MAjestracy, and Minestry, are the two main Pillars that upholds a Nation, ordained of God himselfe ever since the Isralites bondage in Egypt, to justifie the truth of it, if you please to begin from Moses and Aron, which were the first that God gave the Law to, and end with the Revelation, you shall find God own­ing and maintaing it in the Law. Christ and his Apostles both admonishing others, and submitting to it themselves in the Gospell; the taking away of those Pillars from any Nation or People, you shall find it was a fore-runner of Gods judgements, as you may read in severall places, but especially in the booke of Judges; Idolatry, Adultery, Opression, Murther, disdaining one another, was the common sins of the Children of Jsrael, for then did every Man doe what seemed good in his owne eyes. But the subject of my discourse is bent upon another cur­rant, and with my best endeavours and Gods permission to up hold those Pillars, so far forth as they be not like gilded Sepulchers, [Page 6]make a fair shew when there is nothing but rottennesse within, such upholders either of Citty, Burrough, or Corpora­tion, or any other place that hath not a wall of hearts to defend them; which is the Majestrats Fort-Royall; the judgements of God will soone lay their honor in the dust, if he find once they have gone beyond their Commission: if he summons not them here with his Court Marshall which is death, let them looke for disgrace and infamy to cease on them, and pull them from their Chaire of Justice, and leave them to the censure of envy and malice.

Well let us see then what is required of Majestrates, alas, an easie charge that God gives them, his commission may very well be kept, he requires of them to doe justice, love mercy, and walke humbly before him; and will they not perform it? yes: they'l tell you they doe well, their own eyes shall be witnesses, and their own consciences the Juries, and in this booke shall they be found guilty or not guilty, of breaking his Commission, when they shall appeare before the Judge of all the Earth, who shall render every Man according to his works. Well the first the Lord requires is to doe justice. Deut. 10. v. 17, 18. the Lord shewes the people of Israel what justice he requires? The Lord your God is God of Gods and Lord of Lords, great mightie and terri­ble, which accepteth no Persons, nor taketh reward, who doth right to the Fatherless and Widdow, and loveth the Stranger, giving him food and raiment, love you therefore the Stranger, for ye were stran­gers in the Land of Egypt, againe Exod. 23. Thou shalt not recieve a false tale, neither shalt thou put thy hand with the wicked to be a false witness; thou shalt not follow a multitude to doe evill, neither a­gree in a controversy to decline after many to overthrow the truth. Thou shalt not esteeme a poore Man in his cause, nor thou shalt not o­verthrow the right of the Poore in his Suit, thou shalt keepe thee far from a false matter, thou shalt take no gift, for the gift blindeth the wise, and perverteth the words of the Righteous, thou shalt not oppress at stranger. Man may wonder why the Lord doth take so much care, and gives such great charge in his Law to Moses concern­ing the Poore, and strangers: we must needs conjecture that when he delivered the Law to Moses, it should stand for a memo­rial [Page 7]to all ages, for at that time there was no poore, for they were all going towards Canaan, and till they came there they all far'd alike, they had Manna to eat, and the Wildernesse for their possession for 40 years together, and when they came to Canaan it was a Land that flowed with Milke and Honey: Tru­ly the Lord know their hearts; great Men would be puft up so with Pride, Ambition, and Envy, that the Poore shall goe to wrack in after Ages: as you shall find in the Prophets times. I wonder where we shall heare or read in any ages, the Poore and Strangers so little rewarded, and less regarded then in our times, the poore cries, the rich says let them worke, will not they worke, (cryes the Majestrate) let them be whipt; which some perhaps are not able to worke, or if they can, their worke is not able to maintain their charge; they not giving themselves and stopping the charity of those that would gives? Reflect up­on your selves you great ones of the Earth; you that fare deli­ciously every day and thinke not of the afliction of Joseph; you that lays out all on your backs and bellies, or hoards up all in your coffers and chests, and knows not who shall injoy it: But why shall I, or how dare I tell you of these things? yes, I must; if I should not speake, I thinke ere long the stones would speake to