AN ESSAY OF DRAPERY OR THE COMPLETE CITIZEN Trading 

justly  
Pleasingly  
Profitably    
By William Scott  Neque nihil, neque omnia dicenda sunt 
LONDON Printed for Stephen Pemel and are to be sold at h●● Shop upon Lon. Bridge 1635    

AN ESSAY OF DRAPERY: OR, THE COMPLETE CITIZEN. Trading 

justly.  
Pleasingly.  
Profitably.    
By William Scott.  Neque nihil, neque omnia dicenda sunt. 
LONDON, Printed by Eli, Allde, for Stephen Pemell, and are to be sold at his Shop upon London Bridge near the Gate. 1635.   

TO THE WORSHIPFUL Mr. GEORGE SCOTT ESQUIRE.  
Reverenced Uncle,  
I Have long run upon your score, so long, till Vsura superat sortem, the interest of your love exceeds the principal of mine abilities: Yet rather than prove a Bankrupt, I will compound and pay you as I may, though it be but Vnciatim. I would I could say with that Servant in the Gospel, Sir, have patience, I will pay you all; which seems impossible for me. I must borrow of your patience and protection, while I present you with this in part of payment: 
Ex merando me magis onero. Bernard.  so striving to disengage myself I run further into debt. I pay not this to free myself for, 
Senec.  Qui, quo sit liber gratus est, haud gratus est; nor to procure engagement from you: 
Durand. Sent. lib. 2. d. 27. q. 2.  for Prius debitum solvitur quam meritum acquiritur. You will not wonder what business my Citizen should have with you a Counsellor, for you know he cannot be complete in his actions, unless grave Counsel be his Director. Yet you may wonder how my young years dare venture to instruct others. Brutus soliciting Statilius to adhere in the Conspiracy against Caesar, was answered by him, that he allowed the enterprise to be just, but disallowed of the men that should perform it My subject you will not dislike: but that I a young Citizen should treat of it, perhaps you will not allow. You may say to me as Isaak to Jacob, how hast thou found it so soon my Son? The Learned lament the loss of those Books which Brutus wrote of virtue, because they account it a goodly thing to learn the Theoric of such as understand the practice well; they and only they are fit to write of affairs, whose own hands have been employed in the conduct of them. That I have managed business, may authorise me to write of it: but since I have not done it long, may make you question whether my Writings willbe worth the reading That Augustus which had been supreme judge of the world when he was but nineteen years old, would have another to be thirty before he should be thought a competent judge of a Cottage or Farm. Yet I hope I need not ask leave to think that he who at twenty years hath not given some token of his sufficiency, will hardly do it afterward it is a true French Proverb, 
Si l'espine non picqu quand nai,  
A peine que picque jamai:  
A thorn unless at first it prick,  
Will hardly ever pierce toth' quick.   
Hannibal and Scipio lived the greater part of their lives with the glory they had gotten in their youth, and though afterward they were great in regard of others, yet were they but mean in respect of themselves. Let this excuse my youth's boldness, & let your goodness pardon his presumption, whose All if that be any thing, you may claim as your due and arrest for your service.  
Your Nephew humbly devoted WILLIAM SCOTT.   

TO THE READER.  
IT was the chiefest commendation of Socrates, that he turned all his acquired knowledge into morality; of whom one said, he fetched Philosophy from Heaven, and placed her in Cities. Him I try to imitate, wherein if I writ nothing but words I write what the Title of my Book promiseth, a trial an Essay: supposing you to be a Citizen I now say the less, because I will not anticipate myself in speaking that at the door which I can but repeat in the best room of the House.  
Wealth with peace of conscience be multiplied unto you.  
So prays Your Wellwisher William Scott.   

AN ESSAY OF DRAPERY.  
IT is a happy thing for a man to go through his affairs without Injustice, which he cannot do but by bringing his spirit into liberty, In omnes ejus actus contemplationem suam mittens, contemplating upon all his actions: so by due consultation, and discreet action, he may live justly, pleasingly, profitably.  
Hot youth running without consideration, and giving time no leisure to do any thing for him, runs unjustly and troublesomely, but catches nothing, or nothing durable. And a dul-spirited man not taking occasion when 'tis ready, misseth his advancement, yet hath his trouble too; both these trust to Fortune, the Goddess of rashness, and sloth: both falling, Imperitia fecit casum, their unskilfulness hath effected their destiny. The first course of the three is the best; the second and third may rise, but it is not certain; the first cannot but rise, the order of his actions being set down in his decree that made him; thus it is in all Professions; thus it is in Drapery, the foundation whereof is Honesty: He cannot be a good Draper which is not first a good man, Conscientiam suam aperiens, semperque tanquam in publico vivens, se magis veritus quam alios, opening his conscience, living as if he were always in public, rather fearing himself then others; by this he raiseth himself above and beyond all fear, contemning the blows of Fortune: His wisdom without this will be erroneous, his policy will be knavery; yet honesty without wisdom is unprofitable. Wisdom is the beautiful and noble composition of him in his words, his actions, and all his motions, Si oculis ipsis cerneretur, mirabiles amores excitaret sui, could the eyes see her, she would stir up wonderful love; by her he doth emancipate his spirit from unjust subjection, unto things out of his calling not necessary: though no knowledge is unfruitful; yet the course of a general knowledge being too long, the knowledges most pertinent to himself, are to be chosen, which he shall hardly end before his course be ended; so much there is to be known of his trade and about it; of his commodity, as it is cloth, and as it is his cloth, and so lives by it.  
For the first, as no humane action is delivered to the World without many circumstances, so no cloth without them; there is no circumstance in it but is a step mounting the understanding to the true value of it, Caeca regens filo vestigia: by laying the circumstances together, the body of an action is fully known. In cloth is to be considered wool, the matter of it, whether it be course or fine, which are qualitates tangibiles, perceived with the exterior sense, the touch, the eye: but seeing is more conversant about colour, which is qualitas visibilis, of which anon.  
Coarseness is a quality of parts well compacted, difficultèr cedens tactui, giving way to the touch, hardly arising from dryness; those sheep that bear it, being very dry or growing remote from the kindly moisture of the brain.  
Fineness is a quality of soft parts, Facilè cedens tactui, giving way to the touch easily, arising from moistness, those sheep being moist that bear it, or growing upon or near the forehead, thus for qualities of the matter: there are qualities of the form too.  
Thickness: Parts habens multas constrictas & cohaerentes, having many parts bound and coherent.  
Thinness: Parts habens extenuatas, having extenuate parts not solidly compact as the other: both are made by the accession and decession of the matter.  
Now Feeling, which is Potentia sensitiva exterior, the outward sensitive power seated in the Nerves, expanded through the whole body between the skin and the flesh, apprehends these qualities, with their several degrees, and carries them to the sense interior.  
The Visible quality is colour, which is Extremitas corporis perspicui, the extremity, the outmost part of a perspicuous body, or it is the motive of that which is perspicuous in act; it is a quality in Cloth of obscure original, it is the splendour of it illustrated by light, having seven species, whereof two of them are the extremities of colour, white, black; the one arising from the multitude of light, the other from the paucity of it: these are as it were Parents aliorum, all other colours are from these, mingled in a mean or unequal proportion. Of equal mixture (according to Gerrard Malgnes) is green, but Aristotle and all the Philosophers have taken red, for the equal mixture of white and black all other colours are made of this mean, and one of the extremes: yellow is two parts of white, and one of red; orange tawny hath two parts of red, and one of white; green is of more black and less red; purple is of more red and less black.  
These being the original colours, how they should amount to our great number, I know not; unless the dyers fat sometimes working ill, he to make amends invents new names. All colours are objects of the sight, which is the exterior sense, Percipiens oculis species colorum, perceiving with the eyes the kinds of colours, and offers them to the sense interior. But the eye itself is of no colour, for if it were of any one, all things it could look upon should be of the same, as we see by experience, if a coloured glass be held before the eye. Next for quantity. Weight is the quantity of the matter, Measure is of the form; which two controlling each other, the number of both must decide the difference, the number of Weight shows the substance, which is too often abused by increasing the number of measure, that both be according to the Statute is desired by those who would buy good cloth good cheap. These circumstances with others considered, the Judgement which can bona & mala distinguere, puts a difference between good and ill, co●pares all with the pr●●● and so makes bargains, 〈◊〉 inverting the end of Trade, which should be for the good of both parties. But whither do I go? Diogenes at a Fair full of those things which curiosity calls necessary, proclaims his abundance such, as not to need them; So may these be thought potiùs subtilia quam utilia, rather curious than necessary: I therefore spend no more time upon them. Thus he considers his commodity, as Cloth. Now as his Cloth in trading; with which that he may carry himself, Justly, Pleasingly, and Profitably, I descend to particulars: yet some one trade as ●●ell as another shall have 〈◊〉 rest in my discourse.   

THE COMPLETE CITIZEN.  
I Define him to be a man whom seven years service having made a Citizen: now just, pleasing, profitable ways, have made complete.  

