THIS Psalm is an Advice to Princes, those that are plac't in the Magistracy and Government of the People, that they have a Special Care to be Just and Righteous in their high Commissions; that they make Truth and Equity the sole measure of all their Actions, and only respect the Merit of things, and not the Persons that are concerned in them; that they deal impartially a­mong the People without any sinister design, or byass upon them, and neither favour the great Ones for fear of their greatness, nor crush and oppress the mean Man because he can make no resistance against them; but that they administer true Judgment and see that [Page 2]Right prevail, and determine in all Cases, without any regard or prejudice to Persons, That they defend the Poor and Fatherless, do Justice to the afflicted and needy, and deliver them from the hand of the wicked, ver. 3, 4. And this Important Counsel is founded upon two Reasons.

First, Because God himself supervises over them, and inspects into all their Management. God stand­eth in the Congregation of Princes, He is a Judge among Gods, ver. 1. And what a terrible reflection is it to consider, that the Righteous Judge of all the World, a Being of that invariable Justice, that cannot endure the least Iniquity, and one that is so mighty to punish all those that are Guilty of it, that he looks upon all their Proceedings, and can when he pleases, if they be not such as answers the Rectitude of his Nature, exact Vengeance upon the unjust Deputies of his So­veraign Power and Authority in this lower World? This is the first Motive that he sets down for Princes to observe Justice.

The second is, That this Rule and Eminency of theirs is but a short-liv'd thing, they can have no last­ing enjoyment of it, all this State and Greatness can­not secure them from the Common condition of Men, but they must submit to the irreversable Decree of Humane Nature, and die, and lye down in the Dust in the same manner with their meanest Brethren.

And therefore what folly is it ever to be transported with worldly glory, to be proud and lofty upon this false occasion, to make this a ground of triumphing and Lording it over others, which lasts but for a moment, and then leaves us undistinguished in the common Mass and Circumstance of Mankind?

I have said yee are Gods, &c. From which Words we shall discourse of these Particulars.

First, To give the Reason of their being stil'd by this Name.

Secondly, From hence to show the manner and Plat-form of their Government, how they ought to deport themselves in the management of it.

And Lastly, from these words, That they must die like Men, we shall deduce some Inferences relating to our own Practice.

And First, To give the Reason of their being stil'd by this Name of Gods, and this may be first, because of their Power in general. Dan. 5.19. For Majesty is gi­ven them, that the People should tremble and fear before them; whom they will they slay, and whom they will they keep alive; whom they will they set up, and whom they will they put down; which is true in some degree of all Princes and Governours whatsoever.

But then Secondly and principally, the Reason of their being stil'd by this Name, is, because their pow­er has this particular respect in it, that it is derived from God, they have a Beam of Supreme Majesty refle­cted upon them: God is the true Fountain of all Rule and Dominion, and the exercise thereof does solely belong to his own self; all other Beings of what degree and order soever, whether Angels or Men are his Crea­tures, and the work of his hands; upon which Relation, he has an absolute Right to govern and dis­pose of them as he pleases; He may do what he will in the Army of Heaven, and among the Inhabitants of the Earth, and none can stay his hand, or say unto him, what doest thou? Dan. 4.35. But there is no Soveraign Power in Man, but only what is communicated from God. Indeed Men are so equal both by their Nature, and in their Original; that there is nothing in any of them to found an Authority upon over their Brethren. The larger Gifts of Mind and Fortune can give no suf­ficient title to Soveraignty; indeed, great Parts and Wisdom do dispose one for high Places and Govern­ment, but they do not actually entail it upon one, or [Page 4]confer a just Right to the exercise of it. None can invade the Life or Fortunes of another, although he be never so criminal or deserving to forfeit them, without bringing the guilt of Murder or Rapine upon himself, unless he be commissioned from Heaven, and have a Divine Patent for that Action. God alone is the Lord of Life and Death, and none can assume or exercise this Power, without a kind of Sacriledge upon God, unless he either by his permissive Will in an ordinary course of things, or by his Immediate hand in a mira­culous proceeding instate him in that Eminency; and therefore the Apostle says, There is no power ( [...], that is Soveraign power) but of God, Rom. 13.1. And in the Book, that is stil'd by the Name of The Wisdom of Solomon, Chap. 6. where that Excellent Writer, speaking of Rulers and Magistrates, has these Words, ver. 3. For Power is given you of the Lord, and Sove­raignty from the highest. And then afterwards he calls them Ministers of God's Kingdom, and Prov. 10.16. By me Princes rule and Nobles, even all Judges of the Earth, that is, they have a Communicated Ray of Divine Authority upon them; as well as the Special Wisdom of God to influence and direct them in their great Office, which also is intimated in these words, the Subject of this Chapter being Wisdom. But the first Explication is Fundamental, and gives the reason of the Second. And the Prophet Daniel when he de­clares the strange Punishment of Nebuchadnezzar, how that he was degraded from the Humane Nature, and the Spirit, and sence of a Beast was put into him, sets forth this Account of the matter, That he might there­by know that the Most High ruleth in the Kingdom of Men, and giveth it to whomsoever he will, Chap. 4.32. So that all that Power with which Princes are invested, and shine in the World, and which tends so mightily to the benefit of it, descends from above, and is a [Page 5]Beam of Majesty from the Supream Governour of Hea­ven, and Earth deriv'd upon them. All that the Peo­ple can pretend to, for Soveraign Power, (they have none Inherent in them) is only in a Free State, where there is no Precedent, Right, or Property to any, to Assign and Nominate the governing Person. As for the Power it self, that proceeds from another Original; Nay, as to the Individual Person, that is to sway the Government, the Providence of God does over-rule and determine, as the fore-mentioned place of Daniel does plainly manifest, He ruleth in the Kingdom of Men and giveth it to whomsoever he will. And may also be made farther appear from many other Testimonies of Scripture. Ezra. 1.3. Jerem. 27.5, 6. Dan. 2.37. He so concurs with the Will of Man as both to leave that to its natural freedom, and also bring his own Council to pass according to the present Exi­gence and Occasion of things; sometimes setting up a good Prince for the Encouragement of Godliness, and to bring Honor and Repute to Vertue and Re­ligion; and sometimes permitting an ill Governour and a Tyrant to possess the Throne, for a Tryal of Constancy, and to reclaim the Vices of a long Peace and Luxury. Thus then Power and Domini­on being a Derivative thing from God, and a com­municated Ray of that Eternal Empire, whereby he governs all things both in Heaven and Earth, and has the sole Right to do so, it being a part of God's own Sovereignty invested in Man, which places him in a Seat of Eminency above others, it plainly fol­lows, that those may well enough be styl'd by the Name of Gods, who have this Divine Authority com­mitted to them.

The Second thing is to shew the Manner and Plat­form of their Government, how they ought to de­port themselves in the Management of it: And that is, seeing their Power is something from God, a Beam, [Page 6]and part of the Heavenly Majesty, they ought so to behave themselves in all Cases as God himself would do, if he should personally appear for that Action: They ought to disingage themselves from all partial Affections and Interests, and follow the free Dictates of Mind and Reason, as they are farther assisted by the Spirit of God (for the Holy Spirit of God a­dapting himself to the different Necessities of Men, must needs be suppos'd to be more plentifully pre­sent with those that are in the more difficult Circum­stances of a high Station) they ought, I say, to ac­quit themselves from the Straitness of self and all pri­vate Suggestions, and maintain a larger Sphere of Action, only look upon the Justice of things, and the Expediency of them to the Publick Good.

