THE MAGISTRATE'S CHARTER EXAMINED, OR His Duty and Dignity opened. IN A Sermon Preached at an Assizes, held at Sarum in the County of Wiltes, on the ninth day of March, last passed, 1614 By BARTHOLOMEW PARSON'S Bachelor in Divinity, and Vicar of Collingborne Kingston in the Diocese of Sarum. JOHN. 10.35. He called them Gods unto whom the Word of God came, and the Scripture cannot be broken. Et veniam pro laud peto, laudatus abundè, Non fastiditus si tibi lector ero. For praise thy pardon, Reader, I do crave, Praised enough, if no disdain I have. LONDON, Printed by NICHOLAS OKES, for MATHEW LAW, and are to be sold at his Shop in Paul's Churchyard, at the Sign of the Fox. 1616. TO THE HONOURABLE AND REVEREND JUDGES, Sir HENRY HOBART, Knight Baronet, Lord Chief justice of the Common Pleas; And Sir LAURENCE TANFIELD Knight, Lord chief Baron of the Exchequer. Honourable and chief Fathers, WHEN the Gentiles besought, that those words of Exhortation, which Paul had spoken on a Sabbath day, in the Synagogue of the jews, at Antiochia in Pisidia, might be also Preached to them the next Sabbath a Act. 13.41.42 , that voice of the people of God (in whom Christ jesus was now beginning to be form) seemed to him and Barnabas, to be (as it was indeed) the voice of God himself; and they gathered assuredly thereby (as Paul elsewhere, by the vision of the man of Macedonia appearing to him, and praying him to come and help them b Acts 16.10. that the Lord had called them to Preach the Gospel to the Gentiles also, and that they 〈…〉 to them. In like sort having according to my to take measure, and in much infirmity of the flesh, Preached by voice, this silly Sermon at an Assizes, where your Honours were present and Precedent: The frequent motions, and vehement persuasions of many, both of my brethren in the work of the Ministry, and of the household of faith, are to me a sufficient warrant, yea a divine Calling, to Preach it again by Writing, and thereby to help forward the building of the Body of Christ. For Ambo praedicant, hic quidem scripto ille voce c Clemens Alexandrinus lib. 1. Stromat. , both of them Preach, one by Writing, the other by Voice: And again there, praedicandi scientia, etc. the skill of Preaching helpeth either way, whether it work by the hand, or by the tongue. Since than I have resolved, not to let it perish in the Air, and Hour, wherein it was uttered, but to give it a little longer life by the Press, and to thrust it abroad naked and unfeathered, as it is, into the world; it being emboldened in the general, by the undoubted soundness in Religion, fervent zeal to the truth, resolute detestation of Popery, and gracious respect both of the causes and persons of Ministers in this unhappy age, wherein the Tribe of Levi is so little respected: and in special, by your diligent attention when it was spoken, and favourable approbation afterwards, presumeth to press once again into your presence, and become a Petitioner in formâ pauperis, for your honourable protection. And because it would not seem, sine ratione one 〈…〉 the Realm, to plead for itself, 〈…〉 in this case, that, seeing it was first prameditated and uttered especially to you, and for you (as being the highest Scholars in that Form, whereof it was bold in the Lord to be an Instructor) it should be protected by you, being yours in the first publication by speaking, it should not be made any others in the second, and more solemn diwlgation by writing. In the soundness of which plea it is so confident, that it assureth itself, that if a jury were called in the cause, it would bring in a verdict for it. Now although it speak not with authority d Math. 7.29. , in such sort as never any man spoke c john 7.46. , (that is the glory of a Master, and cannot be given to the servant) nay, although coming from him that is minimus Apostolorum, the least of the Apostles, it be not with Apollo's, eloquent, mighty in the Scriptures, fervent in the Spirit f Act. 18.25. , with james and john, a Boanerges, a son of Thunder g Mar. 3.16.17 , to terrify the adversaries, and to cast down strong Holds, with Barnabas a son of consolation h Acts 2.36. , to minister a word to the afflicted in due season, nor can with the Wise Men, present great gifts to Christ i Math. 2.11. , with Paul speak wisdom amongst the perfect k 1. Cor. 2.6 : but rather with Moses is of a slow tongue and speech l Exod. 4.10. , with jeremy, unable to speak m jer. 1.6. in the Language of Canaan, through ignorance of heavenly things, with Paul, not only rude in speech n 2. Cor. 11.6. , (as he in a modest persuasion and profession, acknowledgeth himself) but also in knowledge; with Zachaeus, scarcely of stature to see jesus 〈…〉 Marry, must lay him in a Manger for want of better room p Luke 2.7. ; yet it resteth in hope that the earthly Gods before whom it standeth, will be followers of the most High God possessor of heaven and earth, be merciful as he is merciful, in accepting according to that a man hath, and not according to that a man hath not q 2. Cor. 8.12. . Which acceptation, if it may find, like a bold beggar, that is gnaviter impudens, lustily impudent, it hath one suit more to tender unto your Lordships, which is this; It is totus in hoc, spendeth its best strength and meditations to give unto Caesar, the things that are Caesar's, to show and set out, both the dignity and duty of Caesar, and of them that are sent of him: And it humbly beseecheth your Honours, in visceribus jesu Christi, in the bowels of jesus Christ, for a retaliation, even to give unto God those things that are Gods. Now Saint Austin expounding those words saith, Caesari census, Decimae Deo r August. Tom. 10. Homil. 48. , Tribute to Caesar, Tithes to God. And the suits of Churchmen before the Tribunals, are as crying voices, to tell you how Gods Coin is not only clipped round by injurious Prescriptions and Customs, (of which we may justly say, Ecclesiae Dei non debent habere talem consuerudinem, the Churches of God should have no such custom) but also false stamped by the counterfeiting Mint of Impropriations, and given from him, and them, to whom he hath given it, the sons of Levi, to such Tobiah'sses as from the beginning had no right to be chambered in the Courts of the house of God f Neh. 13.5. : And the tooth of this sacrilege hath bitten so deep, that we are worse dealt withal in the division of Church goods, than the false mother would have done in dividing of the child between her and the true mother t 1. King. 3.26. ; for she would have been content with one half for her pretended right: but our Impropriators being insatiable as the grave, have devoured like the Caterpillars of Egypt, every green thing u Exod, 10.15. , and like Saul, have gotten to themselves the best of the Sheep, and of the Oxen, and of the Fatlings, and of the Lambs, and all whatsoever is good x 1. Sam. 15.9. , and have left unto us nothing but that which is torn and lame, and sick, not worth the taking up in the streets y Mal. 1.13. , and as in the shaking of an Olive Tree, two or three berries in the top of the uppermost boughs z Esay 17.6. . Yea in many places is to be found nothing so good allowance, as Michaes wages to the Levite, that should be a Father and Priest to him, ten shekels of silver, double apparel, and victuals a judg. 17.10. ; nothing so much of our own, as the Shunamite, out of her liberality, provided for the Prophet Elisha, a Chamber, a Bed, a Table, a Stool, and a Candlestick b 2. King. 4.10. . Thus hath the Church fallen into the hands of ill advised Phytisians', who by letting her blood, as though she had been too plethoric and full, have brought her into the other extreme, even into a Consumption. Howbeit this evil, though pernicious, is not so deadly, but that a King's touch might cure it, and good Nehemiahs under him, might restituere in quem nos collocavit Deus, locum, 〈…〉 original right, might both contend and 〈…〉 the tithes should be paid to the proper owners, and not to the improper Alienators c Nehem. 