THE CITIZENS COMPANION: OR THE TRADES-MAN'S MIRROR.  
WHEREIN Most parts of a Trading Life are accommodated to the Judgements and Examples of the ANCIENTS.  
A WORK Enriched with Proverbs, and Historically beautified with the Deeds and Say of the Wisest and Worthiest Men that ever were in the World.  
Otium Ingenii rubigo.  
Justitia sine Prudentia plurimum poterit,  
Sine Justitia nihil valebit Prudentia.  Cicero. 
LONDON, Printed by J. C. for Barber Tooth, near York-House in the Strand, 1673.   

TO THE READER, Of what Quality or Calling soever.  
IT is as common to see a Preface (which is the key ordinarily to unlock the design of every good and solid Author) stand begging the favour of its Reader to every idle Tract, and therein to imitate the method, more than to deserve the reward of the best Writers; as to behold Fantastical, and insipid Tradesmen to deck their outsides; nay, (in some persons) to outstrip rather than keep pace in Fashions with Gentlemen. Yet the Compiler of the following matter is not so Cynical or crazy in his judgement, as to deem handsome apparel unworthy or unbecoming a Citizen; but it's the extravagancy, singularity, and gay preciseness of too many now adays, that urges him to a comparison of this nature. For certainly the value of the greatest part of the sprucest and most modish that a Shop contains, are as subject to the censure of Pens far more biting and reprehensive, than mine; as Prefaces of the aforesaid kind, are to the merit of being made Bum-fodder, and only to set up Candles. However, the chiefest, at least the most in number of my Perusers, will be apt to ask (as indeed they have some reason, an Author's name swaying so much oftentimes in the Sale of a Book) pray who is this, that professes such verbal kindness, and as if he spoke through a Vizor, or was afraid of thanks, seems to admonish us invisibly? Truly, ingratitude, and the fineness (amongst the rest of mankind) of most of our Cit's Ears and Eyes, and consequently of their Understandings, obliges him to conceal himself to a Public knowledge. Ingratitude on one side is managed by Malice and Envy, so disadvantageously to the fame and deserts of any that endeavour to stop the violent course of In●quity, especially as it runs and rages at present too frequently amongst Traders, that Interest and Ignorance shall move them sooner to revil● their just Rebukers (who have the comfort of being warranted in such sufferings by the examples of our Saviour, and a world of others motioned in Sacred and Profane History, for their Piety, Wisdom, and meekness) than to repay them with that love, kindness, and common respect mere Society, and civil community lays a claim to; if they were not bound (as undeniably they are) to wish well, honour, and procure the benefit of those, who hazard their temporal felicity to save them Body and Soul. They who concur not with me in opinion (wherein they may be easily enlightened) chief as to morality, exemplyfied in those insertions which History hath afforded for the strengthening what I argue on; though I think I have fortified my endeavours too impregnably in all particulars, with the acts and judgements of the wisest men, but above all of Solomon himself: yet to touch you my Viewer (and it may be pert Censurer) hereof more to the quick, let me tell you that I have changed my former resolution of sending my Companion abroad without a Preface; and because I would not obscure myself for want of one, and be Proverbially judged out of the World, being out of the Mode, such a one as it is, take it; but observe heedfully (or you will one day smart for it) those Precepts which I have chosen from Solomon's Armoury, as well to guard myself from any one's captiousness, as to overthrow all obstacles raised by partiality, misconceit, or that pleasure every one too unreasonably pursues in worldly enjoyments. But my own defence being contained only in the Preface, behold how Solomon or Wisdoms Self denounces, That reproofs of instruction are the way of life; and that he that heareth them, abideth among the wise; but he that hateth them is brutish, and shall die, Prov. 6.23.15, 31.12, 1. They who are less tainted, and so have the less need of a Physician, will undoubtedly manifest themselves to understand knowledge, to be no Scorners, but to favour their rebuker, beyond a flatterer, Prov. 19.25.9, 8.28, 28. Whether my Reader doth me Justice, or no, yet I have this invincible refuge, To them that reprove the wicked shall be delight, and a good blessing shall come upon them, Prov. 24.25.  
In my next place, for Citizen's niceness, (or rather that of whole Mankind) it is too customary to dislike, what they hear or read, if not delivered in a acquaint, pithy, and alluring stile, more towards tickling their senses, than improving their understandings; far be it from my Citizen to hug himself in such conceits, and with this foolishness to pervert his way, Prov. 19.3. Now to imagine upon viewing the Title, that because it talks of Ancients Deeds and Say, of necessity such trumpetting at the door, can't choose but declare some rare sight within, worth your time and Money: Indeed (who e'er you be,) you will incur a great mistake to expect much Art in a Piece intended for Vulgar use, which would have fitted it rather for Scholars than Shopkeepers, and would have wrought the same effect in Trade, as Prayers in Latin do in the Romish Religion. For whereas the education of the Vulgar is confined by ignorance, in reference to all things hidden in Learning, it would have proved very impracticable, (had any attempted it) to have exposed, for the practice of the meanest degrees of people, what should be hard to apprehend without a Dictionary. Besides, albeit my remaining in cognito to the most, may instigate some, (for their own readier excuse) to think hard, and judge the Author, (like a Beadle with his dark Lantern, who sees all things save himself, walks the Rounds to scare Rakehell's, yet sometimes participates of the sweet of their mischiefs, because the poor man is frail) to be surrounded with more light of Nature than Grace, and to mix erroneously his own actions with flesh and blood. It's confessed, I am none of those, Who can say I have made my heart clean, I am free from my sin, Prov. 20.9. Nevertheless (I thank God for it) since I began to understand the World, and to deal properly with men, I have as few encumbrances both on my reputation and estate, as any of my standing. I shan't insist too long on my own vindication, lest I render myself obvious to the imputation of flying (through guilt) when none pursueth. For what I assert in the shaping of my Pattern for a Trading life, the Testimonies are so evident, and the exigence of the Age so pinching and exacting, as I should have dipped my hand in the ruin of not a few, had I deferred any longer those instructive and reprehensive remedies, which are so wanted, so little minded or promoted by any whose abler parts, better leisure, and apt utensils, would have contributed mightily to the reformation of Citizen's manners, and to the cleansing them from those corruptions ill courses have filled them with; to the disparagement of Commerce, to a forced distrust of one another, but finally and especially for committing those transgressions which retard the conquest of our Enemies, whose down fall, with our own amendment, (which is the only way for obtaining it) will complete the lustre of our City, which will be celebrated, and rejoice when it goeth well with those shall deserve the name of Righteous, Prov. 11.10. I never intended to court any one's candour; but the Press, (as it seldom is otherwise) hath here and there made 〈◊〉 few 'scapes; wherefore to blame me, would be through sudden anger to deal foolishly; but (on all occasions) it will be your glory to pa● over a transgression, Prov. 14, 17.19, 11.   

THE CITIZEN'S COMPANION: OR THE Trades-man's Mirror, etc.  