He shall live justly.  
SAint Augustine makes mention of a certain Jester, 
Trin. lib. 13 cap. 3.  who undertook to tell the people what they all most desired; standing up he said with a loud voice, vilt vultis emere, & carè vendere, you will buy cheap, and sell dear: 
Vili vello emere & ●arè vendere, commune quidem est sed tamen est vitium common. August.  to do so, as it was in his time, so is in ours common, but a common vice, unless it consist in certain limits. That Justice may be kept in prising commodities, the common estimation of wise Goodmen is to be followed; upon some the Law hath pitched a price, which may be diminished, not increased; because that price was set in favour of the buyer, of all which with their sorts, it is impossible for Law to determine the value; yet the Civil Law saith, that's the just price of commodity, Sitanti vendatur, quanti vendi potest, if it be sold for so much as it can be sold for; that is, saith Ame●us, 
De Conscience lib. 5. c. 48.  quanti vendi potest communiter, for how much it can be sold commonly; the affection or profit of this or that particular man not considered: But where taxation or common estimation cannot, there seclusâ fraud, without deceit, the judgement of the Owner must set the price. A Contract must be made according to the equality of the thing; and that must be measured by the price that is given. For as time is the measure of business, so is price of Wares. If the price exceed the worth of the thing, or the thing exceed the price, the equality of justice is taken away; that both agree is the just rule of trading, against which deceit is opposite, decipere est unum ostentare, & aliud praeter opinionem infer, to deceive is, to make show of one thing, and bring in another, beside the opinion of the party; by which more is given for Wares so sold, than they are worth: taking less for them then they are worth, a man deceives himself: to prevent which, my discourse of his living profitably shall endeavour. 
S●n.  His rule was peremptory, that said a wise man will not deceive, neither can he be deceived; So was his profession of honesty and wisdom, loud who chose this Motto, fallere vel fallires odiosa mihi, to deceive or be deceived, is hateful to me.  
Augustine (and who not) met with many that would deceive, but never with any that would be deceived. To deceive others, is worse than to be deceived, as a sin is worse than a cross; not that all deceit is a sin. Lucius approaching the boat wherein Athanasius was, 
Euseb.  whom he pursued, asked for him, and was answered by him (who was known to Lucius by name, not face) that Athanasius was hard before him, if he made haste he might overtake him; who being violent in his pursuit, mist Athanasius. Thus the Arrian Persecutor was deceived by the truth spoken with wisdom and a good conscience: but that deceit which is against justice towards others, I shall now speak against: this stands more in the wills, than wits of men. This is first against nature; one Serpent doth not sting another, and the Fishes of the Sea devour none but those that are of other kinds. 
O humanae malitiae detest●nda 〈◊〉 ferae par●unt, aves pascunt, homines in●●iantur, ●tsaeviunt. Cyp. Ser. 6.  But the greatest evils that come to man, come from man. Homo homini Lupus, one Man is a Wolf to another. The Lions spared Daniel, the ravenous Birds fed Eliah: but man exerciseth cruelty against man. Secondly, this is against civil Society; for the preservation whereof, it is necessary that men converse safely together, without fear one of another. Therefore one said well, the first foundation of Justice is not to hurt, the second to endeavour to procure the common benefit: thirdly, 
Vita Christiana est benè faciendi, et malè patiendi disciplina.  it is against Christianity, which teacheth a man so much charity and patience, as to be ready to do well, and suffer ill. It was prophesied, that in the time of the Gospel the Sucking child should play upon the hole of the Asp, 
Isai. 11.  and the weaned child should put his hand upon the Cockatrice his hole.  
Fourthly, it is theft.  
Themistocles espying a dead body richly adorned, passed by, but called to his Companion, Tolle haec, tu enim Themistocles non es, take up these, for thou art not Themistocles, he could not stoop so low as to gather Gold out of the blood and dirt; but he stoops lower, that plucks it from the living, and commits a double theft, robbing himself of honour, and the other of the means of life.  
Lastly, it is odious to God.  
It is the will of God, that no Man oppress and defraud his Brother, 
Thess. 1.4.6.  for the Lord is the Avenger of all such. And to good men, even to the Heathen, they counted no profit lasting which was got by fraud. Romans artibus, virtute, opere, armis, vincam (saith one amongst them) I will overcome by the Roman Arts, (viz.) Virtue, labour, 
Stobaeus ex Theopomp.  and Arms. In Athens it was a custom, that when men bought or sold any thing, they came before the Magistrate appointed for that purpose, and there took a solemn oath, that they had not dealt fraudulently, nor used any deceit. I have heard of a Turk that having bought Cloth 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; at length meeting with him, unasked restored the money. Are Heathens just, and art thou a Christian unjust? Quid prodest vocare quod non es? What doth it profit to call thee what thou art not? It is said of the Jesuits, nihil praeter nomen retinuerunt, they have retained nothing of Jesus but his name; and of the Popes, Qui Bonefacius, malefacius, qui Pius impius, qui Vrbanus rusticus, qui Innocens nocens; He that was called good doer, was an ill doer: who was called Holy, was wicked: who was called civil, was uncivil: who was called innocent, was nocent. And I would it might not be said of many Christians, that they are but so in name, having good words, not answerable works; supposing more of Gods hearing, than his seeing. But let these know that many eat that here, which they digest in Hell hereafter.  
If Dives was sent into the fire for not giving his own, 
Si in ignem mittitur q inon dedit rem propriam, ubimittendus est qui invasit alienam? Aug.  whither shall they be sent which take that which is another's? If he go to hell which gives not, whither shall he go which takes away?  
The unjust ways of deceit which I would have my Citizen to shun, 
Flattery.  are many: as Flattery, Dissimulation, Lying, etc. of which in their order.  
There be some whom Gain will transform into all shapes; 
Flattery.  let the Customer look how he will, they like a Looking-glass will have something in them like him. The old Law would not allow the Swan for man's meat; his feathers being white, his body black. Neither are those fit to deal with man, whose pretences being fair, have foul practices: these Flatterers are the Aves Gaviae of the time; Which Birds, when Alphonsus' King of CICELY launched from the shore, flew about the Ship, he causing meat to be thrown forth, they fled when they had taken it: Thus it is with me (saith he) my Flatterers having received what they expected, withdraw their obsequiousness, and return no more, Nisi nova munera Esuriant, unless they are a hungry for new benefits. Divines say that, with the Hebrews: Verbum blandiendi separare significat, flattering divides a Man from himself, he thinks himself otherwise then he is. A house divided cannot stand; which some unjust ones considering, by flattery part a Man's judgement from his will, and so deceive him. Oil poured upon the Grasshopper kills it, Vinegar revives it, Sic multos occidit adulatio, quos justa sanat reprehensio. Flattery kills those, whom just harsh dealing with doth heal: But it is not always so in the way of Trade. Some Customers will grow dull and displeased, if they be not often whetted by a Flatterer; downright honest speeches discontent them. For this cause, as the Apostle said; Be angry, but sin not: So I say, Flatter, but sin not, if that be possible. Yet it is my opinion, that amiable looks and fair speeches will go fare enough, we need seek no byways. Flattery is the corruption of truth, a thing as pernicious, as truth excellent. Among other things this is one the Flatterer is known by, Non imitatur amicittam, sed praeterit, he doth not only imitate friendship, but goes beyond it.  
Dissimulation is a thing more tolerable with a Citizen; it is with him as with one who hath married a wife, whom he must use well, pretending affection to her, though he cannot love her: and indeed Divines hold it in some cases lawful, to pretend one thing and intent an other; as in the case of our Saviour, going with the two Disciples to Emaus, he made as if he would go further, to stir up their desire of his presence; what ever 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 have gone such a journey, and not performed it, had been a lie: 
Simulata aequitas est duplex iniquitas, quia et simulatio est et iniquitas. August.  But woe to them which dissemble to an ill end: these have the voice of jacob, but the hands of Esau; they are smooth in their words, rough in their actions. Let them know that Ter peccat quise bonum illi simulat, cui faciat malè, he sins thrice that counterfeits himself good, to whom he may do ill: consider Absalon that Masterpiece of Hypocrisy; he well knew to be within a Nero, without a Cato; he had Linguam pictam, a painted tongue, but not supplicium pictum, a painted punishment. Behold him hanging on a Tree, as unworthy of Heaven or Earth: Behold him thrust through with three darts, as worthy of a triple death. 
Triplici dignum morte.  These dissemblers like the Polypus can take all colours to deceive, but how cowardly a humour is this, and beside servile: he that dissembles, must have still a fearful eye upon himself, 
Nemo potest diu personam ferre fictam: cito in naturam suam recidunt quibus veritas non est Sen.  lest he be discovered; his mystery is poor, for he is ere long found out, and then not credited; all he speaks is held Apocryphal. O how excellent a thing is freedom! there is no better life then to live according to a man's nature, resolving always, Lingua calamum in cord tingere, to dip the pen of the Tongue in the Ink of the heart, speaking but what he thinks; to do otherwise is impiety, yet to utter all he thinks is eminent folly.  
Lying is a base vice: therefore said an ancient Philosopher, it is the part of slaves to lie; and the Poet wisely, 
Dare to be true, nothing can need a lie,  
A fault that needs it most, grows two thereby.   
Lying is pernicious to humane society: 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 certain new 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 done to them in word, to reproach them with the lie: 
Aug.  Facere non pudet, dicipudet: 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 pronounce this or that falsehood, thinking it is true which is no proper lie; for in a lie, Semper sermo discentit à ment, the speech always differs from the mind; 
Contra mentem ire.  which the word Mentiri imports: to speak falsehood, thinking it truth, is to lie only Materialiter; to speak truth, thinking it is not true, is to lie Formalitèr; but he that speaks false, thinking it false lieth (Materaliter et formaliter) atque ideo perfectè mentitur, (saith one) in the matter and form, and therefore lieth perfectly; thus lie to save our lives we may not, much less to save or increase our wealth. Memorable is the example of that woman in St. Hierom, mori scivit haec virago, mentiri nescijt, she knew how to dye, she knew not how to tell an untruth. In a straight where money or justice must be lost, Perdie potiùs pecuniam, nè perdas justitiam, rather lose money then Justice. 
Falsum nihil dicere licet, aliquid autem vertacere aliquando est 〈◊〉 Aug.  Lying then is to be banished: but this rule must be observed; as we may not lie, so we need not speak all the truth. Augustine makes mention of one Fi●mus, 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; Nec mentiar, nec prodam, I will neither lie, nor betray him. This man was firmus nomine, sed firmior men e (saith Augustine,) Constant in name, but more constant in mind.  
Among these, Oris inquinamenta, Polluters of the Mouth, 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? 
Quis metus aut pudor est unquam properantis avari? juve. Sat. 14.  But what need I say any thing against this, but the Commandment, Thou shalt not take the Name of the Lord thy God in vain, for the Lord will not hold him guiltless which taketh his Name in vain. Lex haec unica, Christianis omnibus instar mille concionum sit. (saith Augustine.) This one Law should be to all Christians as a thousand Sermons. All oaths are not unlawful; we may swear, sed praeeat lux, let the light go before us. But how horrid a thing is it to call God to bear witness to trifles and lies! for Quid aliud est jurare, quam Deum testem invocare, (saith Augustine.) What is it to swear, but to call God as a witness? If this were 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, Fratres mei nolite perjurare, 
james 5.12.  sed nolite jurare, My Brethren, do not forswear, 
Falsa juratio exitiosa est, vera ju ratio periculosa est, nulla juratio secura est. Drex. orb. Pha. Cap 27.  but do not swear. Wouldst thou be fare from perjury? swear not: false swearing is deadly; true swearing is dangerous; not to swear at all is secure. Those that have worshipped stones, have been afraid to swear falsely by them; Et tu non times Deum praesentem? and dost not thou fear that God which is every where present, which sees all things generally without exception, 
Generaliter sine exceptione, evidenter sine dubitatione, immutabiliter sine oblivione.  evidently without doubt, immutably without forgetfulness?  
Let me tell the Swearer in the words of another, Et si seras, severas tamen exolvet poenas, though his punishment may be deferred, yet it shall be heavy. Besides all other curses, this is one; 
jis maximè nunquam qui jurant, creditur.  the swearer is not believed he will certainly be false to man, which is not true to God's honour. O matchless folly! that men should through open slewces let their souls run out for nothing.  
I may not overslip those slippery ones, whose unjust hands with a just measure can deceive, though the vigilancy of authority ties them perhaps to a true measure; yet not remembering that Patemus undique Deo, God sees that which man cannot, they pervert Justice: but man will discover them too. I have read that Ferdinand the Emperor 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 a side, one that stood by, driven by a desire of stealing, or occasion, stole one of them: which the Emperor espying with an obliqne eye, called him to him, and held him in various discourse, till the Watch striking, discovered the hour and his theft. He which deceiveth with unjust measure may well apply this; what he hath done, hath a tongue to discover him when 'tis moved by a true hand, and a just measure: which done, Sua se prodit conscientia, nec scipso judice absolvi potest, his conscience doth betray him, and though himself be judge, he cannot be absolved, habet conscientiam & conscium, he hath a witness within, and another without. By this time he blushes, where I leave him with restitution to repent.  
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 which use them think Light can look upon the Wares, and not he that made the light? Or will they think to enjoy the perfect light hereafter, which adulterate it here? There was a presumptuous Carrier, that travelling 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. Oculos comprimo, & omnia ubique plana sunt, I shut my eyes (saith he) and all things every where are plain: like this man are these which cannot believe but there is danger, yet fear it not; they know God's presence, but not reverence it. 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 which said, There is nothing hid 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, that least Commodities be sold too dear, shops shall not be too dark; and lest they be sold too cheap, they shall not be too light.  
It is ordinary to pray upon the Sellers occasion to use money, or the Buyers to use the commodity: but this should move pity, not cruelty. Pliny saith of the Lion, parcit semper subjectis, and shall man be so unjust as to do less? or if man, far be it from a Citizen, who conversing with most men, should have most humanity.  
As it is likewise unjust, so it is ordinary, to buy wares for time, yet pay not for them at the time agreed upon. The Indians of Guiana, when they promise any thing, will deliver a bundle of sticks equal to the number of days or months that they appoint, and for themselves will have another bundle of the like number: every day or month they take away a stick; when all is taken away, they know the time of their appointment is come. Thus careful are they in observing their time, but how negligent are we! It was well said by reverend Jewel, (the Jewel of his time) O nos miseros qui Christiani dicimur! hoc tempore gentes agimus sub nomine Christi. 'Tis our misery, that we are called Christians, yet live like Heathen under that name: but here it were well if we could gentes agere do like these Heathen: they which are so backward in payment, 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.  
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 say of themselves, it was destined, Providence had decreed they should not prosper. I remember I have read of Zeno Catticus, that he had a servant taken in theft, whom he commanded to be slain; pleading for himself, he said the Fates had appointed he should steal. I and that you should suffer too (quoth Zeno) so for those that break, and that out of policy to deceive, let them prove the appointment of it, their punishment is sure enough, designed. Was there ever any of these, but it might be said of him, Sensit opus he felt the smart of it? he may 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, there is no peace to the wicked; if no peace no prosperity. Yet some there are whom I must pity, (not inveigh against) the violent blasts of cross accidents have blown them down, they would pay every man his own, but cannot; of these I must say, as Augustine in another case; it is not so much to be considered what they do, 
Non est considerate dum quid fac●●nt sed quo animo et voluntate.  and with what mind they do it, 'tis with grief enough. These are those broken once into whom Charity must pour the balm of Comfort; they have broken estates, and broken hearts.  
The last way of deceit, of which I will discourse, is the enhancing and raising the prizes of commodities above measure; which the very light of nature condemneth, 
office lib. ●.  as Cicero honestly.  
If a man in time of dearth bring a Ship laden with Corn, and know that there are a great many more Ships coming within few days; if he dissemble this, taking advantage of the present want, to sell his Corn at too high a rate, he is condemned for hard and unjust dealing: so a consideration of what cases do lessen and increase the price, doth here offer itself.  
There is as much injustice in selling commodities too cheap, as too dear: 
D'vn petit ruisseau sort souvant une grande viviere.  the beginning of the evil may seem small, but the end is great, saith the French phrase.  
A commodity may be worth more, being sold to one man then to an other; as Cloth, if by the English private trades it be sold cheap, without respect of persons; Farreners can in other Countries sell it as cheap as the English Merchant, which must spoil his trade; the decay of the trade into Russia came by this means.  
Commodity increaseth its price, victuals or household provision being dear; otherwise those many thousands which live by making, dying, dressing, selling them or the like, must far the worse.  
When the buyers seek the wares, they or a sort of them being scarce, the common estimation is increased, so the price may be raised.  
Commodities sold by retail, must be sold dearer than when they are sold otherways; the labour and care in selling them thus being the greater: not to do so, is to undervalue the labour and care of the whole profession.  
Lastly, commodities may be sold dearer for time, then ready money: sale is a perpetual alienation of the property for a price; but that that price should be alienated for a time, is not the most ancient nor most true way; it should be paid upon the 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 the other be not poor, or a loser by the wares thus bought: I have heard and read words against this, but not arguments.  
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 estimation of his commodities after his buying them is lessened, than the price is to be lessened with it.  
When one sells a great deal together, here the manner of selling, lessening the number of buyers, but increasing his take, lessens the price; and giving thus occasion of selling them again; they must be sold cheaper, lest many thousands, as it may fall out, suffer detriment by them in buying them at too dear a hand.  
When wares seek buyers, Merces oblatae vilescunt, prosered wares grow 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, but because of its cheapness, or buying it, rather respecting the seller than himself.  
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 some other petty cases lessening and increasing the price, but let this suffice: all contracts must tend Ad bonum ipsorum contrahentium, to the good of them which make them. So shall all injustice be avoided. That my Citizen may do so: I desire that he may never forget, that God is Totus oculus, all eye; and so must see all his Actions. There is a figure in Rhetoric called Conversio, resolving many questions with one answer, which St. Basil useth thus: his Disciples sought who amongst them was most often angry? who was most slow to divine service? whose mind most often wandered at Prayers? 
Qui non semper cogitat suarum actionum, & cogitationum inspectatorem esse Deum.  He answered all at once thus; he that doth not always think that God is the beholder of his thoughts and actions. So if it be demanded; who is a flatterer, dissembler, liar, deceitful person? I answer, he who thinks not that God takes notice of his doings.  
He who remembers this, will live Justly, and that God which sees him do so, hath a blessing for him; 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 jonas: so trouble shall not hurt him, he and his seed after him shall prosper.  
But unjust wicked deceitful ways are so common, that I must say nothing of blessings, they must sleep a while; 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, with thee there is battle and famine, with thee there are snares, plagues, storm and tempest, fire and brimstone, and therefore thou shalt be feared. Thou art as a Cart pressed under the sheaves, Praegravatum oneri, loaded too much, and that Vsque ad stridorem, till thou makest a noise, till thou complain of it: and that daily by thy Ministers, that thy noise is Gemibundus stridor, uttered from them with dressed sighs: but if any oppress thee thus, it should not be London, for whom thy mercy hath done so much, that they are quieter in their houses, than their friends abroad in their Castles; they have many Conduits to convey Comforts to their Souls, which others wander many leagues for. Thy mercies toward them are new and strange, and their peace which includes them all, hath an Eve upon it: if God be Subter, under, which is no fit place for his Majesty; Me thinks he should not be Subter vos, under you of London, my words will not be regarded: I therefore speak from the mouth of David; 
Psal. 107.  God turns a fruitful Land into barrenness, for the wickedness of them that dwell therein: and from Augustine, 
Civitatis eversio, morum, non murorum casus.  the ruin of a City is not wrought by the walls weakness, but the Citizen's wickedness. Livy hath observed, that Rome began to lose all, when sin abounded amongst all. In Gellius mention is made of the Horse of Sejanus, called Sejus; this Horse a goodly Horse to look on, but whosoever owned it was still unfortunate: such a thing is Injustice, fair to the eye; but he prospers not that useth it. 
Intramuros hostis.  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 the one and the other? but that it shall be easier in the day of Judgement for them of Sodom, then for them of Zion: the more grace Zion, the more grace London hath received; the more fearfully for her sins shall she be punished and tormented. But lest I be censured for putting my Sickle into the Divines Harvest, I turn this discourse into a Prayer; beseeching God to guide my Citizen so in the way of Justice, that he may follow him who said, Ego sum veritas, I am the truth: let him endeavour to be with him; truth in words, not knowing how to deceive; Truth in thoughts, not knowing how to be deceived: Truth in deeds, conforming his Actions to the Divine will; following him thus, which is the truth; he follows him which is the way too, Et illa vi● quae ducit ad vitam, and that way which leads to life, to a good life here, to a better hereafter.  
So I come to my second thing.   

