〈◊〉 the Noveâ—lists Formality then either of them because he seldome petturbs states and is ever most wary but to our purpose let his Religion teach him to have his soule still panting after Heaven stealing up thither in the midst of busines as if he were there ever more conversant whence hee lookes for a Saviour Man is made De terra ex terra in the earth and of the earth non tamen ad terram nec propter terram sed ad Coelum propter Coelum saith one but not to the earth or for the earth but to Heaven and for Heaven He whom no busines should put out of our mindes is in Heaven Resurrexit non est hic he is risen hee is not here Looke for him in the Church you shall heare of him there looke for him by invocation and a conscionable diligence in thy Calling and the holy Ghost will shew him there and when thou hast thus found him hee will take thee up to Heaven to raigne with him there Saint Chrysost m and Hierome wonder at the Eunuch mentioned in the eighth Chapter of the Acts He was a Barbarian distract with many businesses hee read and though hee did not understand yet he read and that in the way in the Chariot Si talis in ipso itinere qualis in quiete domi fuisse credendus est if hee were thus devoted in his journey how would hee have beene in quiet at home if hee a Heathen did thus much upon the way shall not wee Christians doe much more in our Shops to minde the affaires of the soule is the way to prevent distraction not to further it as Physicians say of sorrow for sin it hurts not the heart as worldly sorrow doth so I may say it is worldly care not this care that troubles our peace So much of his living pleasingly to himselfe Hee shall live Pleasingly to others VVHich that hee may performe he must be assisted by behaviour without this his other qualities will not help him It cannot but bee distastfull to any man comming into a Shop when he sees a man stand as if hee were drown'd in flegme and puddle having no other testimony of his being awake than that his eyes are open It is expected that the outward carriage should promise what 's within a man Except liberality courtesie is more regarded of men than any vertue it payes a great deale yet is never the poorer it satisfies every man yet lessens not the Stock it is a good Character of a good nature and it hath beene observed that few men have risen to great Fortunes which have not beene courteous These small ceremonious matters win great commendations because they are continually in use and note whereas the occasion of a great vertue commeth but seldome To use these not at all is to teach others not to use them and so to diminish respect they have in them a certaine well-becomming majestie if they bee used without pride or affectation To make no difference in the use of them to a Lord and a Ploughman kissing their hands and bowing as low to a Chamber-maide as to her Lady is uncomely It was well said of one Corpus animum tegit detegit the body the outward carriage of it covers and uncovers the mind which should bee to some more open to some more hid Let my Citizen then use Ceremonies but not with affectation neither let him use them too often He cannot comprehend great matters that breaketh his minde too much to small observations But there is an inward thing which unlesse it bee added to these makes them all nothing A Schoolemaster had in his place of exercise a Glasse wherein hee caus'd his Schollers to behold themselves If they were comely he would tell them what pitty it was that goodly bodies should bee possest with defective mindes if they were ill-favoured he would tell them they should make their bodies faire with dressing their mindes handsomely If the behaviour and countenance bee good the adorning the minde doubles the excellency If ill it will make it good when a mans minde performeth what his body promiseth not His minde must be stuf't with sufficiency to produce pleasing discourse wherein he must not bee so lavish as to hinder his observation and become tedious to him he deales with To speake all he can at once as if hee were making his Will is not the way to please the best way to doe that is to know how to be silent and when he speakes to let his speech not be accompanied with vehemency his words should flow from his mouth so that it might bee said of them they are non tam verba quà m mella not so much words as Honey And I would have these words tyed to his Commerce for therein his Customer will commonly take more delight to heare than hee to speak All hee speakes of that must bee true However the Dresse be Truth is constantly the same it still keepes the same Splendor that if it met with masculine and true elocution fitted to the matter and circumstances is praise worthy but note that it alwaies gives more grace and lustre to the speech than