13. : There is Balm enough in Gilead yet, to cure this disease d jer. 8.22. ; And for our part, we are not like to Babylon that would not be healed when it might e jer. 51.9. , we would be healed if we might; And Prima pars sanitatis est, velle sanari, saith Seneca, it is the first point in healing, to be willing to be healed. Do then (Honourable judges) your service to Zion, if not in taking away these yokes from her shoulders presently, yet, at least in making her burden as light as may be, and stopping the stream of these violent Customs, till God arise to have mercy upon her, and to restore her as at the first: And with good Nehemiah f Nehem. 2.3. , use that authority and grace, which the good hand of our God being upon you, hath given you with our Artaxerxes, to procure and obtain, letters and decrees, for the repairing of the ruins of the house of God: And assuredly, that God, before whom a cup of cold water, given to a Prophet, in the name of a Prophet, shall not pass unregarded, or unrewarded; will not wipe out the good deeds that you do for the house of God, and the offices thereof g Neh. 13.14. , but remember you for your good, send you help out of his Sanctuary, bless you out of Zion, and visit you with the felicity of his chosen. But a judicious Father hath said, Negotiosissimum in republicâ virum non debemus— occupare proaemio h August. Epist. 54. , we ought not to hold men of greatest employments in the commonwealth with too long prefaces. I end therefore humbly craving pardon of your Honours for my boldness, and hearty praying the father of lights, from whom every good gift cometh, to give his judgements and his righteousness unto you, that you may so judge his people with righteousness, and his poor with judgement, that after you have served the will of God in judging these small and inferior things, you may sit with Christ in his throne, to judge the wicked world, and the evil Angels, in that day wherein all must appear before his tribunal, to receive according to that which they have done. Your Honours in all Christian service, BARTHOLOMEW PARSONS. The Magistrate's Charter examined. PSALM. 82.6. I have said, Ye are Gods. WHEN Paul and Barnabas, not by their own power and holiness, but in the name of jesus Christ of Nazareth a Act. 3.6.12. , (as & john profess in a case of the same nature) had cured a man at Lystra, that was so cripple from his mother's womb, the common multitude seeing the works of God (for so our Saviour calleth his Miracles, the works of his Father b joh. ●●. 57. , and even the Magicians of Pharaoh could find the finger of God c Exod. 18.19. , in the miracles that Moses wrought) done by those that were found in the shape of men, cried out in the error of their judgement, that Gods were come down to them in the likeness of men d Acts 14.11. , and were ready to have given God's glory to them, if their temerity had not been stopped by the others piety. But when God the judge of the whole earth e Gen. 18.25 speaketh the word to the sons of men to exercise his judgements, (for the judgement is not man's but Gods, f Deut. 1.17. not for man, but for the Lord g 2. Chro. 19.6. ) by his own voice in this Scripture, which cannot be broken, (for his honour is in particular given to this text h joh. 10.35. ) as by an unrevocable Patent, he which calleth those things which be not, as though they were i Rom. 4.17. , (for quaedam in scriptures dicuntur, & non sunt) k Greg. Naz. lib 5. de Theologia. styleth them which must do his work, and be his vicarij administrando, Vicars in governing l junius in versum 1. huius Psalmi. , by his own name, Gods, that they bearing his image and superscription (as it were) might be answerable to their Prototypon, be found followers of God in judging uprightly; and that all all at are subject to their tribunals, might both acknowledge and reverence that Divine 〈◊〉, by which they are set in their sears. Now these words, howsoever in the course of, and coherence of the Psalm, they are uttered & used not only 〈…〉 by way of grant, but also and much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of reproof m junius lib. 1▪ 〈…〉 , opprobande gratia for to upbraid them n Mus●utus in 〈◊〉 , and to prepare the way for the following commination, Ye shall die like men, yet (to speak in the usual language of this present time) they are in themselves a Patent, a Charter for the giving and granting of an high honour and office, wherein are obvious to our consideration, 1. The Granter, (I) speaking in his Patent, as a jacobus dei gratia, etc. sc●atis nos, etc. Secondly, the Grantees (Ye.) Thirdly, the honour and office given & granted (are Gods.) Fourthly, the confirmation and testification hereof (I have said) being as a teste meipso: or an In cuius rei testimonium has literas fieri fecimus patentes. If any will seek a knot in a rush, & plead that there is no consideration here expressed. Why, on the Grantees part it cannot. Who hath first given unto God o Rom. 11.35. ? On the Granters part, it is ex speciali gratia, what hath any man that he hath not received p 1. Cor. 4.7. ? received by way of gift, not purchased by way of bargain and sale. Secondly, that there is no time limited; why, it is altogether ad voluntatem domini, he putteth down the mighty from their seat q Luke 1.52. , he removeth kings and setteth up kings r Dan. 2.21. , he taketh their glory from them s Dan. 5.20. , and none can say unto him, what dost thou t Dan. 4.35. ? Behold then, the highest honour, the weightiest office one of them that flesh and blond can be capable of passed here in a brief, yet a full; in a short, yet a substantial Charter, I have said ye are Gods. Let us then scan these in their order, and see what cases may be argued out of them, what consectaries may be deduced from them. To begin first with the Granter, with whom every well drawn Charter first beginneth: The Psalmist speaking in the name of God, in matorem rei fidem & certitudinem, bringeth in the person of God to speak his own words, I have.] For this (I) is that God that standeth in the congregation of the mighty, that judgeth amongst the Gods u Verse 1. , who is King of Kings, and Lord of Lords x 1. Tim. 6.15. . The granter than is the most high, who ruleth in the Kingdoms of men, and giveth them to whomsoever he will y Dan. 4.25. by whom King's reign, Prince's rule, and