But to speak more particularly, and in express In­stances:

First then, a good Governour upon this Divine Plat­form must be very careful, and make it the main Scope of his Endeavors to promote the Wellfare of those that are under his Charge and Government. And this is only a Transcript from the Heavenly Pattern, if we consider the several Methods of Divine Pro­vidence, the Actings and Process of it ever since the beginning, we may plainly discern this, That its perpetual Design was to advance the only Good of Mankind, viz. To draw them off from their sinful practises, and establish vertue and the right worship of God, where vice and idolatry did reign before. And that Governour that would be like God, whose Pow­er and Authority he is endued withal, must have this end and project in all his Actions, to carry on the publick Good, and advance the Benefit of those that are committed to him. He must have no parti­cular Reserve of Self in any of his Proceedings; but move in a larger Compass, and intend his whole pur­pose [Page 7]and endeavors to a general Advantage; or ra­ther, he may consult Self-Interest as much as he plea­ses, if he determine Self aright, not to the sensual, as most men do; but to the rational part of him, and then apply Interest only to those things that bring Benefit and Advancement to that. It is a great Mi­stake, to think that the Good of the People can at any time clash and be inconsistent with the Good of the Governor: And that Ruler that entertains this Notion is certainly an ill Man, and sets up the De­sires of Sence, as the Rules of Action, in Opposition to the free Results of Mind and Reason. Good is a general thing, and has no particular Confinement in it; but is adapted and suitable to all Men. The same Good diffuses it self through Prince and People; and if it be not for the Advantage of both, it is but a false Notion, and no real Good. The true Interest of the Prince cannot be any seperate thing from that of the People: The Advancement of Vertue and the true Religion, which is the only universal Good, is that alone which establishes the Throne, and makes the Government facile and tenable. This Good concerns Princes, as well as private Men; and if at any time they carry on things that have not this Tendency in them, they manage a Project against themselves; and 'tis some sensual Appetite, and mistaken Self that is the Cause of it. This then ought to be a strong Motive to Princes to intend the publick Good, seeing by this means alone they can obtain and secure that which is truly so to them­selves; and they ought to design this in all their proceedings, if they will imitate him who conferr'd their Power upon them. And as God Almighty of­ten carries on that which his infinite Wisdom dis­cerns to be the Good of Mankind, by Methods con­trary to the Carnal Desires and Will of Man, as by [Page 8]several kinds of Afflictions and the like: So a good Prince, when he meets with an ill inclined People, that have not their Minds set upon Good, he ought to make use of his Authority from Heaven; and even contrary to their Will and Inclination, force them to the Observance of right things, such as he sees expedi­ent for them, although never so great Troubles at­tend the Enterprize. This then is the First Divine Character of a good Governour, That he ought by all means to carry on and endeavour the universal Good of the People under him.

A 2d. duty that belongs to Magistrates in Imitation of him, from whom their Power cometh, is an Universal Justice, both as it relates to God and Man. And 1st. as to that part of Justice that relates to God, we must en­deavour with all Diligence to maintain the great Re­spect and Honor that is due unto him. And this God himself takes care to vindicate, Isai. 42.8. I am the Lord, that is my Name, and my Glory will I not give to another, neither my Praise to Graven Images. And 'tis very observable in the whole Complex of the Prophets, that the many Methods of Providence that have been made use of in the World, have all of them tended to this, viz. To draw men off from I­dolatry and Superstition, to the Worship of the on­ly true God; And that they should also worship him in Spirit and in Truth. This is his Glory, that has always been the great Exercise of his Wisdom, to keep up, and maintain in the World, viz. the true profession of his Name, and the practice of Vertue that is con­sequent to it: And this is indeed the Glory of God, and that alone which brings Honour to him, when Men by their manner of Living express the Divine Perfections, and make them confess'd and believ'd in the World; when by their Conformity to the Laws of God, they declare his infinite Wisdom and Good­ness, [Page 9]in proposing such Heavenly Rules of Action. When by their careful declining all Sin, both in Thought and Deed, and the exact Holiness of their Lives, they plainly signifie the Omniscience of God, that he sees the most secret Designs of Man; together with the spotless Purity of his Nature, That Holiness only becometh the Righteous Lord, and is acceptable to him. And hence we often read in Scripture, Isa. 52.5. Ezek. 36, 20, 23. That the Name of God was blasphem'd among the Gentiles through the Jews, Romans 2.24. and that David gave great occasion to the Enemies of God to blaspheme, 2 Sam. 12.14. that is, seeing they pretended to be the only Wor­shipers of the true God, and his own peculiar Peo­ple, and yet lived after the manner of the Heathen, and indulged themselves in such sinful Courses, it might well be concluded by those Gentiles, that this great God whom they worshiped, the Holy One of Israel (as he stiles himself) was no such pure and divine Being; but indeed one that delighted in Sin, and was an Approver of it, in that he had chosen a Nation for himself that was so notoriously guilty of such base Enormities. This then ought to be the serious Endeavour of a good Magistrate, if he will imitate him, from whom he holds his Patent of Go­verning, to secure and establish the true Religion, which is the only Advancement of God's Glory. And that is the true Religion which was laid down, and asserted by Christ and his Apostles, and which ad­mits of no accessary things, as to its Essentials, or hu­mane Inventions in it. That which teaches the Word of God to be Self-credible and Authentick upon in­trinsick Arguments (the infinitely wise Contrivance, and design of Goodness expressed in it, abundantly declaring its Divine Original,) without the help of any humane Authority to establish or make it so. That which accounts these Divine Writings the sole Rule of [Page 10]Faith, and sufficient for Salvation, in the very Text and Canon of them, without any Traditions of Men to compleat and perfect them. That which only ac­quaints us with one Mediator between God and Man, the Man Christ Jesus, and which directs our Addres­ses to him alone, who is Omniscient; and therefore can only hear Prayers, and know the Requests that are made before him: And not to the Souls of Men departed, or any other Finite Being, which would bring upon us that high Impeachment of St. Paul, denounced against the Heathens, Rom. 1.25. [...]. who worshipped and served the Creature more than the Creator; or besides the Creator, as the Words may well be rendred, that is, joyntly with him, who is blessed for ever. That which not only obliges us to address to God alone in Exclusion of all Compartners with him in Religi­ous Worship, but also to worship him in a pure Spi­ritual Worship, as an invisible Nature that cannot be objected to humane Eyes, not framing to our selves any bodily Representment of him, which is so expresly forbidden in the Law of Moses. Deut. 4.15. and which is so impossible in the thing it self, To whom will ye liken God, or what likeness will ye compare unto him? says Isa. to the Image-mongers of his days, chap. 40.18. That which puts men upon a careful Ex­ercise of all Vertues, and working out their Salvati­on in this present Opportunity of Life, without any expectance of being delivered afterwards, or having their State made better, or Happiness obtain'd by the Prayers of others. That which makes an actual O­bedience to Lawful Magistrates an indispensible Du­ty, where their Commands are not opposite to God's word, and that no Power upon Earth can absolve one from it; and therefore by vertue of our Christian Profession we ought to give a ready complyance in all things to those that are set over us, both in Church [Page 11]and State, where what they enjoyn is only in the na­ture of indifferent things, does not clash with any Di­vine Precept of Scripture, or require a contrary De­portment to it: And even then we must quietly sub­mit to them in a Christian Suffering without any vio­lent resistance, or actual engagement against them. In a word, that which was maintained by the best Christi­ans, and Confessors in the first Centuries, and times of Purity of the Church, and was delivered down as a pattern both of Faith and Practice. This is the true Religion, and this a good Magistrate ought with all diligence to maintain and establish in his Province a­mong those that are Subject to him, viz. To free their minds from all Superstition and false Perswasions, and confirm them in the true Opinions of things, and Doctrines of Holiness: And this is no more then he is obliged to in the strictest Justice, to see that God Almighty have right of his Creatures that due Worship and Obser­vance that belongs to him, both from the excellency of his Nature, and the inestimable benefits conferr'd upon us.

