The citizen's companion: or The trades-man's mirrour Wherein most parts of a trading life are accomodated to the judgments and examples of the ancients. A work enrich'd with proverbs, and historically beautified with the deeds and sayings of the wisest and worthiest men that ever were in the world.

Of Justice.

JƲstice by the Poets is fained to be a a Virgin, and to have raigned among men in the golden world; but being by them abus'd, forsook the world and returned to Heaven. St. Augustine makes mention of a certain Jester who under∣took to tell all the people what they most desired; standing up, he said with a loud voice, You would buy cheap, and sell dear. To do so as it was in his time, so it is in ours common; but a Common vice, unless it be limited. Cer∣tainly, if ever buying and selling was corrupted, it was but venial and indif∣ferent in comparison to that of our times. If Thievery may claim the epithite of lawful, and if authority in bargaining may not be abus'd, then the wicked Customes of some men may uncontroul∣ably be established for Laws. But I am sure they therein follow their own pri∣vate allowances, not caring, so it be a Pennyworth, how and by whom it is conveyed to their hands. It is usual

(would to God it were less Epidemical and Sinful) for Tradesmen, chiefly Re∣tailers of second-hand Commodities, to fasten inconsiderately on all proffered goods, seldom minding the person and the power of the Seller. What unrigh∣teous and rash dealing is this? How can any one pretend to the Priviledges o•• Society, to the marks of loving his neigh∣bour as himself, to fulfil the Commands layd upon him by an All-seeing Eye, when to purchase more than ordinary advan∣tage, he shall knavishly (at least impli∣citly) connive at theft, to the debasing of Divine and Humane Laws, to the extream dammage of Masters or Father•• but chiefly in hardning of such parties as pick a secure sweetness out of filching who get by degrees such a habit, tha•• many for lack of timely correction, ha•••• continued those courses, till it w•••• too late to take up, and have sinish•• their unfortunate lives by an infam•••• death, to the sorrow and great grief 〈◊〉〈◊〉 Parents and Masters, (that have any kind∣ness for their Servants) and lastly to the Buyers disparagement, if not punishment at least, thereby lying liable to the hea•• and sticking curses of those afflicte

Souls, who if it had not been for them might have survived honourably. That my Citizen may eschew all blame, shame, and danger, subject to such unworthy, base, and abominable courses; Let him never buy any thing proffer'd at his Shop, without first inquiring into the disposers power; especially if he seem to be a School-boy, Apprentice, or Shirk, where∣in he ought to regard: next, he must take an account of the persons Friends, Master, Habitation, and what else may contri∣bute to discovery. Then if what's offred be suspected, as alwayes it is when ten∣dred by meer Boys, he must detain it till he be better inform'd how it was come by: but if through laziness or worse intents he defers notifying it to the Persons interess'd, his honesty is but painted and formal, and his fault is treble to what it should have been. First, he furthers the loss of the party before wronged, in not giving him warning for the future. Secondly, he occasions the Pilferers continuance in his illegal wayes, it may be to his sudden destru∣ction both of Body and Soul. Thirdly, and lastly, instead of righting his Neigh∣bour, he robs him, being worse than a

Receiver (who is equal with the Thief,) because under the Cloak of Justice he deceives both. Finally, if the pretended lawful disposer look suspitiously, and answer not pertinently to the questions put to him; my Citizen is bound to stop the Party, at least the Goods, and to se•• them restored to the true Owners. If my Citizen esteem a jot what is told him; if Reason, Justice, and Religion have any share in him, he will abhor such a scandalous and odious practice as I have insisted on; and by such a hate he will purchase a peace of Conscience, a lasting, eminent, and good fame, thereb•• avoiding Solomou's censure, Whose is Partner with a Thief hateth his own Soul Prov. 29.24. And he will entitle him self to that Little which is better wi•••• righteousness, than great Revenues with out right, Prov. 16.8. That Justi•••• may be kept in prizing Commoditie•••• the vulgar estimation of wise good m•• is to be followed. Upon some the La•• hath pitched a price, which may be d•• minished, not enhauns'd; because th•• price was set in favour of the buyer, 〈◊〉〈◊〉 all which, with the innumerable sorts 〈◊〉〈◊〉 commodities, it is impossible for Law 〈◊〉〈◊〉

