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they did it against their consciences, or had been corrupted by reward.

The things that make a good judge, or good interpreter of the laws, are, first, "a right understanding" of that principal law of nature called "equity"; which depending not on the reading of other men's writings, but on the goodness of a man's own natural reason, and meditation, is presumed to be in those most, that have had most leisure, and had the most inclination to meditate thereon. Secondly, "contempt of unnecessary riches, and preferments. Thirdly, "to be able in judgment to divest himself of all fear, anger, hatred, love, and compassion." Fourthly, and lastly, "patience to hear; diligent attention in hearing; and memory to retain, digest and apply what he hath heard."

The difference and division of the laws, has been made in divers manners, according to the different methods, of those men that have written of them. For it is a thing that dependeth not on nature, but on the scope of the writer; and is subservient to every man's proper method. In the Institutions of Justinian, we find seven sorts of civil laws:

1. The "edicts," "constitutions," and "epistles of the prince," that is, of the emperor; because the whole power of the people was in him. Like these, are the proclamations of the kings of England.

2. "The decreces of the whole people of Rome," comprehending the senate, when they were put to the question by the "senate." These were laws, at first, by the virtue of the sovereign power residing in the people; and such of them as by the emperors were not abrogated, remained laws by the authority imperial. For all laws that bind, are understood to be laws by his authority that has power to repeal them. Somewhat like to these laws, are the acts of parliament in England.