IT might be expected from me, to speak something in the Praise of a Trade or Calling; But the benefit accrueing by it both to public and particulars, is too perspicuous; ●ational, useful and honourable to need ●ny Apology. 'Tis true, that for the seven, eight, or nine years of Apprenticeship undergone by a Servant, some have been so frighted at a Civil subjection for so long a term, as rather to misspend and cast away the aptest part of their days in Idleness (the Mother of all mischief) or, any how, (having the face of a Gentile (though mostly in the end a pernicious) liberty) than to submit to the commands of a Shopkeeper, or to reject that airy enjoyment which is aimed at by Youth; and (because most concurring with corrupt Nature) is embraced before any thing not so easy in the attainment. It would grow a mad world if Children should be allowed to be their own choosers: A Child left to himself bringeth his Mother to shame, Prov. 9.15. certainly if raw and ignorant judgements were determinable in a business of that Nature, their poor and insipid inclinations would pitch as soon on the worse courses for the future maintenance of their bodies, as they are prone to prefer playing the Truant to going to School, and thereby losing those opportunities, so expedient for the beautifying of their minds. Foolishness is bound in the hea● of a Child (saith Solomon) but the R●● of correction shall drive it far from him Prov. 22.15. Parents must then a● custom their Sons to a stricter libert than commonly they enjoy. They 〈◊〉 more indulgent than discreet, if for● little crying they shall remit and slack that obedience they naturally and legal have over their Children, especial knowing by their own sometimes wo●● experience, the ill consequence of Childish customs, and the misery attending inconsideration. Withold not correction from thy child, for if thou beatest him with a rod he shall not die, Prov. 23.13. How many depending on the fruits of a petty patrimony, have begged or stole before they died! Therefore every Father ought to use his Authority in planting his Sons judiciously to their future benefit, not omitting the suiting of each one's inclination to a Trade most agreeable. My Citizen, by such a means falling under the remarks and advice of this Discourse, if he deigns to make it his Companion till he hath read it over, he may become of my opinion, and conclude it a happy thing for a man to go through his affairs without Injustice; which he cannot do, save by being Master of his affections and appetites, and by a narrow inspection into all his Actions; that maturely consulting and discreetly managing his business, he may live justly with pleasure and profit.  
Hot Youth running inconsiderately, and giving time no leisure to do any thing for him, speeds unjustly and with trouble; but catches nothing, at lest nothing durable. And a dull-spirited man, not taking occasion when 'tis ready misseth his advancement, yet is no● freed from cares and perplexity; both these trusting to Fortune the Goddess o● Rashness and Sloth, their unskilfullne● effects their destiny. The 
a Jullice.  first coun● of the three is best, the 
b Rashness.  second an● 
c Stupidity.  third may rise, but it is very doubtful the first must of necessity be promoted the order of his actions being set down in His Decree that made him. Thus it i● in all Professions; no Tradesman can 〈◊〉 counted good, except he be a real good man; opening his Conscience, livings if he were always in public, rather fearing himself than others; by this 〈◊〉 raiseth himself above and beyond 〈◊〉 fear, contemning the blows of Fortune His wisdom without this will be e●●neous, his policy will be knavery; 〈◊〉 honesty without wisdom is unprofitable Wisdom (saith a Learned man) of all 〈◊〉 gifts of God is most pure; she inf●goodness into her Disciples, she pardo●● the wicked, she maketh the poor ri●● and the rich honourable, and such as 〈◊〉 feignedly embrace her, she makes 〈◊〉 like to God. Wisdom is the beau●● and noble composition of him, in 〈◊〉 Word, Actions, and Motions; could the eyes see her, she would stir up wonderful love; by her he enfranchises his Spirit, from an unjust subjection unto unnecessary things, and out of his calling. Socrates (according to the judgement of Physiognomers) naturally given to all wickedness, by the study of wisdom reform his lewd inclinations. And though Cicero in his latter days cried out, Would I had never known what wisdom meant; Yet Julius Caesar only by his wisdom and experience brought all his designs to effects. However, suppose little knowledge to be unfruitful; yet the course of a general Learning being too long, the purchased experience must be pertinent and within the pale of his own calling, and is to be prosecuted diligently, because none is so easy to be dived into (as it were) in a moment. A course may be soon begun, but every one is sure of meeting with unforeseen rubs. As no humane action is delivered to the World without many circumstances; so there is no Trade without them: there is no circumstance in it but is a step mounting the understanding to the true value and clear perspection of it. Nevertheless it would be esteemed a great piece of sottishness to enslave one's self, and to be so over-exact and industrious, as like Nicias the Painter, (who was so earnest and intentive in his profession) t● forget food, and omit the reception o● Nature's support. And Apelles the Painter used to chide Protagines; who not knowing when a thing was well, would never keep his hands from the Table▪ If it could be attained, the discretion o● CRISPUS the Roman is to be imitated, who under a colour of negligent accomplished whatever he undertaken Though curiosity and excellency are the less reprehensive, because setting fo●● the glory of a man's Country; ye● mean and moderate care is to be concl● ded on, because the Bow too long bent● subject to breaking. If an extreme 〈◊〉 to be admitted, it ought to tend to 〈◊〉 ready curing of our excesses and vic● appetites. Nor are they so hard to 〈◊〉 conquered, if we will but a little t●● the paths of our Ancestors. Julius C●● was of a constitution infirm and 〈◊〉 vulsive, yet he scorned to submit●● feeble and slothful inclination; 〈◊〉 sought a remedy in War, fight ag● his Distemper, with continual labour and exercise, lying for the most part in the open air. Demosthenes was such an enemy to pleasure, as in the most Festival times to cause his head to be shaved, hindering thereby his forwardness to appear in public, and sticking the closer to his Studies. Certainly diligence in all points is a thing of that moment, as every great and noble action owes unto it the means of achievement. Cleanthes in the nighttime carried water, and in the day he harkened attentively to the Philosophical Lectures read by Chrysippus. The Romans allowed every hour of the day to some exercise or other. Alexander never slept save with his arm stretched out of the bed, holding in his hand a Silver Ball, having a Silver Basin by his Bedside, that lest he slept too securely and sound, the falling of the Ball might awake him, and admonish him of his Enemies. Examples are numberless if I would crowd them in so little room. But remitting such kind of incitations, and Youthful instigations to Virtue, to their patter places, and more proper insertions; I shall now begin to define my Citizen, as one who hath served seven years, and is entering on the World's Stage, to manifest to all dealers with him, that no advantage or lucre can shake his surefounded justice, (rather like Aristides the Athenian, to leave behind him not enough to bury him, than wrong any man, and lose after his death the Surname of Just) declaring by his smooth deportment to all, that he imitates the wise Lord Burleigh, in putting off his Cares with his ; and by the improvement of his Fortunes and Stock, raising himself (by a blessing on his inde● vors) to the highest Dignity reputation 〈◊〉 wealth can advance him; using Demosthenes his diligence, who was grieved to ●e any one up before him, which made hi● in his Profession as an Orator to pro● the most famous of his Time.  

Of Justice.  
JVstice by the Poets is feigned to be a a Virgin, and to have reigned among men in the golden world; but being by them abused, 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 epithet of lawful, and if authority in bargaining may not be abused, than the wicked Customs of some men may uncontrollably 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 (would to God it were less Epidemical and Sinful) for Tradesmen, chief 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 Privileges o● Society, to the marks of loving his neighbour as himself, to fulfil the Commands laid upon him by an Allseeing 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 extreme damage of Masters or Father's but chief in hardening 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 last to the Buyers disparagement, if not punishment at least, thereby lying liable to the hea● and sticking curses of those afflict 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 proffered at his Shop, without first enquiring into the disposers power; especially if he seem to be a Schoolboy, 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 offered be suspected, as always it is when tendered by mere Boys, he must detain it till he be better informed how it was come by: but if through laziness or worse intents he defers notifying it to the Persons interested, his honesty is but painted and formal, and his fault is triple 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 ways, 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 Receiver (who is equal with the Thief,) because under the Cloak of Justice he deceives both. Finally, if the pretended lawful disposer look suspiciously, 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, thereby avoiding Solomou's censure, Whose is Partner with a Thief hateth his own Soul Prov. 29.24. And he will entitle himself to that Little which is better wi●● righteousness, than great Revenues with out right, Prov. 16.8. That Justi●● may be kept in prising 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 enhanced; because th● price was set in favour of the buyer, 〈◊〉 all which, with the innumerable sorts 〈◊〉 commodities, it is impossible for Law 〈◊〉 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 judgement 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 show 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 seldom men sell at an underrate.  
