A SERMON Preached upon the first occasion AFTER THE DEATH OF HIS GRACE JOHN Duke of LAUDERDALE, IN THE Chapel at Ham.  
By JOHN GASKARTH, his late Grace's Chaplain, and Fellow of Pembroke-Hall in Cambridge.  I have said ye are Gods. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nazian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 
LONDON, Printed for Walter Kettilby, at the Bishop's Head in St. Paul's Churchyard. 1683.   

TO HER GRACE ELIZABETH DUCHESS OF LAUDERDALE.  
Madam,  
THIS Sermon being Preached in your Grace's Audience, upon that common occasion of grief that affected us all, and several Persons of Honour and Quality that then heard it, urging me to make it thus public; I thought it would be at least a very proper Presumption, humbly to offer, and Dedicate it to your Grace; your Grace being so related both to the great Subject, and the unworthy Composer of it, who indeed should have been more considerable, and proportionate to such an Argument, as very rarely happens, and is the Work of many Ages to produce. However it has had that civility in its rudeness of addressing to your Grace, that it has intermitted a little, till time had something moderated a very intense Mourning, and rendered your Grace more capable of considering in general, and especially of perusing a Discourse of this nature. If this can please your Grace when it appears upon Ink and Paper; as well as it once did when 'twas spoken, I may boldly venture it into the World; and have no Apprehension what the most Critical Observer can say against it. As to that part of it which is proper, it being such manifest truth, as your Grace can best testify, is not capable of any censure, unless it be because it is naked truth without due clothing, or Ornament: But this I hope will be an advantage to it, and make it more authentically accepted, that it addresses directly to the Understanding, and not by the mediation of Fancy, which so misrepresents things according to the fine Words and Dresses in which they are objected to it. Madam, what I shall add more, is only to recommend you most hearty to the Care and Blessing of God Almighty, which shall ever be the constant expression of that Duty that is owing to your Grace, by your Grace's  
Most Faithful Servant JOHN GASKARTH.   

The Preface to the Reader.  
MY Lord Duke of Lauderdale dying at Tunbridge wells, on St. Bartholomew's day 1682. his Body after embalming was brought to his own Chapel at Ham, where it remained for some considerable Time privately: the State of that sad Solemnity being reserved for another Place. At length, after several Weeks it was conveyed by Sea into Scotland, his Grace's native Country, to be deposited in a 
* Called Lauder Church, where is the Mansion-House, and Seat of the Family, and from whence the Title.  Church of his own erecting: After which, against our next convening in that wont place of worship, I thought 'twas no more than a necessary Observance both to the dead, and living, to prepare something that might answer such a Circumstance. Accordingly I composed this Discourse, that I now present to thee, and the time of our first assembling there, being on a Sunday, I then preached it; and altho' it had not all the external Formalities of a Funeral Sermon, yet as to the Matter, and Design of it, it was so: and I believe the very being in that Place, and Service, where he always was such a constant Attendant, and then observing his Seat empty, without the perpetual Ornament of it at such times, was a sight as affecting to any of his Acquaintance, as if they had had the outside of a Coffin to contemplate before them, especially when from its late Removal thence their Fancy might easily restore that Want, and represent it to them, and indeed, could scarce prevent, if they had been most industrious in it, the doing so. But although this be a sufficient Reason to justify a Funeral Sermon at a distance; that which more forcibly determined my Thoughts this way was my deserved honour to this great Person, that while Particulars were fresh, and ready, I might raise up a Pillar or Monument of him in my Mind, which might preserve his Memory against the Deluge, or destroying Nature of Aftertimes: I speak in respect of myself, let my life last as long as it will; that it should compass this effect upon others I dare not presume. Indeed that there should be some standing History of such a Person, that would so completely furnish, and so well deserves one, is very requisite; and I wish a better, and more knowing Relator of him to that purpose. The things here mentioned are only such as concern the goodness and probity of his Disposition, and does not declare the particular Instances of it, how he exerted it into Action in all the Branches of his public Affairs, which would make up a just Volume, and which may boldly offer themselves to the Judgement of all serious, and Honest Men; yet in order to make some advance towards such an effect, this I shall say for the present Composure in the extent of it, what soever opinions it may meet withal, that 'tis done in great Sincerity, is only Truth for Truth's suke; and not any Dictate, or Influence of any secular Advantage: the Topics that I have insisted upon, were my own repeated Observation, and were farther confirmed to me by the Learned D. Hicks my Predecessor in the Happiness of Living with his Grace, and who enjoyed it longer than I did. And I am certain what I have said of this Subject will be most readily assented to by all that had any true knowledge of him, and let those consider, who merely upon the suspicious Report of Fame, that is always prejudiced to great Men, censure him, and knew him not, kow unreasonable they are; and whether they do as they would be done by. All that I can think of such Persons, is, that they are perfect Heathens, they want the Gospel Charity, which in Truth is the distinguishing Note, and the Whole of our Religion, and so persecute the Christians as they used to do.  