possibly it can borrow from it Yet because men are most taken with pleasing words let them be discreetly chosen and properly applied For as speech makes a man more excellent than a Beast so eloquence will make him more excellent than other men but to this must bee added a grave naturall action wherein a man may see the visage hands and members of the man to speake with his mouth and thus perswading his Customer to the liking of his commodity hee must put on the same liking himselfe for putting on the same passion hee would stir up in others he is most like to prevaile Yet in as much as hee is to deale with men of divers conditions let him know that to speake according to the nature of him with whom he commerceth is the best Rhetorick I must needs condemne the using of one phrase to all men and the mistrusting of every mans sences with doe you heare Sir and to tell every man he will make a word as if he would be thought an augmenter of learning is vaine but if he meanes to speake his mind at once I wish him so to doe for that 's the old and the best way He that sold Abraham the field for buriall askt what he would and had it but the custome of our times is contrary Et quod censuetum praesumitur esse justum and what is usuall is presumed to be just yet I desire every man to use as few words as possible hee may so the way of making bargaines may in time be brought to the first and best state I shall not taxe the ordinary phrase what lacke ye it being great policy for a man to entreat for his own necessities by asking others what they want but the too common use of it sounds harsh I would not have a
within a Nero without a Cato hee had Linguam pictam a painted tongue but not supplicium pictum a painted punishment Behold him hanging on a Tree as unworthy of Heaven or Earth Behold him thrust through with three darts as worthy of a treble death Triplici dignum morte These dissemblers like the Polypus can take all colours to deceive but how cowardly a humour is this and besides servile he that dissembles must have still a fearefull eye upon himselfe Nemo potest diu personam ferre fictam cito in naturam suam recidunt quibus veritas non est Sen. lest hee be discovered his mystery is poore for hee is ere long found out and then not credited all hee speaks is held Apocryphal O how excellent a thing is freedome there is no better life then to live according to a mans nature resolving alwaies Lingua calamum in corde tingere to dip the penne of the Tongue in the Incke of the heart speaking but what hee thinkes to doe otherwise is impiety yet to utter all hee thinkes is eminent folly Lying is a base vice therefore said an ancient Philosopher it is the part of slaves to lie and the Poet wisely Dare to bee true nothing can neede a lye A fault that needes it most growes two thereby Lying is pernicious to humane society for silence is more sociable then 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 certaine and finite sayth Philosophy there is but one way to hit the marke Evill is infinite and uncertaine there are a thousand wayes to misse it It is reported of certaine new Indians that they offered humane blood to their gods but none other then what was drawn from their tongues and eares for an expiation of the sinne of lying as well heard as pronounced even those that use this vice most conceive the basenesse of it counting that the extreamest injury that can be done to them in word to reproach them with the lye Aug. Facere non pudet dicipudet they are not asham'd to lye but to be called lyars The tongue is connexed by vaines to the braine and heart by which nature teacheth us that it is to be govern'd by the intellect whose seat is in the head so that it may agree with the heart A man deceived through errour may pronounce this or that falshood thinking it is true which is no proper lye for in a lye Semper sermo discentit à mente the speech alwayes differs from the mind Contra mentem ire which the word Mentiri imports to speake falshood thinking it truth is to lye onely Materialiter to speake truth thinking it is not true is to lye Formalitèr but hee that speakes false thinking it false lyeth Materaliter et formaliter atque ideo perfectè mentitur sayth one in the matter and forme and therefore lyeth perfectly thus lye to save our lives we may not much lesse to save or increase our wealth Memorable is the example of that woman in St. Hierom mori scivit haec virago mentiri nescijt shee knew how to dye she knew not how to tell an untruth In a strait where money or Iustice must be lost Perde potiùs pecuniam nè perdas Iustitiam rather loose money then Justice Falsum nihil dicere licet aliquid autem vertacere aliquando est 〈◊〉 Aug. Lying then is to be banisht but this rule must bee observed as wee may not lie so we need