought af­ter, and to be prized by my Citizen. It must needs be distastful to any man coming into a Shop, to see a man stand as if he was drown'd in flegm and pud­dle; having no other signe of motion, or being awake, than that his eyes are open. The outward Carriage should promise what's within the man; except Libera­lity, [Page 67] Courtesie is more regarded of men than any other vertue. Courtesie is a true token of Nobility, and the certain mark of a Gentleman (saith a Wise man.) Courtesie (saith another) draweth the love of strangers, and good liking of our Country-men. It pays a great deal, yet is ne'r the poorer; it satisfies every man, yet lessens not the Stock: it is a good Character of a good nature; and it hath been observed, that few surly and chur­lish, have risen to great Fortunes. These small ceremonies win larger commenda­tions, because they are in continual use and note; whereas the occasion for shewing a great vertue, presents it self but seldome. To be clownish to others, in­stigates them to return quid for quo, and destroys that respect which amongst Ci­vil, and persons of any breeding, is a quality of worth. It is a kinde of Ma­jesty to be Courteous without Pride or affectation. Yet to make no difference in the use of it towards a Lord, or Ploughman, kissing their hands, and bow­ing as low to a Chambermaid as her La­dy, is uncomely. It was well said of one, The outward deportment covers and uncovers the minde; which to some [Page 68]should be more open, to others more hid. Let my Citizen then be Ceremonious, but without affectation, nor too often. He can't comprehend great matters, that breaks his minde too much on small ob­servations. But there is an inward thing, which, unless it be added to the exteriour, makes them all nothing. A Schoolmaster had in his place of Exer­cise a Glass, wherein he caus'd his Scho­lars to behold themselves. If they were Handsome, he would tell them what pity it was, such goodly bodies should be pos­sest with defective minds: If they were deform'd (he would tell them) they should make their bodies more beautiful, with dressing their minds.

If the behaviour and countenance be good, the ornament of the minde doubles the excellency: If mis-shapen and ill, parts and ingenuity will polish Natures roughness, and cause the greater admi­ration, performance and promise being at such a distance.

His minde must be stuft with suffici­ency to produce pleasant Discourse, wherein he must not lavishly hinder his observation, and become tedious to him he deals with. A word fitly spoken, is [Page 69]like Apples of Gold in pictures of Silver, Prov. 25.11. To speak all he can at once (as if he were making his Will) is not the most plausible and pleasing way; the best to do it, is to know how to be silent. Pro. 17.2 [...] Even a Fool when he holdeth his peace (saith Solomon) is counted wise, and he that shutteth his lips is esteemed a man of understanding. When he speaks, let it not be with vehemence. His words should flow from his mouth, so that it might be said of them, They are not so much Words as Honey. Pleasant words (saith Solomon again) are as a Honey­comb, sweet to the Soul, Pro. 16.24 and health to the bones. I would have such words used in his Commerce; for therein his Customer, will commonly take more delight to hear, than he to speak. All he speaks must be true: however the Dress be, Truth is constantly the same; it still re­tains the same splendour; and if it meets with a masculine, and not a whining utterance, fitted to matter and circum­stances, is praise-worthy: besides, it gives more grace & lustre to the Speech, than possibly it can borrow from it. The tongue of the wise, useth knowledge a­right; Pro. 15.2. but the mouth of Fools poureth out [Page 70]foolishness. Because most men are taken with smooth language, let words be dis­creetly chosen, and properly applied; for as Speech makes a man more excellent than a Beast, so Eloquence intitles him to a preference before other men: but to this must be added a grave natural action, wherein a man may behold the Visage, Hands, and Members of another to speak with his Mouth; and thus per­swading the Customer to a liking of his Commodity, he must put on the same Liking himself; for by acting himself, that Passion he would stir up in others, he seldome misses of prevailing. Ne­vertheless, in as much as he is to deal with Persons of divers Dispositions, he must accommodate his discourse, as neer as he can, to the humour of the Cheap­ner, as being his best Rhetorick. I must needs condemn the using of one Phrase or kinde of Speech to all men, the mi­strusting of every ones Senses, with a D [...] you hear Sir, and the telling of all he wi [...] make but a word, which are ordinary terms, but of no fineness or validity. [...] he would tell his minde at once, I wis [...] him to do it, as being the Old and Bes [...] way. He that sold Abraham the Field [Page 71]for burial, ask'd what he would, and had it. But the custome of our times is con­trary, and what is usual is presumed to be just: however, I desire my Citizen to use the fewest words he can; and it's possible, Time will reduce the manner of Bargaining to its first and best Rule.

I shall not tax the common Phrase of What lack ye? it being great Policy, for a man in that form to intreat for his own necessities; but the too much use of it sounds harsh. I would not have a mans throat worn like a high-way; he should step a little out of the ordinary Road; but taking heed of the other extream, he must not become a wilful maker of com­plements, and so a Tyrannous torment to his Customer, who will count him Impertinent, to finde him drown'd in such superfluous Ceremonies.

To his Superiour his words must carry much humility, to his Equals familia­rity, set off notwithstanding with a mean state, as requiring their notice, and not contempt. Do this now my Son (saith Solomon) when thou art come into the hand of thy Friend, humble thy self, Pro. 6.3. and make sure of him.

To his Inferiours he must be familiar [Page 72]too, Pro. 29.23 lest Mans pride make him low; yet observe a distance, lest he lose his esteem. Esops Frogs, after they had recovered their fright, insulted over what before they fear'd. So dreggish and low Na­tures, can't prize a thing acquaintance makes them bold with: It's undeniable, but a reserved familiarity, heightens re­putation; and when Opinion shall uni­versally favour a man, Reverence never fails attendance.

To conclude, my Citizen may deal pleasingly with all men: if he hath In­genuity, nay but a grain, Time and Op­portunity, it would advance his Credit to attain knowledge in Languages. For Learning, as it is accounted no burthen, raises its Pretenders in the eyes of all men, above what's meerly Wealthy: be­sides, it must needs contribute much to obtaining acquaintance, and purchasing of Friends, the very Fundamentals of Trade, increasing the possessors fame, as being Country-man to all Europeans; at least to more than one Kingdom contains, Pardon me if I reflect more severely on Booksellers than any other Callings: They have all the Utensils of Learning about them, living by Learning, though [Page 73]its worth runs more into their Pockets than Heads. Just what value the Indians set upon Gold, the supreamest Metal, they do on Learning and knowledge, which are precious Jewels. The Indians slight as trash (because 'tis very easie to come by,) the richest part of Earth, ex­changing it for any trifles which have no more of art in them than would con­tent Children in Christendom, as Beads, Knives, and other such like knick-nacks. Booksellers comparatively, live amidst whatever is conducible towards polish­ing the chief parts of Man; and yet how few of them do (when Age should ex­pose them more conspicuous and bright, for their parts suck'd out of Profit) ex­cel other Tradesmen? how few, I say are there, whose tongues are cloven; but exchanging their time and Books sooner for Ignorance and Money, than imploy some hours (whereof God knows they have yearly a great many to spare) in improving their understandings, whe­ther in Languages, History or Divinity: which last two, might be by them in a large measure acquir'd, and that in prosecuting the attainable necessary and most useful Tongues. Without diligent [Page 74]reading and observation, Syllables are not to be distinctly fixed in the memory, and so can't be either true spoken or written. Whereas the advantages resul­ting of Reading, are Matter for discourse or imitation, exactness for expression, by mouth, or pen: and above all, to kill two Birds with one Stone, when in sur­mounting the difficulties of any Lan­guage (whether in the Grammatical part, or a general comprehension of its fulness, that without a Dictionary an Author may be perused, besides his skill in Phrase, words and rules) my Citizen may collect piece by piece, enough to make a compleat armour to defend him­self against the stroaks of fear, fancy, ig­norance and presumption. History as a Head-piece will keep his fancy from dan­ger, strengthen his judgment by example, with-hold him from assenting to vulgar and irrational Stories, and arm him a­gainst the various changes of Time, the infinite casualties, and dayly actions hapning in the World, which distract and disturb the too prompt Nature of us English. Wherefore a small inspection into History affords Passages and Persons enow to compare with the like of his [Page 75]days. It is meer ignorance, and want of consulting Books, makes the greatest part of mankinde, to be so deservedly rebuked by Solomon, with a Say not thou, What is the cause that the former days were better than these? for thou dost not enquire wisely concerning this, Eccles. 7.10. Divinity (which may be pick'd out of such works, learned and pious men, nay, the general part of man­kinde have a great kindness for, and ap­prove of, and which a Bookseller can't miss, or fail of knowing;) This Divinity (especially the Bible, which is the Buck­ler) assures him in the Faith of his most zealous and godly Forefathers, makes him to cling to the unerring Principles of the Catholick and Apostolick Church; nay, his constant and light viewing of the most famous Pieces, whereof choice can't be wanting to him, instils by de­grees into him arguments strong enough to repel those mighty shifts, his enemies in Religion may set afoot to supplant him. Arising in this manner in course of time to some perfection, he is capaci­tated for Magistracy; or what ere his sufficiency shall cause to be laid on him. Wisdom thus built, and on these foun­dations [Page 76]of throughly considering the World and its Opinions, This is better than weapons of War; Eccl. 9.18. This Wisdom is a defence, Eccl. 7.12. and giveth life to them that have it.

Of Self-Profit.

EVery man (saith Socrates) is a wor­ker of his own Fortune, fashioning it as he pleases. Yet it can't be denyed, but outward accidents conduce much: as death of others, occasion fitting vertues; but most commonly the folly and fall of one man, is the Fortune of another: no man prospers so suddenly as by anothers errours & unhappiness; therefore it was imprudently done by Daemades to con­demn an Athenian for selling necessaries belonging to burials; saying, his great profit came not save by the death of ma­ny: for what man almost getteth, but by the loss of others? Was not Rome raised on the ruine of her Neighbour-Cities? did Caesar assume to himself the dignity of Emperour, till he had over­thrown, [Page 77]or rather destroy'd Pompey? Have not the Turks expell'd and rooted Christianity out of the chiefest places they have in possession? Have not the Dutch attained almost an invincible strength, onely by fraud, industry, and over-reaching all (if they could) that e­ver they traffick'd with? do not abun­dance thrive, through the licentiousness of Youth? the Husbandman by dearth of Corn? Garpenters, Bricklayers and Glasiers, by the decay and desire of build­ing Houses? the Lawyers by conten­tions? the Physicians by others Distem­pers? Yet this is not contrary to the ge­neral Policy and order of Nature; for the Learned hold, That the production and augmentation of one thing, is the alteration and corruption of another. God takes from one, and gives to ano­ther: but let no man desire it; for the Commandment is, Thou shalt not covet: there are then, and must be external causes of a mans Fortune. Ptolomy, of a Common Souldier, was chosen King of Egypt; Telophanes Chariot-maker, King of Lydia; Darius (Cyrus his Quiver­bearer) King of Persia; Agathocles, of a Potters Son, King of Sicily; and Tam­berlan [Page 78]of a Shepherd became King of the Tartars. In which we cannot but with admiration, contemplate the omni­potency of God Almighty, who without respect of persons, Pulleth down, and setteth up, that his most holy and great Name may be exalted (with confusion of face) through the whole Earth.