A Second part of Justice as it concerns Men, is an Impartial Exercise of it towards all; for God is often declared in Scripture to be no Respecter of Persons, Acts 10.34. and Deut. 10.17. He is express't in these words, a Great God, a Mighty and a terrible, which re­gardeth not Persons, and 2 Chron. 19.7. There is no Iniquity with the Lord our God, nor respect of Persons, and St. Peter stiles him that Father who without respect of Persons judgeth every Man according to his work. 1 Epist. 1.17. which gives the full account of these equal Pro­ceedings, viz. his equal relation to all men; and which is more plainly exprest by holy Job. 34.19. He accepteth not the Persons of Princes nor regardeth the Rich more than the Poor, for they are all the work of his hands. Thus then those Governours that will follow the great [Page 12]example, and original of their power, must observe an unbyass'd Justice, the same measures and equal Di­stributions towards all; they must not suffer them­selves to be perverted from the true merit of things by any different regard to the Persons of Men. It is Gods own solemn charge to Magistrates Levit. 19.15. Ye shall do no unrighteousness in Judgment, thou shalt not respect the Person of the Poor, nor honour the Person of the Mighty, but in Righteousness shalt thou Judge thy Neigh­bour. And Deut. 1.17. Ye shall not respect Persons in Judg­ment, but ye shall hear the small as well as the great. Plato de Repub. 4. Indeed there are several Cases that require some abatements from extream Justice and the Letter of the Law; for Laws being le­velled against Crimes in general, cannot so minutely consider the different Circumstances of things, and Persons; and afford a reasonable allowance for them. And therefore it is often requisite, that there should be some Relaxations made from the inflexible rigour of Words, and Statutes. But then those that are the Rulers, and Managers of this Power, must have a spe­cial care to distribute the same equity to all, accord­ing to the same rule of Mercy; and not be more se­vere, or more favourable to some then others. And as to the Impunity of some, altho' it may happen, that great Malefactors upon some probable marks of a sin­cere Repentance, may offer a fair inducement for Mercy and Pardon; yet there being so many things to be considered in a true Repentance, as a perfect change of mind, and purpose, a new heart within them, and that not such a one as is only the Impression of their present Circumstance; but a constant temper of Spi­rit, that will manfully stand out against the like Temp­tations for the time to come: I say, these things being to be considered, which are not discernable to Humane Wisdom, 'tis safer to omit these Instances of Pitty, and [Page 13]leave them to God's Infallible Judgment in the due Process of Law, lest otherwise they bring the Sins of others upon themselves; and moreover occasion much mischief in the World, by pardoning and affording farther opportunity to one, that will return to his former Wickedness. And besides, this ought to be taken notice of in this action, the Incouragement and Presumption that it gives to the like Offences. This then is another mark of a good Governour, one that copies out the Author of his Power and Dominion to exercise an Impartial Justice, and use the same measure of proceeding indifferently towards all.

But 4thly, Another Divine Character that he is to express, is meekness and gentleness towards such Of­fences as only concern himself, and his own Particu­lar. For altho' he is obliged to distribute these mea­sures of Justice to others, without any defect or abate­ment, yet if he will truly imitate the Original of his Power, he ought to be patient and long suffering in respect of personal abuses; to be inclinable to Mercy and Pardon, and always forgive as often as the State of things and the reason of Government will permit it. God thus proclaims himself, and our own experi­ence will sufficiently convince us of the truth of it. Exod. 34.6. And the Lord passed by before him, and pro­claimed the Lord God merciful and Gracious, Long-Suf­fering and abundant in goodness and truth, keeping mercy for thousands, forgiving Iniquity, Transgression and Sin. Thus Holy David expresles him. The Lord is full of Compassion and Mercy, Long-Suffering and of great good­ness, he will not always be chiding, and so on. And the Prophet Joel declares him to be slow to anger and of great kindness, and repenteth him of the evil. Cap. 2.13. And Nehemiah in the same words Cap. 9.17. Thou art a God ready to pardon, gracious and merciful, slow to anger, &c. This is the proper result of his Nature, and therefore [Page 14]this as all actions proceeding from an inward form and principle, must needs do, affords him the most affecting pleasure and satisfaction. Micah 7.18. He pardoneth Iniquity—He retaineth not his Anger for ever, because he delighteth in Mercy. And St. James the 2.13. Mercy rejoyceth against Judgment. Indeed God pardons none, but upon the necessary qualification of a true Repen­tance; but he applies his Long-Suffering to many Sins unrepented of, and passes them by without any re­markable displeasure declared upon them; and perhaps seeing he has appointed a day in the which he will Judge the World, he might defer the due punishment of all Sin, till that dreadful day come, and inflict nothing upon it besides its own inseparable evils, those which it carries in its own Bosom, unless there were some im­portant Reason to determine him otherwise. For our Sins do not force him to any immediate revenge, they being not possibly able to disturb him, or inter­mit his Repose and Happiness for the least moment. If we sin, what do we against him? If our Transgressions be Multiplyed, what do we unto him? Our Wickedness may hurt a Man as we are. Job. 35.6.8. Now therefore in this case to be more satisfied, or at least to think pro­bably concerning the ways of God, what Sins he will immediately punish, and what he will pass by, we must consider God not only as a Seperate Being from his Creatures, but as the Just, and wise Governor of them, and observe what he is obliged to from this Re­lation. And hence we may discern that sin not ter­minating upon God only, but also reflecting upon men and deriving a certain Malignity among them: There are several instances of it, which having a more spreading contagion in them, cannot be conniv'd at in any single Person without doing injury, and preju­dice to the whole, which is not competent with God's Government. And therefore all open and bold wicked­ness, [Page 15]because this being permitted, does by degrees lessen, and destroy the notions of the Divine Purity, and Holi­ness in the World; and so more forceably invites Men to the same Practices, upon this ill Conclusion from Impuni­ty, that either God approves them, or is not greatly offen­ded at them. Malach. 2.17. Isay all open, and bold-wicked­ness, is commonly followed with more remarkable Judg­ments upon it, especially in those that stand in a nearer Relation to God, (as the Jews above the Heathens, and perhaps, the Ministers of the Altar above other Christians.) And this whole thing is set down by David. Psal. 50. where after he had mentioned the many Enormities of that People that were in Special Covenant with him. ver. 18. When thou sawest a Thief, thou consentedst unto him, and hast been Partaker with the Adulterers. He adds, These things hast thou done, and thou thoughtest wickedly, that I am even such an one as thy self; thou thoughtest by this Connivance and delay of Punishment, that I was no more Holy nor Righteous than thou, but I will reprove thee and set before thee, the things that thou hast done. And perhaps Hypocrisy, when Iniquity is concealed, and dissembled under a spe­cious appearance, this not affording such an example and influence in the World, is not upon this account so ob­noxious to God's Immediate Punishment; indeed this we may observe for the truth of this notion, that in the whole complex of Scripture, Punishments are not so frequently denounced upon this, as upon open Impieties. And I am apt to believe that God never inflicts any open, and im­mediate Punishment upon Sin in this World ( he allowing his Creatures all the enjoyments that can be, altho many of them chuse them in an ill kind, and still patiently af­fording them space of Repentance, most likely till their Disposition for it be quite destroyed through Vitious Ha­bits.) I say, I am apt to believe that God never inflicts any open and Immediate Punishment upon Sin in this World; but when it is necessary for the Publick good, to [Page 16]reclaim others by such an Example from the like Offences. Now a good Prince that observes the pattern that God gives him in this Respect, must not be over Critical to revenge Injuries, but always signifie a Disposition, that is apt to Pardon, and generously pass by all personal Af­fronts and Reflections upon himself, unless only such as being of that high Aggravation, takes away his necessary esteem among the People, and so renders him incapable of promoting any good, or advantage to them. And this Clemency exprest to less offences, will be the most effe­ctual means to prevent and escape them for the time to come; it will be accounted such a base action to abuse a Prince of this Heavenly Temper, that it must needs raise the Resentment and Odium of all Men upon the Authors of it, they will fasten such a Character of Shame and Dis­ingenuity upon them, that the very Clemency of the Prince, and the just occasion of Disgrace that it gives, will be a sufficient Punishment to them. I say, this Gentle Temper in Princes begets the strongest Love and Esteem of them in the minds of the People, which makes the best security against all Injuries; and therefore this may be an Argument from Policy, as well as Divinity to these mild Proceedings.