some of you: I speake no more but what I have the word of God for my warrant, He that giveth to the Poore lend­eth to the Lord, saith our Saviour: Christ owneth the poore, and strangers too, you will find it so at the day of Judgement; the 25 of Mathew will shew it you? strangers cries some of you, why they are vagrants; they hinder us of our Trading, cryes the Shop-keeper, doth he come further then he can goe home at night, our Majestrates and we will hold together, right or wrong let him not speake for himselfe, no nor suffer no o­ther to speake for him, our wils shall be our Law; and though we can find neither the Law of God, nor the Laws of the Land to justifie our actions, our lips are our owne, and who is Lord over us. Psalm, 12.4 Now for the oppression of the needy, and the sighs of the Poore: I will up saith the Lord and will set at liberty whom the wicked hath snared. verse 5. Solomon saith when the Righteous are in authority the People rejoyce, but when the wicked [Page 8]beare rule the People sigh, Peov. 29.2, Thou shalt doe no injury to a stranger, nor oppress him, ye shall not trouble the Widdow nor Fatherless child, if thou vex or trouble such, and so he call and cry unto me, I will surely heare his cry: then shall my wrath be kindled, and I will kill you with the Sword, and your Wives shall be Wid­dows, and your Children Fatherless: Exod. 22. v. 21, 22, 23, 24. The Lord is just in all his Judgements, he tels Man, doe as thou wouldst be done by, the same measure you meat, shall be mea­sured to you or yours againe. Rob not the Poore because he is poore, neither oppress the aflicted in Iudgment, for the Lord will defend their cause, and spoil the soul of them that spoil them. Prov. 22, 22. Open thy mouth for the dumb, in the cause of all the Chil­dren of destruction, open thy mouth, judge Righteously, and judge the aflicted and the Poore. Prov. 30.8. The Lord would have Men in authority speak for those that either dare not or cannot speak for themselves: many a good cause is overthrown of the poor mans, for want of Men of power and knowledge to speake for them: it hath been an old Proverb, might overcomes right? either his purse or his place overcomes the poore man: how dare you goe to Law with a Majestrate cryes some, one Majestrate will take anothers part; if they doe, let them have a care it be in a just cause, if not; the poore mans cause will be pleaded before that Judge that hath no respect of persons, he will pannell your owne consciences for a Jury to condemn you, if you doe not justice? heare you Judges and Majestrates, God standeth in the assembly of Gods, he judgeeh amongst Gods: how long will you judg unjustly, and accept the Persons of the wicked, doe right to the poore and fatherless, doe justice to the poore and needy, deliver the poore and needy, save them from the hand of the wicked, I have said you are Gods, and you are all Children of the most high, but ye shall dye as Men, and ye Princes shall fall as others. Psal. 82. This may strike a terror both to Majestrate and People; doth God tearm them Gods? it will confute those that would cry downe that authority whom God gives such a Title to on Earth. Let every man be subiect to the higher powers, for their is no power but of Gods, and the powers that be, are ordained of God; giue to all Men therefore their dues, tribute to whom you owe tribute, custom to whom you [Page 9]owe custome, [...]se are to whom you owe feare, honor te whom you owe honor: Rom. 13. O you Jndges and Majestrates are you Gods? then let the Law of God be your guide: he that turneth away his eare from hearing the Law, even his Prayer shall be abominable. Pro. 28 9. Heare ye O Kings, and learn you that are Iudges of the ends of the Earth, for the rule is given you of the Lord, and power from the most high which wi I try your works and search out your imagina­tions, because you being Officers of his Kingdom have not judged a­right, nor kept the Law, nor walked after the will of God, horibly and suddainly will he appeare unto you, for a hard judgment shall they have that beare rule: for he that is low is worthy of mercy, but the mighty shall be mightily tormented, for he that is Lord over all shall spare no Person, neither shall he feare any greatnesse, for he hath made the small and the great and careth for all alike, but for the mighty abideth the sorer triall. you may read it in the 6 chap. of the Wisedom of Solomon, though it be in the Apocraphy, yet St. Paul makes it good in the GosPell, Acts, 10. v. 3, 4. Rom. 2.11. Gal. 2.6. Epbe. 6.9, Col. 3, 25. What Men ost Ma­jestrats to be then, in whose hand God gives the Sword of Jus­tice, who