nobles and all the judges of the earth z Pro. 8.15.16. , and who establisheth Kings in the throne for ever a job. 36.7. . This first clause than will afford us this ruled case in the law of God, That all Magistracy & civil power on earth hath his original & authority immediately from the most high, whose dominion is an everlasting dominion, and whose kingdom is from generation to generation b Dan. 4.34. : there is no power but of God c Rom. 13.1. , no power, whether we distinguish them with Paul into Kings, the supreme Magistrates, and them that are in authority, their substitutes and deputies d 1. Tim. 2.2. : or with Peter, into Kings as supreme, and governors as them that are sent by them e 1. Pet. 2.13. ; but their tenure is in Capite, from the most high, God possessor of beaven and earth f Gen. 14.19. . And that the wisdom of the spirit of God might the better meet with the folly of the fanatical spirit of an Anabaptist, which saith, Potestates sic à deo, etc. g Pareus in Rom. 13. that powers are so of God, as plagues, diseases and punishments are of God: it explaineth itself, and expresseth further how powers are of God, not as his rods and judgements, but as his sacred ordinance: and the powers that be are ordained of God h Rom. 13.1. , wherein explicat quomodo dixerit, etc. i Pareus ibidem he declaclareth how he hath said, that all powers are of God, not certainly as plagues, diseases, wars, and other mischiefs are sent of God, but as a wholesome order, which ordinarily may supply the stead, and represent the person of God in governing of all men good and evil; whereupon the powers are not only called by God the ministers of God, but also Gods, which by no means can be spoken of God's scourges. Neither doth the spirit of truth, which led the Apostles into all truth, loqui pugnantia speak contrarieties in the mouth of Peter, when it calleth the Magistrate an human ordinance or creature k 1. Pet. 2.13. , for it is not in regard of the Author, as if it were devised by man, humanam ordinationem seu creationem vocat Apostolus Magistratum non causaliter, etc. l Pareus in Rom. 13. The Apostle calleth the magistracy an human ordinance or creature, not in regard of the cause, as though it were devised by men; but in regard of the subject, because it is borne by men, and in regard of the object, because it respecteth the government of human society: and in regard of the end, because it is ordained of God for man's good. And the naming of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, creature, or creation, showeth that Magistracy is God's work, ordinance, who can only create. Impossibile est quod alicui creaturae conveniat creare, saith Thomas Aquinas in another case. m Thomas part. 1. quaest. 45. artic. 3. It is impossible that power to create should be given to any creature. Therefore Antiquity maketh them to reign only by him, by whom they live. Cuius jussu homines nascuntur, eius & jussu reges constituuntur n Irenaeus lib. 5. adversus haeres. , saith Irenaeus, by whose appointment men are borne, by his appointment kings are ordained. Ind illis potestas, unde spiritus, Ter tul. in Aologet. saith Tertullian ᵒ, thence have they their power whence they have their breath. And although corrupt intruding into the Magistracy be not of God, (as of jeroboams getting the kingdom of Israel by his own and the people's rebellion against their lawful king Rehoboam, God himself saith, They have set up kings, but not by me p Hos. 8 4. ) Although the wicked administration of rulers and governors, who turn judgement into wormwood, oppress the innocent, defile their streets with innocent blood q 2 King. 21.16 , and deliver the holy and just to be put to death (as Pilate did our Saviour r Acts. 3.14. ) come not down from the father of lights, (for what fellowship shall the throne of iniquity which frameth mischief by a law, have with him s Psal. 94.20. ?) but is of the corrupt will of man, and of the Devil, from whom all committing of fin is t 1. joh. 3.8. , (as our Saviour calleth the coming of the high priests, the captains of the Temple, and the Elders to apprehend him, the power of darkness u Luke 22.53. ) yet the office & power itself, distinguished and set apart from the abuse of the persons, is given from above, as in the same case our Saviour telleth Pilate, that he could have no power at all against him, except it were given him from above x joh. 19.10. . Deus ille foelicitatis author & dator, etc. (saith Saint Augustine y August. lib. 4. de civit▪ dei. cap. 33. ) God that is both the author and giver of happiness, because he is the only true God, giveth earthly kingdoms both to good and evil men. Potestas super omnes homines dominorum meorum pietati coelitus data est, saith Gregory z Greg. lib. 2. cap. 100 indict. 11. writing to Mauritius the Emperor, and Augusta the Empress, Power over all men is given from heaven to my good Lord and Lady. And these Magistrates with whom God hath to deal here, abused their office in an high degree, as their sharp reprehension showeth; How long will ye judge unjustly, and accept the persons of the wicked a Vers. 2. . yet their power was from him, who hath all power in heaven and earth, their Tenure by his Charter upon his own confession here, I have said. Videmus hic (saith Musculus b Muscul. in Psalm. 82. ) etc. We see here that there is no Magistrate which is not of the will and word of God, neither can they that are wicked be excepted: for first of all he speaketh here not of godly, but of ungodly Magistrates. Again, when he saith, all you, he manifestly includeth them all, that none can be exempted. If any one shall ask me here, Quis negat? Who denieth this? as he that praised Hercules was asked, quis vituperavit? I could wish from my heart that there were no such root of bitterness to be found, no tongue heard to speak against the Gods of the earth in this their right. But as Paul said in another case, There are many adversaries c 1. Cor. 16.9. . Cardinal Bellarmine so minceth the matter, that a man may easily see it is his meaning to bring the Magistrate's neck under the Popes, or the people's girdle, to make their crowns at the command of either, or both. Politica potestas (saith he d Bellar. de Laicis cap. 6. ) the civil power being considered in the general without descending in particular to Monarchy, Aristocracy, etc. is immediately from God only. Secondly, this power is immediately in the whole multitude, as in the subject. Thirdly, every particular kind of government is of the law of Nations, for it dependeth on the consent of the multitude to set a king over them. Again, his distinction between Kingdoms and the Popedom is, Regna non sunt, etc. kingdoms are not of the law of God, but of the law of nations, and therefore are changeable; but the Popedom is of the law of God, and cannot be changed e Bellar. de Clericis, cap. 28. . All which positions put together, open the door for other doctrines of the same Cardinal, which make civil Magistrates, even Kings the supreme f 1. Pet. 2.13. Homagers both to people and Pope, and give them both power to pull off their crowns, and cast them out of their Thrones, which yet are not theirs, but