And in the Fifth place, that he may be more success­ful in his Government, both as to the Advancement of Religion, and the right Worship of God, and also to the promoting of good Morals and Honesty among his Peo­ple, he must imitate the Author of his Power in ano­ther Attribute, and that is his Holiness. Be ye holy for I am holy, does especially belong to Governours, who have another Image and Resemblance of God to express in the World than the rest of Men and Christians have. He must be sure to give an Example in himself of those Vertues that he should maintain and propagate. That of the Apostle, Shew thy self a Pattern of good Works, Ti­tus 2.7. and also 1 Tim. 4.12. Be thou an Example of [Page 17]the Believers in Word, in Conversation, in Charity, in Spirit, in Faith, in Purity, together with 1 Pet. 5.3. Not as being Lords over God's Heritage, but being Ensam­ples to the Flock; altho' spoken concerning Bishops and Pastors of the Church, yet upon the same Reason be­longs to all Rulers in general, of what kind soever, whe­ther their Province be Spiritual or Temporal. There are many Men that cannot look into the inward Na­ture and Pulchritude of Vertue, and make that the In­fluence of their Practice; but are wholly taken up with the Externals of it, the Credit, or Disrepute that it is in from great Examples, and so manage themselves ac­cordingly. As also Ambition of great Places, or per­haps the bare Desire of being better stated with their Governour, or in his more special Respect and Favour puts abundance more into this Circumstance of confor­ming to his Instance. And therefore it often happens that the whole City is of the same Complexion with its Ruler, whether he incline to Vice or Vertue; But alas, this is the Difference, the Desires of Body, which the greater number of Men place their whole Satisfaction in, not being acquainted with Spiritual Enjoyments, makes the Pattern on the worse side more spreading. I shall not enlarge upon this Argument, only translate a pas­sage of Tully in his third Book de Legibus. 18.19. which as it has the Advantage of Sence above any thing I can say from my self, so it carries more of Authority with it: As by the licentious Life and Vices of Princes (says he) the whole City is commonly infected, so by their Continence and better Morals, it is advanced to the same Vertues. That great man, and our Friend Lucullus, when the Stateli­ness of his House at Tusculum was with some Reflection ob­jected to him, made this Answer which satisfied many: That whereas his two Neighbours, the more honourable of them being but a Knight, and the other only a Freeman, had ve­ry stately Mansions, that Magnificence must needs be allowed [Page 18]to him, which was permitted to those so much his Inferi­ours. But it seems Lucullus did not observe that he him­self was the Cause of their State, to whom if he had not been guilty of it, it would have been neither lawful nor tolerable; for who would have endured them to have enjoyed such pom­pous Houses? who would not rather have broken them down and destroyed them, unless those who were most obliged to do so, had given their Example and Authority for the having of them. For that is not so great an Evil that Princes are vicious (altho it be a great one) as that other is, that ma­ny are drawn into an Imitation of them: For one may ob­serve quite through the Histories of all times, that howso­ever qualified the Chief Men of the City were, such was the City it self in a little while; and every Change of Manners in Princes did induce the same in the People; by how much ill Princes do worse deserve of their Countrey, not only that they follow Vice themselves, but because they infuse it into their Subjects; and not only do harm that they are corrup­ted, but that they corrupt others, as it were making Sin Au­thentick by their practise of it. Thus Rulers are obliged to maintain good Works, even for these necessary uses, that they may thus bring Vertue into Esteem, and Ho­nour among the People. Good Princes have a Reward, and share in all the Vertues of those that are under them, by the Command and Influence of their own Piety: And in respect of their after State, may ascribe that of the Prophet to themselves, they advancing the same thing by their Example, viz. Those that turn many unto Righteousness shall shine as the Stars for ever and ever, Dan. 12.3. And this will enhaunce their Punishment if they be vicious; and so much the more as Vice, or an ill Pattern, having the stronger Appetites of Body to ad­vocate for it, is more prevalent, and dilates farther. It is an easie effect of Vice to derive it self in a large Com­pass upon those suitable Inclinations that are in all men; but the propagation of Vertue is a more difficult thing, [Page 19]and requires a more than ordinary Example for the Suc­cess of it; there being that violent Opposition of Sence to move against, which is the prevailing Principle in most Men; and which cannot be subdued, or kept un­der in any without intense Labour, and incessant Stri­ving, at least till a Habit have render'd the Business more facile. But this should not deter a good Magi­strate, that considers his Heavenly Rule and Pattern from an Holy Instance; but rather the more easie and influential Vice is, the more cautious should this make him of acting it before his many Spectators, or giving it the advantage of his high Example: And the more di­fficult Vertue is, or contrary to the Temper of most Men (if he will satisfie his just Obligations to God and the People under him) the more industriously ought he to assert it, and with more vigour endeavour to gain Cre­dit and Authority to it from the Uprightness of his own Actions. This indeed requires Valor, as all other his due Proceedings do.

And therefore in the Sixth place, seeing that Magi­strates are commissioned by God, are his Deputies and Ministers of his Kingdom among Men, as much as con­cerns the visible part of things, they ought to be very couragious and resolute in the just Management of their high Province. It is God's own Command and Counsel to them, You shall not be afraid of the Face of Man, for the Judg­ment is the Lords, Deut. 1.17. That is, seeing they ma­nage God's Cause and Government in the World, and upon this account are obliged to the most impartial Ju­stice and Equity in all their Proceedings, they ought to be valiant for the Truth even unto Death, and not suf­fer any Fears, or Apprehension of Danger to draw them aside from an honest Sentence, or hinder the due Pro­cess of righteous Judgment between Man and Man. In­deed a good Magistrate that uses the same Rule and Measure of acting indifferently towards all, that deter­mines [Page 20]his whole Affections to the Merit of things, and not to any quality of Persons, must needs by this equal Management, create to himself many Adversaries. There is a lofty Opinion and Esteem of themselves that com­monly possesses the minds of rich Men. This is the pro­per Effect and Influence of Great Fortunes, unless a true Christian Humility does rebate and qualifie it: And therefore rich Men, where this humble Temper of Re­ligion is wanting, always presume upon an Advantage above others, which they also would have attend them in places of Judgment. And this is the reason that so many foul Causes are commenced and managed by them, which gives us the Account of that of St. James, Cap. 2.6. Do not rich men oppress you, and draw you be­fore the Judgment Seats? And therefore, when they find that severe Justice is preferr'd and takes place, without any regard had to their Figure in the World, we must needs imagine them passing angry with those honest Ma­gistrates that dispense it: And therefore there is need of Spirit and Resolution in a good Governour; a mind pre­pared to meet with the greatest Dangers, that can man­fully bear up against all the Affronts and ill Treatment of offended Greatness; and that will never desert a Righteous Action through any prospect of Terror or Threatning Circumstance whatsoever; lest if otherwise, Justice and Judgment, God's own Cause in the World, should suffer and be perverted by it.

But then Secondly, supposing there be such a formi­dable Appearance against him upon this due perform­ance of his Office, that the most resolute Fortitude and Gallantry of mind seems not able to stand before it; this ought not in the least to influence or terrifie him from that true Judgment that necessarily belongs to his high Station; but still he ought to determine boldly accor­ding to the Justice of things, and support himself with a firm Confidence in God, and his special Providence [Page 21]about him, that he will undoubtedly protect him in the just management of that Work and Office which he has committed to him. It is impossible that God should forsake or desert any whilst they are observing his Spe­cial Commands to them. Common Justice does oblige the contrary; and we should set a Mark of Baseness up­on that Man that should be guilty of such a Deport­ment. And then if God be for us, who can be against us? He that behaves himself justly in his high Province and Government, altho' there be never so strong a Combi­nation upon this Account made against him, yet he may boldly say, The Lord is on my side, or the Lord is my Helper, and I will not fear what man can do unto me, Psal. 118.6. Heb. 13.6. In God's Word will I rejoyce, in the Lord's Word will I comfort me; in God have I put my Trust, I will not be afraid what man can do unto me, Psal. 56.10, 11. As the righteous King David triumphantly said, when his Enemies compass'd him in on every side; and may be used with the same assurance by all good Governors in their Times of Danger. Indeed, God does not always effect their Deliverance in this World; he sometimes steps from them, and as it were, leaves them alone, that they may so fall a Sacrifice to the Ma­lice and Violence of unthankful People; but this is no Interruption of his Defence and Safeguard over them, he still affords them sufficient Graces for their Circum­stance and Tryals; and when he has perfected them through Sufferings, (which is his usual method with the best of Saints, and by which indeed they are made so) he will certainly confer a surer Reward upon them, and take them into his more immediate Custody in his King­dom. And this Desertion in the time of Trouble as to present things makes no Abatement of Faith in a good Governour; he knows most assuredly, That it shall be well with those that fear God at the last. Eccles. 8.12. And if God does not work his Deliverance in this world [Page 22]from the hand of his Enemies, but lets him fall by them, yet he is most fully satisfied, that he will effect this very thing in his Death and Sufferings, and vindicate his Righteous Actions, and afford a most plentiful recompence of them in the Region of Glory, and therefore he can use those great words of Job, with the same holy Confi­dence and Resignation. Cap. 13.15. Though he slay me, yet will I trust in him.

