He shall live justly.

SAint Augustine makes mention of a certain Je­ster, Trin. lib. 13 cap. 3. [Page 14] who undertook to tell the people what they all most desired; standing up he said with a loud voice, vilt vultis emere, & carè vendere, you will buy cheap, and sell deare: Vili vello emere & [...]arè ven­dere, commune qui­dem est sed tamen est vitium commune. August. to doe so, as it was in his time, so is in ours com­mon, but a common vice, un­lesse it consist in certaine li­mits. That Justice may bee kept in prizing commodi­ties, the common estimation of wise Good-men is to bee followed; upon some the Law hath pitcht a price, which may bee diminisht, not increased; because that price was set in favour of the buyer, of all which with their sorts, it is impossible for Law to determine the value; yet the Civill Law [Page 15] saith, that's the just price of commodity, Sitanti vendatur, quanti vendi potest, if it be sold for so much as it can be sold for; that is, saith Ame [...]us, De Consc lib. 5. c. 48. quanti vendi potest communi­ter, for how much it can be sold commonly; the affecti­on or profit of this or that particular man not conside­red: But where taxation or common estimation can­not, there seclusâ fraude, without deceit, the judge­ment of the Owner must set the price. A Contract must be made according to the equality of the thing; and that must bee measured by the price that is given. For as time is the measure of businesse, so is price of Wares. If the price exceed [Page 16] the worth of the thing, or the thing exceed the price, the equality of justice is ta­ken away; that both agree is the just rule of trading, against which deceit is op­posite, decipere est unum osten­tare, & aliud praeter opinionem inferre, to deceive is, to make shew of one thing, and bring in another, beside the opinion of the party; by which more is given for Wares so sold, than they are worth: taking lesse for them then they are worth, a man deceives himselfe: to prevent which, my dis­course of his living profita­bly shal endeavour. S [...]n. His rule was peremptory, that said a wise man will not deceive, neither can hee bee decei­ved; [Page 17] So was his profession of honesty and wisedome, lowd who chose this Mot­to, fallere vel fallires odiosa mihi, to deceive or be decei­ved, is hatefull to me.

Augustine (and who not) met with many that would deceive, but never with any that would be deceived. To deceive others, is worse than to be deceived, as a sin is worse than a crosse; not that all deceit is a sinne. Lucius approching the boat wherein Athanasius was, Euseb. whom he pursued, asked for him, and was answered by him (who was knowne to Lucius by name, not face) that Athanasius was hard be­fore him, if hee made haste hee might overtake him; [Page 18] who being violent in his pursuit, mist Athanasius. Thus the Arrian Persecu­tor was deceived by the truth spoken with wisdome and a good conscience: but that deceit which is against justice towards others, I shall now speak against: this stands more in the wills, than wits of men. This is first against nature; one Serpent doth not sting an­other, and the Fishes of the Sea devoure none but those that are of other kindes. O huma­nae mali­tiae dete­st [...]nda [...] fe­rae par­ [...]unt, aves pascunt, homines in­ [...]iantur, [...]tsaeviunt. Cyp. Ser. 6. But the greatest evills that come to man, come from man. Homo homini Lupus, one Man is a Wolfe to another. The Lions spared Daniel, the ravenous Birds fed Eli­ah: but man exerciseth cru­elty [Page 19] against man. Second­ly, this is against civill So­ciety; for the preservation whereof, it is necessary that men converse safely toge­ther, without feare one of another. Therefore one said well, the first founda­tion of Justice is not to hurt, the second to indeavour to procure the common be­nefit: thirdly, Vita Chri­stiana est benè faci­endi, et malè pati­endi disci­plina. it is against Christianity, which teach­eth a man so much charity and patience, as to bee rea­dy to doe well, and suffer ill. It was prophesied, that in the time of the Gospell the Sucking childe should play upon the hole of the Aspe, Isai. 11. and the weaned childe should put his hand upon the Cockatrice his hole.

Fourthly, it is theft.

Themistocles espying a dead body richly adorn'd, passed by, but called to his Com­panion, Tolle haec, tu enim Themistocles non es, take up these, for thou art not The­mistocles, he could not stoop so low as to gather Gold out of the blood and dirt; but hee stoopes lower, that plucks it from the living, and commits a double theft, robbing himselfe of honor, and the other of the means of life.

Lastly, it is odious to God.

It is the will of God, that no Man oppresse and defraud his Brother, Thess. 1.4.6. for the Lord is the Avenger of all such. And to good men, even to the Hea­then, they counted no pro­fit [Page 21] lasting which was got by fraud. Romanis artibus, virtu­te, opere, armis, vincam (saith one amongst them) I will overcome by the Romane Arts, (viz.) Vertue, labour, Stobaeus ex Theo­pomp. and Armes. In Athens it was a custome, that when men bought or sold any thing, they came before the Magistrate appointed for that purpose, and there tooke a solemne oath, that they had not dealt fraudu­lently, nor used any deceit. I have heard of a Turke that having bought Cloth of an English-man, wherein was inclosed a great summe of money, unknowne to both parties: and finding it, made many Journeyes in quest of the English-man; at [Page 22] length meeting with him, unaskt restored the money. Are Heathens just, and art thou a Christian unjust? Quid prodest vocare quod non es? What doth it profit to call thee what thou art not? It is said of the Jesuits, nihil praeter nomen retinuerunt, they have retained nothing of Jesus but his name; and of the Popes, Qui Bonefacius, malefacius, qui Pius impius, qui Vrbanus rusticus, qui Innocens nocens; Hee that was called good doer, was an ill doer: who was called Holy, was wicked: who was called ci­vill, was uncivill: who was called innocent, was no­cent. And I would it might not bee said of many Christians, that they are [Page 23] but so in name, having good words, not answera­ble workes; supposing more of Gods hearing, than his seeing. But let these know that many eate that here, which they digest in Hell hereafter.

