Die Jovis 27. May 1647. Ordered by the Lords in Parliament that Mr. Hussey is hereby thanked for his great paines taken in his Sermon preached yesterday before their Lordships in the Abbey Church Westminster And he is hereby defired to cause the same to be Printed and published which is to be done onely by authority under his owne hand Jo Browne Cleric Parliamenter I doe appoynt John Saywell to print my Sermon William Hussey The Magistrates CHARGE FOR THE PEOPLES SAFETIE Laid open in a Sermon preached before the right Honorable House of Peeres in the Abbey Church at Westminster at their late solemne monthly Fast May 26. 1647. By WILLIAM HUSSEY Minister at Chesilburst in Kent HEB. 13.16 But to doe good and to communicate forget not with such Sacrifices God is well pleased LONDON Printed by Thomas Harper for Iohn Saywell and are to be sold at his Shop in Little Britaine at the Signe of the Greyhound 1647. TO The right Honourable the Lords assembled in the high Court of Parliament Right Honorable WHen God is pleased to doe any singular worke Kek. lib. 3. Eth. 5. Cap. 19. either to lay the foundations of Kingdomes or restore those that are shaken to their integrity he stirreth up heroick spirits to performe it great workes must be effected by powerfult causes Now those that are of heroick spirits are led with vehement desire and love of some excellent end and lift up their minde to the last and chiefe end even to God and holy things to the highest pitch of honesty that so they might preferre the publique good before the private by a certaine high prerogative when desire is found in heroick natures men will walke with incredible constancy so as that they cannot bee inticed from their proposed endeavours by any pleasure or hindered by any troubles and difficulties Nâ—â—ue censebat civitatem felicem stantibus maenibus mentibus moâ—ibus Ang de civitate 〈◊〉 libro 2. c. 19. cap. 〈◊〉 that Common wealth is not happy whose manners are destroyed In caelesti nepublica Dei voluntas lex est in an holy Common wealth the will of God is the Law unto which all the members of a Common-wealth must consent Ut ex sonis harmonia in musica sic ex summis mediis infinis concordia in republica As harmony in Musicke is made of diverse sounds so is a Common-wealth made of the concord of three states The differences that arise betweene the Prince and people must be brought to concord by the third and therefore Aristotle saith Arist eth 8 c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as large as any society is so large is friendship and Kekerman Amicitia simpliciter necessaria ad vivendum men cannot live without friendship Ier. 29.7 Seeke the peace of the City whither I have sent you captive pray for it for in the peace of it yee shall have peace Kek. lib. 1. c. 3. And Psalme 122.6 Pray for the peace of Jerusalem they shall prosper that love thee and this is the order that God hath set in nature that Gods Lawes should be above all humane Those that are publicke above private that which doth simply respect that which is honest before the publick good You see men must preferre the publike good before the private good because every mans own perticular safety is lapped up in the publique peace but men must preferre God and truth or honesty before themselves but you may see that this is more then an ordinary degree of morall vertue to have an heroick and publique spirit Men naturally when they have power seeke themselves that is a divine and her ick resolution when they that have power in their hands shall use such moderation as not to make any use of it to their owne ends and opression of the publique When every part of the kingdom may have their due then certainly the sword is in a good hand But this is and hath been very rare when heretâ—â—ore the flatterers at Court did perswade his Majesâ—y that all power was in his hands though indeed the orderly and just use of the Sword was to be exercised by and under the Courts of justice yet in those times the Courtiers did perswade his Majesty to carry too strict a handover his Commoners and not suffer them to plead their priviledges and liberties as in justice and equity they should have been permitted and therefore God was pleased for a time to let his Majesty see that it was in his power wholy to have wrested the Sword out of his hand then there was an opinion passessed the Commons that they had gotten the Sword And now againe it commeth into confideration whether they were not over strict in keeping the King and Lords from pleading their rights in a peaceable and friendly way I humbly and heartily wish that the Houses would both agree to settle the power and priviledges of Parliament in such a friendly way as may conduce to peace that no part wight make use of their power and interest of the people to assume to them more then of right doth belong to them to the prejudice of the other paâ—ty power is a most uncertaine thing where it is not regulated by wisdome and Law that some course may be taken for the punishment of all delinquent subjects of what ranke soever and accordingly it might be regularly administred a course is plaine which way a Lord way be punished by way of impeachment but which way a Commoner of criminall is not yet cleâ—re which I am confident hath given this boldnesse to the Army to break out in this extraordinary way And now I shall take the boldnesse to informe your Lordships a word or two touching this strange accident that hath lately