He shall live Pleasingly to 

Himself.  
Others.    
BUt how shall he live so to himself? Philosophy professes sorrow to be natural to all conditions, pleasure is but a stranger. All parts of man are capable of sorrow, few of delight. The parts capable of pleasure, can receive but on or two sorts at once, but all parts can receive the greatest number of griefs. Man hath no continuance in pleasure, it quickly vanisheth: so he tastes of happiness, but drinks deep of misery, according to the French Proverb; 
Lo ma●vient par liures & 〈◊〉 va par onres.  evil comes by pounds, but goes away by ounces: the best condition of this life hath been so undervalewed, that even wise men have said; had man been worthy to have known what life was before he received it, 
Nemo vitam acciperet si daretur scientibus.  he would have been loath to have accepted it. This made Seneca embrace death, as his deliverer from misery, saying, as he bled to death, Scalpello aperitur ad illam magnam libertatem via, with a penknife is the way opened, to that great liberty. The Mexicanes thus salute their Children coming out of the Womb; Infant, thou art come into the World to suffer: endure, suffer, hold thy peace. They observed the condition of all men to be full of trouble: And I have observed that the condition of a Citizen is full of trouble, more than ordinary. As no man hath pleasure or profit without the price of some evil, so he pays a greater price for them, 
Dij nos hommes quasi ●ilas habent.  than most men do. God makes men his Balls; and of these Balls, who is more tossed up and down then the Citizen? He never rests: thus his state seems miserable. But nothing is so which custom hath brought into nature: every milk sop can swim in hot baths; 
〈…〉  but he is the man, that can endure violent Tides, and still swim aloft. In came intravimus Civitatem, ubi his legibus vivitur. We have entered into the City, where we must live by these Laws: to desire Freedom from all trouble is vain, yet that my Citizen's trouble may not be so great, I now endeavour.  
A deep inspection into his trade is necessary, they take least delight in their business, which know least of it.  
It is necessary that he be accomplished with sufficient skill in Arithmetic, and a right way of keeping Books; by these a great Trade may be drawn into a little compass, bringing forth that with pleasure, which the nature of most could not do without excessive pain.  
Let him not tie himself too strictly to any thing beyond nature; the least wrested and most natural proceed are most pleasing. 'Tis worth the time to observe, that wisdom doth a good office to those whose desires she squareth according to their power, as one may, was the favoured saying of Socrates, a Sentence of great Weight. If he study the liberal Arts, he must do it superficially; so as not to be swallowed up of them, lest he be brought to say with Ovid, I can utter nothing but Art.  