If Dives was sent into the fire for not giving his own, Si in ig­nem mitti­tur q inon dedit rem propriam, ubimitten­dus est qui invasit a­lienam? Aug. whither shall they bee sent which take that which is anothers? If he goe to hell which gives not, whither shall hee goe which takes away?

1 The unjust wayes of de­ceit which I would have my Citizen to shun, Flattery. are ma­ny: as Flattery, Dissimula­tion, Lying, &c. of which in their order.

There bee some whom [Page 24] Gaine will transforme into all shapes; Flattery. let the Customer looke how hee will, they like a Looking-glasse will have something in them like him. The old Law would not allow the Swan for mans meat; his feathers being white, his body black. Neither are those fit to deale with man, whose pretences being faire, have foule practises: these Flatterers are the Aves Gaviae of the time; Which Birds, when Alphon­sus King of CICELY lancht from the shore, flew about the Ship, hee causing meate to be throwne forth, they fled when they had taken it: Thus it is with me (saith he) my Flatterers having [Page 25] received what they expe­cted, withdraw their obse­quiousnesse, and returne no more, Nisi nova munera Esu­riant, unlesse they are a hun­gry for new benefits. Di­vines say that, with the He­brewes: Verbum blandiendi separare significat, flattering divides a Man from him­selfe, hee thinkes himselfe otherwise then hee is. A house divided cānot stand; which some unjust ones considering, by flattery part a Mans judgement from his will, and so deceive him. Oyle powred upon the Gras-hopper kills it, Vine­ger revives it, Sic multos oc­cidit adulatio, quos justa sanat reprehensio. Flattery kills those, whom just harsh dea­ling [Page 26] with doth heale: But it is not alwayes so in the way of Trade. Some Cu­stomers will grow dull and displeased, if they bee not often whetted by a Flatte­rer; downe-right honest speeches discontent them. For this cause, as the Apo­stle said; Be angry, but sin not: So I say, Flatter, but sin not, if that be possible. Yet it is my opinion, that amiable lookes and faire speeches will goe farre enough, wee need seeke no by-wayes. Flattery is the corruption of truth, a thing as pernici­ous, as truth excellent. A­mong other things this is one the Flatterer is known by, Non imitatur amicittam, sed praeterit, hee doth not [Page 27] onely imitate friendship, but goes beyond it.

2 Dissimulation is a thing more tollerable with a Citizen; it is with him as with one who hath married a wife, whom hee must use well, pretending affection to her, though hee cannot love her: and indeed Divines hold it in some ca­ses lawfull, to pretend one thing and intend an other; as in the case of our Savi­our, going with the two Disciples to Emaus, he made as if hee would goe further, to stirre up their desire of his presence; what ever hee pretended, hee intended to stay with them that night. If a man pretends a long journey by being booted [Page 28] and spurd, but intends to returne suddainely, to see what those whom hee puts in trust would doe; if he had gone is no sinne: whereas if he had said hee would have gone such a journey, and not performed it, had been a lye: Simulata aequitas est duplex in­iquitas, quia et si­mulatio est et iniqui­tas. August. But woe to them which dissemble to an ill end: these have the voyce of Iacob, but the hands of Esau; they are smooth in their words, rough in their acti­ons. Let them know that Ter peccat quise bonum illi si­mulat, cui faciat malè, hee sins thrice that counterfeits himselfe good, to whom he may doe ill: consider Absa­lon that Master-piece of Hy­pocrisie; hee well knew to bee within a Nero, without [Page 29] a Cato; hee had Linguam pi­ctam, a painted tongue, but not supplicium pictum, 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. Triplici dignum morte. These dissemblers like the Polypus can take all colours to deceive, but how cow­ardly a humour is this, and besides servile: he that dis­sembles, must have still a fearefull eye upon himselfe, Nemo po­test diu personam ferre fi­ctam: cito in natu­ram suam recidunt quibus ve­ritas non est Sen. lest hee be discovered; his mystery is poore, for hee is ere long found out, and then not credited; all hee speaks is held Apocryphal. O how excellent a thing is freedome! there is no bet­ter [Page 30] life then to live accor­ding to a mans nature, re­solving alwaies, Lingua ca­lamum in corde tingere, to dip the penne of the Tongue in the Incke of the heart, speaking but what hee thinkes; to doe otherwise is impiety, yet to utter all hee thinkes is eminent fol­ly.

3 Lying is a base vice: therefore said an ancient Philosopher, it is the part of slaves to lie; and the Poet wisely,

Lying is pernicious to humane society: for silence is more sociable then un­true [Page 31] 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 certaine and finite (sayth Philosophy) there is but one way to hit the marke. Evill is infinite and uncertaine, there are a thousand wayes to misse it. It is reported of certaine new Indians, that they offe­red humane blood to their gods, but none other then what was drawn from their tongues and eares, for an expiation of the sinne of ly­ing; as well heard, as pro­nounced; even those that use this vice, most conceive the basenesse of it, counting [Page 32] that the extreamest injury that can be done to them in word, to reproach them with the lye: Aug. Facere non pu­det, dicipudet: they are not a­sham'd to lye, but to be cal­led lyars. The tongue is connexed by vaines to the braine 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 pronounce this or that fals­hood, thinking it is true which is no proper lye; for in a lye, Semper sermo discen­tit à mente, the speech al­wayes differs from the mind; Contra mentem ire. which the word Men­tiri imports: to speake fals­hood, [Page 33] thinking it truth, is to lye onely Materialiter; to speake truth, thinking it is not true, is to lye Formalitèr; but hee that speakes false, thinking it false lyeth (Ma­teraliter et formaliter) atque i­deo perfectè mentitur, (sayth one) in the matter and forme, and therefore lyeth perfectly; thus lye to save our lives we may not, much lesse to save or increase our wealth. Memorable is the example of that woman in St. Hierom, mori scivit haec virago, mentiri nescijt, shee knew how to dye, she knew not how to tell an untruth. In a strait where money or Iustice must be lost, Per­de potiùs pecuniam, nè perdas Iu­stitiam, rather loose money [Page 34] then Justice. Falsum nihil dicere licet, ali­quid au­tem ver­tacere ali­quando est [...] Aug. Lying then is to be banisht: but this rule must bee observed; as wee may not lie, so we need not speake all the truth. Augu­stine makes mention of one Fi [...]mus, who when hee was askt to tell where his friend was, lest he should be deli­vered to his enemies hands, said he would not tell; Nec mentiar, nec prodam, I will neither lie, nor betray him. This man was firmus nomine, sed firmior men e (saith Au­gustine,) Constant in name, but more constant in mind.