Gods, held from him, as Solomon is said to sit on the Lord's Throne g 1. Chr. 29.23. . For the people's power herein, Non licet (saith he h Bellar. lib. 5. de sum. Pontif. cap. 7. ) it is not lawful for Christians to tolerate a king that is an Infidel. Again, Christians are not bound, nay they ought not to tolerate an infidel King with evident danger of religion. We see then, that the civil power, which is immediately in the people, and but in the Magistrate precario, by courtesy from them, may, nay must be taken from Kings by the people in case of infidelity and heresy. For the Pope's power herein, Papa potest, etc. The Pope may change kingdoms, and take them from one, and bestow them upon another, as the chief spiritual Prince, if it be needful for soul's health i Bellarm. lib. 5. de sum. Pontif. cap. 6. . Which power at least if it may stand but currant, it shall be hard if this great Physician of their souls do not find some distemper in them, for which the blood royal must be let out: But spectate importunitatem beluae, see the unreasonableness of the beast, because the Cardinal denied this power to the Pope ordinarily and directly as Pope, and gave it him per obliquum ductum, extraordinarily and directly, in ordine ad spirituale bonum, in order to the spiritual good, as he is the chief spiritual Prince: Sixtus Quintus the Pope that then reigned, was so little pleased therewith, that Parum abfuit, he miss but a little of abolishing all his works by his Papal censure (saith Barclaius k Barclaius de potest. Papae. ) as the jesuits told me in good earnest: For that Pope in his Bull against Henry the third of France, roared out, l Barcl. ibidem. Se supremam, etc. that he had supreme authority over all Kings and Princes of the whole earth, and all people and nations, delivered unto him, not by man's, but by God's ordinance, and was tam animosus, so courageous, or rather outrageous in showing this power, that there was a thunderbolt of excommunication made ready upon the string, and should have been shot off against the most Catholic King, Philip of Spain (who was haeresis in suo populo, in sua prole ultor m Prefat. ad Lector. in Barclaio. , a punisher of heresy in his own people, in his own offspring, and in whose soul he could hardly find any sickness of heresy) if Sixtus had not been subita febre sublatus, taken out of the way with a sudden fever, which how it came about, they that know the policies and poisonings of that generation, can easily imagine. And before him Gregory the seventh in his execration against the Emperor Henry the fourth, challengeth unto himself absolute power on earth, imperia, regna, etc. to take away, and give Empires, Kingdoms, Sovereignties, and whatsoever mortal men can have n Platina in vita Henric. 7. . And being advised to use more mildness in his proceed, not so to throw down Henry from all Imperial and Royal administration, he cried out, When Christ committed his Church to Peter, and said, Feed my sheep, (excepitne reges?) did he except Kings? for depriving and deposing are high points of feeding with them. And the Canon law maketh the Pope Regem, etc. King of Kings, and Lord of Lords o Extravag. job 22. titul. 14. de verb. sig. c. cum inter in glossa. , which is Gods own style. In it Popes contend, that Imperium subest sacerdotio, the Empery must be subject to the Priesthood p Innocent. 3. decret. 1. tit. 33. de Maiorit. that Romanus Pontifex, etc. the Pope hath both swords, and judgeth all men q Bonifac. 8. extrau. de maiorit. cap. unam sanctam. , and reason for their direct superiority, in temporalibus, in all Temporal matters, not only over the Christian, but also over the whole world, and the Gods thereof; Hear are two swords, therefore the Pope hath both swords: I have set thee over Nations and Kingdoms, to root out and to pull down, etc. r jer. 1.10. therefore, the Pope is over Kingdoms, to pull them down, translate and give them to whom he will. Christ hath all power in heaven and in earth f Math. 28.18. , therefore, the Pope his Vicar bathe the like. And Antoninus applieth that of the Psalm, Thou hast put all things under his feet t Psal. 8.6. , to the Pope, interpreting Sheep, to be Christians both Kings and Subjects; Scriptures scarcely so fitly alleged, and expounded, as the devil did the Text against our Saviour. And one of them is bold to say, Non videretur, etc. Our Lord should not seem to have been discreet (that I may speak with reverence of him) u Petr. Bertram in suis adddit. ad glassam extrava. unam sanctam. unless he had left one such behind that could do all these things: Not much unlike to that of Bellarmine's, that if the Church had not this power to dispose of temporal things, and Kings, in ordine ad spiritualia, In order to spiritual things, it were not perfect and sufficient for itself in order to its own good x Bellar. lib. 5. de Rom. Pontif. cap. 7. . And for practise of this supereminent power, Henry the sixth, and his Empress were crowned by the Pope, Holding the Crown between his feet, and so setting it on their heads, and having thus Crowned the Emperor, he struck it off again with his foot, to show that he had power to depose him y Hoveden annal, pag. 689. Which if it be so, what validity is there in God's Charter here, How do Kings and Magistrates hold immediately from him, reign by him, have their power from him, if it may be given and taken away by the Pope? And must there not be an Index ex purgatorius, to wipe out the sentences of Antiquity that sound to the contrary, maintain that earthly Gods hold of none but the heavenly, are inferior to none but him, to be judged by none but him? Colimus Imperatorem (saith Tertullian z Tertul. ad Scapulam lib. 2. ) We honour the Emperor as a man next unto God, and receiving from God whatsoever he hath: Super imperatorem (saith Optatus a Optatus lib. 3. contra Parmenianum. ) Above the Emperor there is none but God only, who hath made the Emperor. And how shall, Tibi soli pecc●ui, Against thee only have I sinned b Psalm. 50.4. , scape the Index, if the Magistrate stand at the Pope's judgement seat, and must there be judged? Soli Reges, etc. Kings alone, c Otto frisingen's. in Epist. ad Frederic. Oenobarb. being reserved for God's examination, are not bridled by any worldly Laws: whence cometh that saying as well of a King, as a Prophet; Against thee only have I sinned; that is, as Euthymius expoundeth it, Rex sum, etc. I am a King, Lord of all other, and have thee only for a judge of the faults that I commit. But as for this transcendent power which the Pope assumeth over all Kings and Princes, which hold their Crown and Sceptre, Authority and Power, only from God, whether he challenge it directly, or indirectly (the difference between which, is, in via & modo, non in vi & efficacia d Barclaius 236 , in the way and manner, not in the force and efficacy.) Let all that fear God, and honour their Kings, pray that it may prove (that which one of his own side feareth) A Seiani equus qui proprios Dominos pervertit e Barclaius in Epist. dedicat. ad Clement. 