quicksands quid 〈…〉.  Of all bodies politic, the Lacedaemonian built by Lycurgus, was the best; which often overcame Athens, yet never boasted of Learning. And 'tis worth the noting, that Rome for the first five hundred years flourished by Virtue, not Learning; whereas now decayed, it hath more Learning, little Virtue. And have not our times seen those which have had almost all Aristotle and Cicero in their heads, to be the worst, in the execution of business? Policy when it is natural, works free and quietly; it is without noise, whereas the other is of an ambitious clamour. I speak not this against Learning; for a Citizen may use her, so she be not imperious, but assistant: yet let me say, that Discretion, which is above Learning, doth sufficiently in able a man to improve in all his affairs, what ever he is or hath, to the best advantage; the other stands in Contemplation, this is busy in action. 'Tis neither Wit, Wisdom, Learning, Art, liberal, or illiberal; but that which shows how to govern them all conveniently, and every other thing with them, like Iphicrates, who was neither Legionary, Soldier, nor Archer, nor Targeter: but one who could rule and use all these.  
Again, let him not have too great a care of the future: Future things shall in their times become present, therefore the care of the present sufficeth. It was said at first, In the sweat of thy brows thou shalt eat thy bread. He did not say (saith Augustine) In solicitudine & cura, in solicitude and care; we may be careful, but our care must not have a kind of sickness with it, like that of covetous men. A good Bishop could have preached against this humour a whole hour together, and have said nothing but beware of Covetousness; 
Amorous est mundus et diligitur, t●tas ●i dulcis esset qualiter 〈◊〉?  'tis a wonder to see what anxious thoughts men have, and all for the world, which is bitter, and yet 'tis loved: but how would it be loved, if it did become sweet? What extreme care do men take to increase their wealth? Yet 'tis worth knowing, that this care hath not success; for Divine Providence will not be bound by our provisions; those have been most quiet and prosperous in their Actions that have been ready at hand to apprehend the present occasion with alacrity: a man may be careful for to morrow with content; if too careful, he misseth it: to be negligent in our affairs is a defect; to dwell longer in them then will serve for due deliberation, and firm resolution, is excess; both disturb our peace. As the Emperor would add City to City, Country to Country, Nation to Nation: so men strive to join hundreds to hundreds, thousands to thousands; thinking that when their proposed estate is acquired, they can then rest; O fools, they may do so before if they please; for every man is rich, or may be so if his mind hinder not: that man is truly wealthy, which wanting a great estate, wants not a mind which doth not desire it.  
All things which we suffer are by our opinion made greater, there are more things which affright, than oppress us: some things trouble us more than they should, some things before they should, and some things trouble us which should not. It is strange to consider that most of our trouble should arise from most small causes, and that accidents should touch us more than the principal. The Robe of Caesar troubled Rome more than his twenty two stabs, and the lesser circumstances move us more many times than the Subjects themselves: in all these we are all so miserable, as we think ourselves; how quietly might we then live, if finding ourselves disturbed, we lie not swelling in our passion, but get up to the top of our reason, and fall into some contrary qualification. So the Dolphins at the beginning of a Tempest, which arising from the bottom of the Sea when it is troubled with hot exhalations and vapours, mount up to the top of the water for refrigeration.  
'Tis ordinary for a Citizen to trust, and he commonly loseth much by it. I think there is no Citizen can say he hath had no losses. Democritus promised to resuscitate Artaxerxes his dead friend, upon condition that the Inscription of his Tomb might be the names of thirty men that 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, which they never hope to see discharged: but what of that? Quid miraris bonos viros ut confirmentur, concuti? Why dost thou wonder that good men are smitten, to be confirmed? Our Saviour shown his glory in Tabor but to three, and those his Apostles: but why was there no Centurion, no Publican? or why not all the Apostles? There was a world of people saw him on the Cross, and good reason for it (saith one) Prosperitas vix ullis, Crux & afflictio innumeris solet prodesse, prosperity scarce profits any, the Cross and affliction doth many good; and therefore Bonaventure said, he had rather go with Christ to Golgotha then 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: 
Heu malè conveniunt delicata membra sub spinoso capite.  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 their joy publicly: One of them a Christian wore his Crown upon his arm, not head: saying, Non decere Christianum in hac vita coronari, that it did not become a Christian to be crowned in this life: a man must suffer losses, 
At tu ne cede malis sed contra audentior ito quam tua te fortuna sinet. Virg.  but let him not be so unwise, as with vexation to debar himself of rest, when even his tears cannot recover a loss, or recall time: make things ill done, better, we may; to make them not to be at all, requires more than humane strength or finite power. Actions once past may admit a correction, not a nullity; why then should losses trouble a man, or make his heart not his own? 'Twas well said of one; who hath himself, hath lost nothing.  
But of all losses, I must not pass over the loss of all. Versa est in cineres Troja, Troy is turned into ashes. Suppose my Citizen broken; he hath endeavoured to prosper, but divine providence hath not seconded his care, which is a question; he hath surely neglected some means, he hath been an ill husband, and spent too much time and money in vain: let him have my advice before my comfort: I would have him, though he leave himself worth nothing, to pay every man all their own; or if he compound for a part, let him resolve to pay all, and endeavour to be able.  
here's his comfort; by suffering he shall overcome, Romani sedendo vincunt, the Romans overcome with sitting still: his soul because his intentions are sincere, is quiet, sits still: And by how much the more quiet, by so much the more strong. Great aspersions lie heavy upon his name, great sorrow lies heavy upon his soul; now patience being added to give him, and Sic vinci est vincere, so to be overcome is to conquer. His blessings which he had before, were of the Lord: how then can he want, who by patience keeps him that gave them? He that hath taken away, can give more: what wicked Cain said of his sins, they are greater than can be forgiven, no Christian may say of his losses; they are greater than can be given: God can bless above losses, so he blessed jobs latter end, more than his beginning. Perhaps he had not seen fortunes both faces before: now providence sends adversity to make his wisdom greater, Quae nocent docent, which the Greeks' express elegantly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we grow wise by our blows. Illustrious Hannibal having long time been conversant in war, did boast thus of himself, and that deservedly; Age, Prosperity, and Adversity have so instructed me,  rationem sequi quàm fortunam malim, that I had rather follow reason then fortune: he had never attained his height of wisdom, had he not been thrown down, that he might rise strengthened. My experience, which is not of much more than seven years standing in the City hath furnished me with examples of those, who have fallen from a mean estate, and risen to a greater; which are examples not of falling, 
Exempla non cadendised sicecideris resurgendi. August.  but of rising, in case thou fallest. He was a wise King that would be pictured swimming, with this motto, Luctor, non mergor, I strive, I am not drowned. And the famous Admiral Chabotco would be symbolised by a ball, with this inscription, Concussus surgo, being smitten I rise higher.  
But above all examples take this: our Saviour calling to Saul, said, arise, and stand upon thy feet: as if he had said (saith one), Ideo te dejeci, ut fortior surgeres, I have therefore thrown thee down, that thou mightest rise more strong. And this was the voice of that great Apostle, Cum infirmor, tunc potens sum, when I am weakened, I then grow mighty: This I speak that he may do his soul good, that he may by his affliction rise in his Religion, 
Rarae fumant seiicibut arae.  as well as in his estate; men are seldom Religious in prosperity: he therefore, and only he gets by his breaking, that is after it more humble, more pitiful, more mortified, more given to prayer, 
Fori● auper, intus dives.  and the like duties; doing thus, if he be poor without, he is rich within, 
Nostrae facultates & turum ●hristus, 〈…〉 abundabis. B●●. L●p. tom. 2.  Habet intus quo gandeat, he hath that within him, whereof he may rejoice. Our wealth and gold is Christ come to him and you shall abound with true riches. He now breaks off his former careless way, Et mutatus mutatum invenit, and finds God that was angry before, to be now kind. Nothing but his sinning could keep off God's blessing, now nothing but a continued serious repentance breaks off sinning; which repentance with the whole course of piety, I advise may not fall short, but reach out as fare as the blessing expected: for that falls not upon the beginning of a spiritual grace, but the latter end; he and only he that endures to the end, shall receive the Crown. Nothing can lay claim to the eternal blessings of God, but perseverance, which is the eternity of man. If thou wouldst then from the loss of temporal blessings, get those which are spiritual, if thou wouldst by jacobs' ladder climb from the blessings of Earth, which are the foot of it, to the blessings of Heaven, which are the top of it; Remember that upon that ladder were Angels ascending and decending, but none standing still; therefore persevere.  
To conclude this; if he would live Pleasingly, let him live Religiously. I would not have his Bible stand in his Hall so much for ornament, as use: Let him study Divinity, yet so as the Priests lips may be still said to preserve knowledge▪ 'Tis the fault of these times, to make that their and others destruction, which should be their solace, by mistaking Schism, for true Religion: They would not run from Religion to superstition, 
Non conturbabit sapiens publicos mores, nec populum in se novitate vitae convertet.  yet they run from it to profaneness. Superstition and Schism, are both bad; the one erects an absolute Tyranny in the minds of men, the other gives way to all looseness. He was a wise Statist that said, he had rather have a man an Atheist, 
Papists call the true way 〈◊〉, the Nove●lists Formality.  then either of them, because he seldom petturbs states, and is ever most 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 were there ever more conversant, whence he looks for a Saviour. Man is made De terra & ex terra, in the earth, and of the earth, non tamen ad terram, nec propter terram, sed ad Coelum & propter Coelum, (saith one) but not to the earth, or for the earth; but to Heaven, and for Heaven. He whom no business should put out of our minds, is in Heaven, Resurrexit non est hic, he is risen, he is not here: Look for him in the Church, you shall hear of 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 with him there. Saint Chrysost m and Hierome wonder at the Eunuch mentioned in the eighth Chapter of the Acts, He was a Barbarian distract with many businesses he read: and though he did not understand, yet he read, and that in the way in the Chariot: Si talis in ipso itinere qualis in quiet domi fuisse credendus est, if he were thus devoted in his journey; how would he have been in quiet at home? if he a Heathen did thus much upon the way; shall not we Christians do much more in our Shops? to mind the affairs of the soul, is the way to prevent distraction, not to further it; as Physicians say of sorrow for sin, it hurts not the heart as worldly sorrow doth: so I may say, it is worldly care, not this care that troubles our peace. So much of his living pleasingly to himself.   

