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SECT. I.

FIrst, Consider, Its a sure sign of Hypocrisy to be unrighteous and careless in civil dealings, how conscientious soever thou mayst seem to be in sacred duties. He that seems righteous towards men ; and is irreligious towards God, is but an honest Heathen ; and he that seems religious towards God, and unrighteous towards men, is but a dissembling Christian. To make Conscience of one duty, and not of another, is to make true conscience of neither. The soul that ever had Communion with God above, comes down like Moses out of the Mount, with both Tables in his hands, the second as well as the first, and the first as well as the second. One stone in a Mill, one oar in a Boat will do little good; there must be two, or no work can be done. A perfect man consisteth of two essential parts, a Soul and a body ; though the soul • be the principal, and doth specificate the compound, yet the body is so necessary, that without it none can be a complete man. A Christian that is (evangelically) perfect, is also made up of these two parts, Holiness and Righteousness ; though holiness be the chief, as that which doth difference the Saint, yet righteousness is so requisite, that there can be no true Christian without it. The holy Apostle argueth the purity of his conscience, from the honesty of his conversation. We trust that we have a good conscience, in all things, willing to live honestly. The goodness of the Fruit will commend the Tree.

1. Their honesty was visible, to live honestly ; not only to mean well, and think honestly, or to talk, but to live honestly.

2. Their honesty was universal ; In all things (not in one or two particulars) willing to live honestly. Visibility, and universality, are Popish marks of a true Church, and Protestant marks of a true Christian. An Hypocritical Jehu may do some things ; a Murderous Herod may do many things ; but an upright Paul is in all things willing to live honestly. A Ship that is not of the right make, cannot sail trim; and a Clock whose Spring is faulty, will not always go true; so a person of unsound principles, cannot be constant and even in his practices. The Religion of those that are inwardly rotten, is like a fire in some cold climates, which doth almost fry a man before, when at the same time he is freezing behind ; they are zealous in some things, as holy duties, which are cheap; and cold in other things, especially when they cross their profit or credit; as the Mount Helga is covered with Snow on one side, when it burneth and casteth out cynders on the other side; but the holiness of them that are sound at heart, is like the natural heat, which though it resort most to the vitals of sacred performances, yet as need is, it warmeth, and hath an influence upon all the outward parts of civil transactions. It may be said of true sanctity, as of the Sun, there is nothing hid from the heat thereof, Psa. 19. 5. When all the parts of the body have their due nourishment distributed to them, its a sign of an healthy temper.

As the Saint is described sometimes by a clean heart, Psa. 73. 1. Mat. 5. 8. so also sometimes by clean hands, Job. 17. 9. because he hath both; the holiness of his heart, is seen at his fingers ends ; He is as the Ark pitched within and without with the same; as he is sometimes characterised by sacred duties, Psa. 24. 6. and 119. Rev. 1. 3. so at other times by righteous dealings, Psa. 15. Isai. 58. because he mindeth both ; if either be separated from the man, you kill the Christian ; for though he may be a man without either, he cannot be a Christian without both. The Greek Word for Sincerity, 〈 in non-Latin alphabet 〉 is very elegant, and signifieth ( quasi 〈 in non-Latin alphabet 〉 ) such a trial as is made of things by the Sunlight: as the Eagle, according to Aristotle, bringeth her young to the Sun, to try whether they are Spurious or Legitimate ; so the actions of a sincere Christian will endure the open Air, the light of the Sun; He is as the street of the New Jerusalem; transparent glass, all one without, and within, you may see through him. He dares appeal both to God and men for the holiness and righteousness of his conversation; Ye are witnesses, and God also, how holily and justly we have had our conversation in the world, 1 Thes. 2. 10.

Reader, never please thyself in the name of a Christian, if thou hast not the nature of Christianity, which giveth God and Man their due; It is not the great sound of a Professor, nor the loud noise of holy performances, that will speak thee sincere, if thou makest not conscience of thy carriage towards thy Neighbors. The Sadducees derive their name from Zeduchim or Zadducaeus a just man ; but the worst men saith the Historian, got the best names. The Alcaron of the Turks, hath its name from brightness ( Al in the Arabic being as much as Karan in the Hebrew, to shine or cast forth a brightness ) when tis full of darkness, and fraught with falsehoods. Twill be little comfort to thee, though the world commond thee for a holy man, if God condemn thee for an Hypocrite ; Doth not the word of truth tell thee, that they who are partial in the Law, have no part in the Gospel ; and that none are justified by Christ, but those that are just towards Christians? Do not think thy spiritual constitution to be sound, if plague-sores break out on thy body. The God's, saith Aristotle, do not so much respect the costliness of the Sacrifice, as the conversation of the Sacrificer. Sure I am, the true God rejects those prayers, seem they never so glorious, where the Petitioner is unrighteous ; All thy Oblations will be vain, if thy conversation be vicious ; the sweetest Incense is unsavory, if the hands that offer it be filthy; Bring no more vain Oblations, Incense is an abomination to me; the New Moons, and Sabbaths, the calling of Assemblies, I cannot away, it is iniquity, even the solemn meeting. Tour new Moons, and your solemn Feasts my soul hateth, they are a trouble unto me, I am weary to bear them; And when ye spread forrh your hands, I will hide mine eyes from you; Yea, when you make many prayers, I will not hear. But what is the reason that all these Ordinances which were of God's own appointment, are thus rejected? Your HANDS are full of blood, Isa. 1. 13, 14, 15. An unclean hand tainteth whatsoever it toucheth.

Secondly, Consider, The Credit of Religion is engaged in thy public dealings. More eyes are upon us when we walk abroad, then when we are at home, and therefore it concerns us to be handsome in our habits, and very circumspect in our carriage. A Professor may be rotten-hearted in holy duties, and the world never the wiser, they are ignorant of it, and so do not disgrace Religion for it; but if he be once unrighteous in his dealings, the whole Country will quickly ring of it, and cry him up for a Cheat, and his Religion for a cozenage. God indeed looks most to our hearts, whether they be sound, and accordingly esteemeth of our performances ; but men look only to our hands, whether they be clean, and accordingly judge of our profession. If the servants of religion behave themselves unseemly, their Mistress shall be sure to bear the blame. When David had defiled Bathsheba, the name of God was blasphemed. A Saint cannot do evil before men, but he occasions sinners to speak evil of God. If there be any spots on a Christians Coat, the world will soon spy them, and be ready in scorn to ask Christ himself, as the Patriarchs did Jacob, See whether this be thy Sons coat or no? To look high by thy profession, and live low and basely in thy practices, will betray both thyself and the Gospel to scorn and derision. Augustine confess • th there were many such in his time, who professing the Christian Religion, did by their licentious lives give great scandal, and with them the Manichees were wont to reproach the whole Church of Christ, though the Church did disown them; and though she could not reclaim them, she did disclaim them. Aug. de moribus Ecclesiae. Cap. 34.

The wicked first watch for a godly man's fall, and then are big with blasphemy against Godliness; Like Miners, they work hard, though unseen, to blow up a Saints name. The Psalmist tells us, They compassed us in our steps, they have set their eyes bowing down to the earth, Psa. 17. 11. Its an allusion to Hunters, who go poring on the ground, to find the print of the Hares claws, when their Dogs are at a loss in their sent. So Satan's agents go with their eyes bowing down, marking the Saints footsteps, to find out if it be possible, where they have slipped or stepped awry, that their blood-hounds may follow both their persons and their profession with loud cries, and fresh noise ; The baggage world is both desirous and industrious to scarr that face, and to spy the least blemish in it, that is fairer then herself.

If the Christian be once defiled, Christianity itself will quickly be defamed ; Though sins in secret duties have their aggravations, yet sins in our public dealings do in a three-fold respect exceed them.

1. These are scandalous to the good, which those are not; The children of God weep bitterly, when they hear that others walk disorderly. Their hearts bewail their brethren's wickedness; now wouldst thou sadden the Spirit of a Saint? Alas, they have grief enough from their enemies, and shall they be wounded in the house of their friends?

2. They are infectious to the bad, which secret sins are not. Thy sins are like St. Paul's in London, on high • for the gaze of the World; but thy virtues as St. Faith under ground, they do not note them. How soon will the World plead a Christians sinful act, to excuse and justify their own sinful habits ! They are like ravenous birds, that fly over sweet and pleasant flowers, and pitch only upon unsavory carcasses ; they take little notice of thy graces, but will be sure to mind thy vices; The Philosopher saith, that the Fleeces of such Sheep as are killed by the Wolf, are most apt to breed Lice; one of Christ's Sheep, foiled by Satan, in the eyes of men doth much mischief. Now will it not trouble thee that these unclean fowls should pick that from thee, which will feed and nourish their filthy natures? Alas, they move fast enough towards Hell with the tide of their own evil hearts, and shall the wind of thy example make them sail more swiftly?

