He that doth and can suffer shall have my heart: you had it while you suffered. But now your severe punishment of him for his abuses in government, and your own usurpations, will not only win the hearts of the people to the oppressed suffering king, but provoke them to rage against you, as having robbed them of the interest which they had in his royalty. For the king is in the people, and the people in the king. The king's being is not solitary, but as he is in union with his people, who are his strength in which he lives; and the people's being is not naked, but an interest in the greatness and wisdom of the king who is their honour which lives in them. And though you will disjoin yourselves from kings, God will not, neither will I. God is king of kings, kings' and princes' God, as well as people's, theirs as well as ours, and theirs eminently (as the speech enforces, God of Israel, that is, Israel's God above all other nations: and so king of kings), by a near and especial Kindred and communion. Kingliness agrees with all Christians, who are indeed Christians. For they are themselves of a royal nature,

made kings with Christ, and cannot but be friends to it, being of kin to it: and if there were not kings to honour, they would want one of the appointed objects to bestow that fulness of honour which is in their breasts. A virtue would lie unemployed within them, and in prison, pining and restless from the want of its outward correlative. It is a bastard religion, that is inconsistent with the majesty and the greatest of the most splendid monarch. Such spirits are strangers from the kingdom of heaven, Either they know not the glory in which God lives: or they are of narrow minds that are corrupt themselves, and not able to bear greatness, and so think that God will not, or cannot, qualify men for such high places with correspondent and proportionable power and goodness. Is it not enough to have removed the malignant bodies which eclipsed the royal sun, and mixed their bad influences with his? And would you extinguish the sun itself to secure yourselves? O ! this is the spirit of bondage to fear, and not of love and a sound mind. To assume the office and the name of champions for the common interest, and of Christ's soldiers,

and yet to act for self safety, is so poor and mean a thing that it must needs produce most vile and absurd actions, the scorn of the old pagans, but for Christians who in all things are to love their neighbour as themselves, and God above both, it is of all affections the unworthiest. Let me be a fool and boast, if so I may show you, while it is yet time, a little of that rest and security which I and those of the same spirit enjoy, and which you have turned your backs upon; self, like a banished thing, wandering in strange ways. First, then, I fear no party, or interest, for I love all, I am reconciled to all, and therein I find all reconciled to me. I have enmity to none but the son of perdition. It is enmity begets insecurity: and while men live in the flesh, and in enmity to any party, or interest, in a private, divided, and self good, there will be, there cannot but be, perpetual wars: except that one particular should quite ruin all other parts and live alone, which the universal must not, will not suffer. For to admit a part to devour and absorb the others, were to destroy the whole, which is God's presence therein; and such a mind in

any part doth not only fight with another part, but against the whole. Every faction of men, therefore, striving to make themselves absolute, and to owe their safety to their strength, and not to their sympathy, do directly war against God who is love, peace, and a general good, gives being to all and cherishes all, and, therefore, can have neither peace or security. But we being enlarged into the largeness of God, and comprehending all things in our bosoms by the divine spirit, are at rest with all, and delight in all: for we know nothing but what is, in its essence, in our own hearts. Kings, nobles, are much beloved of us, because they are in ús, of us, one with us, we as Christians being kings and lords by the anointing of God."

Speculative minds have been rare, though not equally rare, in all ages and countries of civilized man. With us the very word seems to have abdicated its legitimate sense. Instead of designating a mind so constituted and disciplined as to find in its own wants and instincts an interest in truths for their TRUTH'S SAKE, it is now used to signify a practical schemer, one who ventures beyond the bounds of experience

in the formation and adoption of new ways and means for the attainment of wealth, or power. To possess the end in the means, as it is essential to morality in the moral world, and the contra-distinction of goodness from mere prudence, so is it, in the intellectual world, the moral constituent of genius, and that by which true genius is contra-distinguished from mere talent. (See the postscript at the end of this essay.)

The man of talent, who is, if not exclusively, yet chiefly and characteristically a man of talent, seeks and values the means wholly in relation to some object not therein contained. His means may be peculiar; but his ends are conventional, and common to the mass of mankind. Alas! in both cases alike, in that of genius, as well as in that of talent, it too often happens, that this diversity in the "morále" of their several intellects, extends to the feelings and impulses properly and directly moral, to their dispositions, habits, and maxims of conduct. It characterizes not the intellect alone, but the whole man. The one substitutes pru duce for virtue, legality in act and demeanour,