determine the value. Yet the Civil Law saith, that's the just price of a thing, if it be sold for so much as it can, that is, saith Amesius, for how much it can commonly be sold, the affection of this or that par∣ticular man not considered: But where taxation or common estimation cannot, there without deceit, the judgment of the Owner must set the price. A Contract must be according to the equality of the thing, and that must be measured by the price given. For as Time is the measure of Business, so is price of Wares. If the price exceed the things worth, or that exceed the price, the equality of Justice is taken away: that both agree is the just rule of Trading; against which Deceit is opposite. The Soul of the wicked desireth evil, his neighbour findeth no favour in his eyes, Prov. 21.10. To deceive, is to make shew of one thing, and bring in another, besides the opi∣nion of the Customer, by which more is given for Wares than they are worth; but it's seldome men sell at an under-rate.

Cicero tells us, There is no greater plague for Justice, than for some men under the masks of honesty to deceive others. His rule was exact that said, A

wise man will not deceive, neither can he be deceived. So did his profession of honesty resound, who chose this Motto; To deceive or be deceived, is hateful to me.

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

1. This is first against Nature: one Serpent doth not sting another; and the Fishes of the Sea devour none but those of contrary kinds. But the greatest evil that befall man, come from man. Hom••

homini lupus, one man is a Wolf to ano∣ther. The Lyons spared Daniel, the ravenous Birds sed Eliah, but man ex∣erciseth cruelty upon man. As a mad∣man who casteth Firebrands, Arrows, and Death, so is the man that deceiveth his Neighbour, Prov. 26.18. Pope Alex∣ander the Sixth never did what he said, his Son Borgia never said what he meant to do, pleasing themselves in counter∣feiting and dissimulation, but their ends were fatal, one being poysoned, the other slain. Frederick a Roman Empe∣rour, when the Senators were entring the Senate-house, would say to them, Cast away two things, deceit and dissi∣mulation. The crafty are like the Cha∣meleon, apt to all objects, capable of all colours; they cloak Hate with Holiness, Ambition with good Government, and Flattery with Eloquence; but whatever they pretend, the issue is dishonest. An Hypocrite with his mouth destroyeth his Neighbour, Prov. 11.9. An old Lace∣demonian, who had coloured his hairs, discovered his head in a great Assembly, and made a Declaration of the matters he came about. Archidamus the King rising up, said, What truth can this fel∣low

speak, whose heart is stained with spots of Hypocrisie and double dealing?

2. Secondly, it is against civil Society, for the preservation whereof it is expe∣dient that men converse safely, without fear of being undermined by each other. Therefore one said well, the first foun∣dation of Justice is not to hurt, the second to endeavour to procure the common be∣nefit.

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

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

Lastly, it is odious to God. It is the will of God that no man oppress his bro∣ther, nor defraud him; for the Lord is the avenger of all such. A good man obtaineth favour of the Lord; but a man of wicked devices shall be condemned, Prov. 12.2. And to good men, even to the Heathen, they counted no profit lasting which was got by fraud: (saith one amongst them) I will overcome by Ro∣man Arts, (viz.) by Vertue, Labour, and Arms. In Athens it was a custome, when men bought or sold any thing, they came before the Magistrate appointed for the purpose, and there took an Oath that they had not dealt fraudulently, nor used any deceit. I have heard of a Turk that having bought some Manufa∣ctures of an English-man, wherein was inclos'd a great sum of Money, unknown to both Parties; and finding it, made many Journeys in quest of the English∣man; and at length meeting him, unask'd restor'd the Money. Are Heathens just, and thou unjust? What doth it profit thee to be call'd what thou art not? It is said of the Jesuites, They have retained nothing of Jesus, but the name; and of the Popes, Who was call'd Bonifacius,