3. Thy open sins, occasion the wicked to speak ill of God, which secret sins do not. The name of God is blasphemed among the Gentiles, through you, saith the Apostle, to the Romans, Rom. 2. 24. Christians ought to be shields to ward off those blows of reproach, which would fall on the name of God; how unchristian are they then that are swords in the hands of the wicked, wherewith the name of God is wounded. Truly, an unrighteous professor is such a one; If thou studiest to do thy God disservice, and to bring on his blessed name dishonor, thou canst not do it sooner then by unjust actions, under the livery of an high profession. The Devil himself cannot dress a man in a more ridiculous habit, to make both him and his Master the scorn of the Company, then by putting on him a coat patched up of divers pieces, and contrary colors ; a glorious name of a Saint, and the unrighteous works of a reprobate. Friend, beware how thou behavest thyself in the world. The Snow makes a fair show to the eye, but being melted it makes a dangerous flood. They who make a fair show in the flesh, by walking offensively may cause such a deluge as may drown the souls of others, and give many a dash at the name of God himself. The Indians would not hear of Heaven, when they were told that the Spaniards (whom they had found to be barbarous and bloody, ) went thither; The Jews are hardened in their enmity against Christ, by the evil lives of pretended Chistians. Epiphanius saith, that in his days many avoided the Christians company, because of the looseness of some men's conversation. When some beasts have blown on grass, others will not eat of it for a good while after. • ts no wonder that Religion finds so few greedy of her service, when her work is so much disparaged by those that already seem to be her servants. Men will easily be discouraged from travailing in that rode which is haunted with Thieves and robbers. Either walk up to thy calling, or lay thy calling down; why shouldst thou give conscience cause to say to thee truly (what Michael did to David falsely) thou hast made thyself like one of the vile and base fellows of the earth ?

SECT. II.

AS to the exercising thyself to Godliness in thy dealings with all men, it consisteth partly in the manner of thy dealings, partly in the principle of thy dealing, and partly in the end thou propoundest in thy dealings.

First, Be careful in thy carriage towards others as to the manner of it, that it be righteous, meek and courteous.

1. Be righteous in thy dealings with all men. Righteousness strictly taken is a virtue, which guideth and ordereth the whole man for the good of his neighbor, as the understanding to conceive, the Will to chose, the affections to love and desire, and the whole man to act and do what may tend to the welfare of others. This righteousness is of so great concernment to godliness, that it is sometimes put by a Synecdoche for the whole of Religion, 1 John. 3. 7. He that doth righteousness, is righteous ; so Rom. 6. 17. And the Christian is denominated from this part of Christianity, Gen. 7. 1. And the Lord said unto Noah, Come thou and all thy house into the Ark, for thee have I seen righteous before me ; so Psa. 5. ult. For thou Lord wilt bless the righteous. The Moral Philosophers tell us that justice is the sum and Epitome of all virtues; the Divines will inform us that righteousness (largely taken) is the string upon which all the graces hang; if that be broken or snapped asunder, they all fall off and are lost. I must tell thee (Christian) that civil righteousness is as really necessary as sacred. He that seemeth righteous towards God, and is unrighteous towards men, is unrighteous both to God and Man. I say, be righteous in thy dealing with all men. Viz. Let thy righteousness be real and universal; Commntative & Distributive. Be righteous in thy action • , expressions, and towards all persons.

1. Be righteous in thy works or Actions. Deal with men as one that in all hath to do with God. If thou art a Christian, thou art a Law to thyself, thou hast not only a Law without thee (the Word of God) but a Law within thee, and so darest not transgress. Thy double hedge may well prevent thy wandering. Alas, what do those unruly beasts get, whom no fence can keep in, but a more speedy slaughter! Its said of an unrighteous man, his own counsel shall cast him out, Job 18. 7. Unjust men think by their craft to cast others down, but their own counsel will cast themselves out; Out! out of what? Out of their houses ; for such dwellings are built upon powder, and a spark of wrath sooner or later will blow them up, Psa. 37. 9, 10 Out of their lands and possessions, for some providence or other (as Fla • ius Vespasianus served his proling Officers) will press such Spunges hard, and squeeze out all their impure water, which they have so greedily sucked in. Out of their Shops and all earthly comforts, for such wealth is b • t like the flesh which the Eagle fetched from the Altar with a coal in it, which fires and consumes the whole nest, Hab. 2. 9. And which is worst of all, their counsel will at last cast them out of heaven ; God himself hath locked the gate of bliss against them, and with all their craft and counsel they shall not be able to pick it open. 1 Cor. 6. 9, 10. Know ye not that the unrighteous shall not inherit the Kingdom of God. It w as a true saying of Bishop Latimer, when one told him, The Cutler had cozened him, in making him pay as much more for his Knife as it was worth; No (saith he) he hath not cozened me, but his own conscience. That Knife cut deep into the poor Cutlers soul, and made wider gaps then he was aware of; O how foolish is man to conceive that by fraud he shall keep himself up, when God himself saith, that his own counsel shall cast him down !

Reader, If thou art one that like Balaam lovest the wages of unrighteousness, bethink thyself speedily; for thy wealth unjustly gotten, will like Achan's wedge of Gold, cleave thy soul in sunder. Righteousness in thy works must appear both in buying and in selling.

Be righteous in buying. Take heed lest thou layest out thy money to purchase endless misery. Some have bought places to bury their bodies in, but more have bought those commodities which have swallowed up their souls. Injustice in buying, is a Canker which will eat up, and waste the most durable wares. An unjust Chapman, like Phocion, payeth for that poison which kills him, and buyeth his own bane. A true Christian, will in buying as well as selling use a conscience. Austin relates a story of an Histrionical Mountebank, who to gain spectators, promised if they would come the next day, he would tell them what every ones heart desired. When they all flocked about him at the time appointed, expecting the performance of his word, he told them, This is the desire of every of your hearts, to sell dear and buy cheap ; but its a sign he was an Emperick by the falseness of his bill; for a good man would buy as dear as he selleth. His buying and selling are like two scales, that hang in an equal poise.

In buying do not work either upon the ignorance or the poverty of the Seller. Do not take advantage by the Sellers ignorance. This would be as bad as to lead the blind out of the way, 1 Thes. 4. 6. Let no man go beyond, or over reach another in any matter, because that the Lord is the avenger of all-such. Mark, Reader, Those that over-reach men, are within the reach of a sin-revenging God ; Some persons will boast of their going beyond others in bargains, but they have more cause to bewail it, unless they could go beyond the line of God's power and anger. Its an ordinary saying, but sinful, A man may buy as cheap as he can. Austin tells us, A certain man (himself I suppose he meaneth) was offered a book by an unskillful Stationer, at a price not half the worth of it; he took the book, but gave him the just price, according to its full value. Sure I am, those wares which are half bought, through a cunning Chapmans out-witting the silly tradesman, are half stolen. It is naught, it is naught, saith the buyer, but when he is gone his way, then he boasteth, Pro. 20. 14. but hath more reason to weep, for his subtle words, how cheap soever he buyeth, will make it an hard pennyworth in the end. He makes the best Market, that like holy David payeth the full just price. Nay (saith he, of Ornans threshing floor) but I will buy it for the full price, 1 Chron. 21. 22, 24. Ahab never bought a dearer purchase then Naboth's Vineyard, for which he paid not one penny.

Do not work upon the Sellers poverty. This is to grind the faces of the poor, and great oppression; It is no mean sin in many rich Citizens, who take advantage on the necessity of poor tradesmen. The poor man must sell, or his Family starve; the rich man knoweth it, and will buy but at such a rate, that the other with all his labor shall not earn his own bread. God made the rich to relieve, but these (I must be bold to say) rob the poor. Its an ill way for any to raise themselves higher in the world by trampling poor men under their feet. God hath sometimes made their houses, (as high and as firm as they were) to fall down upon their heads, who have thus sucked out the blood of poor men's hearts. Some will tell us, They do no wrong herein; for if poor men will not take their money, they may let it alone, they do not force them. Reader, if thy soul be died with this crimson sin, I shall only ask thee this question; Is this to love thy Neighbor as thyself? If thou hadst a Wife and several small Children, and the providence of God had called thee to this poor man's condition; wouldst thou be contented to work hard a whole week, and when thou wast compelled to fell thy wares to buy food for thy family, to receive (the money for materials deducted) but six pence or twelve pence for all thy pains? Let thy own conscience be judge in this ease: Is not this, for men to live like fish, the greater devouring the lesser ? I have heard a Country Mercer say (who is now in heaven) that several times, when poor men have brought lace, or ribands, or other ware to him, he hath tried how low he could beat the price, and because of their necessities, he hath brought them to allow their commodities for less then the very materials cost them; but after he had so done, he durst not but give them a just equitable price; his conscience would not suffer him to make them suffer, because their poverty necessitated them to sell. And truly where men act otherwise, though their consciences may be quiet, because asleep, yet they have no true rest, and the time will come that conscience will awake to their woe. When some of the Jews had bought Lands and Vineyards of their brethren at an under rate, they being forced to Mortgage them to get bread, Nehemiah rebukes them severely for working upon others extremity; and desires God to shake every man out of his possession, who did not make restitution, Nehem. 5. 2, 3, 4, 12, 13. Such wealth to a man, is like Jonah to the Whale; though he swallow it down, yet he will find it too hard a Morsel to digest, and have no ease till he hath restored and vomited it up again.

Be righteous in thy payments. Pay what thou agreest, and pay it in good money.

