HUMAN INVENTION.

I. You say there must be no human invention in the church, nothing but the pure word.

Answer. If I give any exposition but what is expressed in the texts, that is my inven tion; if you give another exposition, that is your invention, and both are human. For example, suppose the word egg were in the text, I say it is meant an hen egg, you say a goose-egg, neither of these are expressed, therefore they are human inventions; and I am sure the newer the invention the worse; old inventions are best.

II. If we must admit nothing but what we read in the Bible, what will become of the Parliament for we do not read of that there.

JUDGEMENTS.

I. WE cannot tell what is a judgement of God; it is presumption to take upon us to know. In time of plague we know we want health, and therefore we pray to God to give us health; in time of war we know we want peace, and therefore we pray to God to give us peace. Commonly we say a judgement falls upon a man for something in him we cannot abide. An example we have in King James, concerning the death of Henry the

Fourth

Fourth of France; one said he was killed for his wenching, another said he was killed för turning his religion. "No," says King James, who could not abide fighting," he "was killed for permitting duels in his king"dom."

JUDGE.

1. WE see the pageants in Cheapside, the lions, and the elephants, but we do not see the men that carry them; we see the judges look 'big, look like lions, but we do not see who moves them.

II. Little things do great works, when the great things will not.' If I should take a pin from the ground, a little pair of tongs will do it, when a great pair will not. Go to a judge to do a business for you, by no means he will not hear of it; but go to some small servant about him, and he will dispatch it according to your heart's desire.

III. There could be no mischief done in the commonwealth without a judge. Though there be false dice brought in at the groomporters and cheating offered, yet unless he allow the cheating and judge the dice to be good, there may be hopes of fair play.

JUGGLING.

I. IT is not juggling that is to be blamed, but much juggling; for the world cannot be

governed

governed without it. All your rhetoric and all your elenchs in logic come within the compass of juggling.

JURISDICTION.

I. THERE is no such thing as spiritual jurisdiction, all is civil, the church's is the same with the Lord Mayor's. Suppose a Christian came into a Pagan country, how can you fancy he shall have any power there? he finds fault with the gods of the country, well, they will put him to death for it: when he is a martyr, what follows? Does that argue he has any spiritual jurisdiction? If the clergy say the church ought to be governed thus, and thus, by the word of God, that is doctrine all, that is not discipline.

II. The Pope he challenges jurisdiction over all, the Bishops they pretend to it as well as he, the Presbyterians they would have it to themselves; but over whom is all this? the poor laymen.

JUS DIVINUM.

I. ALL things are held by jus divinum; either immediately or mediately.

II. Nothing has lost the Pope so much in his supremacy as not acknowledging what Princes gave him; it is a scorn upon the civil power, and unthankfulness in the priest: byt

the

the church runs to jus divinum, lest, if they should acknowledge what they have by posietive law, it might be as well taken from them as given to them.

KING.

I. A King is a thing men have made for their own sakes, for quietness sake. Just as in a family one man is appointed to buy the meat; if every man should buy, or if there were many buyers they would never agree, one would buy what the other liked not, or what the other had bought before, so there would be a confusion: but that charge being committed to one, 'he according to discretion pleases all; if they have not what they would have one day, they shall have it the next, or something as good.

II. The word King directs our eyes; sup.pose it had been Consul or Dictator: to think all kings alike, is the same folly as if a Consul of Aleppo or Smyrna should claim to himself the same power as a Consul at Rome? What, am not I a Consul? or a Duke of England should think himself like the Duke of Florence; nor can it be imagined that the word Baheus did signify the same in Greek as the Hebrew word by did with the Jews, Besides, let the divines in their pulpits say what they will, they in their practice deny that all is the King's, they fue him, and fo does all the nátion, whereof they are a part. What matter is it then what they preach or teach in the schools? III. Kings

III. Kings are all individual, this or that -King; there is no species of Kings.

IV. A King that claims privileges in his own country, because they have them in another, is just as a cook that claims fees in one Lord's house, because they are allowed in anoher. If the master of the house will yield them, well and good.

V. The text,

"Render unto Cesar the things that are Cesar's," makes as much against Kings as for them, for it says plainly that some things are not Cesar's. But divines make choice of it, first in flattery, and then because of the other part adjoined to it, “Ren

der unto God the things that are God's," where they bring in the church.

VI. A King outed of his country, that takes as much upon him as he did at home in his own court, is as if a man on high, and I be. ing upon the ground, used to lift up my voice. to him that he might hear me, at length should come down, and then expects I should speak as loud to him as I did before.

KING OF ENGLAND.

I. "THE King can do no wrong," that is, no process can be granted against him. What must be done then? Petition him, and the King writes upon the petition soit droit fait, and sends it to the Chancery, and then the

business