We come now to the last thing, viz. That these Gods and Children of the Most High must die like Men, that is, altho they be promoted to this high Station, and stand in a great eminency above others. Yet it is only some ex­ternal thing, a difference of degree and order that distin­guishes them from the rest of Men, there is still the same Humane Nature with all the Infirmities and Attendants of it, belonging to them, and therefore they are only poor Mortals subject to the common Circumstance of Dy­ing, and returning to Dust, as well as their meanest Vassals. And this Consideration should secure the Humility of Great Men and Princes, it should keep their thoughts within due compass, That they think not of themselves above themselves, but that they think soberly that they are only Men made up of the same perishing matter and brittle Ingredi­ents with others, and that they exercise their rule over Creatures of the same Nature and Dignity, that they can pretend to; they have that original Nobility of a Humane Soul and Reason equally with them, and may possibly far surpass them in those great things, that only make diffe­rence of worth in us, viz. Holiness of Life and Vertue, which alone gives the preferments and different Stations of another World: And therefore those that are below them here, may be advanced much above them in Bliss and Glory. These things ought to influence Princes, and invite them to a gentle treatment of those that are under them; not to put on any unnecessary State or Lordship towards them, but be of a free address, easy to be intrea­ted, [Page 23]attentive to their Petitions and Requests from them, patient of their rudeness and simplicity, with whatsoever else may be the effect of unpolished nature in them, and offer them all the measures of brotherly kindness in all in­stances, as still being mindful of that near relation of Bre­thren, and common equality that is between them, that they also must make their Bed in the Grave, and sleep a­mong the clods with them. And this very prospect is e­nough certainly, to keep down all Pride and Loftiness of Man, depress all the swelling resentment and overacted State of Worldly Glory, and preserve the greatest Po­tentates on Earth, in a constant habit of Humility, and low notion of themselves: Alas! What can it signifie to walk always as it were in Procession, to be attended with continual throngs of Guards, and Admirers where­soever they go, to have Trumpets always before them to sound out their Greatness, and to imprint a just terror and sence of it upon the astonished Multitude, to fit in a seat of Majesty, and dictate their Will to a whole Nation? What can all this signify to found any lofty conceit upon, when one reflects on himself, that he is still no more than a Man, and must be subject to all the Fatalities and Cir­cumstances of that poor Creature? And doubtless if we could hear him speak that is lately gone from us to ano­ther Kingdom, who was once instated in all this great­ness, and now sees the better enjoyments of a second World, and is a Possessor of them, he would confirm these very words to us, and make them more affecting by his heavenly Eloquence. Indeed we may take his word be­forehand, he always entertain'd the same Opinion of this Worlds greatness, and often spoke the same things whilst he was living, and to prove the unfeigned sincerity of his words, he voluntarily retired from it.

A Second Influence that this should have upon Magi­strates, viz. That they must die like Men, is to make them Just and Honest in all their Proceedings. The reason why [Page 24]Men manage such Self-designs, and Unrighteous Judg­ment in the World, is because they do not advert to the business of dying, or else they remove the evil day far from them; they find their bodies hail and vigorous, as having no sensible Distemper in them, and so conclude, that they are out of all present danger of Death, and have made a Covenant and an Agreement with the Grave (in the Phrase of the Prophet, Isaiah 28.15.) for a long Season; if they should but attend to the condition of Men, that some time or other Death will have the Dominion over them, and then contract the distance, that this may hap­pen immediately after such an action in the very next suc­ceeding moment. For Death has a thousand ways to van­quish poor Man, and the stronger and more lusty the Constitiuton is, the more lyable is it to violent Distempers, and these if they once begin in a Vigorous Body, the more they inflame the Blood and Spirits, and the more they fortify Death against us: So that there is no presu­ming upon any condition of body against the present Ap­proaches of Death, nay, often Health it self is the most effectual means of a sudden Dissolution; if Men had but this Apprehension upon them, that they were then acting the last Scene of Life, as indeed it may be for any thing they can tell, what demure Creatures would they be, and how would they start from the very first motions and thoughts of Sin? and I am confident with St. Chrysostom, that 'twas one Reason why God made the Term of our Life unknown and uncertain to us, that so by this means we might have the terrour and influence of our last mo­ment upon all our actions. This then is another effect, that the necessity of dying should have upon us; to make us Holy and Righteous in our whole Demeanour.

But Thirdly we may hence observe this Lesson of Com­fort, That those who have managed themselves well in this high Station, altho they dye after the common manner of Men, yet they leave a sure hope behind them, that even [Page 25]through the Gates of Death they are entered into a bet­ter Life, and more perfect Happiness; and so preclude all the reason of Immoderate grief for them. And I think this Inference and great truth does exactly hit the case be­fore us. There was not one Character of a good Gover­nour that I mentioned before, but was transcribed from the just Original of all Power, by this great Person now with him in his Heavenly Kingdom, and made the Measure of his Actions; and although I had not the happiness of his Converse (for so it truly was to a wonderful degree) for any long time, nor then when he was in his high Pro­vince, and so could not observe from his actual manage­ment of things; yet I have heard such occasional Sayings from him, that did so plainly discover the Immovable Tem­per and Habit of his Soul, that I am very confident I do know how he did transact his Publick Affairs, and how he would always have done if he had been concerned in them to the Worlds end. One might easily discern a great and generous Spirit in him that mov'd always to­wards the proportionable Object of a publick good. He often manifested a strange disregard of self, or any pri­vate interest; indeed there was nothing to give him any Temptation to this, he being by Temper as well as Im­provement of Mind, much above those Trifles that are called the goods of Fortune; certainly none ever slight­ed them more, these little things could not answer his large Capacity, and therefore he passed them by as in­considerable, and unworthy of his Thoughts, that in­deed were design'd for higher entertainments. I remember I heard him once say that Judicious Truth, That none but mean Spirits could be covetous, and he urged the Observa­tion of his whole Life for the proof of it, that he never saw it otherways. Now this being inverted, he dis-re­specting the things of the World to such a high degree, will give us a sure Argument of the greatness of his mind. Indeed others might more profusely throw them away, as [Page 26]many do upon some Lust or other; but then this is no Slight or want of Value for the things themselves, that being always founded upon a just Opinion of the mean­ness of them; it is rather a Trade and Merchandize ma­naged upon them, they having no Dis-esteem properly to them; but only they are under the Dominion and Slavery of a more darling Inclination, which they would by all means excite and gratifie: And if that once chance to fail, they may possibly appear as covetous and ni­gardly as any others. And now we may well imagine how such a Spirit as this, that had no private Intrigues of its own would behave it self in a publick Station: How it would design a General Advantage in the whole Compass of its Proceedings. I shall not give any Instan­ces of this kind; let his Enemies prove it, and produce the Example of one Action that had not a publick Re­spect in it, or was only a narrow Reserve for his own particular.

He had a strange Apprehension to discern Good, not only present, but in the remote Consequence of things, and the long effects of them: Whereas others could not look so far. And this I am perswaded was one great Reason why so many were dissatisfied with his Proceedings, and turned Adversaries to him, because he understood better than they, and would have forc'd them into their own Good, which they apprehended not. This is the only Account that can be given of those loud Clamors against him, as one that was bringing in Popery and Arbitrary Government: He wisely saw that such Measures were necessary to establish the just Rights of the Throne, and the Church of England; which I do not question but will appear to have been such in the Effects of Time, if Men already have not their Eye-sight sufficiently cleared up to discern them.

He had such an Uprightness of Mind, and Design in him, as would always influence to an impartial Justice. [Page 27]Many might complain, that they were disappointed of their Expectations when they were not rightly laid; but none could ever urge with any Appearance, that they were injured by him. And altho' no Man had more of Mercy and Kindness in his Disposition than he had where there was a due Object for it: Yet he was very cautious of applying it to such Malefactors, as had the legal Sentence of Blood-guiltiness upon them. He was afraid of bringing Sin upon himself, and doing harm in the World, by giving Liberty to an ill man to re­peat his former Practices, who for any thing he could tell, might still be the same, in Heart and Design; and only Fear and present Circumstance might compel him to appear otherwise. And certainly it is much sa­fer to leave such persons in the due Process of Justice to God's Mercy; which if they be sincere Converts, they will be sure to meet with, and if not, Mankind will be thus delivered from a troublesome Member.