should represent that invisible God in the visible seat of justice, we find in the 18 of Exod. Iethro the Priest of Midi­an, Moses Father in law admonisheth his Son what Men he should chuse; provide thou Men among all the People, Men of courage, fearing God, Men dealing truly, hating covetousnesse. O! that is a sin I am afraid too much used both by Majestrats and others to in this Narion; now in these times covetousness is the root of all evill, and tis no marvell so much wickednesse springs up in most plaecs, where such great roots of covetousness is planted: Moses though chiefe ruler of the Children of Israel, yet fol­lowed the counsell of his Father-in-law Iethero, he did not de­spise him for his age, age is honorable, if they be not gray before they are good: age is a crowne of Glory, where it is found in the way of Righteousness. Prov. 16. Happy is that gray head that is crownd with Righteousness, but unhappy is that gray head that is environed with envy and covetousness. Justice is the Mis­triss of all vertues, and the truest tryall of a good Man; but the covetous heart is a very mint of fraud, it can readily coyn fals­hood [Page 10]upon all occasions. Covetousness is the mother of all sins whatsoever: There is no evil that a covetous man will not put in practice, so goods may come of it: You cannot name that sin but he will swallow it in the sweet broth of commodi [...]y. He that is greedy of gain, will sel the truth, sel his friend, his father, his master, his conscience; nay more, with Ahab, sel himself for mo­ney. When once men are bewitcht with the love of money, as Iudas was, a small matter would make them sel Christ himselfe, were he now on the earth to be sold. All vices rule where geld reigns. He that is inslaved to that sin, may be wrought by Sa­than to any thing. Covetousness is the grave of all goodness; it eatt out the very heart of grace, by eating graces out of the heart. When Avarice gets possession, it turns grace onto doors: No such impedim nt to conversion and salvation as it isf Ministers may wel wonder their Sermons take no better; but. God tels us the reason, Ezek. 33. They sis before thee, and hear thy word, but their hearts go after covetousness. It destroyes more souls than all other sins put together, as the Apostle intimates, 1 Tim. 6, 10. You shall sooner hear of a hundred malefactors contri­tion at the gallows, than of one covetous misers in his bed. Our Saviour expresly affirmeth, that is easier for a Camel to goe through the eye of a needle, than for a rich man (that is, a covetous Rich man) to enter into the kingdome of heaven, Luke 18.25. And the Apostle that, no covetous man can look for any inheritance in the kingdome of Christ [...]nd of God, Ephes 5:5, 1 Cor. 6, 9, Well may it be accounted good counsel of Iethro to cause Moses to chuse those men for Officers that hated that sin of Covetousness: for how can he doe Iustice to others, that is so unjust to himselfe? Or what cares he what affliction he layes upon his neighbours body when he hath so little mercy on his own soul? There are few Rich men that will not rather offend the divine majesty than the temporal authority: nor doe they goe to Chuych to serve God but the state, which they use not to save their soules, but charges. There is no Religion in them but the love of money, A covetous man goeth more to the assemblies for fear of the Law than love of the Gospel, and more out of custome than conscience, as Cain offered his sacrifice, and so will God [Page 11]accept of it. He sits down at table, but hath no stomack to eat his ears are at Church, but his heart is at home; and as his hear­ing is, such is his praying: He may afford God his voice, but his heart is rooted and riveted to the earth. They have not cried to me, saith God, with their hearts when they howled upon their beds; it was but for corn and wine, Hosea 7.14. O that God had the same place in mens affections that riches, honour, and pleasure hath. Charge them that are rich in this world, that they are not high minded and that they trust not in uncertain riches, but in the living God, which giveth us abundantly all things to enjoy. 