Pay what thou contractest for. If thou buyest wares with an intention not to pay, thou stealest them; and truly such wealth will melt away like Wax before the Sun. Such ill gotten goods, will as commodities in a damp Cellar, molder and come to nothing. He that hath any such riches, saith Chrysostom, must speedily away with it, or else he locketh up a Thief in his Counting-house, which will carry all away, and if he look not the better to it, his precious soul also. He is notoriously unrighteous, that like the Harpie (which hath its name in Hebrew from injustice) seizeth upon all he can meet with as prey. Mark, Reader, how pious honest Jacob was in this particular; when the Patriarchs had bought Corn in Egypt, and given their money to them that sold it, yet when upon their return he found the money in their sacks; Take (saith he) the money that was brought again, in the mouth of your sacks, carry it again in your hands; peradventure it was an oversight, Gen. 43. 12. How many would have concealed the money, stopped the mouth of their consciences with the first payment, and have kept it now as lawful prize ; but Jacob's conscience was more tender mouthed.

Let thy payments be in good Money. Its Treason against the King to make bad money, and its Treason against the King of Kings (knowingly) to pay brass money; If thou dischargest thy debt in adulterate coin, thou contractest a greater debt on thy soul, and defilest thy conscience. He that putteth God off with false service, is a spiritual Hypocrite ; He that puts men off with false silver, is a civil Hypocrite ; Such a man's conscience is farther from being currant then his Coin. And Abraham weighed to Ephron, the silver which he had named in the audience of the Sons of Heth, four hundred shekels of silver, currant money with the Merchant, Gen. 23. 16. He that makes light payments, may well expect heavy judgments.

SECT. III.

Be righteous in selling. Be careful whilst thou sellest thy wares to men, that thou dost not therewith sell thy soul to Satan. Believe it, thou wilt follow thy calling to sad purpose, if thou forgoest thine inward peace for a little outward profit.

Be righteous in the substance of what thou sellest, and that in regard of its quality and quantity.

In regard of its quality ; Put not bad ware for good into any man's hand. God can see the rottenness of thy stuffs and heart too, under thy false glosses, and for all thy false lights. Thou sayst, Caveat emptor, Let the buyer beware ; but God saith, Caveat venditor, Let the seller be careful that he keep a good conscience. To sell men what is full of flaws and defective, for what is sound and sufficient, will make a greater flaw in thy conscience then thou art aware of; If thou partest with thy goods and thy honesty together, though for a great sum, thou wilt be but a poor gainer. Thou wilt ask possibly whither every man be bound to reveal the faults of what he selleth, supposing that he knoweth them. I Answer, that every man is bound, either to discover them, or else to take no more for his wares or beasts then they are worth (at a Market-price) with those defects. Its clear, that its sinful to use tricks and arts to hide those faults from the eyes of the Chapman; for such deeds are done purposely to deceive. I would also know Reader, whether thou dealest herein, as thou wouldst willingly be dealt with; Wouldst thou be glad to pay double, or half as much more as a commodity is worth?

Be righteous in the substance of what thou sellest, in regard of its quantity. We have a common saying; Weight and Measure are Heavens treasure. Its certain, A false balance is abomination to the Lord, a just weight is his delight, Prov. 11. 1. The righteous Lord, hateth unrighteousness, but his countenance beholdeth the just. They wrong themselves most, who rob others of their right; He hatcheth a Cockatrice egg, who sits brooding on ill-gotten goods, and (like Agrippina to Nero ) bringeth forth and gives life to that which will be his death. The jealous God is very punctual in this particular. Ye shall do no unrighteousness, in Judgment, in Mete-yard, in Weight, or in Measure. Just Balances, just Weights, a just Ephah, and a just Hin shall • e have; I am the Lord your God, which brought you out of the Land of Egypt, Lev. 19. 35, 36. God is pleased to count up all in his command, that they might not have the least color of excuse for cozening in anything. Nay, he loatheth so much, false Weights and Measures in their hands, that he will not allow them to be in their houses. Thou shalt not have in thy bag, divers weights, a great and a small. Thou shalt not have in thy house, divers Measures, a great and a small. But thou shalt have a perfect and just weight; a perfect and just measure shalt thou have, Deut. 25. 13, 14, 15. Thou shalt not have in thy bag divers Weights; in the Hebrew it is a stone and a stone, because the Jews did not make their weights of Iron or Lead, or any Mettal that would canker and wax too light, but they made them of the clear stony Rock, or of Glass; They might not have an unjust Weight or Measure in their Houses, because some not knowing them to be defective, might use them, and deceive others.

The face of Ephraim's sin was visible, under all the Masks which he used to hide it; He is a Merchant, the balances of deceit are in his hand, he loveth to oppress. And Ephraim said, Yet I am become rich, I have found me out substance; in all my labor they shall find none iniquity in me, that were sin, Hos. 12. 7, 8. Here is

• 1. His Calling, that was Honorable. He is a Merchant ; When some accused a young Gentleman for staining his Family by his employment, and dishonoring the Noble house of which he descended: Apollonius stood forth in his defense; Ye talk (saith he) of a dangerous Trade, and truly such is the life of Merchants, they travail into foreign parts, run great hazards, make many ill bargains, and sometimes are bought and sold themselves, and all this they venture to serve their Country, and ought they not to be highly esteemed? Ephraim was a Merchant; but how unsuitable were his practices, to his high and honorable Profession? for observe.
• 2. His Cozenage, that was abominable. The balances of deceit are in his hand, he loveth to oppress. When a buyer comes for a commodity, he weigheth it out fairly in the balance, but he hath a deceitful bag of weights, or a deceitful beam. He dares not cozen openly for shame, but he doth covertly with the sleights and mysteries of his calling; but to rob by fraud in a Shop or Ware-house, is as bad as to rob by force upon the road. Both are Thieves, and the former in some respect the greater, as more dissembling in their dealings, and more frequent in their thefts. These Cheats that do it cunningly, as Rabbits, making holes under ground, and so think themselves secure, will at last be fereted out and slain.
• 3. His Case and Cover of his sin. I am become rich, I have found me out substance; in all my labor they shall find none iniquity ; As if his riches did prove him to be righteous, and his prosperity had argued him free from all impiety. Whereas God suffereth many like ravenous birds, to build their Nests on high with stolen materials, intending at last by some fierce blast of providence to bring them down, and destroy the whole brood. Thieves seldom find joy in their new purchases, but never stability. Geese, say some, if they chance to take hold of a root with their bill, they will bite and pull so long to have it, that many times they break their necks before they leave their hold. So unjust men, by their greediness to enrich, usually ruin themselves; such goods are like the Fox which Plutarch mentions the Lacedaemonian boy to have stolen, and rather then he would be discovered, put it into his breeches, but it quickly did tear out his bowels.

Be righteous in the manner of thy selling. The Seller may not exact upon the Buyers necessity, but sell by the rule of equity. I am not bound to sell cheap, because I buy cheap, neither may I sell dear because I buy dear. Not my buying or selling, so much as the price of the Market should be my standard. Though I conceive a Market rate to be most righteous, yet its wicked by keeping in commodities to raise the Market. He that with-holdeth Corn, the people shall curse him, Prov. 11. 26. Such a man like a corrupt imposthumated member, would draw all the nourishment to himself, and cares not though the other parts of the body perish, but the people shall curse him. This Oak which will suffer no small trees to thrive near it, will in time fall with the breath of so many curses.

Probably you would know whether a Tradesman, that knoweth such and such commodities will fall very much (by Letters which mention several Ships coming home laden with them, or some other way) may not sell off his own wares at the present price, and hide his news from his Country Customers? Reader, I shall answer it with a question not much unlike it in an Heathen Author, expecting that Christians should not be excelled by Heathen. A man brings a Ship of Corn from Alexandria to Rhodes ( saith Cicero) in a time of great Famine, he may have for it what pri • e he pleaseth; he knoweth of many more Ships which will be there the next day, may he conceal this from the Rhodians? No, saith the Orator. And what sayest thou Reader?

In all thy Contracts, Purchases, and Sales, cast an eye upon that golden rule, mentioned by our Savior, Mat. 7. 12. Therefore all things whatsoever ye would that men should do to you, do ye even so to them; for this is the Law and the Prophets ; This is the Royal Law, the golden Rule, the Kings Highway, and the standard of all righteousness. Whatsoever in a well ordered judgment thou wouldst have others do to thee and thine, do the sam • to them and theirs, supposing conditions alike; for this is the sum and epitome of all that is delivered in the Law and the Prophets, concerning thy carriage towards others. Jerome commended this saying to a holy woman, to be written on her heart, as an abridgement of all righteousness. Lactantius saith, Its the root and foundation of all equity. Severus the Emperor had often this saying in his mouth, and caused it to be proclaimed by the Cryer, as often as he punished a Soldier for injuring any other. Its very profitable for a Christian in his dealings with others, to make frequent appeals to his own Conscience. Would I be dealt thus with, were I as this man is, or as this woman? Would I be willing to have this measure measured to me or mine? Would I be glad to be served so as I serve others? Is this to love my Neighbor as myself. Reader, such serious Soliloquies may prevent much unrighteousness. Though Charity begins at home in regard of order, yet not in regard of time ; for a man no sooner loves himself aright, but he loves his Neighbor as himself. That Proverb came from the Devil, Every man for himself, and God for us all. For God saith, Let no man seek his own, but every man another's wealth : And again, Thou shalt love thy Neighbor as thyself, 1 Cor. 10. 24. Gal. 5. 24. He is but a beast that preyeth for himself alone. Inanimate creatures are beneficial to others; Fire, Air, Earth, Water, are all serviceable to others beside and more then to themselves. How soon would the frame of nature be dissolved, if everything should be confined within the narrow compass of self! Water moveth downward, Fire upward naturally, yet both will cross their own nature to prevent a Vacuum, and preserve the Universe.