4 Among these, Oris inqui­namenta, Polluters of the Mouth, swearing must bee spoken of: when the rest will not serve turne, 'tis common to adde oathes: [Page 35] and indeed what sinne so hainous, which hee that makes haste to be rich is a­fraid or ashamed to com­mit? Quis me­tus aut pudor est un­quam pro­perantis a­vari? Iuve. Sat. 14. But what need I say any thing against this, but the Commandement, Thou shalt not take the Name of the Lord thy God in vaine, for the Lord will not hold him guiltlesse which taketh his Name in vaine. Lex haec unica, Christianis om­nibus instar mille concionum sit. (saith Augustine.) This one Law should bee to all Christians as a thousand Sermons. All oathes are not unlawfull; wee may sweare, sed praeeat lux, let the light goe before us. But how horrid a thing is it to call God to beare witnesse to trifles and lies! for Quid [Page 36] aliud est jurare, quam Deum te­stem invocare, (saith Augu­stine.) What is it to sweare, but to call God as a witnes? If this were considered; ma­ny would not, as they doe, make Rhetorick of an oath, taking delight in that which moves Gods displea­sure.

To forsweare is a greater sinne than to sweare; for the Apostle doth not say, Fra­tres mei nolite perjurare, Iames 5.12. sed no­lite jurare, My Brethren, doe not forsweare, Falsa juratio exitiosa est, vera ju ratio peri­culosa est, nulla ju­ratio secu­ra est. Drex. orb. Pha. Cap 27. but doe not sweare. Wouldst thou bee farre from perjury? sweare not: false swearing is dead­ly; true swearing is dange­rous; not to sweare at all is secure. Those that have worshipt stones, have beene [Page 37] afraid to sweare falsly by them; Et tu non times Deum praesentem? and dost not thou feare that God which is every where present, which sees all things generally without exception, Generali­ter sine exceptione, evidenter sine dubi­tatione, immutabi­liter sine oblivione. evi­dently without doubt, im­mutably without forget­fulnesse?

Let me tell the Swearer in the words of another, Et si seras, severas tamen exolvet poe­nas, though his punishment may be defer'd, yet it shall be heavie. Besides all other curses, this is one; Iis maxi­mè nun­quam qui jurant, creditur. the swea­rer is not beleeved hee will certainely bee false to man, which is not true to Gods honour. O matchlesse folly! that men should through open slewces let their soules [Page 38] runne out for nothing.

5 I may not overslip those slippery ones, whose unjust hands with a just measure can deceive, though the vi­gilancy of authority tyes them perhaps to a true measure; yet not remem­bring that Patemus undique Deo, God sees that which man cannot, they pervert Justice: but man will disco­ver them too. I have read that Ferdinand the Emperor 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 hee would ex­pose it to sale. Going a side, one that stood by, driven by a desire of stealing, or [Page 39] occasion, stole one of them: which the Emperour espy­ing with an oblique eye, cal­led him to him, and held him in various discourse, till the Watch striking, dis­covered the houre and his theft. He which deceiveth with unjust measure may well apply this; what hee hath done, hath a tongue to discover him when 'tis mo­ved by a true hand, and a just measure: which done, Sua se prodit conscientia, nec scipso judice absolvi potest, his conscience doth betray him, and though himselfe be judge, hee cannot be ab­solved, habet conscientiam & conscium, he hath a witnesse within, and another with­out. By this time he blushes, [Page 40] where I leave him with re­stitution to repent.

6 Now I discover some false lights; their end is to make the Wares seeme bet­ter than they are, that the seller may receive for them more than they are worth. But doe they which use them think Light can look upon the Wares, and not he that made the light? Or will they thinke to enjoy the perfect light hereafter, which adulterate it here? There was a presumptuous Carrier, that travelling in the night was told of cer­taine dangerous pits in the way, that if he had no care of his Horse, hee might re­gard his owne life. Oculos comprimo, & omnia ubique [Page 41] plana sunt, I shut my eyes (saith he) and all things every where are plaine: like this man are these which cannot beleeve but there is danger, yet feare it not; they know Gods pre­sence, but not reverence it. It is to bee lamented, that men have too darke, shops: but more, that they have too darke mindes; let them remember who it was which said, There is nothing hid which shall not be made ma­nifest. A shop may bee too darke, and it may bee too light: therefore it is, or should bee so ordered, that least Commodities bee sold too deare, shops shall not be too darke; and lest they be sold too cheap, they shall [Page 42] not bee too light.

It is ordinary to prey up­on the Sellers occasion to use money, or the Buyers to use the commodity: but this should move pitty, not cruelty. Pliny saith of the Lyon, parcit semper subjectis, and shall man bee so unjust as to doe lesse? or if man, far bee it from a Citizen, who conversing with most men, should have most humanity.