1 Tim. 6.17. And well doth that man deserve to perish, that so loves the Crea­ture, as that he leaves the Creator. If a covetous man should hear me, all's one with him, an ounce of Gold with him will weigh down whatsoever can be alledged from the Word: He can like Canan well enough, so he may enjoy his flesh-pots of Egypt al­so; and can love the blessing, with Esau, but he will not lose the potage: And in case he cannot gain by being Religious, his care shall be not to lose by it, and that Religion shall serve him best that is best cheap, and will cost him least. Any doctrine is welcome to him but that that beats upon good works: Nor wil he stick with the Sages to fall down and worshiy Christ, but he cannot abide to present him with his gold. The love of money, and coming in of gain, is dearer and sweeter to the muckworm than the saving of his soul. The Scribes and Pharisees, who were covetous men, shut their eyes stopt their ears against all our Saviour did, and said; yea they scoft at his preaching, Luke 16.14. Of all sorts of sinners that Christ preached unto, he was never scorned and mockt but by them when he preached against Covetousnesse, and what is the reason but this; Rich worldlings think the nselves so much the wiser as they are the richer, there­fore we may all pray that Iethro's counsel which he gave to Mo­ses may be considered by those that sit at the helm of Iustice to steer this nation in this troublesome sea of these times, that they would provide men of courage, fearing God, men dealing truly, hating covetousnesse. See what Jehoshaphat did when he brought the people to the Lord God of their fathers, and he set Iudges in the land, in all the strong cities of Iudah citie by citie, and be sa [...]d to the Iudges, take heed what ye do, for you execute not the judgment of man [Page 12]but of the Lord, and he will be with you in the cause & judgement wherfore now let the feare of the Lord be upon you, take heed and doe it, for there is no iniquity with the Lord our God, neither respect of Persons, receiving of reward, 2 Cron. 19.5, 6, 7. He hath shewed thee O Man what is good, and what the Lord doth require of thee but to doe justly, to love mercy, and to walke humbly with thy God.

Must Mercy be joyned with justice, yes, Government founded on Justice, and Mercy, doth knit and unite the Com­mon-wealth in love and vnity, which is the true upholder of Peace and Plenty: whereas injustice and cruelty brings war, ruine and misery; injustice and cruell oppression was Israels destruction; shall any think that are guilty of the same to goe unpun shed? no; Except ye repent, ye shall all likewise perish. Gods mercy is above all his works, for it is of the Lords Mercy we are not consumed, nay;, it is Gods mercy we doe not consume one another, for we seeke the ruine and destruction of one another; may it not be said to England as it was said to Jsrael, heare ye the word of the Lord ye Children of Israel, (or England you may say) for the Lord hath a controversy with the inhabitants of the Land, because there is no Truth, nor Mer­cy, nor knowledge of God in the Land, by swearing, and lying, and killing, and stealing, and committing Adultery; they break out, and blood toubeth blood; I referr it to any rationable Christian if this Prophesie be not fulfil'd in England.

But stay, the subject of my pen cals so much for Iustice, that shall forget Mercy: and my desire is to have them goe hand in hand together, and always doe in those Towns where Pride and Covetousness steps not in to part them; but you may aske what this Mercy is that God requires of Man; of Mercy there is [...]wo sorts, there is mercy to the Poore, and mercy to thy Neigh­bor, or stranger; and all ends in Charity. I was a hungrey and ye [...]ave me meat, thirsty and ye gave me drinke, I was a stranger and [...]e lodged me, I was naked and ye clothed me, I was sick and ye visi­ [...]ed me, I was in Prison and ye came unto me. Mat. 25.35, 36, 37.

But what may we say now, what will many in these times doe to fulfill Christs word in doing this to the Poore for his sake; for the hungry I have r course Proverb, but it is finely observed by too many, you may break your neck before you breake your fast at their houses: or you thirsty, they will make you bleed more then you shall drink; or you a stranger, theyl lodge you but it shall be in the Cage or Bridewell, and there you shall pay for it too; or you naked; theyl cloth you, but it shall be with stripes? or you sick, they'l visit you if you have any thing to give them, or theyl cry God helpe you, and so leave you (small helpe or comfort from them) or you in Prison, they'l come t'ye or send t'ye, but it shall be to intrap you, to keepe you there the longer, for there you shall stay till you haue satisfied their malice, or paid the uttermost farthing: nay; though you owe them nothing, yet if they owe you ill will: in Prison you shall stay till they have paid you what they owe you, with­out Baile or main-prize, and if they be great ones if you tell them there is Law for them, as well as for others they'l bind you over to that they perhaps want themselvs; for threatning of them.