or Benefactor, was a Malefactor; Pius or Godly, was wicked; Ʋrbanus or civil, was rude and savage; Innocentius or harmless, was hurtful and pestiferous; and Clementius or meek, was cruel and unmerciful. He that justifieth the wicked, and he that condemns the just, even both are an abomination to the Lord, Prov. 17.15. I would it might not be said of many Christians, that they are but so in name, having good words, not answera∣ble works; supposing more of Gods hearing than his seeing. But many eat that here, which they cannot digest in Hell hereafter.

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

The unjust ways of cunning which 〈◊〉〈◊〉 would have my Citizen to shun, are many; as Flattery, Dissimulation, Lying &c. of which in their order. There be some whom Gain will transform into a shapes; let the Customer look how ••e will, they like a Looking-glass wil•• have something in them like him. The Old Law would not allow the Swan is mans meat, his Feathers being white, is Body black. Neither are those fit 〈◊〉〈◊〉

deal with man, whose pretences being fair, have soul practices. These are the Aves Gaviae of the times; which Birds when Alphonsus King of Sicily lanch'd from the Shore, flew about the Ship; and he causing Meat to be thrown them, they had no sooner taken it, but they flew away. Thus it is with me (saith he) my Flatterers having received of me what they expected, withdraw their obsequious∣ness, and return no more, unless they are a hungry after new benefits. Most Shop∣keepers respect, even so, lasts no longer than the Customer uses them to their ex∣tream advantage. Divines say that Flat∣tery divides a man from himself; he thinks himself otherwise than he is. A house divided can't stand; which some unjust ones considering, by Flattery part a mans judgment from his will, and so deceive him. Oyl poured upon the Grass-hopper, kills it; Vineger re∣vives it. Flattery kills those whom sin∣cere harsh treating doth heal. A flat∣tering mouth worketh ruine, Prov. 26.28. So much danger hath Flattery begotten, as the Emperour Sigismond, Emperour of Germany, struck one who praised him too much, saying he hit him. Antigo∣nus

King of Macedonia, told a Poe•• who call'd him a God (therein observing his soothing) that the Groom of his Stool knew 'twas no such matter. Alex∣ander when his Parasite perswaded him to think himself a God, reply'd, he knew himself by two special things to be Ma•• and not a God, namely, by sleep an•• carnal motions. Heavier and sadder were their following Dooms. King Phi∣lip of France and Constantine the Gre•••• banish'd all Flatterers from their Counts. At Athens they were put to death as the ruine and plagues of the Countries they dwelt in. The Athenians put Tymagor•• to death, because to insinuate with Dari∣us, he saluted him after the Persian man∣ner. Whereby it is visible how obnor•• ous Flattery hath ever been esteemed and the hatred it hath always con∣tracted, and the punishment a ma•• have met withal. But it is not alw•••• so in Trade. Some Customers will gr••o•• dull and displeased, if they be not of•• whetted by Flattery; down-right ho•••• speeches discontent them. For th•••• cause, as the Apostle said, Be angry b•• sin not: So I say, Flatter but sin not it be possible. Yet it is my opinion

that amiable looks and fair speeches will go far enough, we need seek no by-ways. It is better (saith Plutarch) to fall among a sort of Ravens, than to happen into the company of Flatterers. For the Ravens never eat a man till he be dead; But Flatterers will not spare to devour him while he is alive. Flattery is the corru∣ption of truth; a thing as pernicious, as truth is excellent. Flattery is like a Golden-pill, which outwardly giveth pleasure, but inwardly is full of bitter∣ness. Lastly, among other things, a Flatterer is known by this, that he doth not onely imitate friendship, but go be∣yond it.