But there is some hidden vertue, which must bear a great stroak. He that ob­serveth the winde (saith Solomon) shall not sow; Eccl. 11.4. and he that regardeth the Clouds shall not reap: Whereupon com­ments another; A Wiseman will make more opportunities than he finds.

Quest. Is the main thing then that promotes a man, and enlargeth his For­tunes within or without him?

Answ. First, Titus Livius tells us, Cato Senior was so well accomplish'd in body and minde, that in what place soever he had been born, he could have raised the structure of his own preferment. Rodol­phus Emperour of Germany, otherwise of base Parentage, for his Vertues sake was chosen to that Dignity. The Scri­pture testifies of many who were ad­vanc'd from low degree. These are then open vertues which beget praise, [Page 79]but hidden ones which bring forth preferment.

Secondly, For that which is without a man (instead of Providence, let me call it Divine Providence) it can make him fortunate who is not wise; and if wise, miserable. Alcibiades the Athe­nian was highly beloved of his Coun­try-men, meerly because Nature shew'd so much perfection in him, who never­theless for the greatest part of his life was of a Luxurious and debauched dis­position. But Socrates, the wisest of Heathens, (who hath been so often, al­ready, and deservedly mentioned,) for all he had been so useful and beneficial to the aforesaid Athenians, was through envy accused, and by those who had received so much good at his hands, condemn'd to death. Examples clear e­nough to behold therein the blindness of Chance. Sometimes simple Men bring to pass happily, matters both Pub­like and Private, whilst the best Coun­cels have the worst issues. There are (saith Solomon) many devices in mans heart; Pro. 19.21. but the Councel of the Lord shall stand. The same Councel succeeds, pros­perously to some, unhappily to others. [Page 80]Many things alike in the Case and to the man, that yesterday hapned luckily, to day, fall out cross and unfortunate; so that mans sufficiency and ability is not always to be judg'd by Event. The Lord gave Solomon Wisdom above all the Men of the Earth; Kings 3. yet how did he swerve and go astray, before he died! wherein may be seen the pravity of Mans Nature; and how vain it is to trust to Mortal Wisdom. How did Ha­mans counsel to destroy the Jews, light with heavy vengeance on his own head! One wondring why ill success should follow the mature deliberation of wise men, was answered thus; Every man Proposes, but God Disposes. Timotheus in the account he gave the Athenians of his warlike actions, often interlaced his speech, with this saying, And in this Fortune had no part: but it was noted of him, that he never prospered afterwards. Divine Providence must have its due; there is no rising without it. Rom. 13.1 There is no Power but of God. Saul from amongst the lowest of the People was anointed the first King of Israel; Samuel. but sinning, he was rejected of God, and died presently after the Philistins had put him and his [Page 81]Army to flight. Now joyning all to­gether, Diligence with the blessing of the Lord, crowns the expectation of Man. Pro. 10.22 The blessing of the Lord (saith So­lomon) maketh rich, and he addeth no sorrow with it. Whereby it is evi­dent, that Industry not accompanied with Providence, Pro. 16.27 is but Digging up of Evil. Wisdom's advice then is (if any dependance) to fix and attribute it on, and to him, who of a Shepherd, 1 Samuel. and the youngest Son of Jesse, raised David to a Throne; who thankfully acknowledg'd it, and thereby hath left a pattern of gratitude to be imitated by all who have a true sense of their own inabilities and weakness.

It was the plot of Joseph's Religion, to preserve himself honest, that he might remain Fortunate: Therefore the first profitable thing I advise my Citizen to put in practice, is to be constantly and sincerely Religious; so he may expect the fruitful influences of him he puts his trust in.

If a man should at every weeks end consider how he hath spent it; how many hours might he reckon up, to have been lavish'd and idly thrown away, [Page 82]besides eating and drinking? How many needless Items would he finde given to sleep? Item, seven nights: Item, so many many afternoons, besides half hours and quarters at accustomed times. Had those men, whose Wealth hath made them admired, kept eight-a-clock-hours, Fame had never had them on Record: as in­deed Slug-abeds, are seldome mentioned but with disparagement. The Soul of the Sluggard (saith Solomon) desireth, Pro. 13.4. and hath nothing; but the Soul of the dili­gent man maketh fat. Pro. 22.29 Seest thou a man diligent in his business (saith the same) he shall stand before Kings. Adam in the state of Innocency must dress the Gar­den; and after it was denounced against him, In the sweat of thy Brows shalt thou eat thy Bread. So the indisputable Pre­cept is Labour.

Labour not (saith our Saviour) for the meat which perisheth; John 6.27 but for that which indureth everlastingly. Should we hear onely of Labour, and not of Everlasting life, we should be discouraged: so should we hear of Labour, and not of Prosit, we could have little comfort in employment. But shall we think Pro­vidence hath nimble feet, if ours be slow? [Page 83]Shall we eat, and not work? shall we think with the Lillies (which neither spin nor labour) our cloaths will grow upon us? No, let him that looks for pro­fit, take the pains. Selymus the first, Emperour of the Turks, thought Victo­ries unfinish'd, if gotten in the Masters absence. Just as in Military, so it is in Civil affairs; and that man may blush for shame, who puts off his business to his servants, doing nothing himself, save by thoughts and verbal directions.

Julian the Emperour was ashamed any man should see him spit or sweat; because he thought continual labour should have concocted and dryed up all such superfluities.

Caesar of his own accord exempting an Ancient man of ninety years from service, the man having been accustomed to exercise and labour, and was very lusty at that time; supposing it a kinde of disgrace to be deem'd feeble, and fearing sloth would shorten his days, he counterfetied himself sick; and keeping his bed, his friends never left lamenting over their fained drooping kinsman, till Caesar to satisfie their importunities, and to hearten the old man, caused him a­gain to be inrolled one of his Souldiers. [Page 84]Thus see how Heathens detested Idleness; and shall we, whom Christianity obliges to be diligent and watchful, sit still? La­bour (saith Cicero) is a burden that man undergoeth with pleasure. As brightness (says Thales) is to rustiness, so excrcise excelleth idleness. Eccl. 10.18 By much slothfulness the building decayeth; and through i­dleness of the hands, the house droppeth through.

I alledge not this against a mans im­ploying others in his affairs, when their burthen is too heavy for him. But I would have a Master Do, as well as Di­rect; for nothing doth more diminish his respect, than to let his servant be sole Ma­ster of his Trade, while himself is but Master to a Servant: and in the mean while indulging an idle disposition, he renders himself less honourable than his Man. He must Labour, but so forecast his business, as to avoid what is too So­licitous, or Ʋntimely.

For the First; Hast makes a bad speed, and Force gives all things ill. The Ly­ons roar, yet they suffer hunger; while the Sheep have a Shepherd to provide for them: a too sharp intention hinders the wise conduct of business. He that's [Page 85]hasty stumbles, and is staid, Nolens, Volens. To hurry, is to be intangled; whence it happens, hast proves slow. An over-ar­dent way in dealing, is never without many indiscreet actions and wrongs. E­ven in Play, he that games passionately, spoils his judgment; and the more he troubles himself, he loses. He that walks moderately is always with himself, and directeth his Concerns with the best ad­vantage: Therefore (said a Wise Eng­lishman,) Let's stay a while, that we may end the sooner. The deliberate is always ready for a new change; his Fair and softly, goes quick and far. Consideration (saith Solon) is enemy to all untimely at­tempts. Consideration is the root of all noble things; for by her, we do attain to the end of all our hopes. I would have my Citizen diligent, but not pas­sionate. They are wofully mistaken, who fancy business can never be performed well, without clamour and noyse. The Prudent man (saith Solomon) foreseeth the evil, and hideth himself; Pro. 23.3. but the simple pass on, and are punish'd.

For the second, or Ʋnseasonableness: there is a time to eat, a time to drink, to sleep, and to sport, as well as labour. [Page 86] Labour may be reckoned at Meat, which out of time hurteth, not nourishes: What's made to chear mans heart, if un­duly taken in, perisheth the body. It was the famous saying of Anacharsis the Scythian Philosopher; Rule lust, Temper the tongue, and Bridle the belly. Augu­stus Caesar's manner was to sit down, when those who dined with him had half done, and to rise up the first. Next, we must not by Labour, commit Sacriledge; we must not intrench on the Sabbath, and make our Souls Feasts moveables. Gods time is measur'd out by Inches, ours by Ells: since he hath so little allotted him, let us not grudge, and abridge it. Be astonished and reformed at the Judg­ments, which have faln so heavy on those (in the memory of man) who slighted the Seventh day, and made no conscience to act according to their wicked and diabolical opinions. How many have been drowned, ventring to swim, when they should be at Church! wherein the secular Officers of the Church have been always to blame, for minding no more to scour those places, which all Summer long are so notorious for the multitudes of Youth, who gather [Page 87]there, and meet their deaths untimely and deservedly, for trespassing and mis­imploying their time, contrary to the Word, and Laws of the Land, in the ignorance of their Fathers, Friends and Masters; nay, which is worse, thereby bring upon the Church scandal of care­lesness and remisness in Discipline; who can no more remedy these omissions of Parish-Officers, than hinder that some Houses be not broken up, sometimes by the negligence of Constables. How many have had their Legs broken; nay, have sunk irrecoverably through Ice, in playing at Foot-ball on the Sacred day. How many for travelling, working, and acting unlawful and unholy things, have past the edge of Gods remarquable sword of vengeance! Wherefore my Citizen, if he intends to escape the Title, (which hath damnation at the end of it, if it provokes not the immediate and exemplary justice of the Almighty, and the assured, though slow punishment of a Sabbath-breaker,) he must bend his carnal and sinful inclinations, and make them obey the voice of the Lord his God, In keeping holy the sacred day of rest. To fix the more reverence of a Deity [Page 88]in him, behold here some memorable and most dreadful Examples on such whom the Ancients abhor'd for their ir­religion; for none will tread in such paths, who have any fear of a God be­fore their eyes; as Socrates (though a Heathen) after an unintermitted twenty four hours study, concluded there was and is an Only Almighty one. Undoub­tedly Satan without his permission could not have declar'd himself (by the means of Oracles) so wonderfully to the super­stitious Heathens; and a Divine right, though Hellish, hath shew'd it self mar­vellously and direfully, to the incroachers thereon.