Tis true as Solomon saith, The tender mercies of the wicked are cruell. How can that Man looke for any mercie from God, that is so mercilesse to his Brother? doe not disdaine me for telling thee thy faults whosoevers you be, for taking the poore and strangers parts; or you rich, you have but an uncertain lease of it, it is neither for years nor life, neither for you nor your heirs, no longer then your Lord pleases, when you have exhaust­ed all your Bowels with the spider to contrive a slender webb of an uncertain inheritance here on Earth, one puffe of wind blown from the Almightie, carries all awaie? for riches taketh her selfe to her wings and flieth awaie, Prov, 23, 45, All rich­es are uncertain, but those that are ill gotten are most uncertain; as examples of all ages witnesseth; Persis Son and heire was faine to learn the Black-smiths trade to relieve his necessiitie. And Henry the fourth that victorious Emperor after he had fought fiftie two pitch Battels, became a petitioner for a prepentary to [Page 14]maintain him in his old age, and Geliner that potent King of the Vandals, was brought so low, that he intreated his friend to send him a Harpe, a sponge, and a Loafe of bread; a Harpe to consort with his misery, a spunge to drie up his tears, and a loafe of bread to satisfie his hunger there is inumerable ways to become poore, Fire, a Thiefe, a falce Servant, Suirtyship, Trusting, of bad Customers, and many the like hath brought many rich men to poverty, and this is the only wind that blows up the bladder of these times: Riches are like Snow-bals scrapt up together til the Sun shineth, and God breatheth upon it; and then it consumes to nothing: heare this O ye that swallow up the needy, even to make the poore of the Land to fail; tell me now why you will not doe as you would be done by; are you rich? you may be poore, have you Houses to live in, your Fathers were strangers in the Land of Egypt, your Children may be strangers in the Land of their nativity, for ought you know, the Lord takes care for the poore, Christ takes care for the poore, and will you professe your selves followers of Christ, and will you grow careless of them, and instead of feeding them, eat up the poore, as the Lord saith; tis no wonder the Lord takes so much care for them in the Scriptures: and so little for the rich, for they will take care for themselves; he knows so long as he lets them alone, Soul take thy ease, there is treasure laid up for ma­ny a day, But O foole this night thy soule shall be taken from thee, and whose shall alt that be then? thou hadst better say as David did, keepe me O Lord from those that hath their portions in this life. Then conclude with me, be you mercifull as your heaverly Father is mercefull, Luke. 36. Blessed are the mercifull for they shall obtain mercy, it was never known that God suffered a bountifull and mercyfull Man to want, if the cruelty of times or other affictions brought him low, he wanted not a contenied mind to beare it out. He that giveth to the Poore shall never lack. Prov. 28, 27. A rare priviledg never to want, yet a bargaine of Gods own making; Plenty shall furnish the Table where Charity takes away and gives to the Poore. He that hath pitey on the Poore lendeth unto the Lord and that which he hath given will he repay him againe. Prov. 16.17. The Lord is content to [Page 15]acknowledge himself the charitable mans debter, our gracious Redeemer doth acknowledge himself gratified and ingaged, as himself doth acknowledge, Mat. 25. The poor mans hand is Christs treasury; so a man becomes a creditour to his Saviour [...] and he will pay him a hundred to one in this world, and a king­dome hereafter. Heaven and earth shall be empty before he shall be empty before he shall want a royal payment. Charity is an act of Christian policy; for we shall receive our own with great interest, as it fared with the widdow of Sarepta, whose hand­ful of meal, and cruse of oyl that she relieved the Prophet with, the more she spent, the more she had, so shall that precious oyl bestowed on the poor for Gods sake be returned upon our heads in great measure, which makes Saint Augustine say, the charitable man is the greatest usurer in the world: This will be strange thinks some, that to give away our goods is the way to increase them; it is, if faith be joyned with your works. But admit God should not answer thy greedy desire in multiplying thy E­state, he'll do that which is better, give thee a competency with a more contented mind; therefore trust God with Abraham, who above hope believed under hope. Rom. 4 18. For faith is to God as Bathsheba was to Solomon, so in favour, that the King will deny her nothing that good is. Thus you see, if the old test or new test be true, not getting, but giving is the ready way to abun­dance. And if you will not believe Gods word, no man ought to beleive you.