8 As it is likewise unjust, so it is ordinary, to buy wares for time, yet pay not for them at the time agreed up­on. The Indians of Guiana, when they promise any thing, will deliver a bundle of sticks equall to the num­ber of dayes or moneths that they appoint, and for [Page 43] themselves will have ano­ther bundle of the like number: every day or mo­neth they take away a sticke; when all is taken a­way, they know the time of their appointment is come. Thus carefull are they in observing their time, but how negligent are we! It was well said by reverend Jewell, (the Jewell of his time) O nos miseros qui Chri­stiani dicimur! hoc tempore gen­tes agimus sub nomine Christi. 'Tis our misery, that we are called Christians, yet live like Heathen under that name: but here it were well if wee could gentes agere doe like these Heathen: they which are so backward in payment, are like ill Singers [Page 44] saith one) they should be sēt to the compter, a good Sing­ing school for them to learn to keepe better time in.

9 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 say of themselves, it was destin'd, Providence had decreed they should not prosper. I remember I have read of Zeno Catticus, that hee had a servant taken in theft, whom he commanded to be slaine; pleading for him­selfe, he said the Fates had appointed he should steale. I and that you should suffer too (quoth Zeno) so for those that break, and that out of policy to deceive, let them [Page 45] prove the appointment of it, their punishment is sure enough, designed. Was there ever any of these, but it might be said of him, Sensit opus he felt the smart of it? he may seeme to prosper for a time, and we may wonder that the way of the wicked should doe so; but Divinity it selfe will answere us, there is no peace to the wicked; if no peace no pro­sperity. Yet some there are whom I must pitty, (not en­veigh against) the violent blasts of crosse accidents have blowne them downe, they would pay every man his owne, but cannot; of these I must say, as Augustine in another case; it is not so much to be considered what [Page 46] they doe, Non est considera [...] dum quid fac [...]nt sed quo animo et volun­tate. and with what minde they doe it, 'tis with griefe enough. These are those broken ones into whom Charity must powre the balme of Comfort; they have broken estates, and broken hearts.

10 The last way of deceit, of which I will discourse, is the inhaunsing and raysing the prizes of commodities above measure; which the very light of nature con­demneth, Offic lib. [...]. as Cicero honest­ly.

If a man in time of dearth bring a Ship laden with Corne, and know that there are a great many more Ships comming within few dayes; if hee dissemble this, taking advantage of the [Page 47] present want, to sell his Corne at too high a rate, he is condemned for hard and unjust dealing: so a consi­deration of what cases doe lessen and increase the price, doth here offer it selfe.

There is as much inju­stice in selling commodi­ties too cheap, as too deere: D'vn petit ruisseau sort sou­vant une grande vi­viere. the beginning of the evill may seeme small, but the end is great, saith the French phrase.

1 A commoditie may bee worth more, being sold to one man then to an other; as Cloth, if by the English private trades it bee sold cheap, without respect of persons; Farreners can in other Countries sell it as [Page 48] cheape as the English Mer­chant, which must spoyle his trade; the decay of the trade into Russia came by this meanes.

2 Commoditie increaseth its price, victualls or house­hold provision being deare; otherwise those many thou­sands which live by making, dying, dressing, selling them or the like, must fare the worse.

3 When the buyers seeke the wares, they or a sort of them being scarce, the com­mon estimation is increa­sed, so the price may be rai­sed.

4 Commodities sold by re­tayle, must bee sold dearer then when they are sold o­therwaies; the labour and [Page 49] care in selling them thus being the greater: not to doe so, is to undervalew the labour and care of the whole profession.

Lastly, commodities may bee sold dearer for time, then ready money: sale is a perpetuall alienation of the property for a price; but that that price should bee alienated for a time, is not the most ancient nor most true way; it should be payed upon the receipt of the wares, which so payed may by industry bee increa­sed, not payd; thence fol­lowes a sensible want of what might have beene gai­ned, which the buyer in conscience ought to re­compence; and the seller [Page 50] may take, if the other be not poore, or a looser by the wares thus bought: I have heard and read words a­gainst this, but not argu­ments.

1 The price is to bee lesse­ned, when a man hath foo­lishly bought his wares; for it may happen that he may sell them cheaper then hee bought them, and yet doe unjustly: or if the estimati­on of his commodities after his buying them is lesned, then the price is to bee les­ned with it.

2 When one sells a great deale together, here the manner of selling, lessening the number of buyers, but increasing his takings, les­sens the price; and giving [Page 51] thus occasion of selling them againe; they must bee sold cheaper, lest many thousands, as it may fall out, suffer detriment by them in buying them at too deare a hand.

3 When wares seeke buy­ers, Merces oblatae vilescunt, prosered wares grow cheap yet this is no sufficient rea­son of lessening the price, unlesse the thing thus sold be little profitable to the buyer; or such as hee would not buy, but because of its cheapenesse, or buying it, rather respecting the seller then himselfe.

4 When a commodity proves faulty, or is any wayes perisht in the sub­stance or circumstance, the [Page 52] price is to bee lessened. I might insist upon some o­ther petty cases lessening and increasing the price, but let this suffice: all contracts must tend Ad bonum ipsorum contrahentium, to the good of them which make them. So shall all injustice bee avoyded. That my Citizen may doe so: I desire that he may never forget, that God is Totus oculus, all eye; and so must see all his Actions. There is a figure in Rheto­rick call'd Conversio, resol­ving many questions with one answere, which St. Ba­sil useth thus: his Disciples sought who amongst them was most often angry? who was most slow to divine ser­vice? whose mind most of­ten [Page 53] wandred at Prayers? Qui non semper co­gitat sua­rum actio­num, & cogitatio­num in­spectato­rem esse Deum. He answered all at once thus; hee that doth not alwaies thinke that God is the be­holder of his thoughts and actions. So if it be deman­ded; who is a flatterer, dis­sembler, lyer, deceitfull person? I answere, he who thinkes not that God takes notice of his doings.