not speake all the truth Augustine makes mention of one Fiâ—mus who when hee was askt to tell where his friend was lest he should be delivered to his enemies hands said he would not tell Nec mentiar nec prodam I will neither lie nor betray him This man was firmus nomine sed firmior men e saith Augustine Constant in name but more constant in mind Among these Oris inquinamenta Polluters of the Mouth swearing must bee spoken of when the rest will not serve turne 't is common to adde oathes and indeed what sinne so hainous which hee that makes haste to be rich is afraid or ashamed to commit Quis metus aut pudor est unquam properantis avari Iuve Sat. 14. But what need I say any thing against this but the Commandement Thou shalt not take the Name of the Lord thy God in vaine for the Lord will not hold him guiltlesse which taketh his Name in vaine Lex haec unica Christianis omnibus instar mille concionum sit saith Augustine This one Law should bee to all Christians as a thousand Sermons All oathes are not unlawfull wee may sweare sed praeeat lux let the light goe before us But how horrid a thing is it to call God to beare witnesse to trifles and lies for Quid aliud est jurare quam Deum testem invocare saith Augustine What is it to sweare but to call God as a witnes If this were considered many would not as they doe make Rhetorick of an oath taking delight in that which moves Gods displeasure To forsweare is a greater sinne than to sweare for the Apostle doth not say Fratres mei nolite perjurare Iames 5.12 sed nolite jurare My Brethren doe not forsweare Falsa juratio exitiosa est vera ju ratio periculosa est nulla juratio secura est Drex orb Pha. Cap 27. but doe not sweare Wouldst thou bee farre from perjury sweare not false swearing is deadly true swearing is dangerous not to sweare at all is secure Those that have worshipt stones have beene afraid to sweare falsly by them Et tu non times Deum praesentem and dost not thou feare that God which is every where present which sees all things generally without exception Generaliter sine exceptione evidenter sine dubitatione immutabiliter sine oblivione evidently without doubt immutably without forgetfulnesse Let me tell the Swearer in the words of another Et si seras severas tamen exolvet poenas though his punishment may be defer'd yet it shall be heavie Besides all other curses this is one Iis maximè nunquam qui jurant creditur the swearer is not beleeved hee will certainely bee false to man which is not true to Gods honour O matchlesse folly that men should through open slewces let their soules runne out for nothing I may not overslip those slippery ones whose unjust hands with a just measure can deceive though the vigilancy of authority tyes them perhaps to a true measure yet not remembring that Patemus undique Deo God sees that which man cannot they pervert Justice but man will discover them too I have read that Ferdinand the Emperor possest a great number of Watches wherein he much delighted it pleased him once to put this his variety of speaking Gold upon a Table as if hee would expose it to sale
sensible want of what might have beene gained which the buyer in conscience ought to recompence and the seller may take if the other be not poore or a looser by the wares thus bought I have heard and read words against this but not arguments The price is to bee lessened when a man hath foolishly bought his wares for it may happen that he may sell them cheaper then hee bought them and yet doe unjustly or if the estimation of his commodities after his buying them is lesned then the price is to bee lesned with it When one sells a great deale together here the manner of selling lessening the number of buyers but increasing his takings lessens the price and giving thus occasion of selling them againe they must bee sold cheaper lest many thousands as it may fall out suffer detriment by them in buying them at too deare a hand When wares seeke buyers Merces oblatae vilescunt prosered wares grow cheap yet this is no sufficient reason of lessening the price unlesse the thing thus sold be little profitable to the buyer or such as hee would not buy but because of its cheapenesse or buying it rather respecting the seller then himselfe When a commodity proves faulty or is any wayes perisht in the substance or circumstance the price is to bee lessened I might insist upon some other petty cases lessening and increasing the price but let this suffice all contracts must tend Ad bonum ipsorum contrahentium to the good of them which make them So shall all injustice bee avoyded That my Citizen may doe so I desire that he may never forget that God is Totus oculus all eye and so must see all his Actions There is a figure in Rhetorick call'd Conversio resolving many questions with one answere