Besides, I must tell thee that the Subjects house, as well as the Kings Throne, is preserved by righteousness; That speech of Nevessan the Lawyer, is contrary to Scripture, He that will not venture his body, shall never be valiant; and he that will not venture his soul, shall never be rich. Righteousness, not Robbery, is the way to Riches. He goeth the farthest way about, that endeavors to increase his strength by sucking others blood, or to get an estate by injustice. Nay, he takes a contrary course, for he pulls down on his head the Divine curse ; which like an Hectick Feaver, will cause an irrecoverable Consumption of all his comforts, both temporal and spiritual. Such treasures and owners are like the Canaanites to the Land; the Land will groan, till it spew them out. Treasures of wickedness profit nothing, Prov. 10. 2. Observe Reader,

• 1. The Excellency of these Comforts in themselves; they are Treasures, that is, heaps of outward good thing; the word includeth a multitude ; for one or two will not make a treasure ; and a multitude of precious things for an heap of sand or coals or dust, is not a treasure, but of silver or gold, or some excellent earthly things. It is here in the plural, Treasures, Noting the greatest confluence of worldly comforts. Note,
• 2. The impiety of the owners, they are treasures of wickedness. The Purchaser got them by sinful practices. They were brought into his house slily at some back door ; He was both the receiver and the thief. Treasures of wickedness, because gotten by wicked ways, and employed to wicked ends. There is an English Proverb, which too many English men have made good; That which is got over the Devils back, is usually spent under the Devils belly. When sin is the Parent that begets riches, it many times hath this recompense, that they are wholly at its service and command.
• 3. The vanity of those treasures, they profit nothing; Treasures of wickedness profit nothing. They are unable to cheer the mind, to cure the diseases of the body, muchless to heal the wounds of the soul, or to bribe the flames of Hell. Alas! they are so far from profiting, that they are infinitely prejudicial. Such Powder-Masters are blown up wi • h their own ware. These loads sink the bearers into the unquenchable lake. The Philosopher tells us of the Sea-mew, or Sea-Eagle (called in Greek 〈 in non-Latin alphabet 〉 , because she seeketh for her prey in the waters ) that she will often seize on her prey, though it be more then she can bear, and falleth down headlong with it into the deep, and so perisheth; This Fowl is a fit emblem of the unrighteous person, for he graspeth those heavy possessions which press him down into the pit of perdition. They that will be rich (that resolve on it, whether God will or no, and by any means, whether right or wrong ) fall into temptations, and a snare, and into many foolish and hurtful lusts which drown men in destruction and perdition, 1 Tim. 6. 9. They that will be rich. Men that scrape an estate together unjustly, are frequently said in the Word of God, to get it in haste, to make haste to be rich, because such will not stay God's time, nor wait in his way, till he send them in wealth, but must have it presently, and care not though it be unrighteously; But as we say; Matches made in haste, are repented at leisure ; So truly, riches got in haste, are often lamented forever. Its most true here, The more haste the less speed ; Food hastily eaten, is seldom so well digested as what is eaten leasurably; He that maketh haste to be rich, shall not be innocent; He that maketh haste to be rich, hath an evil eye, and considereth not that poverty shall come upon him, Prov. 28. 20, 22. Sometimes God suffereth a cruel hand, to pluck the stolen feathers of this unclean Bird, and then he is left bare whilst he liveth; sometimes he is hurried away in the prime and pride of his age to Hell, from his goods which he got in haste; As the Lizards eggs are hatched in six months, and yet the old one never liveth to see them, saith the Naturalist.

Fair and softly goes far. None thrive so well as those that stay God's leisure, and expect wealth in his way. Titus Vespasian stamped in his Coin a Dolphin and an Anchor, with this Impress, Sat cito, si sat been. Soon enough, if well enough. A Dolphin outstrips the Ship, that's soon enough ; And an Anchor stayeth the Ship, that's well enough ; So both together make, soon enough, if well enough ; And of this Prince it is reported, Abstinuit alieno si quis unquam. If ever any was free from injuring others, he was the man. None are more guilty of unrighteousness, then those that huddle up riches in haste. They are most harmless who are contented to live in hope, and to wait patiently on God. That wealth which is gotten well enough, is gotten soon enough; All other is worse then an abortive birth, that comes before the time. That fruit which is soon ripe, will be soon rotten. An inheritance may be gotten hastily at the beginning, but the end thereof shall not be blessed, Prov. 20. 21. As Honey over liberally eaten, though it be sweet and pleasant at first, yet afterwards, causeth strange vomitings and sad g • ipings in the stomach and belly; so an estate overhastily gotten, though it may cause a smile in thy countenance, and rejoice thy carnal part at the beginning, yet will afterwards cause dreadful gripings in thy conscience, be a Vulture gnawing at thy heart, and its latter end be cursed to thee and thine. I have read of a Philosopher, who bought a pair of shoes upon trust, the Shoe-maker dieth, the Pythagorean rejoiceth, and thinks his shoes clear gains; but a while after, his conscience twitches him, and will allow him no rest, because of his robbery; he repairs to the house of the dead, and casts in his money, saying, There, take thy due; Thou livest to me, though dead to all besides. He that carrieth such luggage on his back all day, must expect to find his conscience galled to purpose at night.

O Friend, take heed of setting thine inestim • ble soul to sale for a little corruptible silver. If it will not profit thee to gain the whole world and lose thy own soul ; surely, twill not advantage thee to gain a small pittance of it, and lose thy soul. Thou rakest, and runnest, and it may be cozenest and cheatest, to leave thy child a considerable estate; I must tell thee, thy Son is little beholden to thee for leaving him a gay knife to cut his Throat with; a gaudy suit with the Plague in it; a great stately dwelling haunted with Devils; a large portion with the curse of God: No man in his wits would give one hair of his head to be made thine heir, wert thou worth thousands. The Devil himself, though he will thank thee for getting it so unjustly, yet he would not thank thee, if thou shouldst bequeath him all thy ill gotten goods; No, he doth not love the curse of God so well: Thou wouldst show thyself a more loving Father, in leaving thy Son a Bottle and a Basket to beg with from door to door, then the greatest heap of such riches.

Besides, What comfort will it be to thee, for thy Son to live in honor, and bath himself in carnal pleasure, with that wealth which thou hast unjustly scraped together, when thou art frying in unquenchable flames for thy injustice! Thy Children are rejoicing with thy silver, and the Devils are revelling with thy soul at the same season; Canst thou think that the contentment of thy posterity, will in the least abate thy torments? It may be thou pleasest thyself with an intention of giving somewhat in thy Will to the poor, and so to pay thy debts to God, with the Devils goods, with that coin which hath the Image and Superscription of the Prince of darkness on it; and art thou so mad as to think that it will be acceptable? I tell thee, God hates robbery for a sacrifice, and thy stolen goods for a burnt Offering. The Great Sultan, as giddy as he was, with the noisome fumes of Muhammad's Quran, was yet so well in his wits, as to tell his Bashaw (who persuaded him to build an Hospital with the wealth he had unjustly taken from the Persian Merchants) That to despose his money to relieve the poor, would not please God; but to restore it to the right owners, would be acceptable ; Will a King thank that man who robs his honest Subjects of an hundred pound upon the road, and then thinks to make amends, by paying half a Crown out of it towards his service. Thou canst not groundedly hope, that thy unrighteousness should be remitted, until thy Mammon of unrighteousness be restored by the Law of God, as well as of men Debts must be paid first, and then Legacies; Justice must be first minded and then Charity. It may be thou chearest thy heart with the thoughts of an honorable burial ; it delights thee to think, how when thy Will is open, people will applaud thee for the large provision thou makest therein for thy children, with what a great Company thou shalt be attended to thy grave, and what a costly Monument shall be erected to thy Memory. Well! since thou art so much joyed with a curious Tomb, I shall take the pains to write thine Epitaph (and if thou hast a spark of true love to thy soul, thou wilt think of it whilst thou livest) Here lies Interred, one that to make his Children Gentlemen on earth for a few days, made himself a Beggar in Hell to all eternity. He was one that to gain a little earthly treasure, of which he hath now taken an everlasting farewell; sold his precious soul, and the endless blisseful fruition of the blessed God. Did ever fool buy so dear, or sell so cheap! O look on him, and learn to be righteous.

SECT. IV.

SEcondly, Be righteous in thy Words and Expressions, as well as in thy Works. The Christians tongue should be his hearts interpreter, and reveal its mind and meaning; and the Christians hand should justify his tongue, by turning his words into deeds: Though the right Christian is not a worshipper of Mercury, to whom tongues were only offered in sacrifice; yet with the Athenians he doth speak well, as with the Lacedemonians do well. The Burgess of the new Jerusalem is known by this livery; He walketh uprightly, worketh righteousness, and speaketh the truth in his heart; He sweareth to his own hurt, and changeth not, Psal. 15. 2, 4.

First, He speaketh the truth in his heart ; His speech is the genuine and natural offspring of his heart ; there is a great resemblance between the Child and the Parent ; That language which is confused, and not to be understood, speaks not a Citizen of Zion, but a builder of Babel or Babylon. When the words are spurious, and not the hearts own ; like Abimelech, they destroy the Family of which they descend; sometimes that tongue cuts the owners throat. The getting of treasure by a lying tongue, is a vanity tossed to and fro of them that seek death, Prov. 21. 6. The deceitful tongue seeketh death, though not intentionally, yet eventually ; The Saints words and thoughts are univocal, they speak as they think; and are like clarified honey, clear to the bottom; his heart is the Mine, his mind frameth the matter, and his tongue is the shop that exposeth it to public view.

