The Arraignment of Covetousness and Ambition, Chapter 10
CHAP. 10.
SUch as fear God, if higher powers injoyn them things against him, who is highest of all: they will rather obey God then man. Acts 4.19. Yea in this they are like God himself: who accepteth not the persons of Princes, and regardeth not the Rich, more then the poor. Iob 34.19.
And were Princes so wise as they should be: they would blesse God, that they had such impartial Iudges. Henry the fourth of England, when the Prince his eldest son; was by the Lord Chief Iustice for some great misdemeanure, committed to prison ▪ he thanked God that he had a Son so obedient, and a Iudge of such impartial, and undaunted courage. And when a Iudge is once found to be so impartial: no man will dare, once to sollicite him in any dishonest, or unjust cause. As Cicero writes of Cato Censorius, to his eternal praise. But for want of such Princes, and Iudges: Iudgment is turned backward, and justice standeth afar off; For Truth is fallen in the Streets, and equity cannot enter. As God complaines. Isay 59.14. As a roaring Lyon, and an hungry Bear: so is a wicked Ruler, over the poor people. As wise King Solomon makes the resemblance. Prov. 28.15, 16. And the Prophet Micha, Chap. 3. They eat also the flesh of my people, and flea off their skins from their bones, vers. 3. But
Thirdly: as these covetous Iudges, and Officers will do any wicked act, for Great ones out of fear: so they will do the same for friends, or Allyes out of love, and to save their own purses: Or against Enemies out of malice. He that puts on a publick Gown, should put off a private person: like Cleon the Lacedemonian; who when he undertook publick affairs; called all his friends together, and told them: that he now discharged himself of all friendship; in that it too often caused men to swarve. from Justice and equity. But how common is it with these corrupt Magistrates, to make a bad cause good, or a good bad; either to revenge a wrong, or to do a pleasure. To speak, or act partially; according to the interest he hath in the Cause, or the patient. But what saith Solomon? It is not good, to have respect to any person in Iudgment: for that man will transgresse for a peece of bread. Prov. 24.23. & 28.21. He that God hath deputed as Umpeer, between party and party: should say to Fathers, Brethren, and Children; whether Natural, or Political; I know ye not. That is, neither nighnesse, nor Highnesse, shall make me play the Huckster, with God, the Law, or my Conscience. Neighbourhood is my friend, Alliance is my friend, bounty is my friend; But Iustice is my friend, a good Conscience is my friend, and God is my friend above all. Wherefore without respecting the person, Or expecting the gifts of any: I will do what these friends, would have me. Like Papinian, who being commanded by the Emperour Caracalla; whose Steward and familiar he was; to defend him in an unjust cause, would not do it. Or like Phocion, who refused to help his son in law Carillus in judgment, being accused for bribery: saying, he had made him his friend and Ally; in all just, and reasonable matters, and in them onelyonly. Or Sir Thomas Moor, who upon the like occasion told his son in Law: that were he to decide a cause, between his Father whom he loved dearly; and the Devil whom he hated extreamly: he would deal impartially, and do the Devil right if his cause were good. And when another of his sons in law, that had a cause depending before him in Chancery; and presumed too much on his favour: when he would not be perswaded by him, to agree to any indifferent composition; he made a flat decree against him. Or Seleucus, who when his son was taken in Adultery; to satisfie Justice, and in some sort the people who intreated for him: caused one of his sons eyes, and another of his own to be puld out. The law requiring both, of the party's offending. Or Antonius Venerius Duke of Venice; who suffered his son to dye in prison, because he had ravished a maid. Or Mardus, who sate in judgment upon his son Cartanes; and would have put him to death: but that Artaxerxes seeing his Justice, pardoned his son. Or lastly Noah; and Abraham: Abraham would sacrifice his son, rather then displease God: Noah did curse his own sonne, rather then he would displease God. Shewing that we should not spare our own bowels, when God would have them punished. But do as the Fathers, and Mothers of Idolaters, Drunkards, and Blasphemers did in the Law: who brought the first stone to put their sons to death. Deut. 21.18, 19, 20, 21. And indeed he onelyonly, whom neither Clamor, nor Rumour, nor Terrour; Neither furious passion, nor melting compassion, can divert from Iustice; is fit to be a Iudge. He who resembles Philip, and Alexander his son: who when any came to complain, stopped one of their eares; which they reserved for the defendant. As Plutarch affirms. And such an one in good turnes, will not owe more then he must: in evil owe, and not pay. Yea he hates, and scorns to pay private wrongs; with the advantage of his Office; and if ever he be partial, it is to his Enemy. Observing well what God saith, Exod. 23.3. Levit. 19.15.
I might in the fourth place be as large, in shewing how these Covetous, and corrupt Iudges, and Officers will do any evil, or omit any good in the discharge of their places: to content (Or for fear of) the People: But I study brevity. Though what I speak to, I love to prove fully. Because he which throwes his dagger at a Theef, must be sure to hit him home: otherwise he disarmes himself, and strengthens his Adversary. You may please to read Mark 6.26▪ 27. & 11.18. & 15.15. Matth. 14.3, 4, 5. & 21.45, 46. Luke 20.19. & 22.1, 2. Iohn 19.12. to 17. Act. 25.8, 9. where are notable examples of Governours; omitting good, and doing mischief to please, or for fear of the people. Which our own experience at home, may serve to amplifie.