That this comes forth so late, at such a distance from the occasion of it besides several impediments, that I could tell thee of, one of which hinted in the Dedication, thou art chief to blame a Country Life, if thou thinkest fit to blame any thing upon that account, which was in some remoteness from the Press.  
Farewell.   

A SERMON PREACHED AT HAM, Upon the first Occasion after the Death of The Lord Duke of Lauderdale.  PSALM 82. ver. 6, 7. 
I have said ye are Gods, and ye are all the Children of the Most High. But, ye shall Die like Men.  
THIS Psalm is an Advice to Princes, those that are placed 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 bias 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 Judgement and see that 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 Proceed, 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 Sovereign 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-lived 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 lie 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 ye are Gods, etc. From which Words we shall discourse of these Particulars.  
First, To give the Reason of their being styled by this Name.  
Secondly, From hence to show the manner and Platform 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 styled 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 Governors whatsoever.  
But than Secondly and principally, the Reason of their being styled 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 Being's 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 dost thou? Dan. 4.35. But there is no Sovereign 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 Sovereignty; indeed, great Parts and Wisdom do dispose one for high Places and Government, but they do not actually entail it upon one, or 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 Sacrilege 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 Sovereign power) but of God, Rom. 13.1. And in the Book, that is styled 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 Sovereignty 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 Nabuchadnezzar, how that he was degraded from the Humane Nature, and the Spirit, and sense 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 Beam of Majesty from the Supreme Governor of Heaven, and Earth derived upon them. All that the People can pretend to, for Sovereign 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 itself, that proceeds from another Original; Nay, as to the Individual Person, that is to sway the Government, the Providence of God does overrule and determine, as the  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 Honour and Repute to Virtue and Religion; and sometimes permitting an ill Governor and a Tyrant to possess the Throne, for a Trial 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 styled by the Name of Gods, who have this Divine Authority committed to them.  
The Second thing is to show 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, 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 disengage 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 supposed 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 Public Good.  
But to speak more particularly, and in express Instances:  
First then, a good Governor upon this Divine Platform must be very careful, and make it the main Scope of his Endeavours to promote the Welfare 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 practices, and establish virtue and the right worship of God, where vice and idolatry did reign before. And that Governor 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 public Good, and advance the Benefit of those that are committed to him. He must have no particular Reserve of Self in any of his Proceed; but move in a larger Compass, and intent his whole purpose and endeavours 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 Sense, 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 itself 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 separate thing from that of the People: The Advancement of Virtue 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 than ought to be a strong Motive to Princes to intent the public 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 proceed, if they will imitate him who conferred 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 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 Enterprise. This then is the First Divine Character of a good Governor, 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 Honour 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 Virtue 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 confessed and believed in the World; when by their Conformity to the Laws of God, they declare his infinite Wisdom and Goodness, 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 signify 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 blasphemed 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 Worshippers 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 worshipped, the Holy One of Israel (as he styles 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 than 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 Authentic upon intrinsic 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 Faith, and sufficient for Salvation, in the very Text and Canon of them, without any Traditions of Men to complete 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 rendered, that is, jointly 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 ourselves any bodily Representment of him, which is so expressly forbidden in the Law of Moses. Deut. 4.15. and which is so impossible in the thing itself, 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 Virtues, 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 obtained 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 virtue of our Christian Profession we ought to give a ready compliance in all things to those that are set over us, both in Church and State, where what they enjoin 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 Persuasions, and confirm them in the true Opinions of things, and Doctrines of Holiness: And this is no more than 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 conferred 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 expressed 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 styles 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 Proceed, viz. his equal relation to all men; and which is more plainly expressed 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 than those Governors that will follow the great 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 Judgement, 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 Judgement, 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 extreme Justice and the Letter of the Law; for Laws being leveled 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 than 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 discernible to Humane Wisdom, 'tis safer to omit these Instances of Pity, and leave them to God's Infallible Judgement 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 aught to be taken notice of in this action, the Encouragement and Presumption that it gives to the like Offences. This then is another mark of a good Governor, 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 patiented 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, etc. This is the proper result of his Nature, and therefore 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 rejoiceth against Judgement. 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 Multiplied, 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 Separate 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 connived 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, 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 Judgements 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 thyself; 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, although many of them choose them in an ill kind, and still patiently affording them space of Repentance, most likely till their Disposition for it be quite destroyed through Vicious 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 Public good, to 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 signify 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 expressed 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 Proceed.  