He who remembers this, will live Justly, and that God which sees him doe so, hath a blessing for him; sure­ly in the flood of many wa­ters they shall not come neere him; hee will draw him out of many waters, as he did Moses; he will keepe him safe in the midst of many waters, as he did Io­nas: so trouble shall not [Page 54] hurt him, hee and his seede after him shall prosper.

But unjust wicked deceit­full wayes are so common, that I must say nothing of blessings, they must sleepe a while; Mercy goe aside, Peace returne to the God of Peace, and not bee spoken of. There is Judgement with thee O Lord, with thee there is ruine and sub­version, with thee there is battaile and famine, with thee there are snares, plagues, storme and tem­pest, fire and brimstone, and therefore thou shalt be fea­red. Thou art as a Cart pressed under the sheaves, Praegravatum oneri, loaded too much, and that Vsque ad stridorem, till thou makest a [Page 55] noyse, till thou complaine of it: and that dayly by thy Ministers, that thy noyse is Gemibundus stridor, uttered from them with drest sighes: but if any oppresse thee thus, it should not be London, for whom thy mercy hath done so much, that they are quieter in their houses, then their friends abroad in their Castles; they have many Conduits to convey Com­forts to their Soules, which others wāder many leagues for. Thy mercies toward them are new and strange, and their peace which in­cludes them all, hath an Eve upon it: if God be Subter, under, which is no fit place for his Majesty; Me thinkes hee should not be Subter vos, [Page 56] under you of London, my words will not bee regar­ded: I therefore speake from the mouth of David; Psal. 107. God turnes a fruitfull Land in­to barrennesse, for the wicked­nesse of them that dwell therein: and from Augustine, Civitatis eversio, morum, non muro­rum casus. the ruine of a Citie is not wrought by the walls weakenesse, but the Citi­zens wickednesse. Livy hath observed, that Rome began to lose all, when sinne a­bounded amongst all. In Gel­lius mention is made of the Horse of Sejanus, called Se­jus; this Horse a goodly Horse to looke on, but who­soever owned it was still unfortunate: such a thing is Injustice, faire to the eye; but he prospers not that u­seth [Page 57] it. Intramu­ros hostis. The enemy is with­in the walls: this enemy is Injustice, but shall that bee found in Sion? if the same things be there that were in Sodome, how then shall not God doe to one Citie, as to another? or shall there bee any difference between the one and the other? but that it shall bee easier in the day of Judgement for them of Sodome, then for them of Sion: the more grace Sion, the more grace London hath received; the more feareful­ly for her sins shall shee bee punished and tormented. But lest I bee censured for putting my Sickle into the Divines Harvest, I turne this discourse into a Pray­er; beseeching God to guide [Page 58] my Citizen so in the way of Justice, that he may follow him who said, Ego sum veri­tas, I am the truth: let him endeavour to bee with him; truth in words, not know­ing how to deceive; Truth in thoughts, not knowing how to be deceived: Truth in deeds, conforming his Actions to the Divine will; following him thus, which is the truth; hee followes him which is the way too, Et illa vi [...] quae ducit ad vitam, and that way which leades to life, to a good life here, to a better hereafter.

So I come to my se­cond thing.

He shall live Plea­singly to • Himselfe. , and • Others. 

BUt how shall he live so to himselfe? Philoso­phie professes sorrow to be naturall to all conditions, pleasure is but a stranger. 1 All parts of man are cape­able of sorrow, few of de­light. The parts capeable of pleasure, can receive but on or two sorts at once, 2 but all parts can receive the greatest number of griefes. 3 Man hath no continuance [Page 60] in pleasure, it quickly vani­sheth: so he tastes of happi­nesse, but drinkes deepe of misery, according to the French Proverb; Lo ma [...] vient par livres & [...] va par onres. evill comes by pounds, but goes away by ounces: the best condi­tion of this life hath bin so undervalewed, that even wise men have said; had man bin worthy to have known what life was before hee re­ceived it, Nemo vi­tam acci­peret si da­retur sci­entibus. he would have bin loath to have accepted it. This made Seneca embrace death, as his deliverer from misery, saying, as he bled to death, Scalpello aperitur ad il­lam magnam libertatem via, with a penknife is the way opened, to that great liber­ty. The Mexicanes thus sa­lute their Children com­ming [Page 61] out of the Wombe; Infant, thou art come into the World to suffer: indure, suffer, hold thy peace. They observed the condition of all men to bee full of trou­ble: And I have observed that the condition of a Ci­tizen is full of trouble, more then ordinary. As no man hath pleasure or profit without the price of some evill, so hee payes a greater price for them, Dij nos hommes quasi [...]ilas habent. then most men doe. God makes men his Balls; and of these Balls, who is more tost up and downe then the Citizen? He never rests: thus his state seemes miserable. But no­thing is so which custome hath brought into nature: every milke soppe can swim [Page 62] in hot bathes; [...] but he is the man, that can endure vio­lent Tides, and still swim aloft. In cam intravimus Ci­vitatem, ubi his legibus vivitur. Wee have entred into the Citie, where wee must live by these Lawes: to desire Freedome from all trouble is vaine, yet that my Citi­zens trouble may not bee so great, I now endeavour.

1 A deepe inspection into his trade is necessary, they take least delight in their businesse, which know least of it.

2 It is necessary that he be accomplisht with sufficient skill in Arithmetick, and a right way of keeping Books; by these a great Trade may be drawne into [Page 63] a little compasse, bringing forth that with pleasure, which the nature of most could not doe without ex­cessive paine.

3 Let him not tye himselfe too strictly to any thing beyond nature; the least wrested and most naturall proceedings are most plea­sing. 'Tis worth the time to observe, that wisedome doth a good office to those whose desires shee squareth according to their power, as one may, was the favou­red saying of Socrates, a Sen­tence of great Weight. If hee study the liberall Arts, he must doe it superficially; so as not to bee swallowed up of them, lest hee bee brought to say with Ovid, I [Page 64] can utter nothing but Art.

