there are many whom it is neither prudence nor charity to trust at all. Whom to deal with; to wit, with men of conscience, or at least of common honesty; for these may be relied upon with more security than others, and it is at all times more creditable to correspond with men of virtue than with knaves. Common fame will generally acquaint you who and where they are. Lastly, Whom to be familiar with. For though we should be friendly to all, yet familiar only with a few; and they should be such as we may either receive good from, or do good unto. therefore the wise and prudent, the virtuous and good, be the persons of your intimacy and choice; for nothing has a greater influence on our present and future happiness or misery, than our chosen companions, as was before observed.

Let

"He

that walketh with wise men shall be wise, but a companion of fools shall be destroyed." Prov. xiii. 20.

3d. This prudence should appear in using mature deliberation in affairs of importance. It is too visible that even men of ingenuity are often ruined by their rashness. Not considering the circumstances that are necessary to direct them in a proper conduct, nor viewing the consequences

that flow from them, they are carried on by a plausible appearance of things or a hasty impetuosity of spirit, to the irretrievable ruin of themselves and families; fancy or passion, not reason and judgment, being the guides of their actions. Others lose their opportunities of advantage by an unsettled, dilatory temper of mind, suspending their determinations, till the proper season of acting is past. Due deliberation is therefore recommended, according to the importance and difficulty of the affair, and the limits of time it will admit of. If the case will allow of it, take a night's time to think of it, for that which is weighed over night, and reviewed in the morning, will be in some degree ripe for a judicious resolution. Indeed, as to trifling concerns, it is childish and unnecessary to spend much time in determining concerning them; but of the two, a circumspect slowness in words and actions, is preferable to too much speed, as being less dangerous and hurtful.

4th. In proportioning the affairs of your trade to your abilities.

Of Mind. So as not to overcharge your understanding or memory. The mind of man, like a spring overstretched, loses its vigour. A ship that is well built, rigged

and balanced, will carry a heavy burden; but if overladen it sinks. And, therefore,

when you are so far overburdened with 'business, as to unfit you for the service of GOD, and the enjoyment of yourselves; when you can neither eat, nor sleep, nor be cheerful, nor pray, it is time to abate, and draw your business into less compass.

Of Body. That you undertake no more, than the strength of that is able to perform; for this usually proceeds from covetousness, which is grasping at every thing; it makes men slaves in their callings; and either injures those that employ them by disappointments, or themselves by too much labour; thereby disturbing the peace of their minds, and impairing their health and strength. But let such remember that GOD and an eternal world call for some proportion of time and vigour of spirits; and that our bodies were designed to be "the temples of the Holy Ghost," 1 Cor. iii. 16. and not drudges and slaves to the world. And as divine providence seldom makes it necessary for any thus to labour in the very fire, so he can cause it to be for very vanity, to those whose avarice prompts them thereto.

Of Estate. That you launch out no further than you can feel ground under E

you. For though in some cases, where the gain is certain or extremely probable, it may be lawful and prudent for persons to enlarge their stock and trade beyond the limits of their own foundation; yet every wise man will be very cautious in this matter; and I do not see how an honest man can answer it to GoD and his own conscience to go far this way, without acquainting his creditors beforehand with the nature of his adventures, and gaining their consent; for unexpected losses and disappointments may happen; and what right have you to endanger the ruin of others, or at least their sustaining a considerable damage without their own consent? Pride or ccvetousness, are usually the motives to these hazardous enterprises, and should be watched against by every prudent Tradesman; for as that water will turn one mill briskly round, which will cause two to go heavily; so that credit with which a person may cheerfully carry on a moderate trade, will fill the mind with confusion and anxiety, when it is extended to a greater degree. The story often ends sadly, and he that was not contented to trade with his own stock, must be glad to live upon another's charity.

5th. In regulating your expences by your abilities. As men should not on the one hand, from a sordid disposition, live too much below their incomes, and deprive themselves and families of what may contribute to the comforts of life; so, on the other, great caution should be used that their expenses do not exceed their due proportion. "Expensive living is a kind of slow fever that preys upon the spirits and vitals of the Tradesman, and when it is considerably increased is as fatal, and as sure to kill: it feeds upon the two most essential branches of his trade, his credit and his cash; whereby the languishing Tradesman is overwhelmed."

6th. Prudence will direct the Tradesman to a frequent inspection into the state of his affairs; that he may know whether, and how much he thrives or languishes. therein. This is especially necessary with respect to your souls; and he must live very uncomfortably, or be a very bankrupt in religion who neglects it. But it is of use also in temporal concerns; and to this end a regular method should be kept in your books of account, that you may readily and certainly view the posture of your affairs. If you find that you improve in your way, this will afford you satisfac