Xerxes that potent King of Persia, sent four thousand men to destroy Apollo's Temple at Delphos, who were intirely blotted out with rain, lightning and thunder. Brennus Captain of a Host of supernumerous and barbarous Gauls, in­tended to despoil the same Temple: But his Army being dispersed, more through a hidden terrour that possest them, than any visible force, he with a dag­ger ended his own life. There is greater reason to look for Judgments to light on our contempt and obstinacy [Page 89]in robbing God of the glory we should pay him in his Church (being created for the same purpose, and it being the least we ought or can do,) than the An­cients had, for committing sacriledge in robbing their Temples of their riches, and destroying them. Besides (if we de­pend any thing on Providence) how dare we to wait for Gods blessing on our day, if we neglect to serve him on his'n? Nay, if we would prosper on week-days, let us pray on them. He, and none but he, who consecrates the Prime of the morning, may stedfastly hope increase and fruits of his industry. The Jews being returned from Captivity, were wont to spend one fourth o'th' day in reading the Law, Neh. 9. and another fourth part in confessing their sins and in prayer; And shall not we, whose mercies are in­finitely beyond theirs, shew our selves thankful, for having been freed from the slavery of Romish Ignorance and Su­perstition, from the ravenous jaws of a Needy, Mercenary, Factious, Rebellious, and Bloody rabble of Incendiaries, who, had not he been gracious in the Restora­tion of King and Church, would by this time have rooted us up, and redu­ced [Page 90]us to a condition pitiful, impotent, and fit to be made tributary to the next Invader; from the Raging and dismal gripes of a Pestilence, an utter desola­tion by Fire; and lastly, from a ruine (had we our deserts) which our Sea-E­nemies had inevitably brought on us, had not the Almighty's Mercy stood be­tween us and his Justice? shall not we, I say, for all these benesits receiv'd at his hands, spare one hour (and that scanty of imployment) in which we should ex­press a sense of his Goodness, and our un­profitableness? We might with some rea­son plead for a respite, if with continual prayer, our knees, like those of Jacobus Minor, the Son of Joseph, our Saviours brother, were become (with kneeling) hard as a Camels hoof. But our won­tedness in it is so slender, as most seem to be readier (and would sooner imbrace it) to wear out their stockings in drink­ing of Healths, than in Devotion. The Publick (and in many places daily) Prayers of our Church should towards men upright and really Pious, have al­lurement enough (besides their obliga­tion) to inflame any ones coldness and to stir up the most drowzy and worldly [Page 91]to seek assistance from a Power of such immensity and grace.

O times, O manners! What a Change is here? In King Edward's time, when our Land was newly clear'd from that fog of Egypt, Romish Blindness; with what joy, readiness, and thanksgiving did the people come to hear the Liturgy in their own tongue? But nothing is so great and admirable in the beginning, whose worth and wonder is not lessened by little and little. Now men come to it (nay on Sundays) as if Preaching were against Prayers, and by their consent, we should have more Pillars than Proselytes. It is well, that it it's said, Mat. 18.20 Where two or three are gathered together in my name, there am I in the midst of them. Had the Promise been tyed to a greater num­ber, those few which meet in some Places might doubt of success. No que­stion but our Times might flourish e­qually with former, if our Temples were filled with Praying unanimously with one minde and soul, as they have been. O the transcendent sweetness of Lita­nies (which are used in allusion to the 2 & 17 of Joel, Let the Priests and the Ministers of the Lord weep before the [Page 92]Porch and the Altar, and let them say, Spare thy People) where many hands and hearts are lifted up; hands in purity, hearts in Piety; hands in good Works, hearts in good thoughts. Who is able to conceive the unspeakable value of Publick Services? of these Sacred and Heavenly Evaporations? they are more than the breath of Spices; they are none other than Emissions of Paradise? When the Organs (used in his Majesties Chap­pel, and in most Colledges and Cathe­drals of his Dominions) are blown; When the Voices are heard, and the whole Quire of Religious men do sill the Air with loud cries and vocal Sym­phonies of devout and pathetical invo­cations; Then do the Spices flow, the Odours are burnt, and the smoke of our Incense goes up before the Lord, from the Angels hand. To labour when our Prayers might ascend, and have the ea­sier admittance, such a time is prepo­sterous.

Thus my Citizen considering what's past, and squaring his Actions by the foregoing Rules, will finde profit on't, and undisturbedly fill his bags. The way of the Lord (saith Solomon) is strength Pro. 10.20 [Page 93]to the Ʋpright; but destruction shall be to the workers of iniquity. After these instances, can you imagine, that scantling of time Morning-Prayer takes up, to lessen your gain, and thwart your in­deavours? when to lie abed till nine or ten a clock, or to spend four or five hours in a Mornings draught, is pocketed up contentedly, and counted no retard­ment to your business? If my Citizen be guilty of this Sloth, and Companionship, he errs extreamly, and utterly, nay, o­penly disowns any necessity of returning thanks to him he is indebted to for all he's worth. He is far from consenting with David, when he sings, Psal. 5.3. My voice shalt thou hear in the morning, O Lord, in the morning will I direct my prayer unto thee, and look up. He is very un­grateful, for his health, preservation and prosperity, and manifests too presump­tuously to carry in his hand an exem­ption from all manner of Misery. As Ser­vius Tullius the Roman boasted, that the Goddess Fortune lay with him every night; and therefore was in subjection to him. Our Citizen (if as aforesaid inclin'd) does intimate by his Actions, Providence to have no more power over [Page 94]him, than Fortune had over Tullius; but if he is more inwardly touch'd, he will concur with David, by performing what the Royal Prophet testifies of himself; But I will sing of thy power; Psal. 58.16 I will sing of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble. He may by such an unfeig­ned, submissive, and constant exercise, assume the confidence and assured hope of the Man after Gods own heart, when he said, P [...]sal. 30.6. And in my prosperity I shall ne­ver be moved. To keep to my Method, and to quicken your zeal, observe what Antiquity relates of our Forefathers De­votion. St. Chrysostom gives the Cha­racter of most Christian and Godly Prince to Arcadius Emperour of the East, who was for his Piety and Sobriety highly be­lov'd of his Subjects. God (saith a cer­tain Historian) made Narsetes (Gene­ral under the Emperour Justinian) victorious by Sea and Land, more for his zealous prayers, than Force and Valour; Who never began Fight, went to Coun­cel, or mounted on Horsback, before he went to the Temple and served God. Ty­berius Emperour of Rome, the second of that name, and a most holy, vertuous, [Page 95]just, and merciful Prince, being driven to a blessed necessity; as he walked in the midst of his Palace, he saw at his feet a Marble-stone, which was in the form of a Cross; and because he thought it not Religious to spurn it with his feet, he caused it to be taken up; under which was found another, and so a third of the same shape: which last, when removed, had hid under it two Millions of Duckets; for which he praised the bounty of his God. This last hath effi­cacy and encouragement in abundance to enliven the lumpishness of any, who hath not abjur'd Christianity.

It's related of the birds of Norway, that they fly faster than the fowls of any o­ther Country: By an instinct of Nature they know the days in that Climate to be very short, as not above three hours long; and therefore they wing it the speedier. My Citizen must learn of these Birds the shortness of his life, and to be the more industrious. He must apply all diligence and assiduity in the pursuit of Wealth; Pro. 9.10. Whatsoever thy hand findeth to do, do it with all thy might; for there is no work, nor device, nor wisdome, nor knowledge in the Grave, whither thou [Page 96]goest. Pro. 12.24 The hand of the Diligent (saith the same) shall bear rule; but the slothful shall be under tribute. The Monyed man is the Mighty man. Honour, Liberty, and Royalty attend on Riches; Logick faileth, and Rhetorick fainteth, when Gold pleads the Cause. Orpheus his Harp, Amphion's Musick, Virgil's Muse, and Tully's Tongue, are silent; yea, Thundring Demosthenes will complain of the Squinzy, if Money forbid him to play the Oratour. They onely despise Riches, which despair of them: Like the Fox in the Fable, cursing the grapes he could not reach. Nevertheless Riches are not the chiefest good; and therefore wicked men enjoy them. But as they are not Evil in themselves, it may be­come a good man to labour for them. The Poor and Rich meet together (saith Solomon) and the Lord is the maker of them both. Pro. 22.2. The Holy Ghost hath plac'd poor Lazarus in the bosome of Rich A­braham, to shew that Rich and Poor, if they be indeniz'd the Kingdome of Grace, have an equal interest in that of Glory.

Secondly, If outward blessings might be monopoliz'd to the wicked, the godly [Page 97]being encompassed with flesh and blood, would think basely of Religion, of the Worship and Service of God; Therefore endeavour to obtain them.

Thirdly, Riches are expedient, for illustrating the vertues of Charity, Alms­giving, and the like: they are a good by which thou maist do good.

Fourthly, Men are not so apt to take exact notice of those spiritual blessings wherewith the Elect are inwardly ador­ned (so God loses some of his glory) un­less Temporal blessings be added to them; therefore labour for them.

Lastly, Let the consideration of that great Senator, the Lord Mayor's Dignity, with his Brethren, the Right Worshipful Court of Aldermen, shew what in time a man may come to, if he tends his Affairs with that foresight, Prudence, Diligence, and incessant care, which are able to rank him among the truly Rich; and at length, to advance him to the highest de­gree of that honour a Citizen ought to enable himself for, both in Minde and Purse.

Senators ought to be Rich, for these REASONS.

FIrst, It is a Pledge of their care of the Commonwealth: it is likely he that hath done well for himself, is the better instructed how to advance the Publick good, if put to it.

Secondly, Wealth being gotten, they may the more intentively regard Publick Affairs, having enough to maintain Servants for performance of Dome­stick.

Thirdly, in Ruling there must be Power and Command: for if a Gover­nour be needy, it is to be feared, lest sad experience proves the old Proverb to be too true; That a poor Magistrate is a great plague; and that weakness and im­puissance begets contempt to the hin­drance of justice. The Rich ruleth over the Poor (saith Solomon.) Pro. 27.2. Wherefore let the Honour any man may be called to move him to get Riches. It belonget [...] to a Governour (saith a great Polititian) to be learned (my Citizen may under­stand [Page 99]it in the words Well Read) the better to know himself, and what he un­dertakes.

Robert Fabian was Sheriff in the 9 of Henry the 7. and was Knighted by him, for his Merits; but is famous espe­cially for a Chronicle he made to the Ho­nour of the City. Wise to designe how to perform, and Discreet to watch and lay hold on opportunity.

Sir John Allen Mereer, and Mayor of London, in the 27 of King Henry the 8. was sworn of the Privy Council to him; being indeed a man Eminent for his Wisdome and Charity, Resolute in the action of Justice, without fear or corruption; but above all, to excel o­thers as much in Vertue as Power.

Matthew Philips Goldsmith, was Mayor in the 3 year of Edward the 4. and was by the said King, for his faithful Service, and Administration of Justice, made Knight of the Bath. When the Righteous are in Authority the people re­joyce; Pro. 29.2. but when the Wicked beareth rule, the people mourn.

Anno Dom. 1190. Henry Fitz-Allen Goldsmith, was made the first Lord Mayor of London, and held it twenty four years together.

Anno Dom. 1380. In the raign of King Richard the Second, William Wal­worth Lord Mayor, for his courage in cutting off the Head of Watt Tyler, who in a tumultuous manner had rebelled a­gainst the King, and pitched his Camp in Smithfield, with his Rout of Rascals, defying Allegiance, and braving Sove­raignty to the teeth; the said William for his Valour in beheading the said Tyler, in the sight of his Rabble, was Knighted.

But excellent Policy hath now so or­dered it, that every year shall have a new Mayor. Let the chiefest Magistrates (saith a famous Machiavilian) be perpe­tual; the lesser yearly, still removing. And the Turks own this Maxim, as useful in many of their Governments.

