religion. No, says king James (who could not abide fighting), he was killed for permitting duels in his kingdom.

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.

2. Little things do great works, when 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.

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

JUGGLING.

It is not juggling that is to be blamed, but much juggling, for the world cannot be go

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

JURISDICTION.

1. 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 faults 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.

2. 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.

1. ALL things are held by jus divinum, either immediately or mediately.

2. Nothing has lost the pope so much in his supremacy, as not acknowledging what

H

princes gave him. It is a scorn upon the civil power, and an unthankfulness in the priest. But the church runs to jus divinum, lest if they should acknowledge what they have they have by positive law, it might be as well taken from them as given to them.

KING.

1. 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 his discretion pleases all; if they have not what they would have one day, they shall have it the next, or something as good.

2. The word king directs our eyes. Suppose 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 that a consul at Rome, What, am not I a consul? Or a duke of England should think himself like the duke of Flo

rence; nor can it be imagined, that the word Barevs did signify the same in Greek, as the Hebrew word 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 sue him, and so does all the nation, whereof they are a part. What matter is it then, what they preach or teach in the schools?

3. Kings are all individual, this or that king: there is no species of kings.

4. 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 another. If the master of the house will yield them, well and good.

5. The text, Render unto Cæsar the things that are Cæsar's, makes as much against kings, as for them, for it says plainly that some things are not Cæsar's. But divines make choice of it, first in flattery, and then because of the other part adjoined to it, render unto God the things that are God's, where they bring in the church.

6. 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

being 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.

1. 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 is heard. His confessor will not tell him he can do no wrong.

2. There is a great deal of difference between head of the church, and supreme governor, as our canons call the king. Conceive it thus there is in the kingdom of England a college of physicians; the king is supreme governor of those, but not head of them, nor president of the college, nor the best physician.

3. After the dissolution of abbies, they did not much advance the king's supremacy, for they only cared to exclude the pope; hence have we had several translations of the Bible put upon us. But now we must look to it, otherwise the king may put upon us what religion he pleases.