Quic quid [...].Of all bodies politique, the Lacedemonian built by Lycurgus, was the best; which often overcame A­thens, yet never boasted of Learning. And 'tis worth the noting, that Rome for the first five hundred yeeres flourisht by Vertue, not Learning; whereas now decayed, it hath more Lear­ning, little Vertue. And have not our times seene those which have had al­most all Aristotle and Cicero in their heads, to bee the worst, in the execution of businesse? Policy when it is naturall, workes free and quietly; it is without noise, whereas the other is of an ambitious clamour. I speak [Page 65] not this against Learning; for a Citizen may use her, so she be not imperious, but assistant: yet let me say, that Discretion, which is above Learning, doth sufficiently in able a man to improve in all his affaires, what ever he is or hath, to the best ad­vantage; the other stands in Contemplation, this is bu­sie in action. 'Tis neither Wit, Wisdome, Learning, Art, liberall, or illiberall; but that which shewes how to governe them all conve­niently, and every other thing with them, like Iphi­crates, who was neither Legi­onary, Souldier, nor Archer, nor Targeter: but one who could rule and use all these.

Againe, let him not have [Page 66] too great a care of the fu­ture: Future things shall in their times become present, therefore the care of the present sufficeth. It was said at first, In the sweat of thy browes thou shalt eate thy bread. Hee did not say (saith Au­gustine) In solicitudine & cura, in solicitude and care; wee may bee carefull, but our care must not have a kinde of sicknesse with it, like that of covetous men. A good Bishop could have preacht against this humour a whole houre together, and have said nothing but beware of Covetousnesse; Amorus est mundus et diligi­tur, t [...]tas [...]i dulcis es­set quali­ter [...]? 'tis a won­der to see what anxious thoughts men have, and all for the world, which is bit­ter, and yet 'tis loved: but [Page 67] how would it be loved, if it did become sweet? What extreme care doe men take to encrease their wealth? Yet 'tis worth knowing, that this care hath not suc­cesse; for Divine Provi­dence will not be bound by our provisions; those have beene most quiet and pro­sperous in their Actions that have beene ready at hand to apprehend the pre­sent occasion with alacrity: a man may bee carefull for to morrow with content; if too carefull, hee misseth it: to bee negligent in our af­faires is a defect; to dwell longer in them then will serve for due deliberation, and firme resolution, is ex­cesse; both disturbe our [Page 68] peace. As the Emperour would adde City to City, Country to Country, Nati­on to Nation: so men strive to joyne hundreds to hun­dreds, thousands to thou­sands; thinking that when their proposed estate is ac­quir'd, they can then rest; O fooles, they may doe so before if they please; for e­very man is rich, or may be so if his minde hinder not: that man is truely wealthy, which wanting a great e­state, wants not a minde which doth not desire it.

5 All things which we suf­fer are by our opinion made greater, there are more things which affright, than oppresse us: some things trouble us more than [Page 69] they should, some things before they should, and some things trouble us which should not. It is strange to consider that most of our trouble should arise from most small cau­ses, and that accidents should touch us more than the principall. The Robe of Caesar troubled Rome more than his twenty two stabs, and the lesser circumstances move us more many times than the Subjects them­selves: in all these wee are all so miserable, as we think our selves; how quietly might we then live, if find­ing our selves disturb'd, we lie not swelling in our pas­sion, but get up to the top of our reason, and fall into [Page 70] some contrary qualificati­on. So the Dolphins at the beginning of a Tempest, which arising from the bot­tome of the Sea when it is troubled with hot exhala­tions and vapours, mount up to the top of the water for refrigeration.

6'Tis ordinary for a Citi­zen to trust, and hee com­monly loseth much by it. I thinke there is no Citizen can say hee hath had no los­ses. Democritus promised to resuscitate Artaxerxes his dead friend, upon condition that the Inscription of his Tombe might be the names of thirty men that had li­ved to the twentieth yeere of their age without griefe; they sought thirty, but [Page 71] 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 yeers, whose Bookes are without some debts, which they ne­ver hope to see discharg'd: but what of that? Quid mi­raris bonos viros ut confirmen­tur, concuti? Why dost thou wonder that good men are smitten, to bee confirmed? Our Saviour shewed his glo­ry in Tabor but to three, and those his Apostles: but why was there no Centurion, no Publican? or why not all the Apostles? There was a world of people saw him on the Crosse, and good rea­son for it (saith one) Prospe­ritas [Page 72] vix ullis, Crux & afflictio innumeris solet prodesse, pro­sperity scarce profits any, the Crosse and affliction doth many good; and there­fore Bonaventure said, he had rather goe with Christ to Golgotha then to Tabor. Shall a man bee weary of his life, because it is accompanied with trouble and losses? no, our Saviour (our Head) was crown'd with Thornes: Heu malè conveni­unt deli­cata mem­bra sub spinoso ca­pite. Oh how ill doe delicate mem­bers agree with a Thorny head. When Marcus Aure­lius, and others his Souldi­ers and Citizens of Rome wore Garlands to testifie their joy publiquely: One of them a Christian wore his Crowne upon his arme, not head: saying, Non decere [Page 73] Christianum in hac vita corona­ri, that it did not become a Christian to bee crowned in this life: a man must suf­fer losses, At tu ne cede malis sed contra audentior ito quam tua te for­tuna sinet. Virg. but let him not be so unwise, as with vexation to debarre himselfe of rest, when even his teares can­not recover a losse, or recall time: make things ill done, better, we may; to make them not to bee at all, re­quires more than humane strength or finite power. Actions once past may ad­mit a correction, not a nul­lity; why then should losses trouble a man, or make his heart not his owne? 'Twas well said of one; who hath himselfe, hath lost nothing.