Besides other Reasons, this is none of the least: It encourageth every man to take pains, when his Merits may be so Crowned. But Ambition must be avoi­ded. There is a two-fold way to Ho­nour; Direct, when God calls; Indirect, when Man seeks it without his Warrant My Citizen must minde the way, and not meerly the end. Let him not run Honours, but expect them; not as one [Page 101]that hunts after, but deserves them. The conditions of Honour are such (saith a Wise man) that she enquireth for him she never saw, runneth after him that flies from her, honours him that esteems her not, gives to him requires not, and trusteth him she knoweth not. He that followeth after righteousness, findeth life, Pro. 21.21 righteousness and honour.

The World at present differs much from Alexander the Great's humour, who commanded both Grecians and Barbarians should no more be disguised by their garments; but that all vertuous and men of fortitude should be counted Grecians; and all vicious, and ill addi­cted, Barbarians. Quite contrary now, a man bears not the mark of his desert about him. Vertuous men are not now so honoured, that they may be Triumphs imprint their actions deeply in mens Me­mories; nor is there such an equalness in States, that all mens actions should be seen with the same judgment: and indeed 'twere pity it should be so now; for Pride would ruine all in a moment. Marcellus the Romane dedicated two Temples; one to Vertue, the other to Honour; and contrived them in such [Page 102]manner, that none could enter into that of Honour, save through that of Vertue. My Citizen if he would be honoured, must be vertuously Rich. It was worthily an­swered by Maximilian the German Em­perour, to one who desired his Letters-Patents to ennoble him: I am able (said he) to make thee rich, but Vertue must make thee Noble. Having cleared my Point concerning the necessity of striving to be Rich, I now proceed.

As I would have my Citizen labour, I mean it not incessantly: there is diffe­rence between providing for himself and family, and doing nothing else. The business of his Soul, and the refreshing of his Body, must be look'd into; besides the interest the Publick hath in his time.

The labours of less than the Worlds third part maintain the whole. How many then live Idly? Almost all Wo­men, which are half the number; or if Women be imployed in their stead, Me [...] throw away their time. Put to, all that are inclos'd in the pale of Gentility and Estate; and lastly, adde the great number of Beggers, and you will compute few Labourers; and of those, few well im­imploy'd. [Page 103]If then less than the Worlds third part maintains the whole, less than the third part of my Citizens time one day with another will suffice for him; unless his Private concerns be ex­traordinary, and he be forc'd to attend Publick ones.

But before I treat of his industrious gettings, let me touch a little on his spendings. First, I would have him think it more honourable to stoop to petty savings, than to base gain. Lusty spenders, and dainty feeders, so they have it, care not by what means. He must not close and practically adhere to Ca­ligula, that profuse Emperours opinion, who professed all kinde of thrift to be durtiness of Nature. It is better (saith Bias, one of the seven Sages) to be ha­ted for having much, than to be pitied for spending all. Let him imitate Fran­cis, that frugal King of France, who thought it no discredit to tye a knot in a broken point, and wear it again.

Secondly, He must not haunt Taverns too much; which is the Epidemical fault of the City. I know it is not company, but the want of discretion in the choice and use of it, that overthrows a man: [Page 104]besides needless expences, how can that man be fit for business, who makes his body a continual quagmire? Wine (saith Solomon) is a mocker, Pro. 20.1. strong drink is raging; and whosoever is deceived there­by is not wise. In another place: Who hath woe? Pro. 23.29, 30. who hath sorrow? who hath contentions? who hath bablings? who hath wounds? who hath redness of eyes? They that tarry long at wine. In ano­ther hear and obey. Pro. 23.31, 32, 33. Look not upon wine when it is red, when it giveth its colour; At last it biteth like a Serpent, and stingeth like an Adder: Thine eyes shall behold strange women, and thy heart shall utter perverse things. Now if thou pretendest to reason, which distinguishes thee from a Beast, hearken to the An­tients, how they reprove drunkenness and excess. Wine (saith Aristotle) di­stempereth the wit, weakneth the feet, and overpowreth the vital spirits. Drun­kenness (saith Plato) and intemperance, is a root proper to every disease. Origen (one of the Primitive Fathers) saith, it makes a man a Beast, a strong man weak, a wise man a fool. One Cali­sthenes a Heathen, hapning to be at one of Alexander's Feasts, and often urged [Page 105]to drink as others did, answered, he would not; for (saith he) who drinketh to Alexander, had need of a Physician. Lastly, behold some sad consequences of taking in liquor too freely, and then be excessive if thou darest. Aruntius a Ro­mane, being drunk deflowred his own Daughter Medullina; for which she immediately kill'd him. Alexander that mighty Conquerour, in his drink often­times committed such tragical deeds, as engaged some of his Servants to plot the shortning of his days by poyson, lest he should, if he lived longer, in his raging fits destroy them all. Nevertheless if thou canst not abstain fellowship, then drink as in the Primitive times, conclu­ding God is to be remembred both in Night and Day.

Thirdly, Next, what shall I say of su­perfluous Diet. The belly (saith Crates the Philosopher) is an unthankful beast, never requiting the pleasure done, but craveth continually more than it needeth. I'me sure he that said, In my Country the belly is the God, if now living, his words would be found too true. What infi­nite sums of money are sacrificed to it, in procuring the Earth, the Air, and the [Page 106]Sea, to centre at one Table, making Ta­ble-Cloths like St. Peter's sheet, including creatures clean and unclean? How many are there to be found that imitate Muleasses King of Tunis, who spent a hundred Crowns on the dressing of a Peacock? Certainly many of our Mo­dern Gluttons shew too well by their Acates and costly dainties, that their wills and inclinations are not far behind his [...]. We are sick of those things where­with we live. The most wholsome food, the least Cookery: Diseases spring from corruptions and riotous eating. What profit either to Body, Purse or Soul can it be; nay, what pleasure, with Geta the Romane Emperous, to swill and cram for three days and nights together? If your power could bring together, like Sergius Galba, that monstrous Empe­rour, seven thousand Fowls at one Meal, in twenty four hours; how much lustier, healthfuller, and brisker would you be, than he who hath dined or supped on one poor single Dish? My Citizen is much mistaken, if he holds that most strength is drawn out of the daintiest and most luxurious fare. Socrates our worthy Tutor, inviting once certain of [Page 107]his Friends to a Feast, was reproved for his slender provision. If they be vertuous (saith he) it is enough; if not, there is too much. If our Forefathers were alive now, they could hardly tell the names of our needless variety of Dishes, without the help of a Kitching-Dictionary. They would wonder Art should keep School in the Kitching, and that our Palats should be so ingenious. The Ancients have in their words and deeds scourged this vice to the purpose; and if my Citizen means to attain any thing above the reach of his mouth, he must set himself to trace the steps of those, History makes famous for their abstinence. King Cyrus, being asked by Artabanus (when he lay once in the Camp) what he would have for Supper? Bread, answered he; for I hope we shall finde some Fountain to furnish us with Drink. Therefore let my Citizen learn to be temperate. Gorgias the Philoso­pher, being demanded how he arrived to the number of a hundred and eight years, answered; By never eating or drinking any thing for pleasure.

Finally, if nothing but the considera­tion of danger, can prevail with him to [Page 108]abstain; it can't chuse but afright, and make his blood recoil, to know, that Septimus Severus, and Jovianus, two Fa­mous Emperours, in their height of Cups and Plates, surrendred their lives. La­eydes a Philosopher, through excess ex­pired ignominiously. Valentinianus an Emperour suddenly dyed of a Surfeit. Pardon me for telling him flat and plain, though a little immethodically; if his tendency to such exorbitances be not bounded, though his days partly through a strong constitution may be prolonged, (and that happens but sel­dome to the Experimenters) yet I dare be so bold as to stick on him the true and woful jest of Diogenes, who hearing the House of a Prodigal was to be sold; I knew (said he) very well, that a house so full of meat and drink, would vomit out its Master.

Fourthly, Needless Expences in Ap­parel must be examined. He that wast­eth his wealth to follow every fashion (saith one of our already quoted Au­thors,) and hateth his substance to main­tain his bravery, may be counted the Mer­cers friend, the Taylors fool, and his Own foe. One bragging of his Golden Or­naments, [Page 109]was thus answered; The praise is due to the metal, not the man. That is the most ornamental, which makes the more vertuous. I am not sumptuous (saith Seneca) yet no man can live otherwise at Rome. Why do we deceive our selves? (goes he on) the Evil is within us; it cleaves to our bowels; the fault is our own. Diogenes, (whom we newly na­med) going from Sparta to Athens, was asked by the way, whence he came, and whither he went; who answered, He came from Men, and was going to Wo­men: noting the Effeminacy of the A­thenians, who for their delicacy and niceness in Food and Rayment, were derided by all Grecia. St. Bernard preaching the Funeral-Sermon of his own Steward, among other his commendati­ons gave him this; That He was great even in small matters, his care and cir­cumspection extending to the most tri­vial and slightest things. Let my Citizen imitate him. Happy is he that deserves the Title, Faithful in a little; he shall be made owner of a great deal. Let the Example of Agesilaus, King of Lacede­mon, moderate my Citizens airishness and apishness, who was wont to wear [Page 110]one Sute both Winter and Summer. Let it moderate I say, seeing there are within London not a few Tradesmen, whose best parts lie in the frequent change of Suits, as if the snake was to be loved for its bright skin; they strutting like an Actor, whose Rich habits being laid aside, and his Part done. He is rare to be met withal, that can shew himself extra­ordinary out of his Theatre, wherein my Shopkeeper in many places equals him, as appearing dull and insipid in all things, save in cloaths, lying, and swea­ring.

Augustus Caesar was not asham'd to wear what was wrought by his Daugh­ters: and is it mean and durty to trace a man so famous? But our City, you'l say, is much exalted, since a hundred years. Remember, or (if you ne'r read so much) read now, that Romes pride and idleness was Romes ruine. Citizens Wives and Daughters now scorn to med­dle in Kitchin-affairs; the best quality of a good and a true Houswife. They had rather make a pattern of C. Marius the Romans Kinswoman, who being great with childe, yet at a Solemnity coveting to appear slender-wasted, laced [Page 111]her self so straight, as she immediately fell into travail, miscarried, and died. Our Town Wives and Maids (their Pa­rents must take some of the blame and shame) hold it more becoming to pinion up themselves in a narrow Bodiss, that they may gain the praise of having a handsome body, than to adorn them­selves as it's convenient for persons of any business. Where we may observe what considerable disadvantages, nay, downright losses, proceed from this very neglect of Parents, and Idleness (in com­parison of City-breeding as it ought to be) in their Daughters.

First, the Parents omit their Duty to God in Training up their Children as they might never depart from it.

Secondly, they lose by not exercising their Children in such things, as they might manage to their Credit and pro­fit in their Parents absence.

Thirdly, they get such a custome of fluttishness and improvidence, as makes them uncapable of improving to the best advantage what they are concern'd to perform, either as maids or married.