Secondly, He sweareth to his own hurt, and changeth not. His hand will make good his lawful promises, how much soever they shall be to his prejudice. There is a Symmetry between his hand and his tongue; he is slow to promise, not hasty to enter into bonds, but being once engaged, he will be sure to perform. He dares not falsify his word, knowing that his God was an earwitness.

It was the saying of Lysander, That if the Lions skin would not serve (to cozen with) the foxes must be sowed to it, and that Children were to be deceived with toys, and men with Oaths ; but this Fox himself was at last taken in a trap, and slain at the foot of the Theban Walkes. The Justice of God will some time or other seize upon such unjust men; False conceptions are as dangerous to the souls of men, as to the bodies of women.

The Romans built a Temple to the Goddess Fidelity, and offered sacrifice to her image, so highly did they esteem of faithfulness. Attilius Regulus, their General against the Carthaginians, being taken Prisoner and sent to Rome with conditions of peace, upon his word to return, if the Terms were not accepted, judging the conditions dishonorable, he dissuaded the Romans from embracing them, and went back to his enemies according to his promise, though he knew beforehand, that upon his return they would presently put him to death. The Prisoner that got from Hannibal by eluding his Oath, was by the Senate apprehended and sent back again, saith Livy. Attica •• des, was free, or sure hold; and Atticus testis, one that keeps touch, because the Athenians were so faithful to their words. What a shame is it then for Christians, to regard their Promises and Oaths no more then their old clothes, which they throw by, when they have made what use of them they desire. Such men do much wound their Credit (that after a little knowledge of such Nullifidians, none will trust them) but much more their consciences. The deceitful and bloody are joined together, Psa. 5. 6. He that is deceitful to others, is bloody to himself; he may rase others skin, but he wrongs his own soul, and draweth his own heart-blood. Machiavel as bad as he was, would not allow fraud to lodge, save in Soldiers Tents.

The jealous God hath made himself known to be a God of truth in accomplishing his threatings on those that have affirmed and attested such lies. One Ann Averies Widow (in the days of Queen Elizabeth ) having bought six pound of Tow in a Shop in Woodstreet, falsely said that she had paid for it, and swore to it, but she presently fell down and died to the terror of all such unrighteous and perjured persons. The trade indeed of lying, hath crept almost into all trades, as if it were the only way to get a livelihood, when it hath deprived some of their lives, Act. 5. 7, 8. A lying tongue is one of the six things which the Lord hates, Prov. 6. 17. The Scripture speaks of such persons, that their own tongues shall fall upon them, meaning to destroy them, as Benaiah fell on Joab, and David's Soldier on the Amalekite ; for so the Phrase is frequently taken, Psa. 64. 8. 1 King. 2. 29, 30. 2 Sam. 1. 15.

Reader, Be so true to thy own soul, as to put away lying, and to speak the truth to thy Neighbors, Eph. 4. 25. Do not delude thyself with mental Reservations, or Jesuitical AEquivocation, but let thy words and thoughts join in consort. A Christian should be like Crystal, the same all over, and visible throughout. As our clothes represent the proportion of our bodies, so should our words, the proportion of our minds ; Twas an unpolitique precept which Lewis the eleventh of France gave his Son, when he charged him to learn no more Latin then what would teach him to dissemble; Deceit is a gin that men set often to catch serpents, which when they have caught, sting themselves. Cleomenes, King of Lacedemonia, who making Truce with the Argives for seven days, and fell upon their Quarters in the night, was repelled by the Argive Women, and afterwards banished into Egypt, where he miserably slew hiself. Promises are (as it were) the Connection and Ligaments of the several parts in the body Politique; if they be once broken asunder and loosed, the whole will quickly be dissolved. Such men are like to some fruits, which by their luscious smell, and delightful color, invite a man to eat, but prove unsavory and unwholesome. He that had only natures moonlight to see by, could say, Perditissimi est hominis, fallere eum, qui laesus non esset, nisi credidisset; None but the most villainous will deceive him, who had been safe if he had not trusted, saith Cicero.

Thy righteousness must extend to all, according to their several places and relations. That righteousness which is real, will be universal; Render therefore to all their due, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honor to whom honor, Rom. 13. 7. He that is just in his Actions, hath a due respect to all persons, whether Superiors, or Equals, or Inferiors. He who is righteous to his fellow-Subjects, and wrongs his Sovereign in his Custom or Tribute, is a Rebel against the Crown and Dignity of Jesus Christ. He is undutiful to the King of Nations, who payeth not his due to the King of that Nation in which he liveth. Render (saith Christ) to Caesar the things that are Caesar's, and to God, the things that are God's. Jerome on that place doth well observe, that the name of Caesar is not proper, but Appellative, because from the first Roman Emperor, Julius Caesar, all his Successors were so called; Hereby Christ intimates that Tribute belongs to every person clothed with the supreme power ; And Gerrhard in his Harmony saith, that our Savior doth particularly in that Text understand Tiberius, that monster of men, enjoining payment of Tribute to that persecuting Prince. How great then is their crime, who cheat a King that is a Christian? Such unnatural Members must expect to fare the worse for impoverishing their Head. The wealth of a Political Father, is both a credit and support to his Children. If the Root be kept without water, the branches must needs wither.

The Ancients emblemed a just man, by one with a pair of balances in one hand, a sword in another, and both his eyes shut, to dispense impartially to all Justice, both commutative and distributive ; A Magi • strate must distribute justice to everyone a like. He may see a difference in causes, but no difference in persons. When righteousness reigneth, its said to run down like water, and as a mighty stream Amos. 5. 24. Now water is as free for the poor as the rich, the stream runs down by the meanest Cot • tage, as much as by the Princes Court ; Righteousness must be as common as water, as universal as a stream; David reigned over all Israel, and executed Justice, and judgment to all his people, 2 Sam. 8. 15. His righteousness was as large as his realm, to all his people.

SECT. V.

SEcondly, As to the manner of thy dealings, thy duty is to be courteous as well as righteous. Some men soil the luster of their justice, and hinder the honor it might bring to the Gospel by the crabbedness of their carriage. A rugged unhewn piece of Timber disgraceth, when a neat smooth one crediteth the building. One end of our dealings with men (as I shall show by and by) most be to gain them to mind godliness, which end will be much furthered by an affable conversation. Men delight not to walk in rugged ways, nor to deal with rugged men; As curious Flowers draw the eyes, and rare Music the ears, so doth courtesy allure the hearts of men after it. He that pleaseth all men in all things (indifferent) is the likeliest to save some, 1 Cor. 10. ult. It was the affable carriage of Titus amongst other things, which made him the delight of mankind. Its said of Julius Caesar, that he overcame their affections by his humanity, whose persons he had before subdued by his power and policy; He gloried in nothing so much as in pardoning his Enemies, and gratifying his friends; saith Austin. They who durst speak to Caesar saith Marius, were ignorant of his greatness, and they which durst not, were ignorant of his goodness. We may gain their love by soft words, who would hate us, if we went about to ravish them, or to lay violent hands on them. Alexander won the love of his Soldiers by calling them Fellow-Footmen ; Courtesie, like the loadstone, will draw even Iron to it. Pharaoh an Heathen was full of Courtesie, and though a King condescended much in his carriage towards Jacob, Abraham is noted not only for his faith in God and holiness, but also for his discreet familiarity, and affable behavior towards men, Gen. 47. 8, 9. Gen. 23. 7. Our blessed Savior is therefore said to come eating and drinking, because of the sweetness and attractiveness of his conversation. This Lord of Glory in all his converses, had a comely and winning grace. They who are truly noble, are ever affable; those that like the Persian, keep up state, are but according to the French dialect (of their haughty upstarts) gentle Villains. Contempt or arrogancy is a weed that ever groweth in dunghills; It is from the rankness of the soil, that it hath its height and haughtiness; They are but windy Spirits, that bubble thus above others; tis the froth only that gets always to the top of the water.

Its a Divine Command, Be Courteous (1 Pet. 3.8.) the word signifieth, Friendly-minded, studious to do such things as are grateful to others. Obedience to this command is cheap, and costeth nothing, which whosoever denieth, will certainly never obey those precepts which will put him to charge; He who denieth men a good look, will not at God's call, lay down his life for the Gospel.

The Romans, be • ause they would not have any defrauded of civil respect, retained Admonitors (called Nomenclatores ) who should suggest the name and quality of everyone they encountered, that so he might be saluted in a conformable style.