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 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 cousin 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.  asked 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, missed 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● homini lupus, one man is a Wolf to another. The Lions spared Daniel, the ravenous Birds said 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 poisoned, the other slain. Frederick a Roman Emperor, when the Senators were entering 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 Lacedaemonian, 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 speak, whose heart is stained with spots of Hypocrisy 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 Virtue, Labour, and Arms. In Athens it was a custom, 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 Englishman, wherein was enclosed 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, unasked restored the Money. Are Heathens just, and thou unjust? What doth it profit thee to be called what thou art not? It is said of the Jesuits, They have retained nothing of Jesus, but the name; and of the Popes, Who was called Bonifacius, or Benefactor, was a Malefactor; Pius or Godly, was wicked; Vrbanus 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 God's 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 another's?  
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 man's meat, his Feathers being white, is Body black. Neither are those fit 〈◊〉 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 launched 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 extreme 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 man's judgement from his will, and so deceive him. Oil poured upon the Grass-hopper, kills it; Vinegar revives it. Flattery kills those whom sincere harsh treating doth heal. A flattering mouth worketh ruin, Prov. 26.28. So much danger hath Flattery begotten, as the Emperor Sigismond, Emperor of Germany, struck one who praised him too much, saying he hit him. Antigonus' King of Macedonia, told a Poe● who called him a God (therein observing his soothing) that the Groom of his Stool knew 'twas not such matter. Alexander when his Parasite persuaded him to think himself a God, replied, 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●● banished all Flatterers from their Counts. At Athens they were put to death as the ruin and plagues of the Countries they dwelled in. The Athenians put Tymagor● to death, because to insinuate with Darius, he saluted him after the Persian manner. Whereby it is visible how obnoxious 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; downright 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 that amiable looks and fair speeches will go far enough, we need seek no byways. 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 only 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 intent another: as in the case of our Saviour's 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 spurred, 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 lie. 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 itself Let him know also, that he sins thrice, that counterfeits himself good, to whom he may do ill. Let him dread the judgement 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 assailed by them in such man at a Banquet, that neither his Guard Fire or Water could defend him fin them. Worms eat up the tongue of the Cozener Nestorius. Absalon that Masterpiece of Hypocrisy, 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 triple 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 freedom! there is no better life, than to live according to a man's nature, resolving always to dip the tongues Pen in the heart's Ink, speaking but what he thinks; to do otherwise is impiety, and deserves the punishment the Lacedæmonians inflicted on one, who professing a rigid life, used to wear haircloth lined with purple. Yet to utter all he thinks, is eminent folly. Clitus for speaking too boldly to Alexander, was killed by him. Silence is most safe; and Photion is to be imitated above all, whose closeness was a freedom, in expressing in a few words his matter, and surpassing therein (as it is said) Demosthenes himself whose eloquence excelled 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 profaneth 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 lie: It is the property of a liar (saith the same) 〈◊〉 put on the Countenance of an honest ma● that so by his outward habit he m● the more subtly deceive. And the Poet is offended at it highly: 
Dare to be true, nothing  
Can need a Lie:  
A fault that needs it most,  
Grows two thereby.   
Lying is pernicious to humane Society, contrary to Nature, and worse tha● 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 extremest injury that can be verbally done to them, to reproach them with the lie. They are not ashamed to lie, but to be called liars. The Tongue is connexed by veins to the brain and heart, by which Nature teacheth us, that it is to be governed by the Intellect, whose seat is in the head, so that it may agree with the heart. A man deceived through error, may utter this or that falsehood, thinking that true, which is no proper lie. To speak falsely, thinking it true, is to lie materially; to speak truth, thinking it false, is to lie formally; but he that speaks false, knowing it false, lieth in the matter and form, and therefore perfectly. Thus to lie 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 straight where Money or Justice must be left, rather lose Money than Justice, There is no disference (saith Cicero) between a Liar and a Forswearer; for whomsoever I can make to tell a lie, I can easily persuade to forswear himself. The Egyptians made a Law that every Liar should be put to death. The Persians and Indian used to degrade Liars of all honour, and to cut out their tongues. Artaxerxes King of Persia, caused a Soldier to be nailed to a post by the tongue, for lying The Cretans for lying became despise● of the whole world. But Truth hath two Champions, Wisdom and Constancy; she shines brightest when foiled looketh most beautiful in rags, is bess defended with nakedness, smiles before the Judge, and needs no Orator. The lips of truth shall be established, Prov. 12.19. Pharamont King of France was named Waramond; that is, Truth. Marcus Aurelius the Emperor, was called most True, because he was never found in a Lie, 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 lie, so we need not speak all the truth. St. Augustine makes mention of one Firmus, who when he was asked to tell where his friend was, lest he should be delivered to his enemy's hands, said he would not tell. I will (saith he) neither lie or betray him. This man (saith Augustine) was Constant in name, but more Constant in mind. 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 Papilius went beyond him, who cut out his own tongue, and fling it in the Tyrant's 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 heinous, which he that makes haste to be rich is afraid or ashamed to commit? He that maketh haste 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 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 lies? 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 Rhetoric of an Oath, taking delight in that which moves God's 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 worshipped Stones have been afraid to swear falsely 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 another's 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 God's honour. O matchless folly, that men should through open Sluices, let their souls run out for nothing! 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 transgressor 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 moment's time they are as apt to slight, are not powerful enough to dissuade 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 virtue 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 Son's of● manuel Emperor of Constantinopl● contrary to his so solemn faith plighted, slew them, usurped the Empire; and to complete 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, banished, and lived miserably the rest of his life, for all that he was supported by many great Friends. Melius Suffetius a Roman 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 remembering that God sees they do, they pervert justice. I have read that Ferdinand Emperor of Germany possessed 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 slander by, driven by a desire of stealing, or occasion, snapped one of them; which the Emperor 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 misdemeanours, several Bake● 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 traveleth 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 God's 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 art neither obscured, not let in to much. For a good man obtaineth favour of the Lord, but a man of wick 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 Lion (saith Pliny) spare● the prostrate; and shall man be so unjust 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 themselves a bundle of the same number: eve●day or month they take away a Stick● so when all are removed they are assured 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, 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 find no time at all to pay, breaking deeply indebted to many? I know what they will allege in their defence; it was destined, Providence had decreed they should not prosper. I remember to have read, that Zeno Citicus having a servant surprised in stealing, commanded him to be slain; who pleading for himself, said the Fates had decreed him to steal. And to suffer too, replied 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 itself will answer us, Isa. 48.22. There is no peace to the 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 Fish's belly, and presented him by a poor Fisherman▪ notwithstanding which probable eternal felicity, a Gibbet helped 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 faster to themselves, by misfortunes; let n●●● be disheartened 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 let them ruminate on the Honour conferred 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' mind, as eye, if their mean and hard kind of life had not made an impression very deep in the memories of their Countrymen, who once accounted it the pitch of Virtue, not to indulge their carcases, or live up to the allowance of Plenty.  
Tenthly, The last way of deceit, falling under my discourse, is the enhancing and raising the price of Commodities above measure; a thing condemned by Cicero, though inspired only 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 itself.  
