sun in a clear morning, shines with kinder rays, and his justice, being always tempered with love and mercy, can never be destructive.

As this similitude sets before us the blessings derived from a just prince to his people, so does the next represent to us the stability of kingdoms so happily directed. That government is always in its youth and vigor that is under the management of a wise ruler; its inward constitution is healthful, and so confirmed in strength, that it stands secure from outward dangers : He shall be as the tender grass springing out of the earth by clear shining after rain.' There cannot be a more lively image of a florishing condition than what is conveyed to us in these words. The grass which is forced by the heat of the sun, before the ground is well prepared by rains, is weak and languid, and of a faint complexion: but when clear shining' succeeds the gentle showers of spring, the field puts forth its best strength, and is more beautifully arrayed than even Solomon in all his glory.' Such is the splendor, such are the never-fading glories of a kingdom, whose prince ruleth in the fear of the Lord.

The text thus explained leads us to consider,

First, the character of a good prince, expressed in these words, 'He that ruleth over men must be just, ruling in the fear of God.'

Secondly, how great a blessing a just prince is to his people; which is represented under the similitudes of the rising sun, and the florishing grass springing out of the earth.

First, then, we are to consider the character of a good prince expressed in these words: He that ruleth over men must be just, ruling in the fear of God.'

Justice, in the limited notion of the word, as it signifies a due execution of the law, an equal distribution of rewards and punishments to the obedient and disobedient, makes but a part of the description of a good governor; that which fills up the character is a more extensive virtue, influencing the whole conduct of a reign, and denotes rather the general habit of virtue than any particular acts that flow from it. What this virtue is may best be understood by comparing it with that which is the true measure of it, the fear of the Lord. And thus the text has taught us to explain the notion, referring us evidently

to the fear of the Lord, as to the proper rule and measure of that justice which it requires in a ruler: He that ruleth over men must be just;' what is meant by just, the following words inform us : Ruling in the fear of God.'

The fear of God is in all cases the beginning of wisdom, as being the true foundation of religion; the principle from which the knowlege of our duty, as well as our obligation to obedience, is in all instances deducible. It is a principle which extends to all the stations and circumstances of human life; and will teach the prince as well how to govern, as the subject how to obey.

Now the fear of the Lord either means a just sense of the attributes of God, or else necessarily supposes it; for fear always follows what is determined by the conception we form of the thing or person feared. If we join to great power great malice, and a settled resolution to do mischief, the object so clothed strikes with terror and confusion, and the result is an abject slavish fear if we add to unlimited power as great goodness and benovolence, such a being creates in our minds awe and reverence, and replenishes our hearts with filial fear and veneration. To know the difference between the fear of a father and of a tyrant, we must necessarily consult our ideas of both, by which only we can distinguish the passions. To act therefore under the fear of God, is one and the same thing as to be influenced by a just sense of his power, holiness, and other divine perfections; and to 'rule' in the fear of the Lord, is so to 'govern,' as being always under the sense of his power and holiness, as being ever in the presence of him who is King of kings, and Lord of lords.

It is this sense which will make princes become true fathers of their people for when they consider that they stand in the place of God, the common father of mankind; that those who are made subject to their power, are the sons of him who put the reins of government into their hands; they must needs treat their people like their children, as conscious to themselves of executing a father's power; and knowing that they should be injurious to him above them, as well as to those below them, should they use his authority in a way not suitable to his character. Could a prince abuse his authority to the gratifying

his lust or passion, had he this sense before his eyes? Could he think it reasonable to make the power of God execute the corrupt designs of a man's heart? In the private affairs of life there is nothing leaves a fouler stain on a good character than the abuse of a trust, which extends perhaps only to the guardianship of a few infants and a small estate; and yet a man that proves unjust to his friend in so small a concern, in neglecting the interest of the little family committed to his care, is looked on by all as abandoned to the sense of honor and virtue. The reason of this resentment is plain; because every body sees that the father left his friend his power and authority over the family and estate, that he might become a father to them in his stead: and this is understood to carry with it such an obligation, that an honest man is more careful and industrious in the concerns of others, than ofttimes he is in his own. A good prince governs with the same sentiments, which are ever suggested to him by the fear of God: he considers his people as the family of the Almighty, over which he is placed by the appointment of Providence; as orphans committed to his care, whose prosperity and happiness depend intirely on his conduct: the will of God is always the rule by which he uses the power of God; and in every instance of government he does the very thing which he judges God would do, were he personally to determine the case himself; for a prince so instructed seeks not his own will, but the will of him who sent him.'

