‘It is true, indeed, that the defender of our adversary has very unadvisedly called my late lord of Orleans criminal, although he has no way proven it; nevertheless I shall not use this expression in speaking of our adversary, though I repute all murderers criminal, and him in particular, not from any suspicion, but from the confession made by himself; and as wisdom conquers malice, according to the holy Scriptures, it will be sufficient for me to name the adverse party, the party of Burgundy; for it will be better that I first demonstrate the crimes, and then show the duke of Burgundy guilty of them, than to follow his example, and call him criminal without any proof or verification. I shall now, having divided my subject into three divisions, enter on my first point, which treats of the justice of the king, and quote the words of the prophet which say, ‘Justitia et judicium præparatio sedis tuæ.’ These words are in the lxxviiith Psalm, and declare to the king that his throne is founded on justice and judgment. I shall quote in regard to my second division, which relates to the malice of our adversary, the very words his defender made use of, namely, ‘Radix omnium malorum cupiditas, quam quidem appetentes erraverunt a fide.’ These words are taken from the first epistle of St Paul to Timothy, in the last chapter, and which mean, That covetousness is the root of all evil, and causes a defalcation from the faith. ‘In regard to my third division, respecting the innocence of the late duke of Orleans, I shall use the words of the Psalmist in the seventh Psalm, ‘Judica me secundum justitiam tuam et secundum innocentiam meam super me;’ that is to say, Do me right according to thy justice, and judge me according to my innocence. ‘I shall now return to my first point, and repeat the words of the Psalmist, ‘Justitia et judicium præparatio sedis tua.’ This expression I may address personally to the king our lord, in saying, ‘Justice and judgment are the foundations of thy royal throne;’ for royalty without justice is undeserving of the name, and should be called a robbery according to St Austin, in the 10th chapter of his 9th book, ‘De Civitate Dei:’ ‘Regna, inquit, remota a justitia, quid sint nisi magna latrocinia.’ ‘It appears, therefore, that the king is bound to do justice to all his subjects, and to preserve to every one his right, and that for the six reasons touched upon at the beginning of my speech,—my first reason being founded on the regard due to the royal dignity, which dignity has been instituted principally in order to do justice, the king being truly, in respect to his subjects, what a shepherd is to his flock, as Aristotle says in his 8th chapter of ethics, or in the 5th of his politics, on the government of cities; and it is also declared, in his book on the ruling of princes, that they are bounden to preserve justice.