Secondly, Dissimulation is an evil more tolerable in a Citizen. Neverthe∣less Plato the Mellifluous Philosopher ad∣vises all, not to dissemble with a friend, either for fear of displeasing him, or for malice to deceive him. Yet I said it was more tolerable, because it is with him, as with one who hath married a wise, whom he must use well, pretend∣ing affection to her, though he can't love her: and indeed Divines hold it in some cases lawful, to pretend one thing, and intend another: as in the case of our

Saviours going to Emaus with the two Disciples; He made as if he would go further, to stir up their desire of his pre∣sence: whatever he pretended, he in∣tended to stay with them that night. If a man pretends a long journey by being booted and spur'd, but intends to re∣turn suddenly to see what those whom he puts in trust would do; if he had gone, is no sin: whereas if he had said he would go such a journey, and went not, had been a lye. But woe to them that dissemble to an ill end; these have the voice of Jacob, but the hands of Esau; they are smooth in their words, rough in their actions. A feigned equity (saith St. Augustine) is a double iniquity, be∣cause dissimulation is iniquity it self Let him know also, that he sins thrice, that counterfeits himself good, to whom he may do ill. Let him dread the judg∣ment fell on a King of Poland, who (〈◊〉〈◊〉 great Dissembler) had always this with his mouth; If it be not true, I would 〈◊〉〈◊〉 Rats might eat me: which came to pass for he was assail'd by them in such manne at a Banquet, that neither his Guard Fire or Water could defend him fin them. Worms eat up the tongue of the

Cozener Nestorius. Absalom that Master∣piece of Hypocrisie, who was within a Nero, without a Cato; he had a pain∣ted tongue, but not a painted punish∣ment. Behold him hanging on a Tree, as unworthy of Heaven or Earth: Be∣hold him thrust through with three Darts, as worthy of a treble death. He that hateth, dissembleth with his lips. These Dissemblers, like the Polypus, can take all colours to deceive. But how cowardly a humour is this, and how servile? He that dissembles, must still have a fearful eye upon himself, lest he be discovered: his mystery is poor; for he is ere long found out, and then not credited: all he speaks is Apocryphal. O how excellent a thing is freedome! there is no better life, than to live accor∣ding to a mans nature, resolving always to dip the tongues Pen in the hearts Ink, speaking but what he thinks; to do otherwise is impiety, and deserves the punishment the Lacedemonians in∣flicted on one, who professing a rigid life, used to wear hair-cloth lin'd with purple. Yet to utter all he thinks, is emi∣nent folly. Clytus for speaking too bold∣ly to Alexander, was kill'd by him.

Silence is most safe; and Phocion is to be imitated above all, whose closeness was a freedome, in expressing in a few words his matter, and surpassing therein (as it is said) Demosthenes himself whose eloquence excell'd all others.

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

Dare to be true, nothing Can need a Lye: A fault that needs it most, Grows two thereby.

Lying is pernicious to humane Socie∣ty, contrary to Nature, and worse tha••

Theft; for silence is more sociable than untrue speech: it is the worse, because so various; if it had but one visage, there were some remedy for it, a man might take the contrary to it for truth. That which is good is certain and finite (saith Philosophy) there is but one way to hit the mark. Evil is infinite and uncertain; there are a thousand ways to miss it. It is reported of the Indi∣ans, 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 base∣ness of it, counting that the extream∣est injury that can be verbally done to them, to reproach them with the lye. They are not asham'd to lye, but to be call'd lyars. The Tongue is connexed by veins to the brain and heart, by which Nature teacheth us, that it is to be govern'd by the Intellect, whose seat is in the head, so that it may agree with the heart. A man deceived through errour, may utter this or that falshood, thinking that true, which is no proper lye. To speak falsly, thinking it true, is