This is a general account of the prince's temper and disposition, who rules in the fear of the Lord. If we carry the view through the particulars of government, we shall discover more distinctly the happy influence of this religious principle.

The royal authority being the immediate power of God, has no more immediate concern than to promote the service and to establish the honor of God in the hearts of men; it is but à natural tribute for princes to pay their Maker, to provide that those whom God has made to be their subjects, should not cease to be his servants. Besides, this is a case recommended to them both by their own and their people's interest: it is not in the power of the best princes to make all their subjects equally happy; poverty and distress will be the uncomfortable companions of some in the most florishing kingdoms: but reli

gion is a way open to happiness, to which the rich and the poor have equally admittance; it is that only which can make all circumstances of life easy, and is necessary as well to teach us how to abound,' as how to suffer need :' for this reason then, a prince concerned for the happiness of his people cannot be unconcerned for the interest of religion. But, farther; the welfare and prosperity of civil societies, as such, depend on the influence which religion has on the minds and manners of the people human laws are often transgressed with impunity, often easily evaded; and sometimes, for want of due execution, they lose their force and vigor; but the law never dies in a heart seasoned with religion, and conscious to itself that it owes obedience to the ruler, not only for wrath, but for conscience' sake.' Faction sometimes grows too strong for lawful power; and who then shall refrain the madness of the people, who already think themselves superior to their prince, and know none higher than he to be afraid of? Religion only can subdue the wild passions of men, and make the ruler secure against their attempts; so that in this sense it may be truly said that the throne shall endure for ever, which is established in righteousness.

These advantages can never be wanting under the conduct of a prince who governs in the fear of the Lord: the sense of his own duty, and his regard for the honor of God, will incline him in all cases to promote and encourage the service of his Maker; and to fill up that character, which, when justly sustained, is both the ornament and strength of the crown,' defender of the faith.'. To such princes the church of God owes her temporal prosperity, her liberal maintenance, and in great measure even the purity of her religion: to such she owes the temples of God, which are in every nation the truest indications of royal piety and magnificence: to such princes-but whither am I going? Methinks my country chides me whilst I deal to such princes in common those praises which seem to be the distinguishing marks, the excellencies peculiar to our own. Happy Britain! that canst so easily discover the features of thine own prince, whenever the image of a good one is set before thee! Religion indeed is so much both the practice and the care of our good queen, that in this respect her enemies

(if such a princess can have enemies) must confess that the world has seldom seen her equal, never her superior. In the midst of outward pomp and glory, how constant, how regular is her devotion! how just and becoming her behavior in the presence of God, that even those who attend at the altar may profit by the example! With how tender an eye of compassion did she regard the poverty and distress of the Christian priesthood; and how did she consult the honor of God and religion, providing by her royal bounty that the altar should be attended, not by the servants of men waiting for bread, but by the freemen of the Lord! Ages to come shall give glory to God for her, when they shall behold those monuments of her piety, which are now but just rising from their foundations; a glory that will not be the less hers, though we acknowlege (as in justice and gratitude we always must) how readily her faithful Commons enabled her to support the charge of so expensive an undertaking.

This prospect is so pleasant, that here I could delight to dwell; but the time, which spends much faster than my subject, bids me proceed.

Let us then take a transient view of the happy effects of this religious principle, the fear of God, in the political government of a just prince.

Human nature is much the same in all parts of the world; there are the same passions and inclinations to be found in men of different countries; and therefore it is in vain to search nature, to find the causes why some nations enjoy inward peace and tranquillity, whilst others are exposed to misery and confusion. The difference seems to lie in these two points; the laws and constitutions of several countries, and the execution of those laws. Princes who can forget the character of their Master, whose power they exercise, may easily forget the character of their subjects, over whose persons they reign; and though he that ruleth over men' ought to be just, because men are rational creatures, and have a right to be governed by the laws of reason and justice; yet it is no wonder that the ruler who does not fear God,' should not 'regard men.' Power and greatness are in themselves great temptations, mighty corrupters of the heart of man; and unless there be the