So much for Justice and Mercy, Humility comes after, as willing to wait upon Iustice and Mercy, as we would desire truth joyned with peace and plenty. He hath shewed thee, O man, what is good, and what the Lord doth require of thee, to do justly, love mercy, and to walk humbly with thy God.

The fear of the Lord is the instruction of wisdome, and before ho­nour goeth humility. Prov. 15.53. The more God advanceth thee to honour, the more thou oughtest to humble thy self: Thank­fulnesse and humility are the onely means to enrich us with Gods blessings, but pride and unthankfulnesse is the onely way to make God withdraw from us, and take away from us both himselfe and his choicest blessings too. Aesops Crow not [Page 16]content with her own likeness, borrowed a feather of every bird, and she became so proud that she scorn'd them all, which the birds observing, came and pluckt each one their feather back, and so left her naked? even so God deals with all proud ungrateful Persons: I thinke I may say in these times wherein Pride doth so abound, if every bird had his owne feathers, they would be left as bare as Aesops crow, and then like owls they may walke about by night, for by day they would be dispised by all that sees them: but I desire the Peacocks of these times to looke downe to their feet, for they must needs be very foule when they are treading the paths of destruction, Pride goeth before destruction, and a haughty mind before a fall; better it is to be of an humble Spirit with the lowly, then to divide the spoil with the proud. Prov. 16, 18, 19 When Sanl was little in his owne eyes, God made him head o­ver all the twelve Tribes of Jsrael, and gave him abundance, but when out of his greatness, he abused his place and gifts, God tooke them all away; but most remarkeable is the example of Nebucadnezzar who ascribing all to himselfe; said, is not this great Babell which I have built by the might of my power and the Glory of my Majesty? was presently deprived of his Kingdom and all that he had, and sent to graze with the Beasts: and so likewise of Herod when he sate on the Judgement seat and made an orration in royall Apparrell, the People cryd the voice of God and not of Man; and he never rebukt them, but tooke that honor upon him, but imediately the Augell smote him because he gave not Glory to God, so that he was eaten with worms? he must know and all that sit on judgment seats, though God cals them Gods they must not be deified by Man like the true God: I have said ye are Gods but ye shall dye like Men? they are no more in Gods eyes then those that stands before them for justice, nor shall have no more favour shewed them at the tribu­nall feat at the last day? take heed you that sit at the bench of Justice, if Humility leads you not up, at last Pride will throw you downe: what man is he that out of the height of pride or envy will tearme true honest poor Men the scums of the World: He that mocketh the poor reprocheth him that made him, and be that re­joyeth at destruction shall not be unpunished. Prov. 17.5, Before de­structions [Page 17]the heart of a Man is haughty, and before Glory goeth Holiness: Prov. 18, 12. if there be a hollow in a vally lower then another, thither the water gathers, and the more lowly we are in our owne eyes, the more lowly we are in Gods; Unto him will I looke saith the Lord, even to him that is of a nutrit Spirit, and that trembleth at my words. Esay. 57 15. There can nothing make us more accptable to God, then the conscience of our un­worthinesse, when with Iacob we can say. O Lord I am not wor­thy of the least of all thy ways which thou hast shewed unto thy Ser­vant, for with my staffe I passed over Jordan. and now I am become thy bonds man. Man should consider from whence he came, and whether he must, what he is, and what he must be: there is as much respect of souls before God, as there is difference in souls in the grave, no; it is the heart that God requires, and it must be a humble heart, to Samuell when he was sent to Iesse by the appointment of God to anoint a King amongst his sons: Samuel lookt on Liab being a Man; it seemed in his eyes fit for a Crown, by his Person, his deportment and outward behaviour. But the Lord said to Samuel, looke not on his countenance, nor on the height of his stature, because I have refused him. 1 Samuel, 16. For God seeth not as Man seeth, for Man looketh one the outward appearance, but the Lord beholdeth the heart, when all his Sons was cal'd that were there, saith Samuel: is there no more Children but these? and Jesse said; there is vet a little one that keepeth sheepe, and David was sent for, And the Lord said a­rise and anoint him for this is he. There is a great deale of diffe­rence between Gods chusing and Mans chusing: Man looks upon the outward bravery, God looks upon the inward humility, it is not means but manners that makes a Gentleman; some will take acception if they be not writ Esquires or Gentlemen, in a­ny business that comes to them: indeed there be many by their place may write Esquires, but being turnd out perhaps not find a coat of Armes to write Gentleman. Afterwards Collonell Morgan in the low Countreys having occasion to send to the Prince of Orenge a letter, sent it by an Ensigne of his Regi­ment, delivering his Letter and message, the Prince asked him how long he had been a Souldier under Collonell Morgan? he [Page 18]answered he was no Souldier, he was an Ensigne: the Prince returnd a Letter to the Collonell, he thought he had been so much a Souldier that he would not make Officers that were no Souldiers and wished him to take from him his colours and give him a pike, and let him first learne to be a Souldier, and then he is the fitter to be an Officer, he that hath first been com­manded, knows the better how to command, a Man that is proud in his office, is like a foole in a Morice-dance, more lookt upon, & laught at, then respected or regarded. Gentility if it be not flampt in the heart by Humility, it can never be knockt into their head by force or polecy, for example; meet you with a true borne Gentleman, his hat in his hand as soone as yours? he'l be as ready to give age the way, as he shall give him: be he poore or rich, and so they bring up their Children: take a new upstart Gentleman which may give for a motto in his scutchin, of Armes these verses.