Fourthly, if married, they are eager in pursuit of some Recreations they en­joy'd [Page 110] [...] [Page 111] [...] [Page 112]when single, through their Friends weakness; therein oftentimes throwing off all obedience to their Husbands; all sense of the want & loss a Wife puts a man to, when ever and anon she is pleas'd to freak it; all concernment for a Family; and, which is worst of all, occasion by their slips those grounds of Scandal that reflect so sharply on the whole City, for suffring their Chucks so grosly to abuse them. If they were bred answerable to a Tradesmans Daughter, though never so responsible, every Citizen should fol­low the rule of an English person of qua­lity, who hardly acquainted his Daugh­ters with the difference between Course and Fine before they were marriagable, and then he set them out gorgeously, and to admiration; nay, with no loss to his Purse; for their thristiness had hoarded up for those days; their lowly educa­tion, as to lostiness of spirit, ease and ignorance, added to their lustre, when they came to shine among so many ob­scure, flitting, gossipping, idle, proud and careless Females, as then appeared in the World. In short, my Citizen must save any thing he can, without loss to his credit and hurt to his conscience.

Fifthly, I had almost quite skipt or for­got a devouring practice, call'd Gaming; a poyson gilded o'er, pleasant to look upon, but dangerous to take; besides, the gain by it is dishonest. Cards and Dice are smooth, deceitful, and thievish slights, unbecoming the closeness of a Citizen, as Master of a family, and dan­gerous to the welfare of all his Fortunes. How privily do some men bring their whole estates to nothing, falling like lightning, sooner felt then foreseen, & all by this unthrifty sport. Certainly Aurelius Alexander Emperour of Rome, was not besides himself when he made a Law, that any one being found at Dice, should be esteemed frantick, a meer Natural, and as one that wanteth wit and discretion to govern himself. If St. Augustin's advice was put in ure, Gaming would quickly be forsaken, as not worth the pains; who counsel'd, that all winnings and advan­tage arising from Play should be bestowed on the poor. If there be any real pleasure in Games, or Sports, it is founded on the glory gotten by exercise of the body, by understanding what is graceful; as nothing can be more, than to be active, and skilful in the most civil and necessa­ry [Page 114]appurtenances of a Citizen. The S [...] ­ [...]ate of Rome forbad any manner of playing for Money, except those of wa­gering who was the best Wrastler, who threw an Iron Ball farthest, who cast a Dart best, and who Out-run or Leap'd each other. If my Citizen accustom'd himself to the most martial and useful exercises of his Country, it would raise his Repute, preserve his Health, free him from thinking too much on Com­pany and the Tavern; and by his exam­ple encourage others to return to the simplicity (if it deserves the stile) of their Ancestors. Never was it known, that any dyed for joy of winning anothers Money. But Diagoras the Rhodian, and Chilon the Greeian, hearing their Chil­dren had bore away the Prize at the O­lympick Games, felt in them such a mo­tion of the Spleen, as they were stifled with joy. Crossing the appetite, as it leads to Vertue, so it doth to Profit. Having thus broken the Ice, I shall pro­ceed.

Cunning is a crooked Wisdome; let him shun that then, and fasten on one more direct, which is not without hone­sty or ability, and teaches the necessity [Page 115]of knowing the parties well with whom he deals. He must dive into their na­ture, humour, inclination, designes, and proceedings; so the nature of business in hand must be comprehended. A su­perficial knowledge is not enough; a man must penetrate the inside, and see things in themselves, with their accidents and consequents belonging thereto; joyning these two together, it will be easie for him to gain, if according to the disposi­tions of persons and affairs, he change his style and manners of proceeding; as a wise Sea-man, who according to the divers state of the Sea, and change of the winds, doth diversly turn his Sails and Rudder: if he scans a Customers temper, he may lead him; knowing his ends, he may perswade him, and mark­ing his weakness he may awe him; if the quality of the business be understood (in the finding whereof every mans own observation must be set a work) if it be diligent 'twill bring forth more than the best Writer is able to utter. Experi­ence and instruction is the best way to per­fection.

His words I would have to be few; for, He (saith Solomon) that hath know­ledge [Page 116]spareth his words, and a man of understanding is of an excellent spirit. Cleanthes being desired by one to teach his Son a short sentence, answered, Be silent. For besides the advantage he hath of the talker, in receiving all gratis, secrecy is safer than speech: It is better to have his simplicity doubted, than to speak inconveniently, idly, or needlesly. If all men thought alike, silence were unnecessary; but since the Speaker and Expositour utter and receive with different minds, speech can't carry her meaning always, just as a man would have her; therefore a man must defend her impotency by keeping her in, other­wise he may put a Knife in t'other hand to stab himself. Whoso keepeth his mouth and tongue, keepeth his soul from trou­ble. The Italian Proverb is, The tongue of a wise man is hid in his heart. Iso­crates the Grecian Oratour, lest his Scho­lars at any time should shame him by their words, never admitted any into his School, without a double pay; first to learn silence, and then to speak, espe­cially what was certain.

Next, his Servants must be enjoyn'd secrecy. It is well their Indentures [Page 117]mention it; but it was better if they more regarded it. The Moors are wont to cut off their privities who tell secrets. The Egyptians used to cut out his tongue, that blab'd abroad all he knew, having no power over his unruly instru­ment. The Turks have Mutes, persons deaf to all lamentation, and dumb to all discovery, to perform execution; who should be nearly imitated by my Citi­zens Servants. If Flavius had not dis­closed to Scylla the most unfortified part of Athens, he had lain before it labour in vain.

Again, I would have my Citizen wi­ser than to unfold all his concerns to his wife. Every mans experience tells him of the mischief occasioned by womens tongues. In the raign of Augustus Cae­sar, Fulvius having revealed a matter of privacy to his wife, they were both put to death. Far be it from me to have so cruel a thought, to believe no woman now alive deserves Solomons praise, who saith, Pro. 31.26 A vertuous woman openeth her mouth with wisdome. Certainly he is highly blessed, whose Consort may lay claim to this commendation. But as the Pool of Bethesda had little vertue, save [Page 118]when the Angel at a certain season went down into it, to the absolute healing of him that stept in next: so a man may wait a long time before he happens on the opportunity of embracing the comfort, help, and counsel he hopes to enjoy in a prudent Wife.

If he does impart his secrets, he must know, they can't lie hid save in a few. There is an infallible Precept; Lay your Estate, if need requires, upon many; your thoughts and weighty intents upon few. For it is hard to find in a crowd of Con­fidents, one who will not abuse them to his particular profit. Tattling was once a safeguard, when the Geese preserv'd the Roman Capitol; but such examples are rare in History.

For his speaking, let me deliver this, He must consult with himself. I never knew a man better himself by his rash­ness and passion. The perturbations of the minde (saith Anaxagoras) do punish reason, and blinde the judgment. Where­fore my Citizen must balance the least circumstances, as he would chuse to eat what's fittest for his bodies health. So anger impairing both body and minde, he should throughly consider before [Page 119]he speaks. Hastiness is ever attended by repentance. Wrath and rigour (saith I­socrates) lead shame in a Lease. Besides, He that is soon angry dealeth foolishly. Pro. 14.17. He that is slow to wrath, Pro. 14.29 is of great un­derstanding; but he that is hasty of spirit exalteth folly.

To proceed: let him that desires his actions should go forward with a profi­table success, deliberate upon them. Pro. 15.22. Without counsel purposes are disappoin­ted. Wise men say, A man must consult slowly, and execute speedily, ponder lei­surely, and accomplish expeditiously. Yet sudden in counsel, proves oftentimes prosperous in event; but it is very sel­dome. As he must advise with himself, so with others (because no mans wisdom comprehends all business) For in the multitude of Counsellers there is safety. Pro. 11.14 However, he may ask what is best to be done, without telling his own resolu­tion, as depending on them; and take the matter back into his own hands, to evidence to the World, that the final di­rection proceeds from himself. He must notwithstanding consider, to whom he breaks his minde. It's an old Precept, Trust few: it's almost as old, Trust none. [Page 120]To counsel, is the chiefest part of a Friend; but let him be so assuredly, to whom you display your thoughts. Look especially and exactly, that he be quali­fied with honesty and sufficiency. The words of a friend (says a Wise man) joy­ned with true affection, give life to the heart, and comfort a minde oppressed with care. Such a friend resembles Pho­ [...]ion, who when one of his intimates was desperately inclin'd to cast himself away, told him he should not; for he was made his friend to that purpose. For the acting of things duly consulted up­on, times and seasons must be well ob­served; precipitation is an enemy to bu­siness, and the step-mother of all actions. Affectatious and formal dispatches are dangerous; and like what Physicians call Pre-digestion, or too quick conco­ction, which surely fills the body full of crudities, and hidden seeds of diseases: therefore measure not dispatch by the time of employment, but the advance­ment of the business.

If the case requires help of a Foreman or Journeyman, let him embrace the use of his abilities, and vertuous Service; let him use him upon extraordinary oc­casions [Page 121]onely, otherwise his own ceasing in business may deprave his affections and understanding. Let it be also upon good terms, thankfully, and respectively, principally remembring the Labourer is worthy of his hire.

In some cases my Citizen may mingle profit with honesty, and compound with both; though he must not turn his back to honesty, yet he may sometimes go about and coast it, with a skill, better practis'd than exprest; something which may be done openly, must be done se­cretly, because of the misconstruing World; but this is a good Rule: Avoid and abhor all unjust means, but search, spy out, and diligently cleave to the most just, plausible, and feasible.

It's expedient for my Citizen to de­fend himself with the Buckler of Distrust, which is a great share of Prudence; it is the very sinew of Wisdom, for my Ci­tizen to take heed of all men: the nature of the world induces him to this, being wholly compos'd of lyes, fraud, and counterfeit dealing. It's hard (saith Au­relius) to cozen Distrust with false co­lours, Conceit standing at the enemies dore. One Opimius lying dangerously [Page 122]sick of a Lethargy, when some would share his goods before the breath was out his body, his careful Physician caus'd his Money to be poured out before him, and bid him awake, to live. So distrust will cure a Lethargy, make a sleepy man wakeful, and arm him against poverty; them he trusts he must have good expe­rience of, disguising his suspition; for open diffidence inviteth as much to de­ceive, as an over-careless confidence. Ma­ny dreading causlesly, have taught the suspected persons to beguile indeed; whereas a profest assurance, hath re­moved a desire to deceive by obliging Fidelity. Every man would be credi­ted; and a belief of his honesty doth many times engage him to retain it; wherefore a profest trust agrees well with a conceal'd diffidence. In the practice whereof he must be very circumspect; for I cannot warrant it in all cases to be lawful.

From this orderly distrust proceeds a commendable, close, Commodious car­riage, which in frivolous matters must for a mans credit sake be laid aside. Thus with applause he may deal privily in af­fairs of greatest concern. Curious sub­tleties, [Page 123]when once vented, dissolve to no­thing.