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 Governors, 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 Virtues that he should maintain and propagate. That of the Apostle, Show thyself a Pattern of good Works, Titus 2.7. and also 1 Tim. 4.12. Be thou an Example of 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 Virtue, 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 Governor, 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 Virtue; 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 Sense above any thing I can say from myself, 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 Virtues. 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 to him, which was permitted to those so much his Inferiors. 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 (although 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 itself 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 Country, 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 Authentic by their practice of it. Thus Rulers are obliged to maintain good Works, even for these necessary uses, that they may thus bring Virtue into Esteem, and Honour among the People. Good Princes have a Reward, and share in all the Virtues 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 enhance 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 easy effect of Vice to derive itself in a large Compass upon those suitable Inclinations that are in all men; but the propagation of Virtue is a more difficult thing, and requires a more than ordinary Example for the Success of it; there being that violent Opposition of Sense 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 rendered 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 easy 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 Virtue is, or contrary to the Temper of most Men (if he will satisfy 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 Valour, as all other his due Proceed 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 courageous 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 Judgement 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 Proceed, 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 Judgement between Man and Man. Indeed a good Magistrate that uses the same Rule and Measure of acting indifferently towards all, that determines 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 qualify 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 Judgement. 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 Judgement Seats? And therefore, when they find that severe Justice is preferred 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 Governor; 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 Threatening Circumstance whatsoever; lest if otherwise, Justice and Judgement, God's own Cause in the World, should suffer and be perverted by it.  
But than 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 terrify him from that true Judgement 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 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 rejoice, 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 compassed 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 Trials; 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 Governor; 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 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 recompense 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, although 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 Virtue, 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 entreated, attentive to their Petitions and Requests from them, patiented 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 signify 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 sense 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 entertained the same Opinion of this World's 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 Proceed. The reason why Men manage such Self-designs, and Unrighteous Judgement 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 body's 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 liable 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 itself 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 terror 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, although they die after the common manner of Men, yet they leave a sure hope behind them, that even 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 Governor 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 Say 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 Public Affairs, and how he would always have done if he had been concerned in them to the World's end. One might easily discern a great and generous Spirit in him that moved always towards the proportionable Object of a public 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 designed 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 disrespecting 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 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 Merchandise managed upon them, they having no  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 gratify: And if that once chance to fail, they may possibly appear as covetous and niggardly 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 itself in a public Station: How it would design a General Advantage in the whole Compass of its Proceed. 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 public 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 persuaded was one great Reason why so many were dissatisfied with his Proceed, and turned Adversaries to him, because he understood better than they, and would have forced them into their own Good, which they apprehended not. This is the only Account that can be given of those loud Clamours 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 Eyesight 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. 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 Bloodguiltiness 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 Virtue 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 risen up against him, and when their Attempts failed them, and they had nothing else to do, but put on the Habit of Repentance, and beg Pardon, they never miss of this from him, and a friendly Reception into his Favour, 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 Judgement; affirming, that if they seemed but penitent, and asked Forgiveness, he must not intermit the necessary Duty of a Christian towards them: Let him that sees the Heart deal with them as he pleases. Although 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 Ruin of any, but only such an one, whose Proceed were laid upon such an honest Groundwork. He was possessed 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 Endeavours, 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 raised him above Suspicion, which is a sneaking Disposition of Mind, that only belongs either to Men of low and Inferior Spirits; or to such as have the Sense of Gild upon them, and are liable in their Proceed: I say, notwithstanding this common Prudence to secure one against the dangerous opportunity of a false Friend, pretending Reconcilement, he always expressed 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 public 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 performed 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 show kindness, so he did not expect long thanks or any cringing observance upon the account of it. Such unmanly Behaviour was intolerable to him, although 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 compares them, who puts forth her Clusters, and then after having produced her proper Fruits, requires nothing else, or no recompense for it; but when one Vintage is over, then gins again to make herself 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 persuaded 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 Virtue 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 complied withal. His Faith was firmly grounded upon the Rock Christ Jesus; those subtle Arguments of a sort of Men that would take away the Godhead and Merits of their Saviour, could make no Impression upon him, although 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 Persuasions were far from the Roman Creed, to which he not only often