happened from the Army First I say they are the rod of God which is nothing to the justice or unjustice of their proceedings and that so farre as they shall desire that course may be taken that the proceedings of Parliament may be put in a forme of justice that may afford a speeay tryall of such Members of the House of Commons as shall be criminall that may have a facile and speedy progresse and determination before competent Judges And I hope the Army will be content to informe what they can in a judiciall way against these Members they complaine off and not desire that any judgement of suspension or otherwise may bee passed against them without tryall They professe themselves just men I hope therefore their demaunds as somewhat the more large for that they saw no way open for their tryall and for that none have yet been punished which if the way were opened not onely they would be content to walke in the common path and others that deserve it may be punished as well as they the Members themselves made more wary the people receive satisfaction and a loving peace confirmed Which God grant Your Lorships Servant William Hussey PSALME 2.10 Be wise now therefore
command whereby they might assist the King defend their Country and doe the people justice honour without command in war and judicature in peace is uselesse Esay 3 3.4 and a scorne whereas men whose faces are lifted up above the people are as necessary for a Commonwealth as bread and water Honorable men unto whom the people may have recourse in case of imminent danger to be a stay unto them who meeting in a publique Counsell may carry all things for the publique good yee may see what service David did to Saul against the Philistines what his Worthies did for him 〈◊〉 58.5 in his wars against the house of Saul yee may see what power the Nobles had in the dayes of Zedekiah unto whom the King did confesse the King is not â—e that can doe any thing without you To make a man great in war that is not great in peace is dangerous unlesse virtue sway he will love the greatnes of his condition too well he that is as great in peace as in war will easily change his troublesome and dangerous estate for rest and safety Vse 2 Exhortation that the King and Lords would joyne together to submit to the government of Christâ— you are required in my Text to joyne with the King in this duty not to be instruments of the Kings will so you shall shew your selves servants to the King but not Judges of the earth his Majesties wisdome and your learning should joyne together to put on the yoke of Christ to save your selves and your people from breaking with the iron rod in the hand of Christ that is as I have intimated from Civill war from such destroying Civill War aâ— will dash you all to pâ—eces 〈◊〉 48.2 the Lord is the Lord of Hosts a name that 〈◊〉 hath put upon himselfe Esay 47.4 Ieâ—â—va exâ—râ—itiâ—â—â—oâ—en â—pâ—s the great nâ—me of God Esay 4â—â— Esay â—â—â— all Hosts are his rod wicked ones holy ones just or unjust â—orraâ—e intestine legall or rebellâ—â—â—s they are all his he punisheth offenders by them all what power wee have that wee conceive our safety that party that conceive they have the power of the sword strength in their owne hands they thinke they may doe what they will but they are mightily deceived they that have all power to day may have none to morrow the Lord is the Lord of Hosts 〈…〉 sâ—pientia est sui destructiva force without wisdome will destroy it selfe Esay 3â—â— Therefor Rabsakâ—h joyneth counsell and strength together and Aristotle wisdome riches and power and descanteth that upon them men thinke they have quickly wisdome enough but power and riches never enough whereas too much either of riches or power is troublesome or at least unprofitable But a man can never have too much wisdome That power wee thinke wee have wee cannot claime as ouâ— owne it is Gods right strength is in the Host whereof God is the Lord Pâ—a 4.28 In the multitude of people is the Kings honour but the want of the people is the destruction of the Prince it is the Lord that hath hearts of people in his hand he maketh them subject to their Governours and mooveth them against their Rulers he uniteth and divideth them in Court in Councell in field when he hath a purpose to dash them one against another he doth divide them Ier. 13 1â—.14 I will fill all the Inhabitants of the Land the Kings that sit upon Davids Throne and the Priests and the Prophets and all the Inhabitants of Jerusalem with drunkennesse And I will dash them one against another even the Fathers and the Sonnes together saith the Lord I will pity nor spare nor have mercy but destroy them He can make such divisions that no unity of interest of condition of affinity or consaguity can prevent he can divide Kings and Subjects Subjects and Subjects Kings and Lords Kings and Commons Lords and Commons Lords and Lords Commons and Commons Father and Son Brother and Brother where still note that the neerer the conjunction the more dangerous the discord That some differences should arise among the people is not wonderfull the ordinary course of justice doth heale them that some greivances should arise betweene the King and the Commons is not strange it is the businesse of a Parliament to redresse them Then my Lords had you a call from God by the duties of your places to have been the instruments of unity then should you have made use of your learning to have reconciled them then you had use for Divinity