We read in Scripture frequently of Salutations sent to and from the Saints, Rom. 16. God never intended that when men put on Christianity, they should put off civility. Those Quakers who like Idols, have eyes and see not, mo • ths and speak not, are so far from being invested (above others, as they pretend) with the divine nature, that they are even divested of the human nature. The very Turks salutation to him they meet, is Salaum aleek, Peace be to thee ; and the reply is, Aleek salaum, To thee be peace also. When Boaz came into his field, The Lord be with you, saith he to his Reapers; The Lord bless thee, say they to him. Indeed, Christ commands his Disciples, Salute no man, Luk. 10. 4. But the occasion of this prohibition is considerable. The Disciples were sent about business of importance and expedition; and the salutations Christ speaks off, are in the nature of those which we call Complements, a filling up of precious time with needless toys and trifles. As if Christ had said, Your work is of weight, and requires haste, do not therefore loiter, by standing to talk with any by the way, but mind your business. It is not intended by a Master who gives his Servant such a charge, that therefore he must not put off his hat, or bid any Good Morrow, or ask their Neighbors how they do, forever after. The same Law-giver doth command Salutations by his o • n mouth; Into what house ye enter, say, Peace be to this house, Luk. 10. 5, 6. and also commends it to us by his Ministers, 1 Cor. 16. Col. 4. 10, 14. We may not bid them God Speed, whom we see employed about the Devils designs, least we be partakers of their evil deeds ; but if we know not their actions to be bad, our charity must hope the best. He that hath but common Humanity, must needs be a Civilian. Though nature be a Crab-stock, yet if she be but graffed by education, this will be part of her sweet fruit.

3. As thy duty is to be righteous and courteous, so also to be meek in thy dealings with men. Courtesie is a good Servant to wait upon meekness as its Master ; both together are no small credit to a Professor: He that is highest in godliness, is fullest of meekness; the purest Gold is soonest melted, and they are usually the best blades that will bend well; the Lion of Judah for courage, was a Lamb for condescension. The Saint must learn of his Savior to be meek and lowly in heart. The passionate man is one of Lucifers Disciples, and followeth him in his fall from Heaven. This meekness (I speak of it in relation to man as its object) is a virtue by which we moderate our passions, and keep them in subjection, least we should wrong our Neighbors; Patience is sister to meekness, and humility is its mother. The Passions of our minds are like the winds in the air, if they lie still, the Ship must lie still too, or at least make but small speed; if they be too boisterous, they endanger the dashing the vessel upon a Rock, or casting it upon the Quicksands; but when they blow moderately, between a still calm, and a violent storm, they are most helpful to the Mariners. Our affections are of no use if they be suffered to sleep, and do not rise at all; for then though the name of God himself be shot at, they will not hear the murdering piece; Such meekness is worse then mopishness; God did not give the soul these wings in vain.

On the other side, if our affections are tempestuous, and rise too high, they threaten to overturn both ourselves and our Neighbors. A passionate man, is like the torrid zone, too hot for any to deal with him, or to dwell near him. The work therefore of meekness, is to keep the affections within their bounds ; so to moderate this fire, that it may warm, not flame out to burn itself and others. He that is inebriated with passion, is unfit for any action; like Samson's Foxes, he scattereth fire-bands abroad to the hurt of all that are near him. Alexander in his anger flies upon his best friend; Permenion himself must perish by that Wild-fire; Catos best Emperor was he qui potuit imperare affectus, that could keep his own passions in subjection. When one said he was a wise King, that was kind to his friends, and sharp to his enemies ; another said, He was a wiser Prince, that could retain his Friends in love, and make his enemies like them. The Spirit of God gives us a mark to know a wise and noble man by; Who is a wise man, and endued with knowledge amongst you? Let him show out of a good conversation, his works with meekness of wisdom, Jam. 3. 13.

Two particulars offer themselves to our view out of this verse.

1. That meekness is a sign of a wise man. The world counts them only the brave spirits, that scorn to suffer the least affront, and who will repay a single injury with double interest; but these in God's accounts are fools. What a fool is he that suffereth (his passion ) that which should be his servant to become his master, and to tyrannize over him? What a fool is he that perceiving a Musket discharged, will not stoop a little, or fall down a while to avoid the Bullet, but keep his place and height, to the loss of his life? Truly, such a fool is he that will never yield to another's wra • h. Is not he a fool, that seeing a fire in his neighbors house, anger in his Neighbors heart, is so far from helping to quench it by the water of mildness, that he throweth more fuel on it, and increaseth its flame, even to the burning down of his own? is not he a fool, that ventureth his inestimable soul, at every trifling cast, and runneth headlong upon the greatest hazards? Surely 'tis not without reason, the wise man speaks so often of a fools wrath, and that Anger resteth in the bosom of fools, Prov. 27. 3. and 17. 12. &c. A wise man deferreth his anger, least it burn with too hot a flame; Prov. 29. 11. He will draw back the brands, least the fire exceeding its bounds, should consume him; How many have been thrown, nay utterly over-thrown, by laying the reins upon the neck of their brutish passions, when their persons would have been safe, had but their passions been curbed? Charles the sixth, King of France, was mad for anger, and desire of revenge on the Duke of Britain. Excess of wrath cost Ajax his life, if the Poet may be believed. Sylla in the height of fury vomited up his blood and his breath together, saith the Historian. When such winds blow, they raise black and dark clouds. A furious man hath few friends; like Ishmael, his hand is against every man, and every man's hand is against him. The Herons name in Hebrew signifieth to be angry, and its observed, scarce any fowl hath so many foes ; the Eagle preyeth upon her, the Fox catcheth her in the night, the Hawk destroyeth her eggs; How foolish is the Be that loseth her life, and her sting together, she puts another to a little pain, but how dearly doth she pay for it?

The greatest conquest is to overcome our selves, and the vilest bondage to be our own slaves, Prov. 16. 32. He that is most mild, is most manly. It sullied the glory of all Caesar's valor and victories, that he was his own vassal. It is the glory of a man, to pass by offenses. Those Dogs which were presented to Alexander, by the King of Albany, were counted the best in the world, and upon this account, because they were so noble as not to stir at all, when small beasts were brought to encounter them; and through an overflowing of courage • would never fight, save with Lions and Elephants. Those men, without question, are far from true worth, and most ignoble, who upon every supposed petty wrong, fly to the common Law, or Civil War for revenge. By the Laws of England a Noble man hath this privilege, that he cannot be bound to the peace, because its supposed that a Noble person will scorn to engage himself in quarrels, but keep the peace without a Bond. It is the base and vile bramble, the fruit of the earths curse, that teareth and renteth what is next it.

Plutarch reports of a falling out between two famous Philosophers, Aristippus and AEschines, and how after some time, Aristippus went to AEschines, saying, Shall we not be friends before we be a Tabletalk to all the town? Yea, with all my heart, saith AEschines. Remember then (saith Aristippus ) that through I am your Elder, yet I sued for peace. True replieth the other, I acknowledge you the better and worthier man; for I began the strife, but you the peace. In this Pagan glass, many Christians may see their own deformities; for even Heathen agree with Scripture in this first particular, That they are most wise and prudent, who are most meek and peaceable.

2. The other which floweth from the forementioned verse, is, That the Christians meekness must be mixed with wisdom. The Apostle calls it meekness of wisdom ; meekness opposeth fury in our own quarrel, not zeal in God's cause. The same Spirit that appeared in the form of a Dove ; appeared also in the form of fiery tongues. It may be my duty to be silent when I am wronged; but its sinful, not to speak when God is reproached. Though I may compound for my own debts, yet I have no power to compound for another's. Its a singular mark of a Saint, to be wet Tinder, when men strike fire at himself ; and touch-wood, when men strike at God ; The meekest man upon the face of the earth, was the fullest of fury in the cause of Heaven, Numb. 12. 2. Exod. 32. A skillful Musician knoweth when to strike a string of a lower sound, when of an higher. A wise Christian knoweth when to abate, when to increase his heats.

Naturalists observe of Bees, that they will ordinarily suffer any prejudice, when they are far from their Hives, and their own particular is only concerned; but when they are near their Hives, that their Common wealth is engaged in their combats, they are furious and will lose their lives, or conquer. Thy work O Christian, is not to abate the least of God's due; but to pocket up many private injuries, and to forgive thy personal debts. Be not like some, as cold in God's cause as if they had neither sense nor life; and as hot in their own, as if their work were to make good the opinion of Democritus, that the soul is of the nature of fire, nothing else but an hot subtle body, dispersing itself into fiery atoms. Excess of fury, is a spiritual frenzy, and its ill for them who come within the biting of such mad beasts.

I have reast of Themistocles, that having an House to let, he pasted on the Door, Here is an House to be hired, that hath a good Neighbor ; Its a great comfort to dwell by a pious and meek person, but no small cross to live near the peevish and passionate; A meek man is a good Neighbor in these respects. For

• 1. He is so far from wronging others, that he will forgive those that wrong him. He is not only contrary to them, who like furious Curs, fall upon everyone that passeth by, without the least cause, but also if he be wronged, he never studieth revenge, though he may seek sometimes for Justice. The world hath learned of the Devil to offer injuries, and he hath learned of God to suffer injuries. He dares not usurp God's Throne, but leaves his cause to the Judge of all men, Lev. 19. 18. He knoweth also that good men must have their grains of allowance ; and Children of the same Father, are too prone to quarrel; therefore he beareth both with the bad, and the good; with the former for Christ's sake; with the latter, because they are Christ's seed. Now such a one is a good Neighbor; Calvin said, though Luther should call him Satan, yet he would honor Luther as a faithful servant of God. Its reported of Cato, that when a rash bold fellow struck him in the Bath, and some time after, came to ask him pardon, he had forgot that he had been injured, Melius putavit non agnoscere, quam ignoscere, saith Seneca. He scorned to approach so near revenge, as acknowledge that he had been wronged. Its below a generous Moralist to take notice of petty affronts; He kills such slimy worms, by trampling on them. The Christian upon a better consideration, destroyeth those vermin with the foot of contempt. He hath experience what millions of pounds are forgiven him by God, and therefore out of gratitude cannot but pardon some few pence to man. Forgiving one another, as God for Christ's sake hath forgiven you, Ephes. 4. 32. He knoweth that he needeth favor from others for his offenses against them; he doth not always walk so carefully, but some time or other he hath bespattered those that went near him, and its but just that he should allow that pardon which he expecteth, Eccles. 7.21,22. Tit. 3. 2, 3. Showing all meekness towards all men; for we ourselves were sometimes foolish, living in malice and envy, hateful, and hating one another. The Lacedemonians were wont to pray in their public service, that the God's would enable them to bear private wrongs with patience.
• 2. A meek person will part with much of his right to buy his peace. Where he may not wrong his family too much, nor dishonor his God, he will yield far to preserve or purchase a friend. Though his privilege be superior, yet he can be contented to hold the stirrup to others, and give them place; Abraham was the Elder and the Nobler man, yet he offereth Lot his choice of the Country, and was willing to take what he would leave.