He shall live Pleasingly to others.  
Which that he may perform, he must be assisted by behaviour: without this, his other qualities will not help him. It cannot but be distasteful to any man, coming into a Shop, when he sees a man stand as if he were drowned in phlegm and puddle; having no other testimony of his being awake, than that his eyes are open. It is expected that the outward carriage should promise what's within a man.  
Except liberality, courtesy is more regarded of men than any virtue: it pays a great deal, yet is never the poorer: it satisfies every man, yet lessens not the Stock: it is a good Character of a good nature, and it hath been observed that few men have risen to great Fortunes, which have not been courteous. These small ceremonious matters win great commendations, because they are continually in use and note; whereas the occasion of a great virtue cometh but seldom. To use these not at all, is to teach others not to use them, and so to diminish respect: they have in them a certain well-becoming majesty, if they be used without pride or affectation. To make no difference in the use of them, to a Lord, and a Ploughman kissing their hands, and bowing as low to a Chambermaid, as to her Lady, is uncomely. It was well said of one, Corpus animum tegit & detegit, the body, the outward carriage of it covers and uncovers the mind, which should be to some more open, to some more hid. Let my Citizen then use Ceremonies, but not with affectation, neither let him use them too often. He cannot comprehend great matters, that breaketh his mind too much to small observations.  
But there is an inward thing, which unless it be added to these, maketh them all nothing. A Schoolmaster had in his place of exercise, a Glass, wherein he caused his Scholars to behold themselves. If they were comely, he would tell them what pity it was that goodly bodies should be possessed with defective minds: if they were ill-favoured, he would tell them they should make their bodies fair, with dressing their minds handsomely.  
If the behaviour and countenance be good; the adorning the mind, doubles the excellency: If ill, it will make it good, when a man's mind performeth what his body promiseth not.  
His mind must be stufed with sufficiency to produce pleasing discourse, wherein he must not be so lavish as to hinder his observation, and become tedious to him he deals with. To speak all he can at once (as if he were making his Will) is not the way to please: the best way to do that, is to know how to be silent; and when he speaks, to let his speech not be accompanied with vehemency: his words should flow from his mouth, so that it might be said of them, they are non tam verba quàm mella, not so much words as Honey. And I would have these words tied to his Commerce, for therein his Customer will commonly take more delight to hear, than he to speak. All he speaks of, that must be true: However the Dress be, Truth is constantly the same; it still keeps the same Splendour, that if it met with masculine and true elocution fitted to the matter and circumstances, is praise worthy: but note that it always gives more grace and lustre to the speech, than possibly it can borrow from it. Yet because men are most taken with pleasing words, let them be discreetly chosen, and properly applied: For as speech makes a man more excellent than a Beast, so eloquence will make him more excellent than other men: but to this must be added a grave natural action, wherein a man may see the visage, hands, and members of the man to speak with his mouth; and thus persuading his Customer to the liking of his commodity, he must put on the same liking himself; for putting on the same passion he would stir up in others, he is most like to prevail: Yet in as much as he is to deal with men of diverse conditions, let him know that to speak according to the nature of him with whom he commerceth, is the best Rhetoric.  
I must needs condemn the using of one phrase to all men, and the mistrusting of every man's senses with, do you hear Sir, and to tell every man he will make a word; as if he would be thought an augmenter of learning is vain: but if he means to speak his mind, at once I wish him so to do, for that's the old and the best way. He that sold Abraham the field for burial, asked what he would, and had it; but the custom of our times is contrary, Et quod censuetum praesumitur esse justum, and what is usual is presumed to be just: yet I desire every man to use as few words as possible he may; so the way of making bargains, may in time be brought to the first and best state.  
I shall not tax the ordinary phrase, what lack ye; it being great policy, for a man to entreat for his own necessities, by ask others what they want; but the too common use of it sounds harsh. I would not have a man's throat worn like a high way, let him step a little out of the common 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 for a man of a troublesome spirit, if he find him infected with impertinent ceremonies.  
To his superior, his words must carry much humility in them; to his equals familiarity, which because he shall be sure of from them, must be mingled with a little state.  
To his inferiors familiarity too, but not too much of it, lest he breed contempt; yet his words may carry a great deal, for with inferiors he shall be sure of reverence. To conclude this, that my Citizen may deal pleasingly with all men; I would have him be a good Linguist, getting so many Languages, and those so well, that if it were possible, every man he deals with, should think him his Countryman. These observations are necessary to his profit; for he shall hardly get by that man, whom he cannot please.  
So I come to my third part.   

He shall live Profitably. to 

Himself.  
Others.    