8. : A Sejanus horse which overthrew his own Masters; and that it may stir up the Kings of the earth to hate the whore of Babylon, to make her desolate and naked, and to pull her flesh f Reu. 17.17. . I said before, that there were many adversaries which infringer this Charter: The Magistrates immediate power from God is crucified between thieves on the other side also: Those factious Statists, who very unnaturally divide this power between God and the people, as the child between the two mothers; and teach, that a King is instituted of God, constituted of the people; The Kingdom is given him of God, delivered him of the people; That he reigneth from God, but by, and for the people; Is chosen of God, confirmed of the people g Vindicie contra tyrannos. : For these Distinctions speak half in the Language of the jews, half in the Language of Ashdod h Neb. 13.23. ; Half sound, half seditiously; For, The most High appointeth whomsoever he will over the Kingdoms of men i Dan. 5.21. : Christianus scit (saith Tertullian k Tertul. ad Scapulam. ) The Christian knoweth that the Emperor is constituted of God, there is his constitution from God, as well as his institution, and the deliverance and seisin, is from God, as well as the gift, Trado, I deliver all these Countries into the hands of Nabuchadnezzar my servant l jer. 27.6. , Their reigning is as well by God as from God: By me, saith the Text m Prou. 8.15. , their confirmation from him, as well as their election: God did not only choose, but also make David King: n 1. Chr. 28 4. He anointeth him with his holy oil o Psal. 89.20. , and setteth a Crown of pure gold on his head p Psal. 21.3. . These distinctions than are but perverse dispute of men of corrupt minds, and destitute of the truth: There is no copercener with God the Grantor here; It is not I, and the Pope; nor, I, and the people; but, I have said, only the powers that be, are of God, and of him only. That I have been so long in pleading this immediate power from God out of this clause of the Charter, I may say to these times that both teach and do against this, as Paul to the Corinthians in another case, Ye have compelled me q 2. Cor. 12.11. The next clause to be scanned in this Charter here, is the Grantees; for these two are correlates, and depend one upon the other; one of them cannot be without the other, no Grantor, but with reference to a Grantee, Ye are.] Now these, [Ye] are not only Principalities r Titus 3.1. , the highest Magistrates, the supreme f 1. Pet. 2.13. , but also subordinate Powers, t Titus 3.1. , those that are sent of them u 1. Pet. 2.13. : For Princes must have many eyes to see withal, many hands to work withal x Xenophon in Cyropadia. , they being not able to bear their whole people alone y Num. 11.14. , nor their cumbrance and strife z Deut. 1.12. , must have subordinate Rulers, that must bear the burden with them; For so God ordereth the matter for Moses ease, and the people's necessity a Num. 11.17. ; So he commandeth that judges and Officers should be made in all their gates, which the Lord their God should give them throughout all their Tribes b Deut. 16.18. ; And so accordingly jehoshaphat practised, Setting judges in the Land, through all the fenced Cities of judah, City by City c 2. Chro. 19.5. . And as they are called, In partem sollicitudinis, to part of the burden and care; so God vouchsafeth them here, Partem honoris, part of the honour, and joineth them Patentees here together, giving to these subordinate Rulers and judges (for to them particularly doth this word of God here come d john 10.35. ) his Name, his Office, his Seat, the execution of judgement in his stead e Deut. 1.17. : For as that precious ointment, powered on Aaron's head, ran down to his beard, and thence to the skirts of his garment f Psal. 133.2. : So that sacred anointing unto Sovereignty and Government, which is by God himself powered on the highest Magistrate (who is the head not only of the people g Psal. 18.43. , but also of all evil power) is derived, and runneth down from him upon them that are his eyes and hands, for the executing of judgement and justice within all his Coasts: And now we know in a word, who these Grantees are, let us hasten to the next clause, as being most material, most pertinent to this time and occasion, which is the grant itself, the Honour and Office here given and granted, Ye are Gods.] But how Gods, if but one God h 1. Tim. 2.5. ? If He be alone; and none other beside him i Deut. 32.12. ? How Gods in our estimation, if to us there must be but one God k 1. Cor. 8.6. ? Assuredly, these are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such things as cannot well stand together; for they may well stand together, and God lose none of his honour. Moses that taught the Israelites to acknowledge one God l Deut. 6.4. , against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the many Gods of the Heathen, biddeth them that in all matters of trespass, both parties come before the Elohim, the Gods, the Magistrates m Exod. 22.9. . They are Gods then, not by nature, but by name; Dij tit●lares, called Gods: They are, as Musculus saith, Non natura Dij, etc. n Musculus in Psal. 82. Not Gods by Nature, but for their authority to rule and judge, the Majesty and dignity whereof hath verily some Divine thing in it: Gods, because they are Dei Vicarij & Officiarij, etc. God's Vicars and Officers o Molerus in Psal. 82. , that in his name they might administer judgement amongst men; or as Caluin morefully and fi●ly, because they do, Omnino Dei personam sustinere, cuius vices quodammodo agunt p Caluin Instit. lib. 4. cap. 20. Sect. 4. ; Altogether represent the person of God, whose Vicegerents after a sort they are: And not only so neither, but there is a further matter in it; Gods, because God putteth his spirit upon them, as upon the seventy Elders that were Moses assistants q Num. 11.17. , giveth them another heart, as he did Saul r 1. Sam. 10.9. , and furnisheth them with worthy and pec●●●ar gifts of Regiment and Government, that so as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's Ministers s Rom. 13.4. , So they might strive also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lively images of God t Platarch. , In ipso judicandi munere (as Musculus speaketh u Musc. ubi supra. ) in the very office of judging;— For their singular wisdom, justice, equity and power. Hear than is both an Honour and an Office conveyed to them in this grant, both Honos and Onus, both praeesse and prodesse, both Dignity and Duty. Their Honour to be God's Lieutenants, represent his Person, sit in his Seat, judge in his Name; Their Office to be God's Images, answerable to their Prototypon, excuting his judgement, as he himself would do; and so justine Martyr glosseth the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I have given you mine Honour and mine Office, and my Name, therefore judge the people, as if I myself did judge. To speak briefly both of this Honour and Office wherewith God doth invest them: First, the Honour that God here giveth them, to carry his Name, to represent his Person, to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Officers, is like a Memento, as the voice of a Crier, to sound out wholesome admonitions and instructions, either to