to lye materially; to speak truth, think∣ing it false, is to lye formally; but he that speaks false, knowing it false, lyeth in the matter and form, and therefore perfectly. Thus to lye to save our lives we may not, much less to save or in∣crease our Wealth. Buy the truth, and sell it not, Prov. 23.23. Memorable is the Example of that Woman in St. Hie∣rome; she knew how to die, but not to tell an untruth. In a strait where Mo∣ney or Justice must be left, rather lose Money than Justice, There is no dis∣ference (saith Cicero) between a Lyar and a Forswearer; for whomsoever I can make to tell a lye, I can easily perswade to forswear himself. The Egyptians made a Law that every Lyar should be put to death. The Persians and Indian used to degrade Lyars of all honour, and to cut out their tongues. Artaxerxes King of Persia, caused a Souldier to be nayled to a post by the tongue, for lying The Cretans for lying became despise•• of the whole world. But Truth hath two Champions, Wisdome and Con∣stancy; she shines brightest when foil'd looketh most beautiful in rags, is bess defended with nakedness, smiles before

the Judge, and needs no Oratour. The lips of truth shall be established, Prov. 12.19. Pharamond King of France was named Waramond; that is, Truth. Mar∣cus Aurelius the Emperour, was called most True, because he was never found in a Lye, nor ever failed in truth. Pyr∣rhus the King of Epyrus, however an E∣nemy to the Romans, yet gave this praise unto Fabritius, that a man might assoon turn him from Truth and honesty, as the Sun out of his course. The get∣ting of treasures by a lying tongue, is va∣nity tossed to and fro of them that seek death, Prov. 21.6. Lying then must be banished and abominated. But this rule must be observed; as we may not lye, so we need not speak all the truth. St. Augustine makes mention of one Firmus, who when he was askt to tell where his friend was, lest he should be delive∣red to his enemies hands, said he would not tell. I will (saith he) neither lye or betray him. This man (saith Augu∣stine) was Constant in name, but more Constant in minde. Nor must Pompey the great be forgotten, who chose rather to endure the burning of a finger, than to disclose the secrets of the Senate. But

Papilius went beyond him, who cut out his own tongue, and flung it in the Ty∣rants face, because he would not betray his Associates, who together had con∣spired against him.

Fourthly, Among these Polluters of the tongue, Swearing must be spoken of; when the rest will not serve turn, 'tis common to add Oaths: and indeed, what sin so hainous, which he that makes hast to be rich is afraid or ashamed to commit? He that maketh hast to be rich shall not be innocent, Prov. 28.20. But what need I say any thing against this, more than the commandment, Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold hint guiltless which taketh his name in vain? This Law (saith Augustine) should be to all Christians as a thousand Sermons: He that layeth his faith in pawn, bindeth his safety, his honour, and his soul to the redeeming it. Faith gives no honour to an Oath; yet Oaths broken dishonour Faith. To swear and forswear (saith Pe∣riander, one of the seven Sages) is a vice so hateful, that slaves themselves judge it worthy punishment. Yet all Oaths are not unlawful: we may Swear: but let

the light go before us. Thou shalt fear the Lord thy God, and serve him, and swear by his name, Deut. 6.13. How horrid a thing is it to call God to bear witness to trifles and lyes? What is it to swear (saith St. Augustine) but to call God to witness? if this was considered, many would not, as they do, make Rhetorick of an Oath, taking delight in that which moves Gods displeasure. To forswear is a greater sin than to swear; for the Apostle doth not say, My Brethren do not forswear, but do not swear. Wouldst thou be far from Perjury, swear not: false swearing is deadly; true swearing is dangerous. Those who have wor∣shipt Stones have been afraid to swear falsly by them; and dost thou not fear that God who is everywhere present, who sees all things generally without excep∣tion, evidently without doubt, immuta∣bly without forgetfulness? Let me tell the swearer in anothers words, Though the punishment may be deferred, yet it shall be heavy. Besides all other curses this is one; he will certainly be false to man, who is not true to Gods honour. O matchless folly, that men should through open Sluces, let their souls run out for no∣thing!