SECT. VI.

SEcondly, If thou wouldst exercise thyself to godliness in thy dealings with all men, look not only to the manner of thy dealing, but also to the principle. Thy righteous, courteous, and meek carriage must proceed from obedience to God's command. Many of the Heathen (as thou hast heard) were just in their contracts, they would as soon die as deceive; Now how wouldst thou know whether thou exceedest them, but by a principle of Conscience, from which thou actest. If Pagans and Christians be found travelling in the same path, the only way to difference them, i • to inquire, whence they both sat out, and whither they are going; what is the principle from which they act, and what is the end of their journey? According to the principle of a man, such is his end; If the Barrel of the Musquet be crooked, it will never carry the Bullet right; therefore thy principle must especially be minded. There be many things that move orderly, and yet their motion is not from a principle of life; as a Mill moveth by reason of the water, yet is no living creature. An outward principle of custom or fashion or glory, may make a man just and patient in his actings; many do the things commanded, not because they are commanded, but upon some sinister account. Morality and Christianity, differ specifically; the Moralist worketh from nature, a little refined by study or education; the Christian from nature, thoroughly renewed by the Holy Ghost. Where this spring is wanting, no motion can be true; be the fruit never so fair to the eye, if the root whence it groweth be not good, it will be unpleasant and distasteful. Laban at the last, was just in his agreement with Jacob, but shame, not conscience, was the curb that held him in. Such dealings like fruits which are ripened by art and force, are not kindly, neither be they acceptable to the heavenly taste. Indeed, all such righteousness is unrighteousness, and all such persons, though they are just to men, and do them no wrong, yet are unjust to God, and deprive him of his right.

The true Christians righteousness towards men, proceedeth from the fear of his God. The former Governors (saith Nehemiah ) were chargeable unto the people, and had taken of them bread and wine; besides, forty Shekels of silver; yea, even their Servants bare rule over the people; but this did not I, because of the fear of God ; Nehem. 5. 9, 15. The dread of the most high, was the hedge which kept him within his bounds.

Look therefore friend to the ground of thy dealings. Nothing will be commendable in God's eye, which doth not flow from his awe ; if the desire to keep up thy name, or to please thy Neighbor (whose good word thou valuest) be the main reason of thy righteousness, thou servest thy self, but not thy God. He is a false servant, who payeth the debts his Master appointeth him, but more in his own name, and lest he should be counted a Cheat, then because of his Masters command. Thou art a true servant, if therefore thou darest not deceive men, because thou dreadest the just and jealous God. Joseph encourageth his brethren to expect fair dealings from him upon this ground; Do this and live, for I fear God, Gen. 42. 18. i. e. Ye need not fear unrighteous actions at my hands, since the fear of God is in my heart. As long as this guard is set upon me, I shall do violence to no man. It was a pretty answer of Xenophons, when Laelius told him that he was a timorous fellow, because he durst not play at Dice with him; Very timorous indeed, and fearful to do evil.

Thirdly, If thou wouldst exercise thyself to Godliness in thy dealings with men, let thine end and aim in thy dealings be good. Have an eye in them, not only to thine own temporal good (this is low and mean) but chiefly to the glory of God, and the spiritual good of thyself and others. Christians must not deal together as Indians, merely for trade and outward advantage ; Its but a beggarly calling to trade only for the dirt and pebbles of worldly profit; but its high and honorable to be a Merchant for the Diamonds and Pearls of spiritual riches. The Heathen and the Christian both, may meet in the manner of their dealings, but they part in their ends. The Thief and the honest Countryman are both found riding in the same road, but they have different ends therein, and that distinguisheth them. He is a Dwarf indeed, and looks very low, whose eye in such actions is wholly upon earth. True Saints sore aloft, and have more noble designs in their ordinary dealings, Mat. 5. 16. Like the Moon, they enlighten others with their borrowed brightness, and endeavor to their power to reflect their beams back to the Sun, the Fountain of their light.

How ungratefully doth he slink away, that dieth and returneth no glory to his Father, neither raiseth up any seed to his elder Brother; I seek not mine own profit, but the profit of many, that they may be saved, saith St. Paul, 1 Cor. 10. 33. He hath cause to fear his own going to heaven, who would go thither alone. True favorites desire their King may have many Loyal Subjects; Every creature almost is of an assimulating nature; Fire turneth what comes near it into fire. Earth changeth what we commit to it, into Earth. Water moistens what it meets with. Stones grow, and spread in the veins of the earth; Even Flowers and Hearbs will be scattering their seed for the increase of their kind. Good men cannot but desire & endeavor that all they converse with might be like themselves in goodness. The first blessing which God bestowed on man after his creation, was this, Be fruitful & multiply.

How industrious are Christ's enemies to spread their poison, and draw men from their allegiance to him! I have read of a Jew who turned Turk, how shortly after, in buying Gr • pes, he fell out with a Turk, and beat him soundly; Whereupon a certain Jew asked the abused Turk, why he would suffer himself to be so much wronged. The Turk answered, You shall beat me as much, if you will turn Mussul-man ; Its too visible, that Rome's agents are also sufficiently active to make Proselytes to their idolatries ; and wilt thou sit still and do nothing towards the gaining of subjects to thy Lord and Savior? Holy David was more diligent to enlarge the borders of Christ's, then of his own kingdom; He would blaze God's honor and power before the highest, and not shrink for shame, Psa. 119. And the success of his industry is considerable. Though great Fish are seldom caught by such Angles, yet King Hiram came to be converted to God by his converse with David.

Its likely Reader, thou dealest with sinners; thy first care must be that thou mayst not partake of their sins. Its reported that at Belgrade in Hungary, Danubius and Sava, two famous Rivers, the one pure, the other filthy meet, and yet their waters mingle no more then water and oil, not that either float above the other, but both join unmixed, so that near the middle of the River, saith my Author, I have gone in a Boat and tasted the Danow, as clear as a Spring, and putting my hand an inch further, I have taken of the Sava, as troubled as a street channel, tasting the gravel in my teeth; thus they run together unmingled sixty miles. So shouldst thou in thy contracts and dealings with the wicked, keep thyself pure and undefiled. Thy next care must be, to make them better; A meek gracious carriage may win them to Christ. Some Fish have been caught with a Golden Hook ; Sometimes by parting with a little of thy right, by losing a little silver, thou mayst gain a precious soul ; He that always stands strictly and stiffly upon his right, may thereby wrong both God and his Gospel. Heavenly mindedness, shining in a Christians dealings with profane men, hath such a beauty in it, that it attracteth at the first sight the eyes of every beholder, like the sudden appearance of a Candle in a dark room. As we have opportunity, let us do good unto all men, Gal. 6. 10. An opportunity to do good to others, is a great mercy to ourselves. The Oil of grace like the Widows, 2 King. 4. 6. increaseth by pouring out ; an opportunity is a special season, which God affordeth us, for the benefit of our own and others souls; When time and helps meet and marty, their offspring is opportunity. Thou dealest with those at one time, whom thou mayst never see again; possibly their hearts being big with sin, they bring forth in thy presence, either swearing, or slandering, or mocking at holiness; now God gives thee an opportunity, by a prudent affectionate reproof, and by serious savoury advice, to kill those brats of Hell, as soon as they are born, and to make the Parents barren in regard of such a cursed brood forever after, which if thou neglectest, thou shalt never have again. The Bird of opportunity is usually upon the wing, she flieth away of a sudden, and we never fee her again; therefore whilst thou hast her, make the best use of her. Thou thinkest (it may be) that thy counsel to such men would be but cast away, as pure water in a nasty sink; but do thy work, which is to endavour their conversion, and leave the success, which is God's work to him. Benhadad's Soldier drew a Bow at a venture, and his Arrow pierced within the joints of the Harness, and slew Ahab ; the man shot the Arrow at he knew not who, but God levelled it at the King, amongst all the company. Do thou draw the Bow, according to thy duty, and God may so direct the Arrow of admonition, as to make it enter the sinners heart, and let out the very life of his sin. Sometimes things are done best on a sudden; Tiberius was happier in his extempore speeches, then those which he made upon study and premeditation. Thou mayst as Philip to the Eunuch, fall in with a person on a sudden (whom thou never sawest before, nor shalt ever see again) and by seasonable counsel be instrumental to his eternal comfort; It may be thou meetest with such as do believe ; then thy care must be to build them up ; Saints must be Land-mark • to direct others in the way to life. Apollos was a stranger to Aquila and Priscilla, but coming into his company, they expounded to him the way of God more perfectly, Act. 18. 25. The members of the mystical body must be helpful to one another. Christians, with whomsoever they converse ought to endeavor either their gaining to, or growing up in Jesus Christ. Alexanders body was of so exact and rare a constitution (saith the Historian) that it perfumed every place where he came. The gracious soul being itself filled with spikenard and Calamus, and Cassia, and all sweet spices, may well leave a sweet savor among the persons with whom he converseth. They are dead and withered grains of Corn, out of which there doth not one ear spring up.