But as to the Doctrine of Forgiveness in respect of Self; he had well learned this from his Heavenly Fa­ther, and carefully reduced it into his constant Pra­ctice. And none had more Occasion for this Vertue than himself had, as always standing in a high Station, and so being continually exposed to the Envy and E­mulation of great men, which perhaps is the best Ac­count of all that Enmity that he conversed withal. Whatsoever the Cause was (I am sure 'twas an unreaso­nable one) many were those that rose up against him, and when their Attempts fail'd them, and they had no­thing else to do, but put on the Habit of Repentance, and beg Pardon, they never missed of this from him, and a friendly Reception into his Favor, altho' it often hap­pened that their base Dissimulation indisposed them for Mercy and Pardon in the Court of Heaven, whither he always referred them for Doom and Judgment; affirming, that if they seem'd but penitent, and ask'd Forgiveness, [Page 28]he must not intermit the necessary Duty of a Christian towards them: Let him that sees the Heart deal with them as he pleases. Altho' by this means he gave them fresh Opportunities against him, which many of them were not wanting to improve to the best Advantage; and which being managed by so much Strength and Greatness, would have terminated in the Ruine of any, but only such an one, whose Proceedings were laid up­on such an honest Ground-work. He was possest of that Disposition, which our Saviour prescribes to all of us, Luke 17.4. That if our Brother trespass against us se­ven times in a day, and seven times in a day, turn again to us, saying, I repent, we must forgive him. And he ful­filled this to that degree, that he only could do, that was always in a high Management, and met with such repea­ted perfidiousness as he did. Indeed this must be allow­ed a wise man, and Christianity obliges nothing to the contrary, that when one observes Injuries to proceed from a base mind, which has not common Probity left in it, that he receive not such persons into his Confi­dences, nor repose any Trust in them. If he pass by the Offence without any Endeavors, or thoughts of Requi­tal, or of doing them any Prejudice upon that Occasi­on, he has done his Duty, all that can be required from him. And he is the wifer Man if he does not renew a free Converse with them, and assure their Favour by a mutual Friendship; and it argues him the better Man, and of more Uprightness, that he does not fear them; this Neglect of them even daring them to produce what they can against him, and would not be resolved upon by an obnoxious person.

Yet notwithstanding this common Prudence, which I believe was less in him than in other People, insomuch as his great Parts, and his upright Use of them, more rais'd him above Suspition, which is a sneaking Dispo­sition of Mind, that only belongs either to Men of low [Page 29]and Inferior Spirits; or to such as have the Sence of Guilt upon them, and are lyable in their Proceedings: I say, notwithstanding this common Prudence to secure one a­gainst the dangerous opportunity of a false Friend, pre­tending Reconcilement, he always exprest himself kind­ly, and with due respect to all Men, howsoever deserving from him. And if he were an Adversary to any ones bet­ter Circumstance or Advancement, I am confident, it was rather upon the publick account, that that should not suffer by the farther Capacity of an ill Man, then from any self regard in the business. His Temper was benefi­cent, one might see a Complacency, and pleasure in him when he perform'd any obliging instance, which well argued, that Actions of that kind, did derive from an in­ward Principle, and the very habit of his Mind. And I refer to his many Friends that have been advantaged by him, to speak sincerely their own Experiment, if he were not very discernably satisfied, when he promoted them; or rather let those that have been guilty of so much base­ness, and after many Obligations, turned his Enemies, convinced the contrary, That he delighted not in Benefi­cence. And as he was thus ready and propense to shew kindness, so he did not expect long thanks or any cring­ing observance upon the account of it. Such unmanly Behaviour was intollerable to him, altho there might have been this Reason for it. Nor was he an Usurer of his Favours, or designed interest from them, his high Ad­vancement, that he always stood in, as well as his Tem­per, which perhaps had that fault in it, that it was but too careless of his own profit, made him incapable of any thing so mean and sordid; he was one of those third sort of Men mentioned by the Emperor Antoninus lib. 5.4. who exhibit favours, and then manage themselves with that in­differency towards the Objects of them, as if they were not sensible that they had done so. ( [...]) Being like to the Vine, as he there [Page 30]compares them, who puts forth her Clusters, and then after having produced her proper Fruits, requires no­thing else, or no recompence for it; but when one Vin­tage is over, then begins again to make her self ready a­gainst the next Season for another. Intimating hereby, that those who are truly beneficent, or that best sort of Benefectors are contented with the reward of a good Acti­on, and seek no further; and when they have perform­ed one friendly office, they rest not there, but in a re­peated Progress determine themselves to another. Which indeed the thoughts and resentment of that inward plea­sure that results from acts of kindness, will almost forci­bly carry them to; and besides, that derivative Pleasure, that proceeds from seeing others pleased and satisfied by their means, will very powerfully influence such Men whose better parts, and more generous temper, has ad­vanced them above the low thing of being envious. Which Notion would have perswaded me that some great degree of Beneficence must needs have been in him, whom I now speak of, if I had not observed the instance of it.

And as to matters of Religion, if we consider him as a private Man, he was always just to his Creator, and grate­fully reflected upon him whatsoever he received from him; he was not for setting up the Idol of Self in Man, and dei­fying the Humane Faculties, as some Sacrilegiously do; but he ever with a due thankfulness ascribed all the Imper­fect beginnings of good in our Nature, to the Vertue and Influence of God's Spirit: That indeed we could in the use of our magnified freedom oppose the gentle Induce­ments of Grace, and render them ineffectual, as alas! we often do; this is properly within our own Power, but that we could not perform any good action without the special assistance of Heaven with us, freely entertained and complyed withal. His Faith was firmly grounded upon the Rock Christ Jesus; those subtile Arguments of a [Page 31]sort of Men that would take away the God-head and Merits of their Saviour, could make no Impression upon him, altho he was well acquainted with them all; he saw the insufficiency of their Carnal Reasonings, as being quite contrary to the express Word of God, and he hum­bly acquiesced in the plain Declarations of Scripture con­cerning the work and notion of a Redeemer, and appli­ed only to him for Salvation. His Perswasions were far from the Roman Creed, to which he not only often de­clared, but liv'd contrary, expecting acceptance with God by no other means then only that of a good Conver­sation, through the alone Merits of Christ Jesus. His Re­ligion was no accidental thing, the first stamp upon him, or the Complexion of his Countrey, which indeed is the Religion of most Men, and all the account they can give of it; but he undertook the Study of Controversies, and observed the Arguments of all Parties, that so from his own free deliberate choice, he might be an Orthodox Christian after the best and most approved Plat-form. And by this only Method of certainty he got above his Education, and became a true Conformable Son of that Church, which is most Apostolick; so that none ever enter­tained the Protestant Doctrines according to the Church of England upon greater Judgment, and none was more able, or more ready to defend them against all Opposers. And his Religion was not only notional; but he con­versed and lived under the influence of it, his attendance upon God's publick Service was constant and certain, I dare say in the happy time of my knowledge of him he ne­ver missed that blessed opportunity, but when his health made it necessary. And this he did perform not only as a Task and constrained business, that he was under the Obligation of, but in full freedom as his great delight and satisfaction, always going chearfully to the House of Prayer: And his Deportment there was very devout and serious, he was a great Proficient in the Holy Scriptures, [Page 32]and such an attentive hearer of them, that for the most part after Chappel he either taught me, or inculcated a­fresh some good Observation. Indeed altho he was ac­quainted with all the Parts of Learning, to such an extent and degree, as one can scarce imagine in a Person that was always under the necessary Disersion of a publick em­ployment either in Peace or War. And this argued his extraordinary Capacity; that he could attain to those high Improvements in horis subsicivis, in his Vacant Inter­vals from his Publick Affairs, which others could not do in their only Design, and the whole business, and study of their Lives. He was a perfect Master of many Lan­guages both Ancient and Modern; to have observed his exquisite skill and readiness in them, one would at first have been forc't upon this thought, that he had im­ployed his main endeavours in words, and Phrases; which I am perswaded, many have done with less proficiency; but then one would have seen withal, that his many Tongues were not in him, as in most Men, that can lay claim to them, without Sence and Notion; but were al­so attended with a large acquired Wisdom, and could speak the best knowledge of the best Authors in each of them: But like a Man of his Judgment, he never valued himself upon his Languages, or put any further esteem on them, then only as they administred to his better Un­derstanding. I heard him once say, in our mention of Rabbinical Learning, That a Babel of Words always occa­sioned a Babel in the Intellect, a confused Apprehension of things, and that many Languages still came to Men in the nature of a Curse, altho through their own free choice and Labour, in that the study of them, does so impro­perly exhaust time, without any respect to Mind and Reason; and so deprives those that devote themselves that way, of more substantial Acquirements.