Law Pollicy Instice Power a little of all these in your hands would have set all things right if yee and the King had then beene tyed together with the bonds of Christ yee might have ruled him and contented the people But insteed of reconciling the difference betweene them yee also fell at odds among your selves Parliaments doe expect some difference the first worke the Commons use to doe is to represent their greivances unto your Lordships from whom by the very intendment of the Law they doe expect redresse You by your places as Councellors to the King and Judges of the people having power over both should have acted the parts of good reconcilers but this iron rod of Gods displeasure fel on you also the very Phisition had got the plague You likewise were divided among your selves I blame you not I rather pity you your power was broken by the iucroachment of former Princes you were defrauded of your learning here required by discontinuance of Parliaments your education honour among the people by Courtship Kings and Commons have heretofore joyned together to breake the power of Lords and now they fall out the Lords have not power to helpe them And now I take up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my Text as applicable to this purpose where I crave leave to speake to your Lordshippes in the language of my Text. It had beene very good that the King and your Lordships had alwaies beene wise and learned enough to have beene alwaies under the yoke of Christ Psal 72. from 1. to 15. never to have consulted any thing against God and Christ Mach. Pranespag 36. never to have departed any thing from the wayes of God and Christ the wayes of judgement and justice I meane which are his wayes That Turkish cutlandish distinction found in Machiavil of civilis soluta potentia which is power above Law and by Law had not been misconstrued and made use of upon all occasions in the Kings name at Court in former times I wish it had been the manner of our Kings alwaies to have ruled by the positive Lawes as far as the justice of them would any wayes extend and when any thing of unjustice did fall upon the letter of the positive Law that should be reformed by the Law of God and the universall Law of nature that had not been done by a cabinet Councell but a Councell of State in
Rom. 31.12 if the fall of them be the riches of the world and the deminishing of them be the riches of the Gentiles how much more shall their fulnesse But God hath given Christ all power both in Heaven and Earth already Mat. 28 18. even over all the Kingdomes of the earth even from the time of his resurrection Ephe 1. when he raised him from the dead and set him at his owne right hand in beavenly places far above all Principallity and power unto the end of 22 verse therefore doth God here command Kings to kisse the' Sun That is a note of subjectioÌ„ to the Son of God threaten them with the iron rod charge them with care not to offend his Son if Kings had nothing to doe in the Church of God they might plead against this charge wee knowe wee are thy Creatures and therefore wee are subject to thee as God and the son as the second Person in the Trinity but as thou hast set him upon the holy hill of Sion as he is the head of the Church so his iron rod is nothing else but the censure of the Church wee may give some respect to it as Christians but as Kings wee shall be bold to call them in question that use it if they be too bold with it Againe it may be wondred at why when the Kingdome of Christ was set up the Prophet did give no charge to the Bishops or Presbyters that he had not said be wise now O yee Bishops O ye Presbyters and Elders of the Church but Kings and Judges of the earth putting no difference betweene the Church and the earth certainely our Expositors did finde this want and therefore Brentius saith you see by these verses Vides autem ex hu vâ—rsiculu non tantum Eâ—â—scoperum sed etiam regum prinâ—ipum offierum offe us cognâ—â—eâ—nt â—e vera Doctrinita Ecclelia Câ—râ—sts â—urent ut tantum privatimapp pâ—etatem sectentor sed etiam at populus Deumrecte colat Doway notes that it is not only the duty of Bishops but also of Kings and Princes that they know true Doctrine in the Church of Christ and have a care not only that they privately follow piety but that the people also worship God aright you see he bringeth in Bishops not by the Authority of this Text yet by the Text he is inforced to charge the care of the Doctrine of the Church upon Kings and Judges and the Doway notes on this Psalme say Christian Kings are instructed to know that it is the duty of Kings to defend the Church against Hereriques and after it is the property of Apostates to favour Heretiques to nourish dissention to overthrow the Church Note cherishing Heresie is to maintaine discention that is a plot upon the Church will overthrow the Church let the Common-wealth looke to her selfe it shall not wholly escape But I must but give you a tast of this point if I should enter into the polemicall part of it I should defraud you of the charge which is the substance of the Text I come therefore to the charge which is first to Kings be wise secondly to Juoges be learued And first of the charge to Kings is intelligite not sapite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now this intelligite is understand Principles that is such truthes that all men being proposed would consent to and imbrace if not by ased by lust but this may seeme too naturall