A Good Wish of a Christian in Relation to his dealings with all men, wherein the former Heads are applied.

THe Living and Eternal God, whose I am, and whom I am infinitely bound to serve ; whose unquestionable dominion over me, calleth for universal subjection from me; having commanded me in his word, to be holy as he is holy, in all manner of conversation, and to walk by rule in my commerce with men, as well as in my immediate converses with his glorious Majesty ; I wish in general, that I may make Religion my business, not only in my sacred duties, but also in my civil dealings ; that I may trade with God in divine performances, as if men saw me, and traffic with men in human affairs, as knowing that God beholdeth me, and herein daily exercise myself to keep a conscience void of offense towards God, and towards all men. I Wish in particular, that my earthly actions may never clash with, or encroach upon my heavenly calling, that I may not endanger the loss of Religion in the throng and crowd of outward dealings; but may be so limited and directed therein by God's Law, that all my works may be • orship, and when I am laboring for my body and family, I may be furthering the good of my soul, and my eternal felicity; that as my chief natural quality, Reason, commandeth in my lower actions of eating and drinking; so my supernatural excellency, Religion, may bear sway in every passage of my life. Lord, who hast given me a perfect rule, and appointed me to order my life in all things according to it; be pleased to write all thy laws in my heart, that I may be tender of both Tables; love thee with all my soul and strength, and love my Neighbor as myself, for thy sake. If one link of the golden chain of thy commands be broken, the whole is dissolved; they love one another too well to part company; where one precept is willfully despised, all are disobeyed; Thou hast said it, He that breaks one, is guilty of all. O enable me to be as universal in my conformity and duty, as thou art in thy mercy and bounty; for then shall I not be ashamed, when I shall have respect to all thy Commandments.

I Wish that the soundness and integrity of my heart, may appear in the cleaneness and purity of my hands ; The sound will speak what Mettal the Bell is of; the Flowers that show themselves above ground, will declare the nature of the root, which lieth hid; How often doth the face discover the faults of the vital parts ? If my tongue and speech be double, my spirit cannot be single ; If my actions be unrighteous, my inward man must needs be irreligious; How grossly do I delude myself, if I presume that I am holy, because I mind the first Table, if I be dishonest, and live in the breach of the second ? when there is so much Religion in the duties of the second Table, that there can be no Religion without them; My deceitful heart is apt to suggest that its but a small matter, If I should supplant my Brother, and that there is no such need of care in my ordinary outward carriage: But my Sovereign, to whom I have sworn Allegiance, hath told me in the word of truth ( Mat. 23. 23. ) that justice and mercy are the weighty matters of the Law, and hath commanded me, ( Micah. 6. 8. ) to do justly, and to love mercy throughout my whole life. O that I might never allow myself in the breach of those precepts, which in the worlds blind judgment are the least of his commands ; and by my pattern teach men so, lest I be found at last, the least in the Kingdom of Heaven. Lord, thou hast enjoined me, to keep thy Law as the Apple of mine eye (Prov. 7.) I know, a small thing will pain, a little dust will offend mine eye ; but thy Law is infinitely more tender; thy Word forbids and condemneth the smallest wandering, the very conception of sin, in a vain thought; much more its birth in an unrighteous action, is abominable and odious to it; Thou hast commanded me to keep thy Precepts diligently; O that my ways were directed to keep all thy Commandments! Though I abound, and am never so strict in thine Ordinances, if I be careless and loose in my Contracts with men, thou canst espy the evil constitution of my soul, notwithstanding such painting ; Thou canst see the rottenness of my heart, in the rottenness of my wares, under the false gloss I put upon them; And if thy moral precept find not obedience with me, my spiritual performances will never find acceptance with thee. The Pie, a speckled Bird, whose Feathers were white and black, was unclean. Should I seem pious in those duties which concern thy worship, and yet be perverse in my dealings with men, I am in thy judgment a wicked person. Thou hast said of such, Shall I count them pure with the wicked balances, and with the bag of deceitful weights? Micah. 6. 11. If there be iniquity in my hands, there is hypocrisy in my heart ; How clearly doth a person that picketh and chooseth his food, (liking this, and loathing that, though ne • er so wholesome) prove a foul stomach; and how fully do I demonstrate secret filth in my inward parts, if I pick and choose amongst (the food of my soul) the precepts! When the soul is clean and sound, every command will be sweet ; if my heart be sincere, all my dealings will be square. O let me never be like those Pharisees, who made long prayers for a cover, that they might prey the more closely upon their Neighbors; but let thy spirit in my heart, send up the sap of grace into every branch of my life, that all the passages thereof may abound in the fruits of righteousness, and I may esteem all thy precepts, concerning all things, to be right.

I Wish that the glory of Religion may be so dear to my heart, that I may render it amiable to the eyes of others, by walking every way suitable to my profession ; The name of my God is holy and reverend, and shall I offer it to reproach? Some write that the Jews would not foul their mouths with that unclean word of blaspeming God, but always expressed it by a contrary word of blessing God; If it were so execrable that they hated to speak it, shall I be so vile as to act it? It were a sin to wrong a man of his good name; what is it then to rob my God? If I dress myself in the livery of Christ, and in that habit wallow in the mire of unrighteous dealings, I give up the blessed Redeemer to the scorn and derision of the world. Everyone that nameth the name of Christ, should depart from iniquity. The colors of Christ which I wear, cause many to look upon me; Every professor is like a City on an Hill, visible to all; Spots are sooner seen in scarlet, then in sackcloth ; Blots appear fouler in a strict professor, then in a loose and profane person. None wonders to see swine dirty; but to see the Ermins beautiful skin bemired, is prodigious. How watchful are the wicked to observe my wanderings! All my familiars watch for my halting, they mark my steps when they watch for my soul, If they can find the least tincture of falseness in my words, or color of unfaithfulness in my works, they soon make it much greater, looking on it through the Spectacles of malice. How quick do they post it abroad, and publish it amongst their companions! I hear the defaming of many, fear on every side; Report, say they, and we will report it. What a shame was it, that the Great Turk should take the violated Covenant of the Hungarian King, out of his boso • e, and present it to the blessed God, as the act of those that wore his livery, and prosest them selves his servants? When those that should be the beauty of Israel, are slain in the high places, and (those that by their profession are) the mighty, fall in the streets, they soon tell it in Gath, and publish it in Askelon; the Daughters of the Philistines rejoice, the Sons of the uncircumcised triumph; then the banks of blasphemy are broken down, and the floods of scoffs and scorns come pouring in. And when they went among the Heathen, they profaned my holy name, when they said to them ; These are the people of the Lord. How doth the World conclude, Surely the Parents are very bad, whom their own Children discommend so much! Certainly there is little love or power, or faithfulness in their Father, when his own Sons dare not trust him for a little food, but go up and down to steal and filch from others! O how ordinary is it for the profane to throw the dirt of professors sins on the face of their profession! None give such wounds to the credit of the blessed God, as some who pretend to be his own children. The higher the place is whence a stone falls, the deeper it pierceth • No blows more mortal then those of a Thunder-bolt. My profession is high ; if my practices be vile and base, I strike religion to the very heart ; O let me never be so vile a Traitor, as by my sordid courses (like Judas ) to betray the holy Jesus to the buffetings and mockings of his adversaries; Why should I harden the bad by my sinful shifts in their wickedness? Shall I be the Devils broker to put off those rotten wares for him, of cozening and cheating, which otherwise might lie upon his hands? Why should I sadden the good ? Shall I cause them to hang down their heads with sorrow as the Patriarchs did theirs, when the cup was found in Benjamins sack? Lord, thou art tender of the Reputation of thy chosen, and hast many a time wrought wonderfully for their renown and credit; When the wicked world hath blown upon their names, endeavoring to blast them and make them unsavory, thou hast magnified thy power to vindicate their honor; And shall I make thy glorious name contemptible, when thou makest my vile name honorable? Can I be so void of love to thy Majesty, as to tread upon that name of thine, that is more worth then Heaven and Earth? Besides, Many a season I have pleaded thy name in prayer, and that with success. My voice hath been in the behalf of my own soul; For thy names sake pardon mine iniquity, for it is great; Thou art my Rock and my Fortress, therefore for thy names sake, lead me and guide me : When thou haste answered me, Behold I, even I am he that blotteth out thine iniquities, for my names sake; I will defer my anger for mine names sake, and for my praise will I refrain for thee, that I cut thee not off. O how many a blessing hath thy name been, both the Orator to procure, and the Messenger to bring! when many others have treated to little purpose, that, that hath been the undeniable Ambassador to prevail for peace and pardon. Thy name hath been by shelter in many a