To Himself.  
IT cannot be denied but outward accidents conduce much to a man's Fortune, as death of others, occasion fitting virtues; but most commonly the folly and fall of one man, is the fortune of an other: no man prospers so suddenly, as by others errors: 
Serpens nisi ser●en tem comederit, non fit Draco.  therefore Daemades the Athenian needed not to have condemned a man of the City for selling necessaries, belonging to burials, saying, his great profit could not come unto him without the death of many; for what man almost profiteth, but by the loss of others? Was not Rome's rising by the ruin of her neighbour Cities? do not most Traders thrive by the licentiousness of youth? the Husband man by the dearth of Corn: the Architect by the ruin of houses, the Lawyer by contentions between men, the Physicians by others sicknesses? this is not contrary to the general policy of nature; for Physicians hold, that the birth and augmentation of every thing, is the alteration & 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 rising.  
But there is some hidden virtue, which must bear a great stroke in the business. Solomon saith, he that considereth the wind, shall not sow; and he that looketh to the clouds shall not reap: whereupon saith one; a wise man will make more opportunities than he finds.  
Is the main thing which raiseth a man's estate without him, or within him? Quaeritur.  
Livy tells us of Cato sevior, that he was so well accomplished in mind and body; that in what place soever he had been borne, 
Quocunque loco natus esset, fortunam sibi facturus videretur. Livy.  he could have made himself a fortune. There are then open virtues which bring forth praise; but hidden and secret ones which bring forth fortune.  
Certain deliveryes of a man's self, which have no name; like the milky way in the sky, which is a meeting of many small stars, not seen asunder, but giving light together, for there are a number of scarce discerned virtues, which make men fortunate.  
For that which is without a man, instead of providence; let me call it Divine providence: it can make him fortunate, which is not wise; and him that is wise to be miserable: sometimes simple men bring to a happy end great matters, both public and private; and again sometimes the best counsels, have the worst issues: the same counsel doth happily succeed to one, unhappily to another; in the same case, with the same man many things went luckily yesterday, unluckely to day: so that we cannot judge of men's sufficiency by event. One wondering why ill success should follow upon the mature deliberation of wise men, was answered thus; they were Masters of their deliberation, not of the success of their affairs. Timotheus the Athenian, when he had in the account, 
It was the Spartan resolution, Ad mota manu fortunam invocare. judg. 7.20. The sword of the Lord and of Gideon; the one as Conca, the Fountain, the other as Canalis the Conduit.  he gave to the State, often interlaced this speech; and in this fortune had no part: it was noted of him, that he never prospered afterwards. Divine providence must have its due, there is no rising without it: laying both these together, the question will be resolved thus; a man's industry with God's blessing upon it, is that which makes him fortunate; both have force in the business; it is clearly false, that one doth all, and the other nothing. The advice of wisdom then, is not wholly to settle ourselves to one, for they mutually attend each other.  
It was the plot of josephs' Religion to preserve him honest, 
Virtute duce, comite fortuna.  that he might remain fortunate: Therefore the first thing that I advise to, that my Citizen may live profitably; is that he be sincerely and constantly Religious; so he may expect God's blessings upon his labour, to which I proceed.  
If a man should at every week's end consider with himself, how he hath spent it, how many hours might he reckon up, which he cannot tell how he bestowed, besides eating and drinking? how many needless Items would he find given to sleep? Item seven nights, Item perhaps seven half afternoons, besides half hours, and quarters, at unaccustomed times; had those men for whose great estates the World hath had them in admiration, kept eight a Clock hours; fame had never had them upon Record: as indeed I never knew a perpetual bed-presser so much as mentioned, but to his disgrace. Adam in the state of Innocency, must dress the Garden, and after it was said, in the sweat of thy brows, thou shalt eat thy bread; the precept is Labour, and there is a reward annexed to it; therefore Solomon said, seest thou a man diligent in his business? that man shall stand before Kings.  
Labour not for the meat which perisheth, but for that which endureth everlastingly, (saith our Saviour) Should we hear of labour, and not of Everlasting life, we should be discouraged: so, should we hear of labour, and not of profit, 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 clothes will grow upon us? God forbidden: or shall we think the labour of others shall suffice for us? no, let him that will take the profit, take the pains. Selim the first, had reason to say, that he thought victories gotten in the Master's absence, not to be complete: as it is in Military, so in Civil affairs; and that man may blush for shame, who puts off his business to his Servants, doing nothing himself, but by thoughts and verbal direction.  
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. Thus he a Heathen testified his hate to idleness; and shall we whom Christianity hath taught that we came into the world to labour, sit still? I speak 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 derogate from his respect, than that he lets his Servant be sole Master of his Trade, while he is but Master of the Servant, and in the mean time being a slave to an idle disposition, is less honourable than his Man. He must labour, but there is Labour importunus, and non opportunus, the first is too solicitous, the second is out of its time; both these must be avoided. For the first, Malè cuncta ministrat impetus, force gives all things ill. The Lions roar, yet they suffer hunger, while the quiet Sheep have a Shepherd to provide for them; a too sharp intention hinders the wise conduct of business. 
Ipsa se velocitas implicat, unde fostinatio tarda est.  He that is hasty, stumbles, and is stayed, whether he will or not. Velocity doth entangle itself: whence it comes to pass, that haste is slow, an over ardent way in dealing is never without many indiscreet actions and wrongs: Even in play, he that is carried with an earnest thirst of gaming, troubleth himself: and the more he troubleth himself, the more he loseth. He that walks moderately, is always with himself, and directeth his business with the best advantage. Therefore one said, well, let us stay a while, that we may make an end the sooner. The deliberate man is always ready for a new change, festinat lentè, he makes haste, yet goes slowly. I would have my Citizen diligent, but not passionate: they deceive themselves, which think businesses are not well done, unless they be done with tempest and clamour.  
For the second, there is a time to eat, and a time to drink, a time to sleep, a time for recreation as well as for labour. Labour may be as meat, 
Et data non a●to tempore vina nocent. Ovid.  which out of its time doth hurt, not nourish: but above all, let us not by labour commit Sacrilege, we must not make our soul's feasts moveables. God's time is measured out by inches, ours by else: since he hath so little allotted him, let us not take from him any of that. How can we expect God's blessing upon our day, if we serve not him upon his Day? Nay, if we will be blessed in the week day, let us pray in the week days, Ibi nunquam res humanae prosperè succedunt ubi negliguntur divinae: there humane business doth not succeed well, where divine is neglected.  
Let us not omit that time of public prayer which the Church hath appointed, let not our labour be so out of time, as to take up that time: O Tempora, O Mores! What a change is here! in King Edward's time, 
Sixt.  when our Land was delivered from that Fog of Egypt; with what joy, 
Nil adeo magnum, nec tam mirabile quicquam principio, quod non minuu●t mirarier omnes pau latim.  readiness, and  did the people come to hear the Liturgy in their own tongue? but nothing is so great or admirable in the beginning; of which men do not lessen their admiration by little and little: Now men come to it, as if preaching were against praying, we shall have more Pillars in the Church, than men. It is well that it is said, 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 that are sometimes assembled might doubt of success. No question but the times might prosper as well as ever they did, if our Temples were filled with praying, as well as preaching, as they have been. O the wonderful sweetness of Divine Litanies, 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 the Emissions of Paradise, when the Organs are blown, and the Cymbals make a noise; 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, 
Apocal. 8.4.  and the smoke of our Incense goes up before the Lord from the Angel's hand. To labour, when these Prayers are to be performed; to labour at such a time, must needs be out of time: so labour, if it be not importunus, nor non opportunus, my Citizen may have profit by it: these things considered, let him endeavour to grow rich. They report of the Birds of Norway, that they fly faster than the Fowls of any other Country; by an instinct they know the days in that Climate to be very short, not above three hours long, and therefore they make the more haste. Let him learn of the Fowls of the Air, which know their times, and considering his lives shortness, let him be the more industrious. Let him labour and consider it is for wealth, 
Dives liber, honoratus, pulcher rex denique rer●m Hoc Epi.  the moneyed man is the mighty man: Honour, Liberty, and Royalty attend on Riches; Logic faileth, Rhetoric fainteth, when Gold pleads the Cause. Orpheus' his Harp, Amphion's Music, Virgil's Muse, Tully's Tongue are silent: 
Quamvis non anginâ correptus, sed argentanginâ corruptus fuerit Orator. Plut.  yea Thundering Demosthenes will complain of the Squinsies', 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. 
Divitae ne malae put●antur; dantur bonis; ne summae, malis. Aug.  But to better purpose, consider, Riches are not the chiefest good, therefore wicked men enjoy them. But because they are not evil in themselves, it may become a good man to labour for them. The Poor and the Rich meet together, and the Lord is the Maker of them all, (saith Solomon) The holy Ghost hath placed Lazarus so poor in the bosom of Abraham that was so rich, to show that Rich and Poor, if they be indenizoned in the Kingdom of Grace, have an equal interest in the Kingdom of Glory.  
If outward blessings might be monopolised only to the wicked, the godly being encompassed with flesh and blood, would think basely of the Religion, Worship, and Service of God; therefore labour for them.  
These are expedient to set many of the virtues a going; as Charity, Almes-giving, and the like: therefore Aristotle is not to be taxed for making Riches necessary for some of the Virtues: they are out of all question, Bonum unde facias bonum, a good by which thou mayst do good.  
Men are not apt to take so exact notice of those spiritual blessings wherewith the Elect are inwardly adorned, (so God loseth some of his glory) unless temporal blessings be added to them, therefore labour for them.  
Lastly, let the consideration of that grand Senator, the Lord Mayor's Dignity, with his Brethren the right Worshipful Aldermen show, what a man in time may come to, if he be industrious in his Calling.  
Senators ought to be rich, for these Reasons.  
Wealth is a pledge of their care of the Commonwealth: it is likely, he that hath done well for himself, will know how to do well for the public good, being put to it.  
Wealth being gotten, their minds may with more diligence intent the public affairs, having enough to maintain Servants to perform the domestic.  
In Ruling, there must be power and command, which a poor man cannot have, all the world despiseth him, Animal periculosissimum Rex pauper, to have a poor Governor is a great plague. Thus let the Honour which any man may be called to, move him to get Riches; the means is ordained, together with the end.  
In the reign of King RICHARD the first, in the year of Grace, 1188. Sir HENRY FITZALLEN, who was the first Lord Mayor of London, continued in that Dignity four and twenty years, and beside him many have held the place 3. or 4. times.  
But excellent policy hath now so ordered, that every year shall have a new Major. Majores Magistratus sint perpetui, annui atque ambulatorij minores, saith a good Politician. Let the chiefest Magistrates be perpetual, the lesser yearly, still removing. Besides other reasons, this is none of the least.  
It encourageth every man to labour, when his merits may be so Crowned; but ambition must be avoided: there is a two fold way to honour, Direct when God calls; Indirect when man seeks for it without his warrant. Let my Citizen mind the way, as well as the end: let him not run to honours, but expect them, not as one who seeks them, but deserves them.  
It is not now the World, where a man shall bear the token of his desert about him; virtuous men are not now so honoured, that they may by 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 like Judgement; and indeed it were pity it were so now, for pride would ruin all in a moment: Marcellus dedicated two Temples; the one to Virtue, the other to Honour, and made them so, that none could enter into the Temple of Honour, but he that had first gone through that of Virtue: my Citizen must not be ambitious, if he would be honoured, he must be virtuous as well as rich: why he must endeavour for riches, hath been showed. So I now proceed; as I would have him labour, so let not his labour be overlong; there is a difference between providing for a man's self and family, and doing nothing else: the affairs of the soul, the refreshing of the body must be looked after, beside the public good hath some interest in every man's time.  
The labours of less than the third part of the World, maintain all the World: how many live idly? almost all women, which are half of the number; or if women be employed, in their stead men be idle; put to those candid men, and great men; then add the last and worst sort, the great number of beggars, and you shall see that few labour, and of those, few be well employed. If the labour of less than the third part maintains the World, less than the third part of my Citizen's time, one day with an other, will be sufficient for him; unless his private affairs be extraordinary, or he be employed in the public.  
But before I speak any thing of his getting by his endeavour; let me say something of his spending. I would have him think it more honourable to stoop to petty save, 
Plutarch saith of Cato, that he held this for a maxim.  then to base get; let him imitate the thrifty King of France, who thought it no discredit to tie a knot in a broken point, and reweare it.  