declared, but lived 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 Country, 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 Platform. And by this only Method of certainty he got above his Education, and became a true Conformable Son of that Church, which is most Apostolic; so that none ever entertained the Protestant Doctrines according to the Church of England upon greater Judgement, 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 public Service was constant and certain, I dare say in the happy time of my knowledge of him he never miss 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 cheerfully to the House of Prayer: And his Deportment there was very devout and serious, he was a great Proficient in the Holy Scriptures, and such an attentive hearer of them, that for the most part after Chapel he either taught me, or inculcated afresh some good Observation. Indeed although 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 public 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 Public 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 forced upon this thought, that he had employed his main endeavours in words, and Phrases; which I am persuaded, many have done with less proficiency; but than one would have seen withal, that his many Tongues were not in him, as in most Men, that can lay claim to them, without Sense 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 Judgement, he never valued himself upon his Languages, or put any further esteem on them, then only as they administered 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, although through their own free choice and Labour, in that the study of them, does so improperly exhausted 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 accomplished Statesman, and to serve his King more effectually in that difficult Station wherein he placed 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 Judgement, 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 Virtue 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 Virtue, 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 persuaded 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 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 Honour and Respect that was due to them both. He could not endure any lose Expressions of God and Christ, or any profane Treatment of the Holy Spirit; but like one possessed 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 Honour of Men could advocate for that wicked Freedom, or make him neglect the Honour of his Maker: He abhorred (to use his own Expression) that Impudence to the blessed Deity. There was no such ornamental Discourse, as Swearing is now styled 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' Doctrines with more Concern and Spirit than he used to do; and that not at Random, but in proper Argument, as one that had well perused his pernicious Writings, and thereby had gained 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 expressed itself 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 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 profane 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 public? 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 hindered all sober deliberation of things in our times: If the true Protestant Religion (as it is now applied) 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 baffled, and daunted in any of his Proceed, how threatening soever the event of them. He made Truth and Justice the groundwork of all his Actions, and then he was most resolute and steadfast in them, no representation of Fear or Danger could by any means remove him from them. His Arms and Motto did extremely befit him, Council was the bottom of his Enterprises, and he had the Heart of a Lion 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 Trials. Nor should I have said it of him unless I had often observed one eminent Virtue 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 steadfastly depended upon it for the Event and Issue. I must confess, I never took notice of any, that was so firmly bottomed 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 Courageous in respect of the many Dangers and troublesome Encounters of Life; but he retained his wont 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 traveled 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 possessed 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 looked upon to be above the power of Physic, 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 Gild 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 horror 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 cheerful 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 Virtue of a Christian, which may be urged upon Rulers from the prospect of Mortality contained in these Words, That ye shall die 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 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 easy 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 one's 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 persuaded myself, 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 Virtues of Humility, Love, and Kindness implanted upon it.  
Thus I have run through the Characters of a good Governor that I mentioned before in this Discourse, and found them all concentered 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, than 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 Governors 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 Sovereign; Sin, or Duty is expressed 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 Erterprises 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 Virtue 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 humour 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 than 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 tenor 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; although 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 Steady disposition that is naturalised 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 Judgement, that what they 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 Style with his high Performances. I did what I have done merely to please myself 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 possessed of all those Virtues that are proper and requisite both for a Christian and a Governor.  
And now to add a word of Comfort as to the common Condition of Men, although Death be here denounced as a threatening, 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, although we should be always in our full Vigour, and never have any of the Infirmities of Age or Disease upon us; to live in a continual Warfare, always fight 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 Employment 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 of Spirit, that it would intermit a little, or of a degenerate habit of mind, that it would suspend its worldly 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 detained 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 recompense 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 ourselves, 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, , and Praise, for evermore.  
FINIS.   

In chartula hac vacuâ, Lector, qui possit, & cupiat, haec habeto, à Typographo vel Errata, vel praetermissa.  

Ad. pag. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Zenoph. ed Steph. pag. 444.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil.  
Ad. pag. 12. lin. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.  
Item. Ad pag. 12. pro Plato de Repub. lege Plato Polit. ed Serran. 294. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc.  
Ad. pag. 17. pro de legibus 18, 19 lege 28, 29. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dyon. Cas. Ed. Steph. p. 559.  
Idem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Ad. pag. 24. St. Chrysost. Tom. 6. p. 694. Item. Tom. 7. p. 755. Ed. Savil. Item. Basil Ed. Basil. p. 220. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Ad. pag. 37. Plato De Repub. Lib. 1. p. 3. 330. Ed. Serran. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.    

ERRATA.  
PAge 8. Line 15. for we read he. Pag. 29. lin. 21. for convinced read convince. Pag. 38. lin. 23, 24. for I do none any injury in it, read I do none any Injustice in it.