7 But of all losses, I must not passe over the losse of [Page 74] all. Versa est in cineres Troja, Troy is turned into ashes. Suppose my Citizen bro­ken; he hath endevoured to prosper, but divine provi­dence hath not seconded his care, which is a questi­on; hee hath surely negle­cted some meanes, hee hath bin an ill husband, and spent too much time and money in vaine: let him have my advice before my comfort: I would have him, though hee leave himselfe worth nothing, to pay every man all their owne; or if he com­pound for a part, let him resolve to pay all, and en­devour to be able.

Heer's his comfort; by suffering he shall overcome, Romani sedendo vincunt, the [Page 75] Romanes overcome with sitting still: his soule because his intentions are sincere, is quiet, sits still: And by how much the more quiet, by so much the more stronge. Great aspersions lye heavy upon his name, great sor­row lyes heavy upon his soule; now patience being added to give him, and Sic vinci est vincere, so to bee o­vercome is to conquer. His blessings which hee had be­fore, were of the Lord: how then can hee want, who by patience keepes him that gave them? He that hath ta­ken away, can give more: what wicked Cain said of his sinnes, they are greater then can be forgiven, no Chri­stian may say of his losses; [Page 76] they are greater then can be given: God can blesse a­bove losses, so hee blessed Iobs latter end, more then his beginning. Perhaps he had not seene fortunes both faces before: now provi­dence sends adversity to make his wisedome grea­ter, Quae nocent docent, which the Greekes expresse ele­gantly, [...], we grow wise by our blowes. Illustrious Hanibal having long time beene conversant in warre, did boast thus of himselfe, and that deserved­ly; Age, Prosperity, and Ad­versity have so instructed me, Vt rationem sequi quàm fortunam malim, that I had rather follow reason then fortune: hee had never at­tain'd [Page 77] his height of wisdome, had he not beene throwne downe, that hee might rise strengthened. My experi­ence, which is not of much more then seaven yeares standing in the City hath furnisht me with examples of those, who have fallen from a meane estate, and ri­sen to a greater; which are examples not of falling, Exempla non caden­dised sice­cideris re­surgendi. August. but of rising, in case thou fal­lest. He was a wise King that would bee pictured swim­ming, with this motto, Lu­ctor, non mergor, I strive, I am not drowned. And the fa­mous Admirall Chabotco would bee symboliz'd by a ball, with this inscription, Concussus surgo, being smit­ten I rise higher.

But above all examples take this: our Saviour cal­ling to Saul, said, arise, and stand upon thy feete: as if he had said (saith one), Ideo te dejeci, ut fortior surgeres, I have therefore thrown thee down, that thou mightest rise more strong. And this was the voyce of that great Apostle, Cum infirmor, tunc potens sum, when I am weak­ned, I then grow mighty: This I speake that hee may doe his soule good, that hee may by his affliction rise in his Religion, Rarae fu­mant seii­cibut arae. as well as in his estate; men are seldome Religious in prosperity: he therefore, and onely he gets by his breaking, that is af­ter it more humble, more pittifull, more mortified, [Page 79] more given to prayer, Fori [...] au­per, intus dives. and the like duties; doing thus, if he be poore without, he is rich within, Nostrae fa­cultates & turum [...]hristus, [...] abun­dabis. B [...]. L [...]p. tom. 2. Habet intus quo gandeat, 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 breaks off his former carelesse way, Et mutatus mutatum invenit, and findes God that was an­gry before, to be now kind. Nothing but his sinning could keepe off Gods bles­sing, now nothing but a con­tinued serious repentance breakes off sinning; which repentance with the whole course of piety, I advise may not fall short, but reach out as farre as the blessing ex­pected: [Page 90] for that fals not up­on the beginning of a spi­rituall grace, but the latter end; he and onely hee that endures to the end, shall re­ceive the Crowne. Nothing can lay claime to the eter­nall blessings of God, but perseverance, which is the eternity of man. If thou wouldst then from the losse of temporall blessings, get those which are spirituall, if thou wouldst by Iacobs ladder clyme from the bles­sings of Earth, which are the foote of it, to the bles­sings of Heaven, which are the top of it; Remember that upon that ladder were Angells ascending and de­cending, but none standing still; therefore persevere.

8 To conclude this; if hee would live Pleasingly, let him live Religiously. I would not have his Bible stand in his Hall so much for ornament, as use: Let him study Divinity, yet so as the Priests lipps may bee still said to preserve know­ledge▪ 'Tis the fault of these times, to make that their and others destruction, which should be their so­lace, by mistaking Schisme, for true Religion: They would not runne from Re­ligion to superstition, Non con­turbabit sapiens publicos mores, nec popu­lum in se novitate vitae con­vertet. yet they runne from it to pro­phanenes. Superstition and Schisme, are both bad; the one erects an absolute Ty­ranny in the mindes of men, the other gives way to all [Page 82] loosenesse. He was a wise Statist that said, he had ra­ther have a man an Atheist, Papists call the true way [...], the No­ve [...]lists Formali­ty. then either of them, be­cause he seldome petturbs states, and is ever most wa­ry: but to our purpose, let his Religion teach him to have his soule still panting after Heaven, stealing up thither in the midst of busi­nes, as if he were there ever more conversant, whence hee lookes for a Saviour. Man is made De terra & ex terra, in the earth, and of the earth, non tamen ad terram, nec propter terram, sed ad Coe­lum & propter Coelum, (saith one) but not to the earth, or for the earth; but to Heaven, and for Heaven. He whom no busines should [Page 83] put out of our mindes, is in Heaven, Resurrexit non est hic, he is risen, hee is not here: Looke for him in the Church, you shall heare of him there: looke 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, hee will take thee up to Heaven, to raigne with him there. Saint Chrysost m and Hierome wonder at the Eunuch mentioned in the eighth Chapter of the Acts, He was a Barbarian distract with many businesses hee read: and though hee did not understand, yet he read, and that in the way in the Chariot: Si talis in ipso itinere [Page 84] qualis in quiete domi fuisse cre­dendus est, if hee were thus devoted in his journey; how would hee have beene in quiet at home? if hee a Heathen did thus much up­on the way; shall not wee Christians doe much more in our Shops? to minde the affaires of the soule, is the way to prevent distraction, 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 care that troubles our peace. So much of his living pleasingly to him­selfe.