This man, Sir, if you meet him either a horsback, or foot, you quickly know him, if on horsback, pride whips on his horse a gallop, and bids him keep his way, though your horse be scarce­able to goe out, as if he'll over you, or else pride throws his master headlong in the dirt, as many times it falls out to fulfil the Proverb, Pride will have a fall. Meet him in the street, if you fear his great looks, and worship his fools painted coat, he'll look a squint upon you, and russels up his coat or cloake like a Peacocks tayl, and think you have done but your due to worship this golden Calf. But if you take no notice of him, he will take no notice of you, and pick a hole in your coat for not idolizing his rich coat. But give me leave to stay my pen, and not bestow ink and paper on times painted babies, which if they were to be sold for their virtues, would not yeeld eight shillings a gross; for some of them have not the wit to act a part in a po­pet-play, but what must come from anothers mouth: But my subject is Justice, Mercy, and Humility, which affords matter e­nough to treat on for the paper: I intend to write on Mercy, and Humility cannot be hid in honour or gentility. As their hearts [Page 19]by humility opens their eyes of mercy upon the poor, the oppres­sed, and the needy; they seeing your good works may glorifie your father which is in heaven; and their prayers, hearts, and hands shall be a wall of defence for you in the time of trouble. Pray give me leave, as I began let me make an end, which was with Iustice, which is all I desire for man; and Mercy from God, him have I offended both in thought, word, and deed, from him, and through the merits of my Saviour I look for mercy. My con­science tels me I have broke the laws of God, and so we must all cry guilty: Mercy nor favour looke I not from man, but truth; equity, and justice, which I hope that just God shall so guide their hearts that heare my cause, that without respect of persons I shall have Iustice shewn me. Iustice in ancient times was pictured blind, representing the unpartialness of her heart: She'll hear all, but sees none; her eyes shall not corrupt her heart with the habit or love either of plaintif or defendant, but in her left hand, which is next her heart, she holds the ballance of Iu­stice weighing rightly the cruse; then gives she judgement by her two Judges, Truth and Equity, then hath she her sword ready drawn in her right hand to execute Judgement upon the offen­der, so makes she the Law of God perfect with this motto.

So Ile conclude with the words that the Lord spake to the Children of Jsrael by Zack. 7.9. In the time of their Cap­tivity execute true judgemet, and shew mercy and compassion every Man to his Brother, and oppress not the Widdow and the Fatherless, the stranger nor the poore, and let none of you imagine evill against his Brother in his heart, for this is all the Lord doth require of thee O man; to do justly, love mercy: and walke humbly with thy God: and this thou must performe: be thou high or low, rich or poore, judge or jury, it is a short lesson to read, a heard les­son to learn, and a easy lesson to be forgot, thou must have God for thy schoolmaster, judge or Lawgiver, thou must have Christ for thy merciful tutor, and by thy humility thou shalt have the holy spirit that proceeds from both, repeating this lesson always to thee Every man do seeke the face of the Ruler, but every mans judgment com­meth from the Lord. Prov. 29.26,