and not any morall vertue nor properly the matter of an exhortation men doe not use to charge men to be tall or beautifull or yong but valiant and vertuous which have influence upon the will Butidor 〈…〉 .c 11. This the learned Moralists doe thus determine that to know and consent to such truth as men by nature can easily grant is no vertue but to know them so as to adheare to them without feare against all sophistications and temptations that can be brought to the contrary that is a vertue when by the actuall understanding of known truthes the minde of maÌ„ is caused to adhear firmly to indemonstrable principles such as no rationall man can deny in nature nor Christian in Christianity and thus much Pagnin doth affirme of the Originall word translated here intelligite firmely adheare to know Principles of justice and truth such a carriage as this in a King is enough for the duty of a King to enable him by the helpe of his Lords to redresle all former miscarriages so as the Lords be such as they should be Kings yee see are required to understand that cannot be ment of the naturall power to understand a man may know his Masters will and not doe it this maketh him the worse and his masters will never a whit the better done but it must be understood of the intellect which is a morall vertue firmely to adheare to knowne and agreed on truthes to love truth because truth and stand firme to that without respect of persons or to their owne honours thus you see the generall nature of that intellect here spoken of But as it is required of Kings and as it stands in this Argument be wise now therefore O yee Kings because that God hath set his King upon his holy Hill of Sion because he is of that power that he can dash all the Nations of the earth in peeces with a rod of iron when he is displeased with the therfore be wise which is no more but understand your owne condition in reference to Christ you must take your selves for his sâ—aves as bound with his cords which is the description of a slave to be whloly at the will and pleasure of another not in any such condition as if any thing of your owne will or liberty might concur in the things of God they must know that Christ is their Master and they must make it the end of all their Government to serve Christ of all their consultations to please him and doe that which may advance his Kingdome and not adde any thing of their owne to the service of Christ nor seeke their owne advancement by Religion but Christs and this doth planely appeare to be the sence of the words in this Argument For the Holy Ghost doth lay downe this in the premises that Kings and Nobles and People wereall in a rage they conceived that God and Christ did restraine them of their liberties take away the honour of the Kings power of the Nobles priviledge of the People in that they might not have the settlement of their Religion as they pleased for God and Christ but they would binde them up and restraine them from making Lawes against them here is a quarrell picked with God and Christ wherein God telleth them how they are like to speede if they looke not to it Christ is their King nay he is Gods King and their Master they are not his Subjects only but his servants Therefore seeing the power of Christ is so absolute over the Sons of
Parliament but that time is past many things have beene done by prerogative above Law I will not say any thing hath beene consulted by King Lords and Commons against Christ I feare some things have beene done with or without publique consent that should not I judge by the event as every good Christian should when God is displeased Yet now if King and Lords would be wise and learned yee might turne away the wrath of God and keeping off the iron rod from da shing you all in perces if not it is to be feared the iron rod is in the fire to take a new hardning The division that hath been hitherto hath on both parts been grounded on verum and veri simile the King on the one part the Parliament on the other one for prerogative the other for right and interest both pleading Law the King pretending all ought to follow him the Parliament them and all by Lawes take heed of a subdivision among you where no party doth or can pretend Law for by the same reason God may justly bring a subdivision among you untill yee come to utter destruction for let any wise man consider when wars will cease if the victorious party shall set up new Principles and make new Quarrells you have fought for liberty and common right according to the Lawes of the Kingdome if your victories set you upon higher points and yee will have all the Lawes of the Kingdome altered pro Imperio while the sword is in your hand this is certainly a new cause and if it should breed a new quarrell which God forbid remember I pray you the iron rod is in the hand of Christ and not yours God is the Lord of Hosts and you shall see it if yee have much experience in war that God which hath owned your cause that was without controversie just if yee raise a new quarrell upon a new cause upon grounds not knowne and stated in the world may desert you in your new cause it was not the wisdome of the Parliament but the justice of the cause and the hand of God that hath helped you hitherto you know not what helpe the colour and opinion of law did you in your cause if once a war should arise without any colour of Law if Machievills principle concerning the power of Kings should be drawne downe to the people that they