But to return; I say, although he was well acquain­ted with all the parts of Learning, yet besides, that which enabled him for his own Province, to be a more accomplish'd Statesman, and to serve his King more effe­ctually in that difficult Station wherein he plac'd him. And indeed he was most exactly knowing in the Histories and Policies of the whole World; and these things be­ing laid up in his comprehensive Memory, and dige­sted by his better Judgment, it was more satisfaction to consult him for this kind of Knowledge, than even the Books themselves of that Design and Subject;

But I say, besides this Skill in Language, and this State-Learning, his Principal Care and Improvement was in that which is the only Method of being good and wise, the Holy Science of Divinity; and in this, as all the Students of it, he made a parallel Progress, both as to Practice and Knowledge: For as he had a true and becoming Notion of the most mysterious Instances of our Holy Faith, so he was a very careful Observer of the Practical Parts of it; Those Precepts of Vertue that were to influence Life and Morals: I must needs say, that I could never discover any prevailing Habit or In­clination to the contrary; but methought from the A­lacrity and Constancy of his Actings, a mind well tem­pered and conform to them. And in truth these things are a mutual Proof of one another: His exquisite Skill in these Holy Mysteries is a sufficient Argument of his Vertue, and that he had cleared and prepared his Un­derstanding for that Sacred Knowledge, by a good Life, which is the only means to attain to any degree of it: The wonderful Wisdom of God in the Gospel is Fool­ishness to the Greeks, not discerned or apprehended by vicious Livers. And as he was most firmly perswaded of the Articles of the Christian Faith; and also had a demonstrative certainty of the Truth and Excellency of the Holy Scriptures, upon which Faith is founded; and [Page 34]in which he was very expert and ready, both as to the Letter, and best Paraphrase of them; so he was very care­ful to maintain the Honor and Respect that was due to them both. He could not endure any loose Expressi­ons of God and Christ, or any profane Treatment of the Holy Spirit; but like one possest of a true Apprehension and Reverence of the Blessed Trinity, He was a great Despiser of such indecent Language, and of those trivi­al Spirits that were guilty of it; nor would he suffer it to escape in Triumph without some Reproof or Mark of dislike in any Person of what Quality soever. No Honor of Men could advocate for that wicked Freedom, or make him neglect the Honour of his Maker: He ab­horr'd (to use his own Expression) that Impudence to the blessed Deity. There was no such ornamental Dis­course, as Swearing is now stil'd by a degenerate Age, in his Company; the Influence of his Presence being de­rived from his known Displeasure in those Cases, did effectually restrain such Misdemeanours in all persons of his Converse. He was a most hearty Opposer both of Atheism and Profaneness. I never heard any speak against Hobbes's Doctrines with more Concern and Spirit than he used to do; and that not at Randome, but in proper Argument, as one that had well perused his pernicious Writings, and thereby had gain'd that Zeal according to Knowledge and Abhorrence of them.

And thus upon a certain Knowledge of a Deity, he easily discerned that a necessary reverence was belonging to him, which he always maintained as sacred and inviolable. And this excellent temper exprest it self towards all things that were related to God, he ever most religiously asser­ted the sacred honour of the Scriptures, and would not suffer them in the least to be reflected upon, or any Jest or Drollery to be promoted from them; his Passion did never more sensibly appear, then when it was so truly necessary, to vindicate those inspired Writings. Neither [Page 35]can those mean Ingenioso's of our time, that jest upon the Bible, urge that it was want of wit in him, that put him upon this severity (indeed 'tis want of wit in them, and only irreligious boldness when they can find no­thing to say upon the many lawful Themes in extensive nature, that makes them invade the heavenly Oracles) I say, they cannot urge that it was want of Wit, that put him upon this severity, for he was as pleasant as any, and would raise as much Mirth and Diversion from Inno­cent Subjects; but 'twas only a pious respect to the things of God, that thus influenced him, and made him so con­cerned that his Name and his Word should not suffer any prophane usage. This he was in himself, and thus he be­haved himself, let Fame represent him as it will; which indeed he was very regardless of, his great Spirit thought it below his concern, and looking after: Rather defer­ring the Reward of his Piety till he came to another World, then receiving any part of it here, in those empty things of popular praise, and the vain-Applauses of the Multitude. Now such a private Man as this, How much be intended the good of the Crown, and Episco­pal Church. See his Acts of Parli. in Scotland. Parl. 2. Ca­roll. 2. Acts 1, 5, 6. par 2 Sess. 2. Acts 4, 5, 7. Par. 2. Sess. 3. Acts 9.17. what may one expect from him, when he becomes publick? Or ra­ther what may one not expect from him, that tends to the right establishment of the Christian Faith, and the Peace, and Uniformity of the Professors of it? His ut­most endeavours must needs run this way, which indeed they did, as will appear from a due reflection upon them, and had been more effectual to these ends, if blind Zeal and Prejudice had not deprived Men of the free use of Reason, and hindred all sober deliberation of things in our times: If the true Protestant Reli­gion (as it is now applyed) which in its real self is so gentle and Peaceful, had not almost quite abo­lished the true Temper and Charity of Christians a­mong us.

And he had another Character of a good Governor, one that is to engage with the Tumults of the People, and that is, Courage and Magnanimity which were his in a high measure. He was not to be bafled, and daunt­ed in any of his Proceedings, how threatning soever the event of them. He made Truth and Justice the ground­work of all his Actions, and then he was most resolute and stedfast in them, no representation of Fear or Dan­ger could by any means remove him from them. His Arms and Motto did extreamly befit him, Council was the bot­tom of his Enterprises, and he had the Heart of a Lyon to go through with them. I verily believe that he would have suffered Martyrdom, not only upon the account of his Religion; but even in a State Cause, where the good of the King and Government was concerned, before he could have been prevailed upon to desert it. But this I durst not affirm of any Man in respect of his sole Humane Valour, which alone is not sufficient for such Tryals. Nor should I have said it of him unless I had often obser­ved one eminent Vertue in him, which is indeed the Eter­nal, and only support of Fortitude, and that is an as­sured trust in God, and belief in Providence. He looked upon himself but as an underworker of things; and as he was careful to do Justice, and so act under the special Influence and direction of Providence: So he always in a quiet Resignation, most stedfastly depended upon it for the Event and Issue. I must confess, I never took notice of any, that was so firmly bottom'd upon this Confi­dence. He would frequently say, God rules the World, the People imagine but a vain thing; 'twas in the very Habit of his Soul, that of Holy David. Psal. 99.1.2. The Lord is King, be the People never so impatient, he sitteth between the Cherubims, be the Earth never so inquiet. He stilleth the raging of the Sea, the noise of his Waves, and the madness of the People. Psal. 65.7. And he was not only Couragi­ous in respect of the many Dangers and troublesom En­counters [Page 37]of Life; but he retain'd his wonted valour when he was to engage with Death, and saw that advan­cing to him; this was the effect of his most resolute Faith, which as it was the invincible support of his Life in all the Varieties of a Mortal Condition, so he undauntedly travel­led through the Gates of Death into the unchangeable State of Immortality in the strength of it. I saw his last Instances of Life, which had no appearance of fear or ap­prehension in them, but were managed with that uncon­cernedness and serenity of mind, as became one, that was firmly possest with the hopes of Heaven, and thought him­self just then apassing into it. 'Twas an expression of one of his last days, which I heard, before his case was de­sperate, or look't upon to be above the power of Physick, that he had neither hopes nor fears in him, he did not expect to live, nor was he afraid of Dying. And this Courage in Death is a further Evidence of a good Life, that being the time (as Plato observes) when Guilt and an ill Consci­ence discover themselves in their full Vigour, which may have been stifled all along before, by the many Enjoyments of Life, and the removal of the evil day far from them. And hence it is that Vicious Men are most fearful, and un­der the greatest horrour in this Circumstance, as being then about to receive that sad Doom which their own mind does suggest to them. And therefore those that are chearful and unconcerned at the approaches of Death, supposing they still enjoy the full use of Understanding, and know the Scene that they are then acting, affords us a very probable Presumption, that they are indeed good Men, and have no reason of remorse in them.