which St. Basil useth thus his Disciples sought who amongst them was most often angry who was most slow to divine service whose mind most often wandred at Prayers Qui non semper cogitat suarum actionum cogitationum inspectatorem esse Deum He answered all at once thus hee that doth not alwaies thinke that God is the beholder of his thoughts and actions So if it be demanded who is a flatterer dissembler lyer deceitfull person I answere he who thinkes not that God takes notice of his doings He who remembers this will live Justly and that God which sees him doe so hath a blessing for him surely in the flood of many waters they shall not come neere him hee will draw him out of many waters as he did Moses he will keepe him safe in the midst of many waters as he did Ionas so trouble shall not hurt him hee and his seede after him shall prosper But unjust wicked deceitfull wayes are so common that I must say nothing of blessings they must sleepe a while Mercy goe aside Peace returne to the God of Peace and not bee spoken of There is Judgement with thee O Lord with thee there is ruine and subversion with thee there is battaile and famine with thee there are snares plagues storme and tempest fire and brimstone and therefore thou shalt be feared Thou art as a Cart pressed under the sheaves Praegravatum oneri loaded too much and that Vsque ad stridorem till thou makest a noyse till thou complaine of it and that dayly by thy Ministers that thy noyse is Gemibundus stridor uttered from them with drest sighes but if any oppresse thee thus it should not be London for whom thy mercy hath done so much that they are quieter in their houses then their friends abroad in their Castles they have many Conduits to convey Comforts to their Soules which others waÌ„der many leagues for Thy mercies toward them are new and strange and their peace which includes them all hath an Eve upon it if God be Subter under which is no fit place for his Majesty Me thinkes hee should not be Subter vos under you of London my words will not bee regarded I therefore speake from the mouth of David Psal 107. God turnes a fruitfull Land into barrennesse for the wickednesse of them that dwell therein and from Augustine Civitatis eversio morum non murorum casus the ruine of a Citie is not wrought by the walls weakenesse but the Citizens wickednesse Livy hath observed that Rome began to lose all when sinne abounded amongst all In Gellius mention is made of the Horse of Sejanus called Sejus this Horse a goodly Horse to looke on but whosoever owned it was still unfortunate such a thing is Injustice faire to the eye but he prospers not that useth it Intramuros hostis The enemy is within the walls this enemy is Injustice but shall that bee found in Sion if the same things be there that were in Sodome how then shall not God doe to one Citie as to another or shall there bee any difference between the one and the other but that it shall bee easier in the day of Judgement for them of Sodome then for them of Sion the more grace Sion the more grace London hath received the more fearefully for her sins shall shee bee punished and tormented But lest I bee censured for putting my Sickle into the Divines Harvest I turne this discourse into a Prayer beseeching God to guide my Citizen so in the way of Justice that he may follow him who said Ego sum veritas I am the truth let him endeavour to bee with him truth in words not knowing how to deceive Truth in thoughts not knowing how to be deceived Truth in deeds conforming his Actions to the Divine will following him thus which is the truth hee followes him which is the way too Et illa viâ— quae ducit ad vitam and that way which leades to life to a good life here to a better hereafter So I come to my second thing He shall live Pleasingly to Himselfe Others BUt how shall he live so to himselfe Philosophie professes sorrow to be naturall to all conditions pleasure is but a stranger All parts of man are capeable of sorrow few of delight The parts capeable of pleasure can receive but on or two sorts at once but all parts can receive the greatest number of griefes Man hath no continuance in pleasure it quickly vanisheth so he tastes of happinesse but drinkes deepe of misery according to the French Proverb Lo maâ—vient par livres 〈◊〉 va par onres evill comes by pounds but goes away by ounces the best condition of this life hath bin so undervalewed that even wise men have said had man bin worthy to have known what life was before hee received it Nemo vitam acciperet si daretur scientibus he would have bin loath to have accepted it This made Seneca embrace death as his deliverer from misery saying as he bled to death Scalpello aperitur ad illam magnam libertatem via with a penknife is the way opened to that great liberty The Mexicanes