Let him not keep Inferiours so distant, as afterwards to stand in need of them. It was the wisdom of a French King, to stoop below his dignity, to win that man to him that might benefit or hurt him. Let him be liberal in his words, and so he bestows costless favours; Let him be free in his deeds; for one good turn be­gets another. It was observed, Sejanus, Tyberius his favourite, could never have been advanced, without an infinite num­ber of men, on whom he plenteously con­fer'd his kindness. Yet here my Citizens discretion must guide him; for small be­nefits are soon forgotten, and large or­dinarily overcharge: some ungrateful ones neglect them, and some would have none alive, to whom they are indebted, wishing with all their hearts the death of their Benefactour.

In conversing with Equals, let him pro­fess himself to be less than they; let him be courteous and affable to them: for they that are so, will finde their worst E­nemies to be greater Friends than natu­ral Brothers will be to men high-min­ded. Pro. 29.23 A mans pride (saith Solomon) [Page 124]shall bring him low; but honour shall up­hold the humble in spirit.

If he deals with his Superiours, let him make all the use he can of them, but not trust in them: among all mortal things, there is none more fading than that power which derives not its support from its self; it is common for one man to be unfortunate, through his depen­dance on another. Let him endeavour by good and laudable courses to acquire the opinion of all honest men, which im­ports much to shorten the way leading to an eminent esteem; so let him strive in his rising to be assisted by many, o­therwise he will finde himself opprest with age before he be Rich or well known.

Thus let him be diligent in the quest of Riches and Credit, but not over-vio­lent and long: he knows not how to en­joy, that is ignorant when he has enough; therefore let him be content with what he may have; for Abundance is not the end, but change of evils. If doing ac­cording to prescription, he miss Wealth and Esteem, let him not slip Vertue; for though Fortune frowns, it's no disgrace or damage to be Vertuous.

Thus my Citizen shall live in his Calling. First, in the Calling God hath fitted him with abilities for; and Se­condly, if he came to it lawfully, and by the ordinary way of the place he inha­bits. For any Calling otherwise attain'd is improper, usurping, and the person ought to be soundly fined for his pre­sumption.

Now I have shewed how my Citizen shall live profitably; but if onely to himself, it is too poor an end for an ho­nest man: he must not be right earth, which stands meerly upon its own Cen­tre, whereas all things having an affi­nity with the Heavens, move upon ano­thers Centre, and therefore benefit it. The liberal man (saith Cicero) daily seeks out occasion to put his vertue in practise. He that hath a bountiful eye, Pro. 22.9. shall be blessed. Dionysius the Elder, en­tring into his Sons Chamber, and be­holding there great store of rich Jewels and Gold, said unto him, My Son, I did not give thee these Riches to use in this sort, but to impart them to thy Friends.

Of Benefiting Others.

THe aforesaid Dionysius, being ad­vertised of one that had hidden great store of Money, commanded him upon pain of death to bring it to him, which he did, save some which he reserv'd and bought an Inheritance. Whereof Dionysius hearing, he sent him back that he took from him, saying, Now thou knowest how to use riches, I restore what I had from thee. Now that I am about to treat of necessary Expences, I shall begin first with my Citizens obli­gation to his Wife.

We are taught by the light of Nature, that in a Family, the first and chiefest care should be of the Wife. Live joy­fully (saith Solomon) with the Wife whom thou lovest, Eccl. 9.9. all the days of the life of thy vanity, which God hath given thee under the Sun; for that is thy portion in this life, and in thy labour which thou takest under the Sun.

Certainly a Wife is a great Officer in a little Commonwealth, the House; for [Page 127]if a good Wife, she is grave abroad, wise at home, patient to suffer, constant to love, friendly to her Neighbours, profita­ble to her Houshold; and rather than she'l be the impediment to a worthy en­terprize, she'l accompany her Husband, as Ipsicrates did Mithridates her Royal Lord, like a Page in his Wars. It's un­deniable, the best and most meritorious deeds have been acted by single persons, who have sought eternity in memory, not posterity; and in regard of liberty, the unmarried man is happiest. Some have said wittily, and in my opinion devoutly, Marriage fills the Earth, and Virginity Heaven: but they speak better, who demanded, how Heaven should be full, if the Earth were empty. Without Mar­riage the Earth would be depopulated. The Jews had such a reverence for mar­ried folks, as any were exempted from the Wars, or any other Military Office, the first year after their Wedding-day. The Lacedemonians regarded the peo­pling of their Country so narrowly, as he who chose rather to maintain a Mi­stress, than venter into Wedlock (thereby sowing on Sand, and exhausting that spirit profusely and unprofitably, which [Page 128]naturally tends to, and produces like­ness) and lawfully to beget props for his Family and Country, was in Sum­mer-time kept close Prisoner, and hin­dred the recreation every one enjoy'd in their Festivals, Sports, Games and Shews; and in the Winter he was in frosty and the coldest weather, exposed (and forc'd to walk round the Market) in his Shirt onely, to do Penance before all whom he indeavour'd to deprave by such a destructive Example. The re­nowned and ancient Romans (much dif­fering from the present lascivious and re­strained ones) were wont to fine se­verely, any who fancied a single life, not permitting them to execute any honou­rable Office in their Republick.

It is commendable for my Citizen to Marry; but since his negligence may un­do his Wife, he must sooner part with his life, loving her so dearly, as to pre­fer the imitation of Tiberius Gracchus the Romane, who finding two Serpents in his Chamber, inquired of a Southsayer the meaning; Who told him, if he slew the Male, he should die first; if the Fe­male, his Wife: but he loving his Wife extreamly, slew the Male, and soon [Page 129]after past out of this world himself.

The ancient Heathens us'd to place Mercury by Venus; to shew what need the affections of Marriage have of Rea­son and Wisdom to rule and order them. God cast Adam into a sleep, whilst he made him a Wife of one of his Ribs: Upon which one moralizeth very quaintly thus; The Affections ought to sleep about this work; Reason to wake, as in the choice of a Wife, so in the gover­ning her when he has her.

When my Citizen (if single) is min­ded to alter or double his condition, let him do his best to pick out a person of shape, and bearing continually about her something lovely, whereby (if he be loosly given) she may reclaim him; if he wavers, she may retain him; but espe­cially that her own comeliness may im­press, and enlarge the fruit of her womb. For crooked persons, both alienate their Husbands affections, and by the narrow­ness of their wombs, spoil what Nature forms therein. Secondly, let him look after a reasonable Portion; and though one said, he would have a Dinner, as well as a Supper, yet the weightiest and most unequal Matches commonly conclude in [Page 130]discord, discontent, and feparation, sometimes of bodies, always of minds. If thou being mean, obtain a great For­tune; if she have not discretion to know her distance, and especially grace to know her obedience, she will daily be objecting her own worthiness, and debasing the state she affirms singly (and nothing ex­isting in thy self) to have rais'd thee from. Prov. 21.19. It is better to dwell in the wil­derness, than with a contentious and an­gry woman. It would be much won­dred at, and I think there would be great cause, if a young, beautiful and wealthy Lady should marry against her friends consent, a deformed, poor, yet wise man. But History informs us how Hipparchia accomplish'd as aforesaid, ve­hemently and for vertues sake tied her self by Matrimony to the Philosopher Crates. Thirdly and chiefly, respect her qualifications. Houses and Riches (saith Solomon) are the inheritance of Fathers; Prov. 19.14. but a Prudent wife is from the Lord. He that Marries only a fair face, or a full bag, ties himself to a foul bar­gain. Beauty in the face, and folly in the head, be two worms that fret life and waste goods. If my Citizen espouses [Page 131]a peaceable and vertuous Woman, he will attain Heaven on Earth, wealth in want, and comfort in woe. Therefore he must heedfully mark her inward perfections, value her for her useful parts, and abso­lutely expect the highest felicity to be compass'd with a Wife to lie in her head, and not in her heels: for though dan­cing be an ornament, Prudence is far be­yond it; a minde deck'd with Huswifery, excells (principally in a Mistress of a Fa­mily) all the tires of dancing, singing, dressing, and whatever an idle, sluggish, licourish, wanton and foolish woman can plead for. Favour is deceitful, Pro. 31.30 31. and beauty is vain; but a woman that fear­eth the Lord shall be praised. Give her of the fruit of her hands, and let her own works praise her. Pro. 14.1. Every Wise wo­man buildeth her house; but a foolish wo­man pulleth it down.

Supposing now my Citizen to be Married, as respecting his Posterity and the Kingdom, he must not let her spend too much, lest his Posterity rue it, or he be disabled to do others good.

Among many faults of She-Citizens, their pride as a Saul is higher by head and shoulders than the rest. Not that it [Page 132]is greater or more common than their se­cret sins, but more seen, and so the less dangerous. Many, if not stinted by their Husbands, would hold it no vanity to walk in the path of Poppeia, Nero's Con­cubine, whose Horses were shod with Gold. Few of them have a kindness for Philon's Wife, because, once ask'd why she went so plainly apparel'd, she an­swered, Her Husbands vertues were Orna­ment sufficient for her.

For redress of this evil, let Husbands shew them good Examples, by going plain themselves; and their Wives, if they have any grace, goodness, love, or obedience, will be asham'd to do other­wise. If their own pattern fails, they must use the authority of Husbands, and restrain them.

Let not a woman rule; it's the Apo­stles counsel; Eph. 5.22. Let wives be subject to the [...] Husbands. A woman (saith Socra­t [...]) once made equal with man, beco­meth his Superiour. A womans rule is her husband. My Citizens wife must have no power over him; for suffer her to day to tread upon thy foot, and to morrow she will not stick to set her foot on thy neck. Semiramis the wife of [Page 133] Ninus King of Assyria, obtaining of him the government of the Kingdom for five days, and that his Nobles should o­bey her during that time; she caused him to be presently apprehended, and cast into Prison; who impatient of this disgrace, dash'd out his own brains. If my Ʋxorious Citizen, notwithstanding what's just now related, will take no notice, as being acted by a Pagan, let him hearken to what St Hierom says: A wise man must love his wife with judgment, not blinde assection. Though he may not dote on her, Col. 3.19. he must not be bitter towards her: opprobrious terms, and rough dealing, have made women cast off their submissive and milde nature. Clytemnestra the wife of Agamemnon, be­ing harshly used, and injuriously treated by him, fell into adultery, and then slew him. A naughty person, Pro. 6.12.17.20. a wicked man, walketh with a froward mouth, and findeth no good. Cato a sworn enemy to women, never struck his wife. It's the part of an esteemed husband, to be wise in words, milde in conversation, and patient in importunity.

Lastly, the counsel of the Learned Emperour Marcus Aurelius is of mighty [Page 134]moment: If any one (says he) intends to live peaceably with his Wife, he ought above all things to observe this Rule: To admonish her often, to chide her sel­dome; but never to lay hands on her.

Let him walk chastly towards her; let him be to her, as he desires she should be to him. The lust of one, being the fault; the lust of tother may be the pu­nishment. Pro. 31.3. Give not thy strength to wo­men, nor thy ways to that which destroy­eth Kings. Lust was the cause of Rome's first alteration in government: It brought King David to the choice of Sword or Pestilence: It drew away Solomon's heart from worshipping his Creatour: It brought the Moores into Spain, whence since they have been so hardly driven; and finally, occasioned Alcibiades, that famous Athenian, to be burnt in his Bed. Therefore hearken to Solomon, who was once involved to the hazard of his life everlasting; but lived to recant his errour, and to question and advise thee. Why wilt thou my Son be ravish'd with a strange woman, Pro. 5.20, 21. and embrace the bosome of a stranger? For the ways of a man are before the eyes of the Lord, and he pondereth all his goings.