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, Foreigners in other Countries may afford them as cheap as the English Merchant: and this way hath caused 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 Handicraftsmen must far 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 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 increased; not paid, thence follows a sensible want of what might have been gained; which the Buyer in Conscience ought to recompense, 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 than he bought them, and yet do unjustly: or if the worth of his Commodities falls after his buying them, than 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 take, 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 perished 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 Citizen 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 Rhetoric resolving many question with one answer, which St. Basil useth thus: his Disciples sought amongst the● who was oftenest angry? who was slow●● to divine service? whose mind wandered most at prayers? He answered all a once thus; He that doth not always thin● God to be the Spectator of all his action. So if it be demanded, who is a Flatter●●, Liar, Dissembler, and a Deceitful person I answer, He who thinks not that God takes notice of his do. 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 near 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 Ionas; 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 judgement with thee O Lord; with thee there is ruin and subversion, battle 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 forced to punish it; still art caused to complain of it, and that daily by thy Ministers, that the noise is uttered from 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 Under, as our vileness is too ponderous for his patience, which is no fit place for his Majesty; methinks he should not be Under you of London. I therefore speak from the mouth of David; for my words will not be regarded. God turns a fruitful Land to barrenness, 
Psal. 107.  for the wickedness of them that dwell therein; and from St. Augustine, The ruin of a City is not wrought by the Walls weakness, but the Citizen's 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 practices of it seldom prosper. The Enemy is within the Walls; this Enemy is Injustice, but shall that be found in Zion? 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 t'other? but that it shall be easier in the day of judgement, for them of Sodom than them of Zion? The more grace Zion, the more grace London hath received; the more fearfully for their sins shall her inhabitants be punished and tormented. But lest I be censured 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 endeavour 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 man's truest happiness, answered, In a sound Body, a full Purse, and a mind 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 tastes 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 undervalved, as wise men have said, Had man been worthy to have known what life was before he received it, he would have been loath 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 Penknife is 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 Citizen's 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 tossed 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 Custom makes things natural. Every Milksop 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 22000 men being counselled to fly; God forbidden (replied he) that the Sun should see me fly; I had rather die than slain my glory by an ignominious slight. Danger and necessity could in no wise overtop the strength of his mind, 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 worshipped, 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 Raiment, 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 enjoyed. Is not Cato the younger to be admired● who travelling the vast Deserts of Lybia and labouring under extreme thirst, when a Soldier offered him Water, i● his motion, he threw it on the ground, saying, he would far 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 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 Lacedaemonian Lawgiver, having power to punish one who had caused to him the loss of an eye, contrary to opinion, dismissed him, and pardoned the offence. By which foresaid Examples, if my Reader be nothing moved, and study not to shape his mind 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 door on the hinges: and finally, 
2.14. Eccl. 9.16. Prov. 24. 7●  is void of that Wisdom, which is better than strength, or riches; and is too high for a fool.  
We have entered the City, where we must live by the Laws, and desire freedom from all trouble; yet that my Citizen may be helped 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 Solomon's 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 Arithmetic, 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: proceed 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 its 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 find o●t knowledge of witty Inventions. If he woul● study the liberal Arts, let him do 〈◊〉 superficially, so as not to be swallowed up of them. Take Solomon's counsel, Through desire a man separateth himself, 
Pro. 18.18  seeketh and intermeddleth with all wisdom. But to qualify 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 Republics, that built by Lycurgus the Lacedaemonian, was the best, which often overcame Athens; yet never boasted of Learning. It's remarqueable that Rome, for the first five hundred years flourished through Virtue, not Learning; Whereas now it decays; its Religion and immoderate Learning quite razing out Virtue. 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 noise; 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 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. 'TWit, Learning, Arts liberal, 〈◊〉 Mechanic, but that which shows ho● to govern them all conveniently, an● every other thing with them; like Iphcrates the Athenian, who was neither Legionary, Soldier, Archer or Targe 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; aught to be heedful, but we must 〈◊〉 ware, lest we be tainted with Covetousi● A good Bishop could have preached 'gainst this vice an hour together, in ●●ing nothing, but Beware of covetousness a wonder to see what anxious though men have for the World, which is bi●● and yet 'tis loved: but how would it 〈◊〉 loved, if it became wholly sweet? What extreme care do some men take to heap up wealth! Caligula Emperor 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 Sister's Gowns, and other Attires, after he had banished 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 forced to retire himself into a strong Castle, where his heart was chested, and wherein lay all his felicity; there (like Minos' King of Crect) starving, because what ere he touched was Gold, which ministered little comfort to his pining and languishing body. Her mocrates a Grecian Philosopher, dying, bequeathed all his Estate to himself, his mind being fixed immovably on the trash he had scraped together. Cardinal Angelot was so wrapped up in covetousness, as by a trap-door to get into his Stable, and to steal the Corn his Groom had given his Horses. O the blindness of man's judgement, and what poison encloses and shoots forth of this Root of all evil! Epimenides the Philosopher wished, The a Prodigal might inherit the means of very Covetous person. The forementioned Lycurgus banished the use of Go● and Silver from Lacedaemon, Iron-mon● being only currant and allowed of, the● by taking away the cause of coveto● ness. I'm sure this restlessness in the pu● suit, and plotting how to get wealth is not successful; for Divine Provident will not be bound by our provisions those have been stillest and most prosperous, who readily apprehended the p●● sent opportunity with cheerfulness. 〈◊〉 man may be careful for to morrow wi●● content. 
Prov. 23.4  Labour not to be rich (says Sol●mon) cease from thy own understandings 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 Emperor would add City City, Country to Country, and Nat● to Nation; so men strive to join 〈◊〉 dreads to hundreds, and thousands 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 one's 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 Roman being sent Ambassador to King Pyrrhus, his renowned actions had so gained the King's 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 Roman, and not suiting with his nature, who lived (though a Heathen) as if 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 enjoy 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. Caesar's robe more moved Ro●● than his 22 stabs; and lesser circumstance 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●● 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 Barber's Razor, he singed his Beard with Coals. Valienus a Roman, cut off the Fingers of his left hand, rather than to follow the Wars in Italy. The Emperor Claudius was so faint-hearted, base-minded and blockish, as caused his own Mother to say often, Nature had begun, but not finished him; wherein we may behold the ugliness of a passion so low. Quite contrary, how quietly might we live, if when being disturbed we help reason to the upper hand, and weigh well what we put in act? Let Marcus Aurclius persuade you to throw off fear, who had neither Guard nor Porter. Dangers sometimes are like Crocodiles, who if pursued, fly; but if fled from are emboldened to follow. If any kind 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 wisdom, * keepeth the Commandments, and is the riches and honour of Life: all which virtues are comprehended solely in him, who can and 〈…〉 pense his graces to those who humbly beg them of him, and is our only Omnipotent Lord and Creator.  
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 get 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 confirmed? 