themselves, or to others: To themselves, aurem vellit & admonet, it pulleth them by the ear and admonisheth them, that being God's Lieutenants, Vicegerents, they must one day come to their Red Rationem, give an account x Luke 16.4 ; That the great King of Heaven will in his due time come, and take an account of these his servants y Mat. 18.23. & 25.19. , and will judge them over again, and their judgement also, either to ratify, or disannul, that which they have done; yea, and that being God's Stewards, the more freely that they may work their will here, the more sharply shall they make their account there: E● erit horribilius, quò prae caeteris peccare possunt liberius (saith one z Otto Frisi●gens. in Epist. ad Frederic. Oenebarb. :) It shall be so much the more terrible for them, by how much they may sin more freely than other men: Asharpe judgement shall be to them that are in high places, a sore trial shall come upon the mighty a Wisd. 6.5.8. . Regum timendorum in proprios greges, Reges in ipsos imperium est Dei b Horat. lib. 3. Ode 1. . Of Princes their own Subjects stand in fear, But over them 'tis God that rule doth bear. To others, either to all, at all times; or to some, at some special times and occasions: To all at all times, here is an instruction of subjection: For it is a plain inference of the Apostle, that since he is the minister of God, representing his Person in judgement, ministering judgement in his name and place, therefore of necessity ye must be subject c Rom. 13.4.5. ye, every soul, as in the first verse there; not only Seculars, but etiam si Apostolus, etc. d Chrysost. in Rom. 13. : Although thou be an Apostle, if an Enangelist, if a Prophet, or whosoever thou art. Si omnis animae, etc. (saith e Bern. epist. 42. Bernard) if every soul, then yours also; who hath excepted you from this universaliry? if any labour to except you, he doth endeavour to deceive you. And as every soul, so to every ordinance of man, must this subjection be for the Lords sake, not only to Kings the highest, but to Governors and Rulers also that are sent of them, f 1. Pet. 2.13.14 yea, every soul, to every power, at all times: when they command good, by suffering their will to be done by us: when they command evil, by suffering their will to be done on us, in bearing their scourges patiently, for that which we cannot do lawfully; even as servants must be subject, not only to good and gentle Masters, but also to froward for conscience toward God suffering wrongfully g 1. Pet. 2.18.19 . For that this was the subjection of Antiquity: take one instance for all: julian was infidelis Imperator, etc. (saith Austen h Aug. in Psalm. 124. ) an infidel Emperor, an Apostata, wicked, an idolater: yet the Christian soldiers served the infidel Emperor. When they came to Christ's cause they acknowledged none but him that was in heaven: when he would have them to worship Idols, burn incense, they preferred God before him. But when he said, bring forth the Army, go against such a nation, presently they obeyed: They did distinguish their eternal Lord from their temporal Lord, and yet for their eternal Lords sake, they were subject also to their temporal Lord. Whereby we may see what to judge of Bellarmine's divinity when he saith, Quod si Christiani olim, etc. i Bellar. lib. 5. de Rom. Pont. cap. 7. But if Christians heretofore did not depose Nero, and Dioclesian, and julian the Apostata, etc. it was because they lacked temporal strength: the one saith, they were subject for their eternal Lords sake: the other, they were subject, did not depose for want of temporal strength. Again, here is admonition for some special persons, at such special times as these are, for actors that commence suits, for Advocates and Lawyers that plead and prosecute matters, for witnesses that are to testify and give in evidence, and for juries that are to bring in verdicts, to carry themselves as in the presence of God, to do nothing before God's Lieutenants, which they would not do before God himself, whose the judgement is, and who standeth amongst the Magistrates, and judgeth amongst them, as in the first verse. Art thou then an Actor, one that hath business against thy brother? bring not a frivolous suit not worthy of God's cognisance, to his judgement seat. Non vacat exiguis rebus adesse iovi: jupiter is not at leisure to attend on small matters, is a good rule here, it is not fit the Magistrate should be pestered with such petty matters, and it were well if judges would take Gallioes' course k Acts 18.16. , drive such Actors and actions from the judgement seat. And if not a frivolous, much less an injurious suit. For wouldst thou have him a patron of thine iniquity, the habitation of whose seat is equity an justice l Psal. 89.14. , the sceptre of whose kingdom is a sceptre of righteousness m Heb. 1.8. ? Wouldst thou have the judge of the whole earth deal unrighteously in thy particular? Art thou an Advocate to plead and prosecute matters? consider that thou standest before the God of truth, & shouldst do nothing against the truth n 2. Cor. ●●. , that thou shouldst not nimium altereando, by too much wrangling with thine opposite, endeavour as the old Greek Sophisters were wont, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make the worse side the better; not be like that rhetorician that could Mirificè res exiguas verbis amplify are o Eras. Apotheg. in Agesilao. , wonderfully amplify small matters with his words, whom Agesilaus thought no more commendable for it, than the Shoe maker that made great shoes for little feet; but rather that thou shouldst with job in the gate be an eye to the blind, that cannot see their right, a mouth to the dumb, that cannot tell their own tale, and feet to the lame, that want activity to follow their own causes. Take not then a known, manifest evil cause in hand, justus advocatus à nullo iniustas cause as accipit p Greg in Ezek. A just Advocate will not retain unjust causes of any one. Be not as those Advocates of the Romish Court, of whom Bernard complained q Bern. de considerate. lib. cap. 9 , Hi sunt &c. These are they that have taught their tongues to speak lies, glib-tongued against righteousness, skilful to defend falsehood, wise to do evil, eloquent to oppugn the truth. Art thou a witness to testify a. truth, to give in evidence? remember that the judgement is his whose ways are truth, who is God that cannot lie r Tit. 1.2. , who hateth a false witness that speaketh lies f Pro. 6.19. , and that if thou lie herein, thou liest to God, not to man. t Acts 5.4. . Let not Satan then be a lying, a false spirit in thy mouth u 1. King. 22.22. ; wrist no man's words from his meaning, as the false witnesses did our saviours x Math. 26.60. , much less rise not up a false witness to lay to any man's charge things that he never did y Psalm. 