Lastly, if that Act of Parliament was revived, which was procured by Adam Francis Mayor, in the 25 of Edw. the third, That all known Whores should be distinguish'd by their head-attires, from honest women, What a world of Per­sons would forsake a Calling so vile and abominable, chiefly so remarquable and obvious to scoffs and curses? And Citi­zens would be deter'd the keeping o­penly such scandalous and pernicious Company.

Let him practice lenity and not seve­rity, clemency and not tyranny; or a good womans patience may be turn'd to fury: if she does not perform such business as he puts her upon, with that wisdom he expects, he must bear with her. He must sight with flesh, blood, and corruption, to attain Socrates humour, who was all one at home as abroad. That womans wit is reckoned pregnant enough, that can di­scern her Husband's bed from a Stranger's. If she chance to be angry, let him use So­crates his patience; who was the better enabled to converse with perverse per­sons abroad, by hearing and enduring his wife Zantippe at home.

Let him be willing and endeavour to [Page 136]struct her with Meekness when she opposes her self. 2 Tim. 2.25. He is bound not onely to walk with his wife as a man of love, but like­wise as a man of understanding. It is mon­strous to see the head stand where the feet should be; and a double pity, when a Nabal and an Abigail are match'd toge­ther. But if thou hast a Wife whose wis­dom needs not thy instruction, thank God; For whoso findeth a wife, Prov. 19.22. findeth a good thing, and obtaineth favour of the Lord.

Lastly, let him shew kindness to her at his death. There was a Law amongst the Ancient Romans, That no man should make his Wife or onely Daughter Heir. Nothing I think can be more un­just: God himself hath commanded, If a Man die, Num. 27.8 and hath no Son, then he shall turn his inheritance to his Daughter: and Divinity, which hath taught men to Love their Wives, hath likewise to Pro­vide for them. Yet discretion must allot them no more than enough. For we often see a mans enemies enjoy his la­bours, and the fruits of his sweat, care and toyl. How much good might those many thousands (which several Citizens have left) have done to the Poor, to Hos­pitals, to Schools of Learning and Reli­gion, [Page 137]to repairing of Churches, and in other uses, more beneficial to the Publick, more lasting to perpetuate a mans name; and I verily believe, more necessary to their Wives happiness, who, if living lower, and not having the means to stir up in them the ambition of becoming a Lady forsooth, had avoided those mise­ries and misfortunes, the greedy desire of Honour hath too frequently plunged them in. Therefore my Citizen must be wary and Charitable when he makes his Will, lest his Family be ruin'd, through the folly of a Woman, too weak to bear the load of a great Estate, whose ma­nagement and profitable distribution re­quires an able head, a solid judgment, and a minde not garish, vain and pro­fusely expensive.

In 1439, and the Reign of Henry the sixth, Philip Malpas Sheriff of London, at his decease gave 120 l. to poor Pri­soners, and every year for five years fol­lowing 400 Shirts and Smocks, 40 pair of Sheets, and 150 Gowns of Frize to the Poor; to poor Maids marriages 100 Marks; towards mending the High­ways 100 Marks; besides, to 500 poor people in London Six shillings and eight pence apiece.

Sir William Copinger Mayor, Stows Sur­vey. in the fourth of Henry the 8, at his death, gave half he was worth to his Wife, and the other half to the Poor, and other pi­ous uses.

Behaving himself thus towards his Wife, his care and kindness also must extend towards the rest of his Charge, Children and Apprentices. Train up a Childe in the way he should go, Pro. 22.6. and when he is old he will not depart from it. Dionysius King of Syracuse, meaning to revenge himself on Dion a Syracusean, who made war upon him, caus'd his Son to be brought up in riot and wanton­ness. This labour many Men save their Enemies, and do it themselves, proving miserable Governours of dissolute young ones. What hope can our City have of those Youth, whose debauchedness hath not been obstructed by good Edu­cation?

The Lacedemonians reproach highly our Citizens negligence; for they were wont to chuse Publick Tutours for the education of Citizens, bringing them up, and fitting them upon emergent oc­casions for their Countries service: but we have so little respect to the encou­ragement [Page 139]of Vertue, that most of us would rather let all perish for want of Example, than practise with some hard­ship (an enemy to voluptuousness) those Exercises which keep the body sound, clean, and healthful, strengthen the brain, further the dispatch of business, spur up others to overtake us in such honourable and profitable courses, awe all under our command from committing lewdness, invite to tread in our steps, and lastly wipe off from us that impu­tation Hipperides a Grecian Philosopher lay'd on one, who told him he had sent his Son to travail with a slave for his Tu­tor; You have done notably (said he) for instead of one Slave, at his return you shall receive two. I wish Fathers had less cause to charge Tradesmen for their im­moderate harshness, & sleighting regards towards their Children: for most are ei­ther dissolutely careless, or unreasonably rigid; governing either as if Servants needed no restraint or freedom.

It's remarkable, few good Citizens Sons but degenerate from their Fathers: They know such ways of spending their Fathers were wisely ignorant of; but those of saving are as distant from their [Page 140]inclination, as the search of America was to Europeans a thousand years ago. They like Cicero's Son, resemble their Fathers only in name. To redress such destructive heedlessness whereto Masters are so prone, if they look for any blessing from Providence, in the name of God let them begin such a kind of life as may be judg'd holy, upright, and godly. And as where there is a smoak, there is some fire; the Grace of the Almighty may by degrees work such a change, that their Souls, Sons, Servants and Success in their endeavours, shall finde an equal and lasting improvement.

Nevertheless let my Citizen consult these few following rules. Suffer neither Son (if capable of doing any thing) or Servant to be idle. It was great and good policy in the Romans, to let their youth learn nothing sitting. The best Common-Wealths have allow'd them Theaters and spacious fields for their exercises; and the Republicans have allowed their Youth time to perform them. In the Eleventh year of Henry the 4th, to the astonish­ment of beholders, for Eight days toge­ther, and in the presence of his then Ma­jesty, accompanied by the most of the [Page 141]Nobles and great Estates of the Realm, near Clerken-Well was shewn all the skill and cunning that Age and the renowned activity of the English could put forth, in such Exercises, of hands or feet, as far excelling smoaking and drinking, as ri­ding the Great Horse does a Hobby: For the first being manly and healthful, the last is effeminate, ridiculous, and destru­ctive to the body. Finally, upon more than bare Quarterly days, if some of the most Eminent and reputed Citizens used to be present in places of Publick Exer­cise, there to praise, to encourage, and sometimes to reward Young men that were active; what an alteration would there be in the customs of a World! How would young men abstain excesses and riotting, to preserve their strengths? how would they by their Service oblige their Masters to dispense with a space of time, now and then, for them to shew themselves active, skilful, and emulous of glory? which though it be vain in the practice of Vertue, yet it's always ac­companied with the hope of under­standing themselves more knowingly in process of time. Themistocles by Nature viciously enclin'd, was so inflam'd with [Page 142]the fame of Miltiades, fung by all peo­ple, and so ardently emulated his deeds, that from a deprav'd and loose person he became a virtuous and renowned Cap­tain.

In the next place my Citizen must look bountifully on the Poor. I should have spoken a little of Hospitality in a place foregoing, amongst my Citizens needless expences. But Vice having almost rooted out a Vertue so many shar'd in formerly in our Land, and of late years it lying even breathless; I shall touch on it lightly in my treating of Charity, to make the memory of our Heathen An­cestors appear more amiable and exem­plary, and to quicken my Citizen for the amplification of that we call good House-keeping.

Charity (saith St. Augustine) is the way of man to God, and of God to man. Is my Citizen great and wealthy, and would have his Riches known? let him do it then by gifts. Marcus Antonius said of the Roman grandeur, that is was less discern'd by what it took, than by what it gave. If occasions for doing good be not offred, seek them. Merci­ful works are accepted of God as Sacri­fice, [Page 143]yea better than Sacrifice. Anthony Prince of Salern, being ask'd what he would leave himself, answered, That which I have given. But avaricious men think all lost that's given. When they beg in Italy, they use this Phrase, Do good for your selves. There is that scattereth (saith Solomon) and yet encreaseth; Prov. 11.27. and there is that witholdeth more then is meet, but it tendeth to Poverty. Prov. 19.17. He that hath pitty on the Poor lendeth to the Lord, and that which he hath given will he pay again. So he that forbids thee to be a Usurer, commands thee to be so. Titus Vespasian his Son (who destroy'd Jerusalem) so loved liberality, that re­membring one evening he had given nothing the same day, he burst out, O my friends, we have lost this day! What a reproach is it to Christians to be thus outdone by Infidels? They may be judged very well to rise in judgment against us, though they were obscurely lighted by Nature: for we generally walk as men with dark Lanthorns; they light none but themselves, as we love none save our selves. But mark, Prov. 21.13. He that stoppeth his ear at the cry of the Poor, he also shall cry himself, and not be heard. The Ro­mans [Page 144]made a certain Law, that no man should make a publick Feast, except he had provided before for the Poor. Far alas! is the sense of such a thing from us, much less the imitation.

Cymon of Athens (saith a famous Au­thor) gave a yearly pension to the poor, fed the hungry, and cloath'd the naked. The house of Lucius Lucullus, was the Hospital of all that travail'd from Greece to Rome. Pertinax the Successor of Comodus the Roman Emperor, was libe­ral above all before or after him; he used to say, that His Lands were not proper to him alone, but common to all the people of Rome. If I would swell my Piece with such observations, how bulky might it be made? but I deem what's already quoted, enough to shame my Citizen (if he be too close-fisted;) and to enkindle the sparks of his charity, till his Zeal for God's Service (like David's) consumes him. Psal. 119.139.

I shall end this Subject by enlivening him with two or three recompens'd (as the Scripture assures us) and that meer­ly for their tenderness and hospitality. Rahab on this score was with all her kindred saved from death, when all the [Page 145]people of Jericho besides, both great and small past the edg of the Sword. I should have mention'd, formost, Gen. 19. how Lot was drawn out of Sodom by force, and preserved from burning in it, because he entertain'd most kindly two Angels in the shapes of men. 2 Kings. 4. Elisha to requite the charitableness of the Shunamite, who had constrained him so often to eat bread, restored her dead Son to life. And now if my Citizen can lock up his Yellow and White, rather than impart to the wants of distressed and unfortunate people, he may cloath him­self in fine Linen, and fare delicately; but the doom of Dives too assuredly and dreadfully will at length light on him: He that denyed a Crum of bread to Laza­rus, was denyed a drop of water, when he was all afire. Alas, what is the Ocean, to the infinite World of fire in Hell? Yet Dives, unhappy and much to be pityed Dives, who wasted in his life so many Tuns of Wine, cannot now procure a drop of Water to cool the tip of his tongue.