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 shown his glory in Mount Tabor but to three, and those his Apostles: But why was there no Centurion, no Publican, or not all the 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 crowned with Thorns. Oh! how ill do delicate Members agree with a Thorny head! When Marcus Aurelius and others his Soldiers and Citizens of Rome, wore Garlands, to testify publicly 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 crowned 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 recall or recover the loss. We may amend our defects in dealing; but to make them not to be any more, requires more than 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 little more what sense the Ancients had of crosses and Adversity. Socrates counselled to revenge a wrong, answered, What if a Mastiff had bit me, or an Ass had kicked me, would you have me to go to law with them? Mauritius Emperor of the West, beholding his Children put to death before his eyes, when he saw his Wife also suffer, only cried out, Oh Lord, thou art just, and thy judgements 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 cooked 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 Citizen's patience and fortitude of mind to be screwed 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 satisfy 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 Emperor found comfort in the horrid Agonies of Cruelty. His blessings were 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 than can be restored. '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 only Jobs beginning and ending: Perhaps he never saw Fortune's double face before: Providence permits him to be tried by Adversity for his experience and improvement of wisdom. 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 attained 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 furnished me with examples in this City, of some who have sunk for all a good Stock 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 Mind. He was a wise King that would be pictured swimming, with this Motto: I strive, I am not drowned. And Chabot the Famous Admiral of France would be symbolised 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 mayst rise stronger. And it was the voice of that great Apostle; When I am weakened, 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 only he gets, by his breaking, who 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 rejoice. 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 kind: Nothing save his trespasses, could keep off God's 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 only that endures to the end shall receive the Crown. Nothing can lay claim to the eternal benedictions of God, but perseverance, which is man's Eternity. If thou wouldst then extract spiritual from the loss of temporal blessings; if thou wouldst by jacob's 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 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 Creator: it becomes him not to have his Bible in his House more for ornament than use. Let him study Divinity, yet so, As the Priest's 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 profaneness. Superstition and Schism are both bad; the one erects an absolute Tyranny over men's minds, the other gives way to all looseness. 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 seldom disturbs States, and is always very wary. But to our purpose: let his Religion 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 prise 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 Citizen's zeal. For our Pious Prince could seldom be turned from his constancy in prayers and meditations, whereof his incomparable Books give sufficient Testimony. What a shame than 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 outstripped 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 show him there; and when thou hast thus found him, he will take thee up to Heaven to reign there with him. St. chrysostom 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 not we Christians do more in our Shops? To mind 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 happened 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 distasteful to any man coming into a Shop, to see a man stand as if he was drowned in phlegm and puddle; having no other sign of motion, or being awake, than that his eyes are open. The outward Carriage should promise what's within the man; except Liberality, Courtesy is more regarded of men than any other virtue. Courtesy is a true token of Nobility, and the certain mark of a Gentleman (saith a Wise man.) Courtesy (saith another) draweth the love of strangers, and good liking of our Countrymen. It pays a great deal, yet is ne'er 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 showing a great virtue, presents itself but seldom. 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 kind 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 mind; which to some 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 mind too much on small observations. But there is an inward thing, which, unless it be added to the exterior, makes them all nothing. A Schoolmaster had in his place of Exercise a Glass, wherein he caused his Scholars to behold themselves. If they were Handsome, he would tell them what pity it was, such goodly bodies should be possessed with defective minds: If they were deformed (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 mind doubles the excellency: If misshapen and ill, parts and ingenuity will polish Nature's roughness, and cause the greater admiration, performance and promise being at such a distance.  
His mind must be stuffed 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 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 praiseworthy: 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 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 entitles 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 persuading 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 seldom misses of prevailing. Nevertheless, in as much as he is to deal with Persons of divers Dispositions, he must accommodate his discourse, as near as he can, to the humour of the Cheapner, as being his best Rhetoric. I must needs condemn the using of one Phrase or kind of Speech to all men, the mistrusting of every one's 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 mind at once, I wis● him to do it, as being the Old and Bes● way. He that sold Abraham the Field for burial, asked what he would, and had it. But the custom 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 entreat for his own necessities; but the too much use of it sounds harsh. I would not have a man's throat worn like a highway; he should step a little out of the ordinary Road; but taking heed of the other extreme, he must not become a wilful maker of compliments, and so a Tyrannous torment to his Customer, who will count him Impertinent, to find him drowned in such superfluous Ceremonies.  
To his Superior 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 thyself, 
Pro. 6.3.  and make sure of him.  
To his Inferiors he must be familiar too, 
Pro. 29.23  lest Man's pride make him low; yet observe a distance, lest he lose his esteem. Esop's Frogs, after they had recovered their fright, insulted over what before they feared. So dreggish and low Natures, can't prise 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 burden, raises its Pretenders in the eyes of all men, above what's merely 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 Countryman 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 its worth runs more into their Pockets than Heads. Just what value the Indians set upon Gold, the supremest Metal, they do on Learning and knowledge, which are precious Jewels. The Indians slight as trash (because 'tis very easy 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 sucked 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 employ 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 acquired, and that in prosecuting the attainable necessary and most useful Tongues. Without diligent 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 fullness, 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 complete armour to defend himself against the strokes of fear, fancy, ignorance and presumption. History as a Head-piece will keep his fancy from danger, strengthen his judgement by example, withhold him from assenting to vulgar and irrational Stories, and arm him against the various changes of Time, the infinite casualties, and daily actions happening in the World, which distract and disturb the too prompt Nature of us English. Wherefore a small inspection into History affords Passages and Persons enough to compare with the like of his days. It is mere ignorance, and want of consulting Books, makes the greatest part of mankind, 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 inquire wisely concerning this, Eccles. 7.10. Divinity (which may be picked out of such works, learned and pious men, nay, the general part of mankind 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 Catholic and Apostolic 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 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 denied, but outward accidents conduce much: as death of others, occasion fitting virtues; but most commonly the folly and fall of one man, is the Fortune of another: no man prospers so suddenly as by another's errors & 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 ruin of her Neighbour-Cities? did Caesar assume to himself the dignity of Emperor, till he had overthrown, or rather destroyed Pompey? Have not the Turks expelled and rooted Christianity out of the chiefest places they have in possession? Have not the Dutch attained almost an invincible strength, only by fraud, industry, and overreaching all (if they could) that ever they trafficked 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 man's Fortune. Ptolemy, of a Common Soldier, was chosen King of Egypt; Telophanes Chariot-maker, King of Lydia; Darius (Cyrus' his Quiver-bearer) King of Persia; Agathocles, of a Potter's Son, King of Sicily; and Tamberlan 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 virtue, which must bear a great stroke. He that observeth the wind (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 accomplished in body and mind, that in what place soever he had been born, he could have raised the structure of his own preferment. Rodolphus Emperor of Germany, otherwise of base Parentage, for his Virtue's sake was chosen to that Dignity. The Scripture testifies of many who were advanced from low degree. These are then open virtues which beget praise, 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 Countrymen, merely because Nature showed 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, condemned to death. Examples clear enough to behold therein the blindness of Chance. Sometimes simple Men bring to pass happily, matters both Public and Private, whilst the best Counsels have the worst issues. There are (saith Solomon) many devices in man's heart; 
Pro. 19.21.  but the Council of the Lord shall stand. The same Council succeeds, prosperously to some, unhappily to others. Many things alike in the Case and to the man, that yesterday happened luckily, to day, fall out cross and unfortunate; so that man's sufficiency and ability is not always to be judged 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 Man's Nature; and how vain it is to trust to Mortal Wisdom. How did haman's counsel to destroy the Jews, light with heavy vengeance on his own head! One wondering 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 Philistines had put him and his Army to flight. Now joining 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 than is (if any dependence) 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 acknowledged 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 week's end consider how he hath spent it; how many hours might he reckon up, to have been lavished and idly thrown away, besides eating and drinking? How many needless Items would he find 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 seldom 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 endureth everlastingly. Should we hear only 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? Shall we eat, and not work? shall we think with the Lilies (which neither spin nor labour) our  will grow upon us? No, let him that looks for profit, take the pains. Selimus the first, Emperor of the Turks, thought Victories unfinished, if gotten in the Master's 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 Emperor was ashamed any man should see him spit or sweat; because he thought continual labour should have concocted and dried 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 kind of disgrace to be deemed feeble, and fearing sloth would shorten his days, he counterfetied himself sick; and keeping his bed, his friends never left lamenting over their feigned drooping kinsman, till Caesar to satisfy their importunities, and to hearten the old man, caused him again to be enrolled one of his Soldiers. 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 allege not this against a man's employing others in his affairs, when their burden 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 Untimely.  
For the First; Hast makes a bad speed, and Force gives all things ill. The Lion's 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 hasty stumbles, and is stayed, Nolens, Volens. To hurry, is to be entangled; whence it happens, haste 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 judgement; 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 woefully mistaken, who fancy business can never be performed well, without clamour and noise. The Prudent man (saith Solomon) forseeth the evil, and hideth himself; 
Pro. 23.3.  but the simple pass on, and are punished.  