35.11. . Serve not any jesabels' turn, to betray the life or livelihood of any Naboth z 1. King. 21.10 . An heathen man a Pericles apud Gellium, lib. 1. cap. 3. being entreated to swear falsely for his friend, could answer that his friendship held but usque ad arras, unto the Altars. Bind not three sins, perjury, false testimony, and injury together: for testis falsiàicus est tribus personis obnoxius (faith Isidore b Isidorus de summo bono. lib. 3. ) A false witness is faulty against three persons: first God, whom by forswearing he contemneth; next, the judge, whom by lying he deceiveth; lastly, the Innocent, whom by false witnessing he hurteth. If thou dost, God will come as a swift witness (and a judge too) against thee c Mal. 3.5. , and thou shalt not escape his punishment. A false witness shall not be unpunished, and he that speaketh lies shall not escape d Prou. 19.5. . Is thy service used at this time as a juror? Let it be thy care then, and thy conscience too, to do it, not only with eye-service, as a man-pleaser, but in singleness of heart, fearing God e Coloss. 2.23. , to do it hearty, not unto men, but unto the Lord, before whose judgement seat thou standest, in in whose presence this work, this employment is put upon thee. On thee hangeth the making & marring of other men's causes, the punishing or acquitting of Felons, Mutherers, and such capital offenders. And that thou shouldst be faithful and sincere herein, thou hast an oath to bind thee, evidence to inform thee, a charge to warn thee, and a judge above thee to correct thine errors. Call not then evil good, nor good evil, little great, nor great little. Know that a verdict cometh of verum dicere, speaking the truth, it is a falsedict if thou do falsum dicere, speak that which is false. Strain not out gnats then, neither swallow down Camels, bind not heavy burdens, but proportion thy verdicts according to the equity of God's law, which is, That the stripes be according to the fault f Deut. 25.2. : that as a man hath done & deserved, so it should be done to him, like for like g Levit. 24.19. . Give not occasion that it should be a byword in our Israel, that by two wicked, and ten weak persons in a jury, many a good cause hath the foil. And especially, let not foolish pity prevail with thee for the acquitting of wilful & wicked murderers, that nowadays spill men's precious blood like water on every side. For if it were not commendable in the Midwives of Egypt to lie for the saving of innocent infants h Exod. 1. , it is abominable in thee to bring in a lying verdict (if it could be a verdict) for the freeing of bloody miscreants. Homicidas punire, non est effusio sanguinis, sed legum ministerium i Hieron. in Ezek. lib. 4. : to punish murderers, is no shedding of blood, but an executing of the laws. Non est crudelis, qui crudeles iugulat k Hieron. in Isai. 13. . He is not cruel which slayeth the cruel. Search diligently therefore into such weighty causes, and be not rash with thy mouth to say shibboleth for Shibboleth l judg. 12.6. , manslaughter for wilful murder, which defileth a land, so that it cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it m Num. 35.33. . For although our Laws be so favourable, to distinguish between hot blood and cold blood, between sudden rage and forethought malice; yet God's law only pardoneth that which is casually and ignorantly done n Deut. 19.4. Num. 35.22. etc. , and ever punisheth with death that which is wittingly and willingly done, whether upon sudden passion, or longer premeditation o Num. 35.16.22. , and commandeth that such be fetched out of the City of refuge p Deut. 19 12. , yea, that they be pulled from God's Altar, that they may die q Exod. 21.14. . And sure I am, that Pittacus, and heathen Lawgiver r Arist. lib. 2. polit. cap. ultimo. , ordained, that if a drunken man (which hath less use of reason then one in a sudden rage) should smite another, he should suffer double as much punishment as if he had done the same being sober. Let not thine eye spare therefore, neither have pity of such; and for thy full charge and direction in all matters that come to thine handling and hammering, remember, that he that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord s Prou. 17.15. . But as beneficium postulat officium: so their honos bringeth an onus with it, their dignity a duty; the honour that God here giveth them to be his vicegerents, to carry his name, and to represent his person, claimeth a correspondent duty on their parts, to be his Antitypa, fashioning themselves like to him their type and sampler, to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Images, imitating and expressing in their several orbs and jurisdictions, the wisdom, justice, clemency, & power, wherewith he being the judge of the whole world, governeth and judgeth the universal. And here were a large field, but adumbrata, non expressa dabo t Hieron in epitaphio Nepot. , I will give thee but little maps of the whole. First then, the high God their sampler for government and judgement, is infinite in wisdom u Psal. 147.5. : wisdom is his, whereby he revealeth the deep and secret things, and knoweth what is in the darkness x Dan, 2.20.22. , no man's ways can be hid from him, because his understanding is past searching y Esay 40.27.28. : None can hide himself in secret places, that he should not find him out z jer. 23.24. . And the petty Gods of the earth must be wise in discerning between blood and blood, between plea and plea, between stroke and stroke, between all controversies in the gate; they must be as Angels of God to discern between good and evil a 2. Sam. 14.17 . It is a genial rule holding in all professions, that Quam quisque norit artem, exerceat: Every one must only exercise that trade wherein he hath skill. Therefore Solomon at his first coming to sit on the throne of Israel, prayeth for an understanding heart, to judge the people, to discern between good and bad b 1. King. 3.9. . The ignorance of the judge is the misery of the innocent: Ignorantia indicis, calamitas innocentis (saith Austin c August. li. 29. de civit. Dei. .) Pergin istuc prius dijuidicare d Terent. in Hea●tont. quam scis quid veri sit, could the Comic say, Goest thou about to judge this matter before thou knowest what the truth is? And for helps and props of their wisdom herein, they must first hear every cause (for doth our law judge any man before it hear him, & know what he doth e joh. 7.51. ? (saith Nicodemus) & that not dormitabundè, half a sleep, as Philip of Macedon, (who by that means gave wrong sentence, so that the party wronged was compelled to appeal from Philip sleeping, to Philip waking) f Plutarch. in Apotheg. reg. but thoroughly, exactly, as Alexander the great, who stopped one ear to the Plaintiff, saying, he kept it for the Defendant g Plutarch. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Poet. See that thou judge no cause in hand, Before boths talk thou understand. Otherwise, Qui statuit aliquid, part inaudita altera, Aequum licet statuerit, haud aequis fuerit h Seneca in Medea. . Leaving one side unheard, who doth decree, Is sure unjust though just has judgement be. It is not the manner of the Romans (saith Festus i Act. 25.15. ) to deliver any man to die, before that he which is accused have the accuser's face to face, and have licence to answer for himself concerning the crime laid against him. Secondly, they must use all good means to be informed aright, Inquire, make search, and ask diligently k Deut. 13.14. : the judges shall make diligent inquisition l Deut. 19.18. . Another property of the high God, which the Gods and judges of the earth must imitate, is his justice: He, the judge of the whole earth, will do right m Gen. 18.25. , his judgement is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a righteous judgement n Rom. 2.5. and he himself is: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that righteour judge o 2. Tim. 4.8. . This is their pattern, and their profession must be with David, When I shall receive the Congregation, I will judge uprightly p Psal. 75.2. : Their prayer as his, for his son, Give the King thy judgements o God, and thy righteousness unto the King son q Psal. 72.1. : Moses the high Magistrate in Israel, chargeth the under Magistrates, to do none unrighteousness in judgement r Leu. 19.15. , to judge righteously between a man and his brother: s Deut. 1.16. : And without this, Princes and judges are companions of thieves t Esay 1.23. ; Remota justitia, quid sunt Regna, nisi magna latrocinia u Augu stin. l. 4 de ci. Dei. cap. 4 , take away justice, and what are kingdoms but great Robberies. Of this, the Sceptre, the Maze that is carried before them, is an Hieroglyphic, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Basil x Basilius in Psal. 45. ) The Sceptre carrieth a kind of instruction with it; the straight rod putting them in mind to shun all crooked, and perverse judgement. And that they may keep themselves far from all injustice y Exod. 23.7. , they must avoid the by-paths either of bribes, or of affections. Of bribes, not only not taking gifts z Exod. 23.8. , and so cleansing their hands (for which cause Antiquity painted judges withouthands a Stob●us serm. 44. ) but also hating covetousness b Exod. 18.23. , and so purging their hearts. And which some happily would think tolerable, Qui recte judicat, etc. (saith Isidore c Isidor. lib. 3. summo bone. ) He that judgeth rightly, and for that looketh for a reward of recompense is a trespasser against God, because for money received he selleth righteousness, which he ought to bestow freely. Of affections, doing nothing for respect of persons (for which cause in old time, obducto velo iudicabant, they judged having a veil over them d Muscul. in Psal. 82. , and the bare causes were judged without any mention of the persons e ●●em in Psal. 45. ) putting of all affections of fear, which will make them loath to displease; of love, which will make them ready to please; of hatred, which will make them ready to revenge: For Perit omne judicium, cum res transit in affectum f Senec. : judgement is quite undone, when the matter is carried by affection. Exuit personam, etc. He putteth off the person of a judge, that putteth on the person of a friend, saith Tully, or of an enemy, say I. A third property to be imitated, expressed, is his Clemency and Mercy: The Lords is merciful and gracious, slow to anger, and plenteous in mercy g Psal. 103.8. : The Mountains, the strong foundations of the earth (that is the Magistrates) must so do justly, that they must withal love mercy h Mich. 6.2.8. : And a King's Throne is as well upholden by Mercy, as by justice i Prou. 20.28. : For, as chrysostom saith, justice without mercy, is not justice but cruelty; as on the other side, Mercy without justice, is not mercy, but foolish pity. There is a time to spare, as well as to smite k Eccles. 3. when not summum ius, extreme right, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the moderation of right must take place. The Wise man forbiddeth to be too severe l Eccles. 7.14. : Acerbis judicijs, magis vastatur quam corrigitur civitas; saith Sallust: A City is rather ruinated then reform, by sharp judgements. And when this relaxation of the extremity of Law must be used, the peculiar circumstances of times, places, persons, and occasions, will show. A fourth judiciary property, is, Power and Courage in execution: Might is Gods, as well as wisdom m Dan. 2.20. , None can resist his will n Rom. 9.19. . Babylon's judgement will assuredly light upon her, because the Lord is strong that judgeth her o Reu. 18.8. : And the earthly Gods must be men of courage p Ex. 18.21.25. , strong, and show themselves like men q 1. King. 2.2. ; Not like Rehoboam, tenderhearted, and not able to resist the sons of Belial r 2. Chr. 13.7. ; nor like David at his beginning, so weak that any sons of Zeruiah should be too bard for him s 2. Sam. 3.39. ; not bearing the sword in vain against any, even the great Ones, nor suffering wholesome Laws to be like spider webs, which do infirmiora animalia retinere valentiora transmittere (as Anacharsis said t Valerius maximi. de memorabil. ) Hold the weaker creatures, but let the stronger pass through; but even taking an order for bloody joabs, cursing Shemies, treacherous Absoloms, aspiring Adoniahs, and punishing sin as well in the neck and shoulders, as in the legs and feet, of the body politic. Now in all these properties, I may say with Paul, I have nothing to accuse my nation of u Acts 28.19. , I have nothing to lay to the charge of our reverend judges here present x Sir Henry Hobart Knight Baronet, L. chief justice of the Common pleas, & Sir Laurence Tanfield Knight L. chief Baron of the Exchequer. : I cannot (God be thanked) upbraid you, as Paul did the Corinthians; with going to Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before unbelieving Magistrates, infidels for their faith, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjust for their practice and conversation y 1. Cor. 6.62. . Nay, if vox populi, be vox Dei, the voice of the people, be the voice of God herein; the ear that heareth them blesseth them, and the eye that seethe them, giveth witness to them z job 29.11. , and of them, that they are with joseph of Arimathea, good and just men a Luk. 23.50. , that with Moses, they sit to hear matters from morning to even b ●●od. 18.14. : that with job, Where they know not the cause, they search it out diligently, are fathers to the poor, break the jaws of the wicked, pluck the prey out of their teeth, put on righteousness as a garment, and judgement as a rob and diadem c job. 20.12.14.16.17. , that, their moderation is known to all men d Phis. 4.5. ; that, they hear and judge the small as well as the great e Deut. 1.17. ; yea, and the great as well as the small; Not sparing with Moses, to hang up the Heads of the people f Num. 25.4. , even to punish the great ones after their desert. Therefore I have no reprehension, but only an admonition, ut faciant quod iam faciunt, That they do still that which they do at this present: I have no rod to come to them with novae, but an enge, well done good and faithful Stewards of the high God: as you have begun so continue, that the great Master when he cometh, may find you so doing g Math. 24.46. : as you run well, so finish your course, that the Lord jesus, that righteous judge, who hath honoured you here with his name and Throne, may honour you hereafter with a Crown in corruptible, and a Kingdom that cannot be shaken. To him with the Father and the Holy Ghost, three Persons and one God, be given blessing, Honour, Glory, and Power, now and for ever. Amen. FINIS.