had power without Law that as it were lesse regular so it would be more cruell neither the Authority of the King nor of the Parliament would shelter any but all would be dashed in peeces with this iron rod Be wise now therefore O yee Kings be learned yee that be judges of the earth wisdome is of speciall use in consultations for Kings and Lords the greatest honour to them in the world is so to deliberate in their publique meetings that they may have cause to rejoyce in the wisedome and justice of their consultations to vote one thing to day another thing to morrow is an argument of the greatest weakenesse in the world yet if the weakenes be in the former it must be amended by a wiser better to be wise now then never I will not lay the supposition of my Text upon your Lordships I will not say yee have consulted any thing against Christ but the counsell of my Text I will and that in the words of Fabritins and Musoulus * Fabritius si sorce quid finistre tentaverint adver sus Christum Regnum ejus patientâ—r tunc se evecari ab errore pirversis institutu sâ—â— paulo ante sibi caveam a temerariis consiliis mo ititionibus contra Christum Regnumejus ut eruditioâ—em cast gationem admittant ex verbo Dei. Musculus in locam nunc inquit cum Regnum Chrisâ—â— ad hunc modum comparatum sit nt non solum impossibtle sit quod conamim sed vobit exittosum etiamsihactenus desipuisti tamen vel nune taadem nisi perirejuvat mutata sententia rescipiscite c. Nam alioqui quod putatu vos reguis vestris per id consulere quod Christo domino repubnatis owniuâ—â— est stuleâ—ssimum If Kings and Judges of the earth at any time have attempted any thing against God and Christ they would suffer themselves to be called back from their errour and perverse purposes and before that they would take care of rash Counsells and endeavours against Christ and his Kingdome that ye admit of instruction and reproofe from the word of God Musculus And seeing the Kingdome of Christ is so ordered that it is not only unpossible that yee intend against it but it is deadly to your selves although you have hitherto beene unwise yet now at last repent unlesse you will perish for it is the foolishest thing in the world to thinke yee shall settle your owne Kingdomes by destroying his But lest some may raise a ground for inconstancy or departing from deliberative consultations which in plaine termes is to vote one thing and doe another or to be unconstant in your votesâ— because the Psalmist doth charge Kings and Judges to be wise now after they had voted and consulted Kings Nobles and People and were all agreed My Text affordeth no further warrant for change but when yee have voted against God and Christ then indeed it is high time to unvote that againe the Holy Ghost doth not call upon them after consultation to be wise without cause and so I come to the second circumstance therefore certainely it is an unwise thing to change a vote without cause my Text which is the Commission by which I preach at this time doth require you to be wise after consultation when yee have consulted any thing against Christ therfore because it is against Christ ye may have other causes to alter a vote sometime but I have Commission from God to charge you with alteration in this case And let me tell you to alter any thing is a weakenesse either in the act of alteration or in the thing that is amended if without cause it is folly if for a wicked cause it is abominable If ye have at any time voted any thing for Gods glory and publique good to alter that for a friend is abominable I have yet another use of information for your Lordships whi ch is personal therfore belonging to this point That even Kings Princes Kings Judges of the earth in the places of Kings Judges of the earth must be under the bounds and rules of Christs Kingdome or otherwise why should the Psalmist have an especiall eye on theÌ„ in the establishing of Christs Kingdom you see God doth call upon Kings and Judges of the earth and that because he hath set up the Kingdome of Christ upon Mount Sion some refer all this honour required to the Kingdome of Christ unto the times after the calling of the Jewes I willingly grant that the glory of Christs Kingdome shall be more conspicuous after that then before
that is not grounded on some Principle of humane understanding God hath given man understanding to rule all other faculties of the soule if man shall act any thing that is not first well digested in the understanding that is brutish and therein men act not as men but as beasts and therefore the Scripture doth resemble those actions of men wherein they transgresse the Law of God and right reason to the actions of beasts Psalm 32.9 Ier. 5.8 Be yee not like Horse and Mule which have no understanding They are 〈◊〉 fed Horses every one neighing after his neighbours wife now if all actions ought to be guided by reason or else they be beastly the judgements of Judges if without rule must needes debase them far below their condition 2. That judgement that hath no better ground then a Judges opinion Aquin. 