Wise men think more than they speak, and to swear is the least part of their knowledge. A man shall eat good by the fruit of his mouth; but the soul of the transgressour shall eat violence. Prov. 13.2. By the blessing of the upright (saith Solomon) the City is exalted; but 'tis overthrown by the mouth of the wick∣ed, Prov. 11.11. And if the daily mis∣fortunes which befall those who use too often to call on the name of a Deity, who in a moments time they are as apt to slight, are not powerful enough to dis∣swade my Citizen from participating of so contemptible a custom; if the pre∣cepts of holy Writ, and the advice of all the Wisest men ever were, conduce nothing to abolishing in him so much ignorance and foolishness as an Oath con∣tains; then let the dooms of some wh•• valued not at what rate they swore, be∣cause they counted an Oath to have 〈◊〉〈◊〉 more vertue and validity in it than a je•• let their sad & frightful departures te••∣fie and scare my Citizen from venturi•• to swim in a water so rough. We w•• begin with Andronicus Comnenus, wh•• having swore to protect the Sons of•• manuel Emperour of Constantinopl••

contrary to his so solemn faith plighted, slew them, usurped the Empire; and to compleat his happiness, was not long after deposed, hung up by the feet, and hewed to pieces for his perjury. Christien King of Denmark paid dearly for his faithles∣ness: for conceiving no tye to be in an adjured promise, he was dethroned, ba∣nish'd, and lived miserably the rest of his life, for all that he was supported by many great Friends. Melius Suffetius a Romane was torn in pieces by four Horses, for having broken his faith, and trampled on that reverence, he ought to have paid a Deity. To conclude, He (saith Sigismundus) that accustometh himself to swearing, shall never escape those plagues every Oath heaps up; whose torture also shall continue eternally, unless through an early and an unfeigned peni∣tence he make his peace with his Crea∣tor.

Fifthly, I must not skip those slippery ones who with unjust weights and mea∣sures can deceive, though the vigilancy of authority ties them to true ones. Di∣vers weights and divers measures both of them are an abomination to the Lord. Yet they not remembring that God sees

they do, they pervert justice. I have read that Ferdinand Emperour of Ger∣many possest a great number of Watches, wherein he much delighted. It pleased him once to put this his variety of speak∣ing gold upon a Table, as if he would expose it to sale: going aside, a stander by, driven by a desire of stealing, or oc∣casion, snapt one of them; which the Emperour espying aslant, called him to him, and held him in various discourse, till the Watch striking discovered the Hour and his Theft. He that deceiveth with unjust weight or measure, may ap∣ply this: what he hath done hath a tongue to discover him; besides, his conscience betrays him; nor for all being his own judge, can he be absolved. He hath one witness within, and another without. His own iniquities shall take the wicked him∣self, and he shall be holden with the cords of his sins, Prov. 5.22. By th•• time he blushes, where I leave him wit•• restitution to repent, or in time 〈◊〉〈◊〉 suffer the following penalty. In 1475 Robert Basset a Salter being Maior he was very vigilant to punish those th•• used false Weights and Measures; f•• which misdemeanors, several Bake••

were set in the Pillory, and others se∣verely handled.

Now I discover some false lights; their end is to make the Wares seem better than they are, that the Seller may re∣ceive for them more than they are worth. But do they that use them, think light can look upon the wares, and not He that made that light? Or will they think to enjoy the perfect light hereaf∣ter, which adulterate it here? There was a presumptuous Carrier, that travel∣leth in the night, was told of certain dangerous Pits in the way, that if he had no care of his Horse, he might regard his own life. I shut my eyes (saith he) and all things everywhere are plain. Like this man are those, who cannot be∣ling but there is danger, yet fear it not; they know Gods omnipresence, but reverence it not. It is to be lamented, that men have too dark Shops; but more, that they have too dark minds: let them remember, who it was, said, There is nothing which shall not be made ma∣nifest. A shop may be too dark, and it may be too light; therefore it is, or should be so ordered, for the benefit of Buyer and Seller, that light may be by

art neither obscured, not let in to much. For a good man obtaineth fa∣vour of the Lord, but a man of wicke devices shall he condemn, Prov. 12.2.