For the second, or Unseasonableness: there is a time to eat, a time to drink, to sleep, and to sport, as well as labour. Labour may be reckoned at Meat, which out of time hurteth, not nourishes: What's made to cheer man's 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 Sacrilege; we must not entrench on the Sabbath, and make our Souls Feasts moveables. God's time is measured out by Inches, ours by els: since he hath so little allotted him, let us not grudge, and abridge it. Be astonished and reform at the Judgements, which have fallen 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, venturing 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 there, and meet their deaths untimely and deservedly, for trespassing and misemploying 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 carelessness and remissness 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 Football on the Sacred day. How many for travelling, working, and acting unlawful and unholy things, have past the edge of God's remarkable 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 in him, behold here some memorable and most dreadful Examples on such whom the Ancients abhorred 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 declared himself (by the means of Oracles) so wonderfully to the superstitious Heathens; and a Divine right, though Hellish, hath showed itself 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 entirely 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 terror that possessed them, than any visible force, he with a dagger ended his own life. There is greater reason to look for Judgements to light on our contempt and obstinacy 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 sacrilege in robbing their Temples of their riches, and destroying them. Besides (if we depend any thing on Providence) how dare we to wait for God's blessing on our day, if we neglect to serve him on his'n? Nay, if we would prosper on weekdays, let us pray on them. He, and none but he, who consecrates the Prime of the morning, may steadfastly 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, show ourselves 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 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 ruin (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 received at his hands, spare one hour (and that scanty of employment) 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 Saviour's brother, were become (with kneeling) hard as a Camel's hoof. But our wontedness in it is so slender, as most seem to be readier (and would sooner embrace it) to wear out their stockings in drinking of Healths, than in Devotion. The Public (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 one's coldness and to stir up the most drowsy and worldly 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 cleared 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 tied 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 mind 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 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 Public 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 Majesty's Chapel, and in most Colleges and Cathedrals of his Dominions) are blown; When the Voices are heard, and the whole Choir of Religious men do fill 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 Angel's 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 find profit on't, and undisturbedly fill his bags. The way of the Lord (saith Solomon) is strength 
Pro. 10.20  to the Upright; 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 endeavours? when to lie a-bed till nine or ten a clock, or to spend four or five hours in a Morning's draught, is pocketed up contentedly, and counted no retardment to your business? If my Citizen be guilty of this Sloth, and Companionship, he errs extremely, 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 inclined) does intimate by his Actions, Providence to have no more power over him, than Fortune had over Tullius; but if he is more inwardly touched, 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' Emperor of the East, who was for his Piety and Sobriety highly beloved of his Subjects. God (saith a certain Historian) made Narsetes (General under the Emperor Justinian) victorious by Sea and Land, more for his zealous prayers, than Force and Valour; Who never began Fight, went to Council, or mounted on Horseback, before he went to the Temple and served God. Tiberius' Emperor of Rome, the second of that name, and a most holy, virtuous, 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 Ducats; 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 abjured 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 wisdom, nor knowledge in the Grave, whither thou goest. 
Pro. 12.24  The hand of the Diligent (saith the same) shall bear rule; but the slothful shall be under tribute. The Moneyed man is the Mighty man. Honour, Liberty, and Royalty attend on Riches; Logic faileth, and Rhetoric fainteth, when Gold pleads the Cause. Orpheus' his Harp, Amphion's Music, Virgil's Muse, and Tully's Tongue, are silent; yea, Thundering Demosthenes will complain of the Squinzy, if Money forbidden him to play the Orator. They only 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 placed poor Lazarus in the bosom of Rich Abraham, to show that Rich and Poor, if they be indenized the Kingdom of Grace, have an equal interest in that of Glory.  
Secondly, If outward blessings might be monopolised to the wicked, the godly 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 virtues of Charity, , and the like: they are a good by which thou mayst 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, show 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 Mind 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 Public good, if put to it.  
Secondly, Wealth being gotten, they may the more intentively regard Public Affairs, having enough to maintain Servants for performance of Domestic.  
Thirdly, in Ruling there must be Power and Command: for if a Governor 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 belongeth to a Governor (saith a great Politician) to be learned (my Citizen may understand 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 design 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 Wisdom and Charity, Resolute in the action of Justice, without fear or corruption; but above all, to excel others as much in Virtue as Power.  
Matthew Philip's 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 rejoice; 
Pro. 29.2.  but when the Wicked beareth rule, the people mourn.  
Anno Dom. 1190. Henry Fitzallen Goldsmith, was made the first Lord Mayor of London, and held it twenty four years together.  
Anno Dom. 1380. In the reign 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 Sovereignty 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 twofold way to Honour; Direct, when God calls; Indirect, when Man seeks it without his Warrant My Citizen must mind the way, and not merely the end. Let him not run Honours, but expect them; not as one 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, giveth 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 virtuous 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. Virtuous men are not now so honoured, that they may be Triumphs imprint their actions deeply in men's Memories; nor is there such an equalness in States, that all men's actions should be seen with the same judgement: and indeed 'twere pity it should be so now; for Pride would ruin all in a moment. Marcellus the Roman dedicated two Temples; one to Virtue, the other to Honour; and contrived them in such manner, that none could enter into that of Honour, save through that of Virtue. My Citizen if he would be honoured, must be virtuously Rich. It was worthily answered by Maximilian the Germane Emperor, to one who desired his Letters-Patents to ennoble him: I am able (said he) to make thee rich, but Virtue 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 looked into; besides the interest the Public hath in his time.  
The labours of less than the World's third part maintain the whole. How many than live Idly? Almost all Women, which are half the number; or if Women be employed in their stead, Me● throw away their time. Put to, all that are enclosed in the pale of Gentility and Estate; and lastly, add the great number of Beggars, and you will compute few Labourers; and of those, few well imimployed. If then less than the World's third part maintains the whole, less than the third part of my Citizen's time one day with another will suffice for him; unless his Private concerns be extraordinary, and he be forced to attend Public ones.  
But before I treat of his industrious get, let me touch a little on his spend. First, I would have him think it more honourable to stoop to petty save, 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 Emperor's opinion, who professed all kind 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 tie 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: besides needless expenses, 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 babble? 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, harken to the Ancients, how they reprove drunkenness and excess. Wine (saith Aristotle) distempereth the wit, weakeneth 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, happening to be at one of Alexander's Feasts, and often urged 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 Roman, being drunk deflowered his own Daughter Medullina; for which she immediately killed him. Alexander that mighty Conqueror, in his drink oftentimes committed such tragical deeds, as engaged some of his Servants to plot the shortening of his days by poison, 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 remembered 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'm 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 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 show 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 wholesome 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 Roman Emperors, to swill and cram for three days and nights together? If your power could bring together, like Sergius Galba, that monstrous Emperor, 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 his Friends to a Feast, was reproved for his slender provision. If they be virtuous (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 Kitchen, and that our Palates 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 find 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 abstain; it can't choose but affright, and make his blood recoil, to know, that Septimus Severus, and Jovianus, two Famous Emperors, in their height of Cups and Plates, surrendered their lives. Laeydes a Philosopher, through excess expired ignominiously. Valentinianus an Emperor suddenly died 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 seldom to the Experimenters) yet I dare be so bold as to stick on him the true and woeful 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 Expenses 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 Mercer's friend, the Tailor's fool, and his Own foe. One bragging of his Golden Ornaments, was thus answered; The praise is due to the metal, not the man. That is the most ornamental, which makes the more virtuous. I am not sumptuous (saith Seneca) yet no man can live otherwise at Rome. Why do we deceive ourselves? (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 Raiment, 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 Lacedaemon, moderate my Citizen's airishness and apishness, who was wont to wear one Suit 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 show himself extraordinary out of his Theatre, wherein my Shopkeeper in many places equals him, as appearing dull and insipid in all things, save in , lying, and swearing.  