'Twas only for Widows and Orphans to sufferany diminution in their estates.  Let him not haunt Taverns too much which is the Epidemical fault of the City; I know it is not company, but want of discretion in the choice and use of it, which overthrows a man; but besides needless expenses; 
Apollo will not keep him company who makes Bacchus his chief God.  how can that man be fit for business, who makes his body a continual quagmire? The refined wits of the separation, love brotherhood, not fellowship: we may with the Apostle love brotherly fellowship, so making use of both, yet drink as they did in the Primitive times, thinking Deum esse per noctem memorandum, that God is to be remembered in the night, as well as in the day.  
And what shall I say of superfluous diet? In mea patria venter est Deus (saith one) in my Country the belly is the God; and is it not so in ours? What infinite sums of money are sacrificed to it, in procuring the Earth, the Air, the Sea, to centre at one Table, making Table-clothes like Peter's sheet, including creatures, clean, and unclean? Our Fathers were they alive now, surely they could not tell the names of our needless variety of dishes, without the help of a Kitchen Dictionary; they would wonder that Art should keep School in the Kitchen, and that the palates of these times should be so ingenious.  
I must not speak against good housekeeping; that cost is not vain, if the poor may eat thereof: but Hospitality is now not known; the men of these times were borne since the death of it.  
Needless expenses in clothes must not be forgotten; one bragging of his ornaments and gold, was thus answered, Haec laus metallorum, non hominis, this is the praise of the metals, 
Ornamentum est quod ornat, ornat autem quod honestiorem facit.  not of the man; that is the ornament of a man, which doth adorn him; but that only adorns him, which makes him more honest: I am not sumptuous saith Seneca, sed nemo aliter Romae vivere potest, but no man can live otherwise at Rome. O why do we deceive ourselves saith he? the evil is within us, visceribus haeret, it cleaves to our bowels, the fault is our own. Because I would not be so tedious as to mention other expenses: Let me advise my Citizen only with Seneca, to endeavour to have Plus utalici quàm viae, let him have more provision for the way than of the way. Saint Bernard preaching the Funeral Sermon for Gerardus the Steward of his Abbey at Clare Vallis, among many commendations, gives him this: that he was Magnus in minimis, great even in little matters, his care and circumspection extending to the smallest atom of affairs: let my Citizen imitate him. Happy is he that deserves the title, Fidelis in minimo, he shall be made owner of a great deal. Let him save any thing he can save, without hurt to his conscience, or loss to his credit.  
Crossing the appetite, as it is the way of Virtue, so the way of profit.  
Thus I have opened the passage: let me now lead him into the way of profit.  
Cunning is a crooked Wisdom: let him shun that, and take that wisdom which is direct, which is not without honesty, nor ability; which teacheth, that a true knowledge of the parties with whom a man deals, is first necessary. He must understand their nature, humour, inclination, designments, and proceed: so the nature of business in hand must be known too. A superficial knowledge of it is not enough, a man must penetrate into the inside, and see things in themselves, with the accidents and consequents that belong thereunto; joining both these together, it will be easy for him to profit, if according to the diverse natures of the persons and afaires, he change his style, and manner of proceeding; 
Non se mu tat sed aptat.  as a wise Seaman, who according to the diverse state of the Sea, and change of winds, doth diversely turn his sails and rudder; knowing every man's nature and fashions, he may lead him; knowing his ends, he may persuade him; knowing his weakness or disadvantage, he may awe him; if the quality of the business be understood, to the finding out of which, every man's own observation must be set a work; which if it be diligent, will bring forth more than the best writer is able to utter.  
His words I would have to be few: 
Quòd geminas aures, es quòd natura dat unum, nos docet audire plurima, pauca loqui.  It was well advised by Cleanthes; to one who entreated him to instruct his son, he said, be silent; for beside the advantage he hath of a talker in having all he knows without paying of him any thing for it: silence is also more becoming, and instructing: did all men think alike, secrecy were not necessary; but since the speaker and expositor utter and receive with different minds; speech cannot 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 let lose many prisoners, which will betray him to disadvantage: let him remember the Italian Proverb, La lingua del Savio è ascosta nel suo cuore, the tongue of a Wiseman is hidden in his heart.  
Those servants which are about a man must be enjoined secrecy. It is well their Indentures mention it, and it were better if they did more regard it. I wonder that the Barbarians generally do not deprive those Servants they employ near them, of their tongues, as well as their privities: me thinks they should be as jealous of their secrets, as their lusts: but the better wisdom of the Turks is to have certain Mules to perform their executions. Scylla found where Athens might be attempted by Flavius, that had the talking disease, the Flux of words.  
Next I would have my Citizen more wise, than to let his wife know of his Affairs; every Man's experience can tell him of the mischief done by women's talking, without my citing Histories for examples.  
If he do impart his secrets, let him know they cannot be kept secret, unless committed to a few: this is an infallible precept, lay your estate (if need requires) upon many, your thoughts and weighty intents upon few; among many you shall hardly find one so honest, who will not abuse them to his particular profit, if he know them. Tattling was once a safeguard, where the Geese preserved the Roman Capitol by it: but such examples are very rare in History.  
Of his speaking let me deliver this: he must take counsel with himself first, and then speak. I never knew a man better himself, or others, by those words which came forth rashly. Let even the least circumstances be weighed; as you would choose what to eat, 
Orbum per os ingressurum examinas, cur no●gr●ssu rum per os verbum? Aug. in Psal. 51.  so choose what to speak: thou examinest the meat that goes into thy mouth, so examine the word that comes out of it: for this may work greater Tragedies without thee, then that within thee.  
But to proceed, let him which desires his actions should go forward with a profitable success, deliberate upon them: the wisest say a man must consult slowly, & execute speedily, deliberate with leisure, accomplish with expedition, sometimes the contrary is practised with good event, Subiti Consilijs, eventu faelices, sudden in Counsels, happy in success: but this is seldom, and by chance; according to which we must not direct our actions; as he must consult with himself, so with other; (because no man's wisdom is sufficient for all businesses), yet so as he ask, what is best to be done, without telling what he will do; suffer not their counsel to go through with resolutition, and direction, as if it depended upon them; take the matter back into your own hands, to make it appear to the World, that the final directions, (which because they come forth with prudence, and power, are resembled to Pallas armed), proceed from yourself, and not from the authority of your Counselors; but consider with whom you deliberate, Clarissima sente●●●●, confide paucis, It is an excellent sentence, trust few. Conside nulli, trust none, is a sentence too, but too strict; to counsel is the best office of a friend; but let him be a friend with whom you counsel; 
Om●●a cum amico delibera, 〈◊〉 de ipso prius.  deliberate of all things with thy friend; but first of him; look that he want neither of his two proper qualities, honesty, sufficiency. 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 good actions: affected dispatch is a most dangerous thing; it is like that which Physicians call predigestion, which is sure to fill the body full of crudities and secret seeds of diseases: therefore measure not dispatch by the times of employment, but by the advancement of the business.  
If the case require the help of an other in a man's affairs; let him embrace the use of his virtues, and officious service ableness; let him use him, and his abilities so long as they may be used upon good terms, thankfully, and respectively; remembering that the labourer is worthy of his hire.  
In some cases my Citizen may mingle profit with honesty, and enter into a composition with both: he must never turn his back to honesty; yet sometimes go about and coast it, using an extraordinary skill, which may be better practised then expressed; something which may be done openly, must be done secretly, because of the misconstruing world; but this is a good rule, avoid unjust ways, and of just ways, take those that are most plausible.  
It is necessary, my Citizen defend himself, by this buckler, distrust, which is a great part of prudence; it is even the very sinew of wisdom, for a man's self to take heed of all men; the nature of the World induceth a man to this, which is wholly composed of lies, fraud, and counterfeit dealings. Opimius' being dangerously sick of a Lethargy; when some would share his goods, before the breath was out of his body, his careful Physician caused his money to be poured out before him, and bid him awake, 
 vivae vig●●a.  that he might live; so distrust will cure a Lethargy, of a sleepfull man it makes a wakeful one, and so keeps out poverty; a man must trust few, and those known by long experience, and distrust must be disguised; for open diffidence inviteth as much to deceive, as an overcarelesse confidence; 
Seneca,  Multi fallere docuerunt, dum timent falli; many fearing to be deceived, have taught how to deceive; whereas often a professed trust hath taken away a desire to deceive, by obliging fidelity; every man would be credited, and a belief of his honesty, doth many times bind him to be honest; a professed trust than doth well with a concealed diffidence. In the practice of which he must be very circumspect, for I cannot warrant it in all cases to be just.  
From this so ordered distrust, proceeds a commendable close commodious carriage, which in matters of less importance, must for a man's credit sake sometimes be laid aside; so with applause he may deal closely in matters of weight; curious subtleties are no more so, when they are once discovered.  
Let him not keep inferiors so distant, that he cannot afterwards employ them at his need: It was the wisdom of a French King, to do any thing to win that man to him, which might benefit or hurt him; let him be liberal in his words, so he bestows favours which cost him nothing; let him be free in his deeds, for a benefit is the Father of a benefit. It was observed of Sejanus, that he could not have been advanced, without an infinite number of men obliged by his favours; yet here let his discretion direct him, for small benefits are easily forgotten; great ordinarily surcharge: some ungrateful ones neglect them, and some would not there should be any, to whom they may account themselves as debtors, wishing nothing more than the death of him that hath done them good.  
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 enemies to be greater friends to them, then natural brothers will be to men high minded.  
If he deal with superiors let him make what use he can of them, but not trust in them; among all mortal things, there is nothing more fading then that power which hath not support from itself; it is common for that man to be unfortunat, which depends upon another. Let him endeavour by good courses to win speedily the opinion of all honest men, which much imports to the shortening that way, which guides to an eminent esteem: so let him strive to be in his rising, assisted by many; other wise, 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 overviolent and long; he knows not how to begin to enjoy, which knows not how to make an end of having: therefore let him be content with what he may have, for abundance is not the end of evils, but the mutation. If doing these things, he miss of wealth & esteem, let him not miss of virtue; for though every fortune fail him, it is no mean fortune to be virtuous.  
There is Sancta avaritia, a holy covetousness, let him never be satisfied with doing good to his better part; I would have him think, that by every man with whom he shall trade, he may benefit his mind something. If those which trade with most men did so, we might wonder more at their wisdom, than we do now at their wealth.  
Thus my Complete Citizen shall live in his calling; that's a man's proper calling, for which GOD hath fitted him with ability. Secondly, it is his calling, if he came to it by the ordinary way, of the place wherein he lives: in stead of diverse sorts of men which I might here tax, I will instance but one.  
Many Petitions have been put up to the high Court of Parliament, for the suppressing of those brokers, which deal in cloth, and other commodities; the reason of which alleged, I know not, but imagine this.  
They wrong the whole Republic, wanting sufficiency of skill, to buy and order the commodity: he that buys it of them, pays too dear for it; or if he buys it cheap, it is too bad for his use.  
Not knowing how to order their trade, they cannot hold out long so, breaking they hurt the seller too; for I have observed that all, (or most) suddenly break, which meddle in those businesses, in which they have no skill: the reason of these two inconveniences, is their not coming into what they profess, by the way of the City, a seven years Apprenticeship, having been most of them before Tailors, Tapsters, or the like, which is the cause of a third evil.  
Many of them coming in, and not by the ordinary way, raise the number of Traders to such a multitude, that in the end (without redress) they will undo themselves and others, for there will be more of them, than our people or strangers we deal withal shall have occasion to employ.  
Thus I have showed how my Citizen shall live profitably to himself in his way: but himself is too poor an end for an honest man's actions: let him not be right earth, which only stands fast upon its one Centre, whereas all things which have affinity with the Heavens, move upon the Centre of another, which they benefit therefore.   