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

Eighthly, It is likewise unjust, as or∣dinary, to buy Wares for time, and no•• to pay for them at the time appointed The Indians of Guinee, when they pro∣mise any thing, will deliver a bundle 〈◊〉〈◊〉 Sticks equal to the Months and Da•••• they appoint; keeping for themselve a bundle of the same number: eve••∣day or moneth they take away a Stick•• so when all are removed they are assur'•• of the times expiration. Thus careful are they in observing their time, b•• how negligent are we! It was well sa•• by Reverend Bishop Jewel, 'Tis our mi••∣sery,

that we are called Christians, yet live like Heathens under that name; nay, it were well, if we did as these Heathens. They which are so backward, are like ill Singers (saith one) they should be sent to the Compter, a good Singing-school for them to learn to keep better time in.

Ninthly, But what shall we think of those which will finde no time at all to pay, breaking deeply indebted to many? I know what they will alledge in their defence; it was destined, Providence had decreed they should not prosper. I re∣member to have read, that Zeno Citicus having a servant surpris'd in stealing, commanded him to be slain; who plea∣ding for himself, said the Fates had de∣creed him to steal. And to suffer too, re∣plyed Zeno. So for those that break, especially out of Policy to deceive, let them prove its decree, the punishment is sure enough. Was there ever any of these, but it might be said of him, He felt the smart of it? He may seem to prosper for a time, and we may won∣der that the way of the wicked should do so; but Divinity it self will answer us, Isa. 48.22. There is no peace to the

wicked: if no Peace, no Prosperity. Po∣lycrates, Tyrant of Samos, was so fortu∣nate all his life, he never tasted grief o•• loss: howbeit, to partake some sorrow with others, he cast a Ring of an inesti•• mable value into the Sea; which after∣wards was found in a Fishes belly, and presented him by a poor Fisherman▪ notwithstanding which probable eterna•• felicity, a Gibbet help'd to shorten hi•• days. Yet some there are, whom (〈◊〉〈◊〉 must pity, not inveigh against) the vio∣lent blasts of cross accidents hath blowt down; they would pay every man hi•• own but cannot. Of these I must hold with St. Augustine, It is not to be consi∣dered what they do, as with what mind▪ These are those broken ones, into who•• Charity must pour the balm of comfort they have broken estates, and brok•• hearts. To bring up some solace a•• praise, which the Ancients have fasto•• to themselves, by misfortunes; let n•••••• be disheartned because of Poverty, b•••• entertain it with a fatal voluntar∣ness, and a hope still for better; f•••• Solomon assures them, A just man f••••∣eth seven times, and riseth again, P•••• 24.16. If this comfort avails little, the

let them ruminate on the Honour con∣fer'd by the Romans of old on the Fa∣vourites of Poverty, which Nearness once laid aside, they confess to be the begin∣ning of their woes. Aristides the Gre∣cian, Fabritius and Publicola Romans, had been assoon forgotten i'th' minde, as eye, if their mean and hard kinde of life had not made an impression very deep in the memories of their Country∣men, who once accounted it the pitch of Vertue, not to indulge their carcasses, or live up to the allowance of Plen∣ty.

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

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

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

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

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

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

5. Lastly, Commodities may be s•••• dearer for time than ready money: Sa•••• is a perpetual estranging of the properly

from the price. But that, that price should be estranged for a time, is nei∣ther the most ancient or true way; it should be paid upon receipt of the Wares: which so paid may by Industry be increas'd; not paid, thence follows a sensible want of what might have been gained; which the Buyer in Conscience ought to recompence, and the Seller may take if his Customer be not poor, or a loser by the Wares thus bought. I have heard and read words against this, but not arguments.