Hee shall live Plea­singly to others.

VVHich that hee may performe, he must be assisted by beha­viour: without this, his o­ther qualities will not help him. It cannot but bee di­stastfull to any man, com­ming into a Shop, when he sees a man stand as if hee were drown'd in flegme and puddle; having no other testimony of his being a­wake, than that his eyes are open. It is expected that the outward carriage should promise what's with­in a man.

Except liberality, cour­tesie is more regarded of men than any vertue: it payes a great deale, yet is never the poorer: it satis­fies every man, yet lessens not the Stock: it is a good Character of a good nature, and it hath beene observed that few men have risen to great Fortunes, which have not beene courteous. These small ceremonious matters win great commendations, because they are continual­ly in use and note; whereas the occasion of a great ver­tue commeth but seldome. To use these not at all, is to teach others not to use them, and so to diminish respect: they have in them a certaine well-becomming [Page 87] majestie, if they bee used without pride or affectati­on. To make no difference in the use of them, to a Lord, and a Ploughman kissing their hands, and bowing as low to a Cham­ber-maide, as to her Lady, is uncomely. It was well said of one, Corpus animum tegit & detegit, the body, the outward carriage of it co­vers and uncovers the mind, which should bee to some more open, to some more hid. Let my Citizen then use Ceremonies, but not with affectation, neither let him use them too often. He cannot comprehend great matters, that breaketh his minde too much to small observations.

But there is an inward thing, which unlesse it bee added to these, makes them all nothing. A Schoole­master had in his place of exercise, a Glasse, wherein hee caus'd his Schollers to behold themselves. If they were comely, he would tell them what pitty it was that goodly bodies should bee possest with defective mindes: if they were ill-fa­voured, he would tell them they should make their bo­dies faire, with dressing their mindes handsomely.

If the behaviour and countenance bee good; the adorning the minde, dou­bles the excellency: If ill, it will make it good, when a mans minde performeth [Page 89] what his body promiseth not.

His minde must be stuf't with sufficiency to produce pleasing discourse, wherein he must not bee so lavish as to hinder his observation, and become tedious to him he deales with. To speake all he can at once (as if hee were making his Will) is not the way to please: the best way to doe that, is to know how to be silent; and when he speakes, to let his speech not be accompanied with vehemency: his words should flow from his mouth, so that it might bee said of them, they are non tam verba quàm mella, not so much words as Honey. And I would have these words [Page 90] tyed to his Commerce, for therein his Customer will commonly take more de­light to heare, than hee to speak. All hee speakes of, that must bee true: How­ever the Dresse be, Truth is constantly the same; it still keepes the same Splendor, that if it met with mascu­line and true elocution fit­ted to the matter and cir­cumstances, is praise wor­thy: but note that it alwaies gives more grace and lustre to the speech, than possibly it can borrow from it. Yet because men are most taken with pleasing words, let them be discreetly chosen, and properly applied: For as speech makes a man more excellent than a Beast, so [Page 91] eloquence will make him more excellent than other men: but to this must bee added a grave naturall acti­on, wherein a man may see the visage, hands, and mem­bers of the man to speake with his mouth; and thus perswading his Customer to the liking of his commo­dity, hee must put on the same liking himselfe; for putting on the same passion hee would stir up in others, he is most like to prevaile: Yet in as much as hee is to deale with men of divers conditions, let him know that to speake according to the nature of him with whom he commerceth, is the best Rhetorick.

I must needs condemne [Page 92] the using of one phrase to all men, and the mistrusting of every mans sences with, doe you heare Sir, and to tell every man he will make a word; as if he would be thought an augmenter of learning is vaine: but if he meanes to speake his mind, at once I wish him so to doe, for that's the old and the best way. He that sold A­braham the field for buriall, askt what he would, and had it; but the custome of our times is contrary, Et quod censuetum praesumitur esse ju­stum, and what is usuall is presumed to be just: yet I desire every man to use as few words as possible hee may; so the way of making bargaines, may in time be [Page 93] brought to the first and best state.

I shall not taxe the ordi­nary phrase, what lacke ye; it being great policy, for a man to entreat for his own necessities, by asking others what they want; but the too common use of it sounds harsh. I would not have a mans throate worne like a high way, let him step a lit­tle out of the common Road: but taking heede of the other extreame, he must not become a wilfull ma­ker of complemēts, and so a tyrannous torment to his customer, who will count him for a man of a trouble­some spirit, if he find him infected with impertinent ceremonies.

To his superiour, his words must carry much hu­mility in them; to his e­qualls familiarity, which because he shall be sure of from them, must bee ming­led with a little state.

To his inferiours famili­arity too, but not too much of it, lest hee breed con­tempt; yet his words may carry a great deale, for with inferiours he shall be sure of reverence. To conclude this, that my Citizen may deale pleasingly with all men; I would have him be a good Linguist, getting so many Languages, and those so well, that if it were pos­sible, every man he deales with, should thinke him his Countrey-man. These ob­servations [Page 95] are necessary to his profit; for he shall hard­ly get by that man, whom he cannot please.

So I come to my third part.

He shall live Profitably. to • Himselfe. , and • Others.