22.5 e. 1. Omniâ— scientiae habetur pâ—r aliqua prâ—â—â—pia per sâ—â—oâ—a hath a very fraile foundation Judges must be learned not willfull and imperiousâ— but learning is habitus acquisitus men are not borne learned nor can become â—o without diligence and study now science is the knowledge of conclusion which depend on certaine Principles knowne by themselves which are delivered and received in the science that is studied the rules of a science are not uncertaine lyable to mistake nor subject to the wills and affections of men quaÌ„ minimum relinquendum non judiâ—ibus propter affectus the Lawes ought to be cleere fully and plainely delivered things may be set downe as cleerely in matters of Law as in any thing Lawes are not conversant about unknowne motions of Staâ—s and Spheares nor in the Mathematicall speculations of accidents remote from matter but the manners and actions of men visible sensible apparent actions Againe they ought to be expressed in words whereby men are able to expresse their mindes most fully therefore Aristotle saith Quod Lex non potest exprimere 〈◊〉 hâ—mâ— quidem potest that which the Law cannot expresse that man cannot expresse that cannot be sayd to be learning that is contained in the mystery of one or some few mens abilities but that which is in praeceptis scientiae traditis which is made common and publique for every man to study such ought the learning of a Judge to be that it may be rationall certaine and not subject to lust Thomas Aquin. 12.98.1 c. Lex bona quia consonat rationi and this the Lawyers professe the Law is reason but being prest with this argument if the Law be reason then men that are not bred Lawyers must understand it they answer it is reason to him that is learned in the Law what doth the study of the Law change the nature of the man reason cannot agree to a man quatenus a Lawyer buâ— quatenus a man that cannot be said to be reason which a man cannot understand unlesse he be a Lawyer this were to make a Lawyer differ specie from another man 2. Reason why Judges must be learned because Judements are matters of the highest concernment in the world and that in two respects First because they procure the favour or displeasure of God Pro. 2â— 3 Esay 5.7 and 5â— 15. to doe justice and judgement is more acceptable to God then sacrifice therefore the Prophet saith that Goâ— looked for judgement but behold oppression the Lord saw it and it displeased him that there was no judgement 2. They are of highest concernment to humane society they are the causes of peace and war Amâ—s 5.6.7 Seeke the Lord lest he breake out like fire and divoure you ye that turn justice into wormwood War is the breaking out of the Lord upon an unjust people I dare say had the judges walked in judgement according to the petition of right punished those that first tooke monopolies tunnage and poundage not exacted because not granted in Parliament or the exacters punished in judgement Shipmony not judged to be Law contrary to Law it had been impossible to have brought the people into such a distemper as to fall one upon another the fault was laid upon the Bishops and Clergy of the land I will not excuse them as far as they had any hand in overswaying the judges putting downe the good ones and setting up such as were servile and might easier be bent to serve the lust of the Court against Law or as they were active themselves in arbitrary Courts to the oppression of the people such as were the High Commmission Star-Chamber Councell-Table but this I dare say the most immediate causes of breach of peace have beene failings in judgement all failings in judgement are oppressions therefore is judgement opposed to oppression Judgement stood a farre off he that abstained from evill maketh himselfe a prey The robbery of the wicked shall destroy them because they refused to 〈◊〉 judgement Psa 5.7 and 56.14 Prov. 21.7 Yee see the Holy Ghost doth plainly affirme that refusall to doe justice is robbery and the cause of destruction 3. Subordinate Judges must be learned that they may discerne the flourishing of Rhethoricke and falacies in the arguments that are brought against the truth that hee may be able to judge rightly of a cause notwithstanding the industry and ability of an advocate advocates will be subtle and no cause can be so bad but it will find some to plead for it the divell will be sure to get as good counsell as he can he that pleadeth his cause shall have a double fee if the Judge be not learned he will often prevaile he knoweth if he can but pervert judgement by what means he careth not he shall promote wickednesse advance his kingdome and murther men which is Sathans delight therefore the Judge must bee learned to judge betweene plea and plea Deut 17.8 plea against plea make matters difficult in judgement the want of learning to decide them the cause of divisions this is the cause of civill dissentions when matters are put in execution with an high hand before they are peaceable and clearly determined in judgement I shall put you in minde of the great questions that were raised in the beginning of these troubles which were not peaceably and clearly determined in judgement objections were sent abroad among the people without theâ— answers which caused divisions among them 1. Concerning Power 2. Concerning Law Whether the King had power to call and break a Parliament or no the Lawyers logick was cleare enough for the King they had presidents enough That the Kings counsell had an hand in the call is most plaine by the Writ but whether this counsell were a select counsell of Lords and Commons some Lords some Commoners Secretaries of State officers of his Majesties houshold such as he should choose which as to the security of the Kingdome were as good as none or the Earles and Barons of the Kingdome or what power they had in this great businesse the learning of the Law did