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

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

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

Fourthly, When a Commodity proves faulty, or is any ways perish'd in the sub∣stance or circumstance, the price is to be lessened. I might insist upon this sub∣ject in a larger manner; but let this suf∣fice: all Contracts must tend to the good of those that make them; So shall in∣justice be avoided. That my Citize•• may do so, I desire that he may never forget that God is All eye, and so mus•• behold all his actions. There is a Figure in Rhetorick resolving many question with one answer, which St. Basil useth thus: his Disciples sought amongst the•• who was oftnest angry? who was slow•••• to divine service? whose minde wan∣dred most at prayers? He answered all a once thus; He that doth not always thin•• God to be the Spectatour of all his action. So if it be demanded, who is a Flatter••••, Lyer, Dissembler, and a Deceitful person

I answer, He who thinks not that God takes notice of his doings. He who re∣members this, will live justly; and that God which sees him do so, hath a bles∣sing for him. The Righteous is delivered out of trouble, and the wicked cometh in his stead, Prov. 11.8. Surely in the flood of many waters they shall not come neer him; he will draw him out of many wa∣ters, as he did Moses; he will keep him safe in the midst of many waters, as he did Jonas; so trouble shall not hurt him, he and his seed after him shall prosper.

But unjust wicked deceitful ways are so common, as I must for a while say no∣thing of blessings: Mercy go aside, Peace return to the God of Peace, and not be spoken of. There is judgment with thee O Lord; with thee there is ruine and subversion, battel and famine, snares and plagues, storms and tempests, fire and brimstone; and therefore thou shalt be feared. Above forty years long hast thou been grieved with this generation, who have erred in their hearts, and not known thy ways, that thou hast been forc'd to punish it; still art caus'd to complain of it, and that daily by thy Ministers, that the noyse is uttered from

them with grievous sighs: but if any oppress thee thus, it shall not be London, for whom thy mercy hath done so much, that they are quieter in their houses than their Enemies in their Castles; they have many Conduits to convey comfort to their souls, which others wander many leagues for. Thy mercies towards them are new and strange. If God be Ʋnder, as our vileness is too ponderous for his patience, which is no fit place for his Majesty; methinks he should not be Ʋn∣der you of London. I therefore speak from the mouth of David; for my words will not be regarded. God turns a fruit∣ful Land to barrennes, for the wicked∣ness of them that dwell therein; and from St. Augustine, The ruine of a City is not wrought by the Walls weakness, but the Citizens wickedness. Livy observes, that Rome began to lose all, when sin aboun∣ded amongst all. In Gellius, mention is made of Sejus, Sejanus his Horse, who though handsome and brave to look on, yet whoever kept him was unfortunate: Such is Injustice, fair to the eye, but the practises of it seldom prosper. The E∣nemy is within the Walls; this Enemy is Injustice, but shall that be found in

Sion? If the same things be there that were in Sodom, How then? shall not God do to one City as to another? Or shall there be any difference between one and tother? but that it shall be ea∣sier in the day of judgment, for them of Sodom than them of Sion? The more grace Sion, the more grace London hath receiv'd; the more fearfully for their sins shall her inhabitants be punish'd and tormented. But lest I be censur'd for putting my Sickle into the Divines Harvest, I turn this Discourse into Prayer, beseeching God to guide my Citizen so in the way of Justice, that he may follow him that said, I am the truth: Let him indeavour to be with him truth in words, not knowing how to be deceived; truth in deeds, conforming his actions to the Divine will, teaching him thus which is the truth, he follows him which is the way too, and that Way which leads to life, to a good one here, and a better hereafter.

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

Notes

• Eusebius.
• Guichar∣din.
• Isai. 11.
• 1 Thes. 4.6
• Pro. 26.24
• Jam. 5.12.
• Pro. 20.10
• 2 Tim. 3.9
• Psal. 95.10
• Psal. 107.
• Pro. 4.18.