He shall live Profitably to others.  
FIrst, to his Wife. We are taught by the light of nature, that In Familia, prima cura Vxoris habenda sit, in a Family, the first and chief care should be of the Wife; she is a great Officer in the little Commonwealth the House; she is I know an impediment to great erterprises: the best works of merit have proceeded from the unmarried, which have sought eternity in memory, not in posterity: and in regard of liberty, 
Quaeritis uxorem fu giat cur ducere faelix? hoc sine jactura neminis ille nequit.  the unmarried man is most happy. Some have said wittily, and in my opinion devoutly; marriage fills the earth, and virginity Heaven: but others have better said, how should Heaven be full, if the Earth were empty? or how should the earth but be empty without marriage? which the best Commonwealths have so esteemed, that they have freed him from taxation and Offices, that had many Children, but punished him for an unprofitable member that lived long single.  
It is commendable for a Citizen to marry: but since his negligence may be his Wife's undoing, let him live so profitably to her, as by his discretion to direct her.  
The ancient Heathen used to place Mercury by Venus, to show what need the affections of marriage have of the rule of Reason and wisdom to order them. God cast Adam into a heavy sleep, 
Gen. 2.  whilst he made him a Wife of one of his Ribs: upon which one moralizeth very well thus: the affections ought to sleep about this work, and reason to wake: as in the choice of a wife, so in the governing of her when she is chosen.  
As he married, or should have done, respecting his posterity, and the Commonwealth: so now he must not let her spend too much, lest his posterity rue it, or he be disabled to do good to others.  
Among many faults of Shee-Citizens, their pride stands as a Saul, higher by the head and shoulders than the rest; not that it is greater, or more common than their secret sins, but more seen; and so with less danger I may speak against it. Do any of them bear the mind of Philons' wife, who being demanded why she alone went so plainly apparelled, made answer, that her Husband's virtues were ornament sufficient for her.  
For redress of their pride, let Husbands show them good examples by going plainly themselves: so they, if they have any goodness in them, will be ashamed to do otherwise; if this will not do, let them be restrained.  
Let not a woman rule, it is the counsel of the Apostle, Let wives be subject to their husbands, he considered that the woman ruled, nay overruled so ill at first, as that it were pity she should be permitted to rule again. Le● 〈◊〉 uxorious man, who will ●et his wife do any thi●● rather than displease her, 
S●●iens ju dicto debet amarecon ●●gem, non affectu  hearken to St. Hierom; a wise man must love his wife with judgement, not with blind affection.  
As he may not dote on his wife, so let him not be bitter towards her: opprobrious terms and dealings have made women do that which otherwise they would never have done. Clytem nestra being injured by her Husband, fell into adultery, and consequently slew him.  
Let him walk honestly towards her, let him be to her, as he desires she should be to him. Culpa libido fuit, poena libido fuit, was said of one; I may say the same of two: the lust of the one being the fault, the lust of the other may be the punishment. Let him bear with her infirmities, remembering that she is the weaker vessel: 
Virà viribus, mulier quasi mollior.  let him practise lenity, not severity; clemency, not tyranny; otherwise a good woman's patience may be turned to fury: if she do not perform such business as he puts upon her, 
Patientia nimium laesa fit furor.  with that wisdom he expects, let him bear with her; he was a wise man that expected no more wit from a woman, then to know her Husband's bed from a strangers. If he perceive her angry, let him bear with her infirmity in that also, and not be angry, at the same time, for a house divided cannot stand. Socrates was the more able to converse quietly with perverse persons abroad, hearing with patience daily, thescolding of his Xanthippe at home.  
Let him be willing and endeavour to be able to instruct her; it is not only necessary that he walk with his Wife as a man of love, but before her, 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 Abigail are matched together; but if thou hast a Wife whose wisdom needs none of thy instruction, thank GOD for her; 
Pro. 19.14.  Houses and riches are the inheritance of the Fathers, but a prudent Wife is of the Lord.  
Lastly, let him show kindness to her at his death: one makes mention of a Law among the Romans, Ne quis haeredem faeminam faceret, nec unicam filiam, 
Civi. Dei lib. 3. Cap 21.  that no man should make a Woman or his only daughter heir; I know not what Law can be devised more unjust than this.  
God himself hath said, If a man dye and have no Son, 
Num. 27.8.  than he shall turn his inheritance to his Daughter; and Divinity which hath taught men how to love their Wives, hath taught them to provide for them; but discretion must teach to leave them no more then enough: for we often see a man's enemies enjoy that which he hath laboured for; how much good might those many thousands (which many Citizens have left), have done to the poor, to Hospitals, to Schools of Learning and Religion, to repairing of Churches, and other good uses, if they had not been given to silly ambitious Women, which can do nothing with them, but buy the title of a Lady! As he shall live profitably to his Wife, so to those of whom he hath the charge, Children, and Aprentices; Dionysius meaning to revenge himself upon Dion, who made war against him, caused his son to be brought up in riot and wantonness; this labour many save their enemies, and do it themselves, proving miserable Governors, of dissolute young ones; what hope can the City have of those youth, the debauchtnesse of whose lives hath not been prevented by good education? 
Quo semel est imbuta recens servabit odorem testa diu. Hor.   
Few good Citizen's sons become good Citizens themselves; they know those ways of spending, which the Father never knew; but not his ways of getting, and saving; as Cicero's son, they are like their Fathers in nothing, but in name. To redress this, let youths wilfulness be restrained; they should not know they have a will in their own keeping; but in the charge of those which are above them.  

Quaeritis Aegistus quare sit factus adulter? in promptu causa est, desidiosus erat Ovid.  Let them not be idle, in doing nothing they learn to do ill; it was good policy in the Romans to let their youth learn nothing sitting; the best Commonwealthes have allowed them Theatres, and spacious fields, for them to exercise their gymnicks and exercises in, and the best Republiquists have allowed those youths whom they had in their tuition, time to perform them.  
Let them have good examples shown them: I may say of most of them, Velure in poculum impingunt, vel in puellam; and I would they did it not by example; Cicero exacteth an extraordinary knowledge from his son, because of his hearing, and conversing with C●atippus; and we might expect great virtue from our youth, if those that govern them would walk virtuously.  
In the next place, he shall live profitably to the poor.  
Art thou a great man, and wouldst make thy greatness known? make it known by thy gifts. Marcus Antonius said of the Roman greatness, that it was not so much discerned by what it took, as what it gave: if occasions of doing good be not offered, seek for them; It was St. Augustine's advice, Emamus occasiones, let us buy occasions of doing good; merciful works are, Pro sacrificijs, imo prae sacrificijs, accepted of God as sacrifice; yea more than sacrifice. Anthony Prince of Salern a liberal man, being asked what he would leave himself, answered, Quod dedi, that which I have given; 
Parcus quasi par artae quia sicut arca tenaciter omnia custodit.  but avaricious men think they lose what they give. When they beg in Italy, they use this phrase, Fate been per voi, do good for yourselves, Foeneratur Domino qui miseretur pauperis, he that giveth to the poor, 
Aug. in Psal. 36. Serm. 3.  dareth to the lord Qui prohibet te esse foeneratorem, jubet te esse faeneratorem, so he that forbids thee to be an usurer, doth command thee to be so; To conclude this, 
Aug. Hom. 7.  let all covetous wretches consider Dives, desideravit guttam qui non dedit micam, he that denied a crumb of bread in his life, was denied a drop of water in hell: alas what are 10000 Rivers, or that whole Sea of water to that infinite world of fire? yet Dives, unhappy Dives, who wasted in his life so many tuns of wine, cannot now procure water enough, a pot of water, a drop of water to cool the tip of his scorched tongue. In the last place, let him live profitably to the whole Republic. 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, wast the Public. My Citizen must then with reason divide between self-love and society; 
Non nobis solum nati sumus. Cicero.  so walking profitably to himself, as he hinder not the good of the Commonwealth, but further it.  
In performing such actions as tend to the public good, it is to be inquired how he shall proceed.  
Hannibal in Italy by his vices did the same thing which Scipio in Spain did by his virtues: 
Machiavelli Lib. 3 Cap. 21.  the love of the one, the fear of the other, produced one effect. But we Christians are taught, that evil may not be done, that good may come of it: besides our experience shows us, that no profit is permanent, which is raised by wickedness.  
All honest means are to be used in advancing the Common good. I will insist upon no more but two.  
Let every man study Unity.  
Scilurus having many Children being about to die, 
Plu. apo.  gave them a bundle of Darts, bidding every of them try in their order to break them; they tried, but could not while they were bound together; himself taking them asunder, Facilè confregit omnia, broke them all easily: So it shall be with you (saith he) Simo concords eritis, etc. if you agree together, no man shall hurt you: but divided, you cannot prosper: so it fares with a City, their safety depends chief upon Unity and mutual conjunction of the Inferiors, 
Discordia et seditio omnia opportuna in sidiantibus faciunt. Curt.  with the Superiors; and of these one with another, discord and sedition makes all things fit their purpose, which lie in wait to prey upon the City, or the wealth of it.  
Secondly, I could wish that Citizens did not so much increase the number of Apprentices as in these times they do.  
It is strange, that Clothworkers, Plasterers, and other inferior Trades, should in their policy this way, exceed those of a higher rank. It is probable, that scarce one of these Artificers in five, could have been employed three days in a week, without their laudable course of restraining every man to one or two Apprentices in his appointed time; which hath wrought this effect, that none in these Trades so ordered, can (unless the fault be his own) complain for want of work.  
In taking many Aprentises, a man's secrets lying upon many, shall soon be discovered; and it may be to his great disadvantage; thus he hurts himself, but hurts the public chiefly.  
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 initiation, and discharged all required duties in the City, shall be forced to beg or starve in it, of go out of it for a living?  
Again, many a young man which shall not have, or hath not for the present a sufficient stock of money or credit to begin with, is it not pity that he should leave the City? yet while men may have what number of Aprentices they please; it shall be very hard for either of these to find employment.  
To redress this, let few Aprentices be taken, and those for longer time then ordinary: 'Tis pity that every child with whom is given a great sum of money, should be bound but for seven years, which expired, he must needs be a Master before he be a man; so the splendour of the City will be dimmed, and boys stand in shop doors, in the places of personable men; which is an inconveniency, almost as great as the former.  
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 Common wealth; it is a great disproportion, that the servants good be preferred before the Masters; but a greater, when the little good of the Servant, shall go against the great good of the Master; which is as to set another man's house on fire, to roast a man's own eggs.  
But fearing my prolixity may offend my Reader, I am willing to end; so for a conclusion, I propound the Words of our Saviour, Negotiamini, donec venero, Trade while I come: Let my Citizen remember his coming, and so let him trade now, as he may be able to give an account of his trading hereafter.     

Perlegi librum hunc, in quo nihil reperio quo minus cum utilitate imprimatur,  
Ex aedibus Londin. Feb. ult. 1634. SA. BAKER.