And as for that necessary Vertue of a Christian, which may be urged upon Rulers from the prospect of Mortality contained in these Words, That ye shall dye like Men, viz. Humility; he was a famous example of it, certainly never any that was so great, condescended more, or made him­self so equal, and affable as he did. 'Twas the peculiar [Page 38]Miracle and Instance of this Man, that having that natural greatness of mind and understanding that he had, and these improved to those high measures of acquired know­ledge and learning; that he should still maintain himself so courteous, a [...] be of so free and so easie a Converse. (Ex­traordinary Endowments commonly raise Men to a slight and contempt of others, and indeed upon this Argument he might have slighted almost the whole World.) 'Twas therefore most certainly his goodness and Considerati­on that influenced this Lowliness; and prevented that which would have been the natural effect of great parts in a bad Man. And he was so far from becoming mean by this deportment, that he raised his respect thereby and gained a new accession of honour and reverence from it, which will always attend his memory to the World's end. This is the best method, if pride would permit one to see things truly to advance ones Name and Esteem a­mong all Persons. All other tricks of inconversable State to secure it, lose it: and only obtain an odious Reflecti­on and contempt in the room of it.

These things being so conspicuous, and to such a de­gree in our present Theme, I have often perswaded my self, and I am confident, I do none of my Friends any injury in it, that I never saw more of Christian good na­ture in any Person, then in him; I mean a benign temper as it was farther improved by those Gospel Vertues of Hu­mility, Love, and Kindness implanted upon it.

Thus I have run through the Characters of a good Go­vernour that I mentioned before in this Discourse, and found them all concenter'd in this excellent person, and indeed he was the great Object that lay before me and in­formed every part in the composing of it. And I am far from having exhausted the Subject, doubtless he had more rules of just Government, then any else, but such a wise and good Man as himself was, could either think of, or would propose for their direction.

But however, I must not neglect to mention one thing more, which has a particular respect in it, and did not fall within the compass of my Text, that relating to Go­vernours in general, and that is the duty of a Subordinate Magistrate to him, whose Commissioner he is. But this indeed is included in the Character before mentioned. He that does Justice and is Faithful and Loyal to his Creator, cannot be otherwise to his Soveraign; Sin, or Duty is exprest to both of them in the same action. But however, I am not contented only to say of the present Subject, that he paid a just observance and obedience to his Prince, which every good Men certainly does, but that he had more of Duty and Affection to him, than any other could parallel; and would have exposed himself to more imminent danger in the procurement of his safety, and Welfare. This was his constant Temper and Resolution to his lives end. Never man had a Heart so full of Allegiance and Love to his Sovereign as he had, which both his A­ctions and his Discourse did well express upon all Occa­sions. And as 'tis affirmed of Love, that it overcomes all things, so I am sure he through the Strength of this Affection would very readily have adventured himself upon any the most difficult Enterprizes for the Just Pre­rogatives of the Crown, and either have overcome, or been content to suffer in them. This Interest he truly espoused with his Life and Fortunes; and he was never transported to such Severity of Speech (for his Disposi­tion was not to dwell upon the worst side of things; or to entertain himself and his Company with Censure, or invective Language:) I say, he was never transported to such Severity of Speech, as when he met with ill af­fected men to this honest Cause; and 'twas the necessary Vertue of a good Man, and a good Subject to be so.

And now if any should unworthily surmise that all this I have here spoken concerning him might only be a put on thing, an outward comportment, and not the very expression of his mind, and temper; first they plainly discover a very unchristian humor in fixing an ill sense upon things, which are capable of a better: but then his very nature, which always manifested so much plain­ness and freedom in it, and was so removed from Dis­guise or Covert will undoubtedly convince the contra­ry to all that knew him. And besides what motive could he have to put on another person, to be at the continual trouble of opposing his own temper, and inclinations; and so deprive himself of the mighty pleasure of free act­ing? I say what motive to this could he have, whose high exaltation had placed him above the Reason of complying with any from fear, or favour; and so ob­tained him a perfect liberty to move, and behave him­self as he pleased? But then lastly let such men consider what they suppose, How difficult it is, if not wholly im­possible to act a perpetual Hypocrite, or in a constant tenour to appear otherwise then they really are. Per­haps one may counterfeit one single Fit, or action pretty well, and deceive the spectator as to the Reality of it; altho it be very great odds but the want of a Right ac­cent in the performing of it, some impropriety or other will declare the imposture: but an habitual thing, that is to be expressed in every particular instance of our act­ions, and in the whole course of them, cannot so well, if possibly be dissembled; some undue word or motion will now and then burst forth to discover the fallacy in case it do not truly proceed from a constant habit of mind, and a Steddy disposition that is naturalized to it. and therefore when I observe actions to proceed in a con­tinual series, without any uncouth step, or contradict­ion in them, I cannot but conclude, both in the exercise of Charity, and Judgment, that what they [Page 41]manifest is the very spirit, and temper of such a Person.

Thus I have made a short Application of my Discourse, and must in all reason beg Excuse for this mean Repre­sentation of so much Greatness; especially before some in this Presence, who best knew him, and are best able to express him in the same Stile with his high Perfor­mances. I did what I have done merely to please my self in dwelling a little, and entertaining my Thoughts up­on such an excellent Object; and that from the present View of so much Worth in him, I might found an Argu­ment of Eternal Comfort to all those that were related to him, Not to be sorry as those without hope for those that die in the Lord. And this we may conclude of that ex­cellent Spirit departed from us, that he died in this hap­py Circumstance, as being possest of all those Vertues that are proper and requisite both for a Christian and a Governour.

And now to add a word of Comfort as to the common Condition of Men, although Death be here denounced as a threatning, yet it is the exceeding happiness and ad­vantage of a good Man. What a sad thing would it be to spend an Eternity in this Life, altho we should be al­ways in our full Vigour, and never have any of the In­firmities of Age or Desease upon us; to live in a continual Warfare, always fighting against the ill Inclinations, and Lusts of Flesh, and the more florid and vigorous we are, the more shall we experience these evils; to be ever con­cerned in that Impertinent Imployment of a Reasonable Soul to manage and think of the trifling Objects of this World, things that are so unsuitable to it; to be con­tinually at the mercy of a dull Body, that is so often in­disposed, whether we shall freely meditate or no, and then when we are in a fit posture of thinking, we must beg the favour of our outward Affairs, that they would be quiet, and offer no disturbance, or of some Anxiety [Page 42]of Spirit, that it would intermit a little, or of a dege­nerate habit of mind, that it would suspend its wordly concernments, or else we shall use this great faculty of thinking only upon vile and abject things, such as are most unworthy of it; but never be able to raise it up to any suitable Contemplation. Now to be thus eternally de­tain'd by these low Entertainments, and the ineptitude of Body from any free converse with the great object of our Happiness, that Almighty Spirit that made us; always to have our Felicities such an accidental thing, depend­ing upon so many hits and chances of Temper, that it seldom happens not to recompence the thousandth part of our other Miseries, and when it does happen, is in such a Poor, Muddy, and Imperfect manner; What a sad thing would it be, to be for ever in this State and Circumstance, or indeed for any considerable length of time? 'Twas certainly no Punishment upon Mankind, but rather an Instance of Divine Love and Mercy to us, that God should contract our Days and Abode in this World, from well nigh a Thousand Years, to Threescore and Ten, (a sufficient time still in such dull Enjoyments) and if we had but the True Faith and Hope of Christi­ans in us, we should thank God for it. Little reason have we therefore to lament for those that God has re­moved from such a World of Troubles; but rather la­ment for our selves, that are still left in it, and want those Improved Felicities that they are instated in to all Eter­nity.

To which, God Almighty in his due time bring us all, to a second Enjoyment and happy Communion with our Pious Friends gone before us, to whom with his Blessed Son, and his Eternal Spirit, three Persons and one God, be ascribed all Honour, Thanks-giving, and Praise, for ever­more.