Augustus Caesar was not ashamed to wear what was wrought by his Daughters: and is it mean and dirty to trace a man so famous? But our City, you'll say, is much exalted, since a hundred years. Remember, or (if you ne'er read so much) read now, that Rome's pride and idleness was Rome's ruin. Citizen's Wives and Daughters now scorn to meddle in Kitchin-affairs; the best quality of a good and a true Housewife. They had rather make a pattern of C. Marius the Romans Kinswoman, who being great with child, yet at a Solemnity coveting to appear slender-wasted, laced herself so strait, 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 departed from it.  
Secondly, they lose by not exercising their Children in such things, as they might manage to their Credit and profit in their Parent's absence.  
Thirdly, they get such a custom of fluttishness and improvidence, as makes them uncapable of improving to the best advantage what they are concerned to perform, either as maids or married.  
Fourthly, if married, they are eager in pursuit of some Recreations they enjoyed when single, through their Friend's 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 pleased 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 suffering their Chucks so grossly to abuse them. If they were bred answerable to a Tradesman's 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 marriageable, 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 skipped or forgot a devouring practice, called Gaming; a poison gilded over, 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 Emperor of Rome, was not besides himself when he made a Law, that any one being found at Dice, should be esteemed frantic, a mere 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 counselled, that all win 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 appurtenances of a Citizen. The S●●ate of Rome forbade any manner of playing for Money, except those of wagering who was the best Wrestler, who threw an Iron Ball farthest, who cast a Dart best, and who Outrun or Leaped each other. If my Citizen accustomed 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 died for joy of winning another's Money. But Diagoras the Rhodian, and Chilon the Greeian, hearing their Children had boar away the Prize at the Olympic Games, felt in them such a motion of the Spleen, as they were stifled with joy. Crossing the appetite, as it leads to Virtue, so it doth to Profit. Having thus broken the Ice, I shall proceed.  
Cunning is a crooked Wisdom; let him shun that then, and fasten on one more direct, which is not without honesty or ability, and teaches the necessity of knowing the parties well with whom he deals. He must dive into their nature, humour, inclination, designs, and proceed; 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; joining these two together, it will be easy for him to gain, if according to the dispositions of persons and affairs, he change his style and manners of proceeding; as a wise Seaman, who according to the divers state of the Sea, and change of the winds, doth diversely turn his Sails and Rudder: if he scans a Customers temper, he may lead him; knowing his ends, he may persuade 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 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 needlessly. If all men thought alike, silence were unnecessary; but since the Speaker and expositor 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 Orator, 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 enjoined secrecy. It is well their Indentures 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 blabbed 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 Citizen's 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 man's experience tells him of the mischief occasioned by women's tongues. In the reign 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 Solomon's praise, who saith, 
Pro. 31.26  A virtuous woman openeth her mouth with wisdom. Certainly he is highly blessed, whose Consort may lay claim to this commendation. But as the Pool of Bethesda had little virtue, save when the Angel at a certain season went down into it, to the absolute healing of him that stepped 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 preserved 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 mind (saith Anaxagoras) do punish reason, and blind the judgement. Wherefore my Citizen must balance the least circumstances, as he would choose to eat what's fittest for his body's health. So anger impairing both body and mind, he should throughly consider before 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 seldom. As he must advise with himself, so with others (because no man's wisdom comprehends all business) For in the multitude of Counsellors 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 mind. It's an old Precept, Trust few: it's almost as old, Trust none. 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) joined with true affection, give life to the heart, and comfort a mind oppressed with care. Such a friend resembles Pho●ion, who when one of his intimates was desperately inclined 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 stepmother 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 virtuous Service; let him use him upon extraordinary occasions only, otherwise his own ceasing in business may deprave his affections and understanding. Let it be also upon good terms, thankfully, and respectively, principally remembering 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 practised than expressed; 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 composed of lies, fraud, and counterfeit dealing. It's hard (saith Aurelius) to cousin Distrust with false colours, Conceit standing at the enemy's door. One Opimius lying dangerously sick of a Lethargy, when some would share his goods before the breath was out his body, his careful Physician caused 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 suspicion; for open diffidence inviteth as much to deceive, as an over-careless confidence. Many dreading causelessly, have taught the suspected persons to beguile indeed; whereas a professed 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 professed trust agrees well with a concealed 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 man's credit sake be laid aside. Thus with applause he may deal privily in affairs of greatest concern. Curious subtleties, when once vented, dissolve to nothing.  
Let him not keep Inferiors 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, Tiberius his favourite, could never have been advanced, without an infinite number of men, on whom he plenteously conferred his kindness. Yet here my Citizen's 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 Benefactor.  
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 find their worst Enemies to be greater Friends than natural Brothers will be to men highminded. 
Pro. 29.23  A man's pride (saith Solomon) shall bring him low; but honour shall uphold the humble in spirit.  
If he deals with his Superiors, 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 dependence 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 find himself oppressed 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 Virtue; for though Fortune frowns, it's no disgrace or damage to be Virtuous.  
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 attained is improper, usurping, and the person ought to be sound fined for his presumption.  
Now I have showed how my Citizen shall live profitably; but if only to himself, it is too poor an end for an honest man: he must not be right earth, which stands merely upon its own Centre, whereas all things having an affinity with the Heavens, move upon another's Centre, and therefore benefit it. The liberal man (saith Cicero) daily seeks out occasion to put his virtue in practice. He that hath a bountiful eye, 
Pro. 22.9.  shall be blessed. Dionysius the Elder, entering into his Son's 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 reserved 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 Expenses, I shall begin first with my Citizen's 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 if a good Wife, she is grave abroad, wise at home, patiented to suffer, constant to love, friendly to her Neighbours, profitable to her Household; and rather than she'll be the impediment to a worthy enterprise, she'll 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 Lacedæmonians regarded the peopling of their Country so narrowly, as he who chose rather to maintain a Mistress, than venture into Wedlock (thereby sowing on Sand, and exhausting that spirit profusely and unprofitably, which naturally tends to, and produceth likeness) and lawfully to beget props for his Family and Country, was in Summertime kept close Prisoner, and hindered the recreation every one enjoyed in their Festivals, Sports, Games and Shows; and in the Winter he was in frosty and the coldest weather, exposed (and forced to walk round the Market) in his Shirt only, to do Penance before all whom he endeavoured 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 Republic.  
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 Roman, who finding two Serpents in his Chamber, inquired of a Soothsayer the meaning; Who told him, if he slew the Male, he should die first; if the Female, his Wife: but he loving his Wife extremely, slew the Male, and soon after past out of this world himself.  
The ancient Heathens used to place Mercury by Venus; to show 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 loosely 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 Husband's 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 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 thyself) to have raised thee from. 
Prov. 21.19.  It is better to dwell in the wilderness, than with a contentious and angry woman. It would be much wondered at, and I think there would be great cause, if a young, beautiful and wealthy Lady should marry against her friend's consent, a deformed, poor, yet wise man. But History informs us how Hipparchia accomplished as aforesaid, vehemently and for virtue's sake tied herself by Matrimony to the Philosopher Crates. Thirdly and chief, 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 a peaceable and virtuous 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 compassed 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 mind decked with Housewifery, excels (principally in a Mistress of a Family) all the tires of dancing, singing, dressing, and whatever an idle, sluggish, liquorish, 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 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 asked why she went so plainly apparelled, she answered, Her Husband's virtues were Ornament sufficient for her.  
For redress of this evil, let Husbands show them good Examples, by going plain themselves; and their Wives, if they have any grace, goodness, love, or obedience, will be ashamed 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 Superior. A woman's rule is her husband. My Citizen's 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 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, dashed out his own brains. If my Uxorious 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 judgement, not blind 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 mild nature. Clytaemnestra 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, mild in conversation, and patiented in importunity.  