Lastly, my Citizen must not be back­ward to promote the weal of the Publick, lest at one time or other he be chastised [Page 146]by another Epaminondas, who com­manding a miserable Citizen of Thebes to give another a round Sum of Mo­ney, was askt by him upon what ac­count? Because (reply'd he sharply) thou hast robbed the Common-Wealth. An Ant is a wise Creature for it self, but a shrew'd thing in an Orchard or Garden; and certainly men, that are great Lovers of themselves, waste the Publick. Men (saith Cicero) are not born for themselves, but for their Gountrey, Parents, Kindred, and Friends. I can't hold now from reproving (with reason) the Cowardise, and fearful amazement of our late Citizens, when they should have succour'd singly or in gross the best of Princes. How can the Ghost of Wat Tyler's Conqueror do less than haunt such a degenerate brood, whose aim is at a dignity, springing from Majesty and King-ship, and yet none stir'd before the dreadful stroak, with a single blow, to deliver their oppress'd Countrey; but especially a Prince that as meer man, never had his fellow upon Earth. Mutius Scaevola, that magnani­mous Roman, was possess'd with that courage, that to free the City by Por­senna's [Page 147]death, he entred the Camp alone, and killing the King's Secretary instead of himself, not knowing well to distin­guish them; notwithstanding, he un­dauntedly justified his intention, by burning his hand in a fire, before Por­senna's face, seeming to feel no more heat, than if he warm'd it in the Sun; and thereby frighting the King to a dis­missing of him honourably, (though with the loss of his right hand) and to the raising his Siege from before Rome. Dion of Syracuse, never rested till he had dethron'd Dionysius the Tyrant. Ag­lauros an Athenian, hearing the Oracle had pronounced the ruine of his Coun­try, unless some one dyed voluntarily to expiate their crimes, cast himself fea [...] ­lesly from the walls of the City. But faint-heartedness, avarice, sloath, and luxury, caused the fall of Constantinople into the Great Turk's hands, Mahomet the first and cruel Emperour; caused Con­stantine a pious vertuous Prince, and the last Eastern Emperour, to expire amidst the horrour and confusion of the City, and afterwards to have his Head exalted on a pole, and carried by the Turks in derision through the City. [Page 148]The Pride and ill affections, the cowar­dize and covetousness of our City, un­doubtedly concur'd most to the de­plorable end of our Learned, Wise, Virtuous, Valiant, Merciful and Religious Soveraign. But as Constantinople was destroyed with Fire and Sword, and desolated, as a deserved punishment on those that had wherewithal, and might with ease have prevented their own miseries, and their Princes: So with a kind of Authority (for I could cite a credible Prophecy for it) may I speak London comparatively to have labour'd under the effects of impartial Justice, for their defaults and bewailable negli­gence, in permitting Gods Anointed to be so ignominiously used, as was our Royal Martyr. But (Ah the Mercies of a patient and ever-loving God!) it hap­ned with this difference, as if we had been put to David's choice, and chose like him. Whereas Constantinople was almost razed, and its Inhabitants e'n extirpated the Earth, by the rage and cruelty of Men; Our London (blessed be the lot) was almost depopulated by a Pestilence, and its Buildings e'n con­sum'd through Fire; but by the imme­diate [Page 149]and powerful hand of a most mer­ciful and restoring God. I may well say restoring: For what man ever read or heard of such a prodigious and sudden Rebuilding a City so vast and ruinated? who can't but admire the populousness of a place, whose Inhabi­tants had been first innumerably swal­low'd by a Pestilence, and afterwards dispers'd into all parts of England by an entire overthrow of their dwellings? Certainly my Citizen must needs be asto­nish'd to consider those wonders he may behold in our Phoenix-City. And it's impossible to refrain crying out with David, Psal. 126.3 The Lord hath done great things for us, whereof we are glad. Finally, if my Citizen would be reckoned a just, peaceable, and profitable man; he must reverence the higher Powers, esta­blished by Time, Right Reason, and the Laws of the Land. The present Govern­ment is most agreeable and consistent with the Divine, most suitable to the Genius of the Nation, and the advantage of particular persons: It is free from discords, emulation, and ambitious de­sires; concluding, that, For the sins of our Land, many were the Princes thereof. [Page 150]Wherefore my Citizen, Prov. 24.21. Fear thou the Lord and the King, and meddle not with those that are given to Change.

Never did London need more the assistance of Wealthy and Liberal men: for albeit, to admiration, the City seems almost Rebuilt, nevertheless but a slow hand forwards the works of Piety and Publick good. Now is the time for my Citizen to shew his large and bountiful thoughts, in the acts of open Charity, and necessary expence. No pretences for the contrary can favour his too ap­parent Covetousness: All his veiled excuses are transparent enough, to see into his miserable, foolish, and unwor­thy temper. How do the charitable deeds of his Predecessors reproach his Avarice! What a shame it is for a Pro­testant, whose reason is satisfied in what he believes, to be exceeded by meer Ignorants, who scarce knew any truth in the ends they proposed themselves, when they built Churches, erected Halls, Conduits, and other places of Common Advantage; built and endowed Colledges, Free-Schools, Hospitals, and Alms-houses; when they repaired Bridges, High-ways, and [...]ined through their Virtues, bright [Page 151]and clear, as light in a dark place. Wherefore my Citizen ought to consider the works of such as have been great Benefactors, and exemplary Promoters of the Publick good. And the better to stir him up, I have adjoyned hereto the fa­mous and meritorious deeds of some past Citizens; so that if he cuts by their Pat­tern, I have my wish.

In the Reign of Richard the Second, the same Sir William Walworth, (that had so couragiously kill'd Wat Tyler the Rebel,) repaired St. Michael's Church in Crooked-Lane, and founded there a Colledge.

About the year 1385. John Church­man Sheriff in the Ninth of Richard the Second, built the Custom-House nigh the Tower; and was besides a great Promo­ter of any thing was commodious for the City.

In 1431. John Wells Grocer, and Mayor, he was a great Benefactour to the New building of the Chappel by Guild-hall, and erected the Standard in West-Cheap at his own cost and charges.

In 1445. Simon Eyre Draper, being Mayor, built Leaden-hall, to be a common Garner for the City.

In 1480. Bartholomew James, Draper and Mayor, built new the great Conduit in West-Cheap.

In 1508. Ralph Jennings Merchant-Taylor being Mayor, he built the greatest part of St. Andrews Church, called Ʋn­dershaft.

In 1513. John Tare Mercer, being Mayor, he new built the Church of St. Anthonies Hospital in London.

In 1521. Sir John Milborn Draper, being Mayor, he founded fourteen Alms­houses by Crossed-Fryers Church.

In 1560. Sir Christopher Chester being Mayor, the Merchant-Taylors founded their Free-School.

My Citizen considerately and ratio­nally dividing his time, between Parti­cular and Publick Interest, Self-love and Society, must use all honest and lau­dable means in advancing the common good.

In the year 1337. Walter Neal Sheriff, gave Lands towards the repair of the High-ways about London.

In 1378. John Philpot a Citizen of London, sent Ships to Sea, and scowred it of Pirates, taking many of them Prisoners.

In 1390. Adam Bamme Goldsmith, and Mayor, in a time of scarcity, so prudently and plentifully provided the City with Corn from beyond Sea, as the Countrey it self was served out of the Store.

In 1486. In the Reign of Henry the Seventh, William Horn Salter, being Mayor, and Knighted in the Field by the King; he gave to the repairing the Road between London and Cambridge, and some other wants, 500 Marks; a Sum in those days of great value, and equal to above 20 times as much now.

Two especial ways more I shall insist upon. First, his Study ought to be Unity. Scilurus (saith Plutarch) a King of Tar­tary, having many Sons, and feeling his hour to approach, called them all before him, and bid them one after another to break a bundle of Darts, laid before them to the same purpose; which being bound together, the strongest was not able to perform; but he taking them asunder (though very feeble) easily broak them: Thus shall it be with you (saith he) if you agree together, no man shall hurt you; but divided you cannot prosper: So it fares with a City; their safety depends [Page 154]chiefly on Unity, and a mutual conjun­ction of Inferiours with Superiours. A threefold Cord is hot easily broken. Eccl. 4.12. The­mistocles the brave, and Aristides the just Athenian, were at such variance, as the former told the people one day in a full Assembly, that unless both he and Aristides were thrust forth of the City, it would not stand.

If Discord then between two men of their wisdom was so dangerous, how dreadful would it appear, hatcht under Faction and Ignorance? Briefly, Concord maketh small things mightily to encrease; but Division decays and destroyeth the wealth, peace, strength and Unity of Families, Cities, and King­doms themselves.

Secondly, I could wish Citizens did not so much increase the number of Apprentices, as in these times they do. It's strange inferiour Trades should in their policy this way exceed those of a higher rank. It's probable scarce one Artificer in five, could have been em­ploy'd three days in a Week, without the laudable course of restraining a man to one or two Apprentices in his appoin­ted time; which hath wrought this [Page 155]effect, that none in these Callings so ordered, can (unless the fault be his own) complain for want of work.

In taking many Apprentices, a man's Secrets are open to more than one, and the likelier to be discovered, to his own disadvantage, but especially to the hurt of the Publick.

A man that hath had a good stock to begin with, being brought to decay, is it not a thousand pities, that having paid a Sum of Money at his entrance, and discharged all requisite Duties in the City, he shall be forc'd to beg or starve in it, or go out of it for a Living?

Again, many a Young man which shall not have, or for the present hath not a sufficient stock of Money or Credit to begin; is it not pity he should leave the City? In the year 1371. John Barns Mercer, and Mayor, gave a Chest with three Locks, and one thousand Marks to be Lent to poor young men. Yet while men may have what number of Apprentices they please, it shall be very hard for either of these to finde em­ployment. To redress this, fewer Ap­prentices ought to be taken, and those for a longer time than ordinary. 'Tis [Page 156]not fit, that every child, because a good Sum of Money is given with him, should be bound but for seven years; which expired, he issues out a Master, before he be a Man. Thus the splendour of the City grows dimmer and dimmer, and Boys stand in Shop-Doors, in the places of personable men; which is an incon­venience, something akin to that, Woe to thee O Land, Ec. 10.16. when thy King is a Child.

These things considered, let the Com­mon good of all be rather endeavoured, than the particular of a few: Every private man is a Servant to the Publick; it is very disproportionable, for Servants to be preferred before their Masters; for when a Servant reigns, Prov. 30.31. the earth is disquieted.

Thus have I led my Citizen through the Labyrinth of a Trading life, to his Temporal and Eternal profit; if he con­temns not in my directions the Counsel of Solomon the wisest man ever was, or will be; the judgments and acts of the most lov'd, admir'd, and worthily re­nowned men Antiquity can boast of; and finally, the real, durable, nay ever­lasting [Page 157]benefits and possessions, which a just diligence will procure him here, and a righteous use bestow on him here­after; besides the honour, praise, and reverence his very name and memory will exact from posterity.

A man shall not be established by wic­kedness, Prov. 12.3. but the root of the Righteous shall not be moved.

A good name is better than precious Ointment, Ecc. 7. [...]. and the day of Death is better than the day of ones Birth.

The just man walketh in his integrity, Prov. 20.2 [...]. his Children are blessed after him.