Lastly, the counsel of the Learned Emperor Marcus Aurelius is of mighty 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 seldom; but never to lay hands on her.  
Let him walk chastely 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 t'other 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 Creator: It brought the Moors into Spain, whence since they have been so hardly driven; and finally, occasioned Alcibiades, that famous Athenian, to be burnt in his Bed. Therefore harken to Solomon, who was once involved to the hazard of his life everlasting; but lived to recant his error, and to question and advise thee. Why wilt thou my Son be ravished with a strange woman, 
Pro. 5.20, 21.  and embrace the bosom of a stranger? For the ways of a man are before the eyes of the Lord, and he pondereth all his go.  
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 distinguished by their head-attires, from honest women, What a world of Persons would forsake a Calling so vile and abominable, chief so remarkable and obvious to scoffs and curses? And Citizens would be deterred the keeping openly such scandalous and pernicious Company.  
Let him practice lenity and not severity, clemency and not tyranny; or a good woman's patience may be turned 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 woman's 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 Xanthippe at home.  
Let him be willing and endeavour to struck her with Meekness when she opposes herself. 
2 Tim. 2.25.  He is bound not only 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 matched 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 show kindness to her at his death. There was a Law amongst the Ancient Romans, That no man should make his Wife or only Daughter Heir. Nothing I think can be more unjust: God himself hath commanded, If a Man die, 
Num. 27.8  and hath no Son, than 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 man's enemies enjoy his labours, and the fruits of his sweat, care and toil. 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, to repairing of Churches, and in other uses, more beneficial to the Public, more lasting to perpetuate a man's name; and I verily believe, more necessary to their Wife's 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 ruined, 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 judgement, and a mind 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 Freeze to the Poor; to poor Maid's 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, 
Stow's 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 Child in the way he should go, 
Pro. 22.6.  and when he is old he will not departed from it. Dionysius King of Syracuse, meaning to revenge himself on Dion a Syracusean, who made war upon him, caused his Son to be brought up in riot and wantonness. This labour many Men save their Enemies, and do it themselves, proving miserable Governors of dissolute young ones. What hope can our City have of those Youth, whose debauchedness hath not been obstructed by good Education?  
The Lacedæmonians reproach highly our Citizen's negligence; for they were wont to choose Public Tutors for the education of Citizens, bringing them up, and fitting them upon emergent occasions for their Country's service: but we have so little respect to the encouragement of Virtue, that most of us would rather let all perish for want of Example, than practice 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 laid 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, & slighting 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 Citizen's 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 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 judged holy, upright, and godly. And as where there is a smoke, 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 find 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 Commonwealths have allowed them theatres 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 Nobles and great Estates of the Realm, near Clerken-Well was shown 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 smoking 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 bore Quarterly days, if some of the most Eminent and reputed Citizens used to be present in places of Public 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 show themselves active, skilful, and emulous of glory? which though it be vain in the practice of Virtue, yet it's always accompanied with the hope of understanding themselves more knowingly in process of time. Themistocles by Nature viciously inclined, was so inflamed with the fame of Miltiades, fung by all people, and so ardently emulated his deeds, that from a depraved and lose 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 expenses. But Vice having almost rooted out a Virtue so many shared 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 discerned by what it took, than by what it gave. If occasions for doing good be not offered, seek them. Merciful works are accepted of God as Sacrifice, yea better than Sacrifice. Anthony Prince of Salern, being asked 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 yourselves. There is that scattereth (saith Solomon) and yet increaseth; 
Prov. 11.27.  and there is that witholdeth more than is meet, but it tendeth to Poverty. 
Prov. 19.17.  He that hath pity on the Poor dareth 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 destroyed Jerusalem) so loved liberality, that remembering 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 judgement against us, though they were obscurely lighted by Nature: for we generally walk as men with dark Lanterns; they light none but themselves, as we love none save ourselves. 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 made a certain Law, that no man should make a public 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 clothed the naked. The house of Lucius Lucullus, was the Hospital of all that travailed 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 recompensed (as the Scripture assures us) and that merely for their tenderness and hospitality. Rahab on this score was with all her kindred saved from death, when all the people of Jericho besides, both great and small past the edge of the Sword. I should have mentioned, foremost, 
Gen. 19  how Lot was drawn out of Sodom by force, and preserved from burning in it, because he entertained 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  himself in fine Linen, and far delicately; but the doom of Dives too assuredly and dreadfully will at length light on him: He that denied a Crum of bread to Lazarus, was denied 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 pitied 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 Public, lest at one time or other he be chastised by another Epaminondas, who commanding a miserable Citizen of Thebes to give another a round Sum of Money, was asked by him upon what account? Because (replied he sharply) thou hast rob the Commonwealth. An Ant is a wise Creature for itself, but a shrewd thing in an Orchard or Garden; and certainly men, that are great Lovers of themselves, waste the Public. 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 Cowardice, and fearful amazement of our late Citizens, when they should have succoured 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 stirred before the dreadful stroke, with a single blow, to deliver their oppressed Country; but especially a Prince that as mere man, never had his fellow upon Earth. Mutius Scaevola, that magnanimous Roman, was possessed with that courage, that to free the City by Porsenna's death, he entered 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 warmed 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 dethroned Dionysius the Tyrant. Aglauros' an Athenian, hearing the Oracle had pronounced the ruin of his Country, unless some one died voluntarily to expiate their crimes, cast himself fearlessly from the walls of the City. But faint-heartedness, avarice, sloth, and luxury, caused the fall of Constantinople into the Great Turk's hands, Mahomet the first and cruel Emperor; caused Constantine a pious virtuous Prince, and the last Eastern Emperor, to expire amidst the horror 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. The Pride and ill affections, the cowardice and covetousness of our City, undoubtedly concurred most to the deplorable end of our Learned, Wise, Virtuous, Valiant, Merciful and Religious Sovereign. 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 laboured 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 patiented and ever-loving God) it happened 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'en 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'en consumed through Fire; but by the immediate 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 swallowed by a Pestilence, and afterwards dispersed into all parts of England by an entire overthrow of their dwellings? Certainly my Citizen must needs be astonished 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. 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 Public good. Now is the time for my Citizen to show his large and bountiful thoughts, in the acts of open Charity, and necessary expense. 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 mere 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 Colleges, Free-Schools, Hospitals, and Almshouses; when they repaired Bridges, Highways, and ●●ined through their Virtues, bright 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 Public good. And the better to stir him up, I have adjoined 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 courageously killed Wat Tyler the Rebel,) repaired St. Michael's Church in Crooked-Lane, and founded there a College.  
About the year 1385. John Churchman Sheriff in the Ninth of Richard the Second, built the Customhouse 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 Benefactor to the New building of the Chapel by Guildhall, 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 Vndershaft.  
In 1513. John Tear Mercer, being Mayor, he new built the Church of St. Anthony's 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 Public 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 Highways about London.  
In 1378. John Philpot a Citizen of London, sent Ships to Sea, and scoured 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 Country itself 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 broke 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 chief on Unity, and a mutual conjunction of Inferiors with Superiors. 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, hatched under Faction and Ignorance? Briefly, Concord maketh small things mightily to increase; 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 inferior Trades should in their policy this way exceed those of a higher rank. It's probable scarce one Artificer in five, could have been employed 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 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 Public.  
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 forced 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 find employment. To redress this, fewer Apprentices ought to be taken, and those for a longer time than ordinary. 'Tis 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 Public; 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 judgements and acts of the most loved, admired, and worthily renowned men Antiquity can boast of; and finally, the real, durable, nay everlasting 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.   
FINIS.