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it ftands fecure from outward Dangers: He fhall be as the tender Grafs fpringing out of the Earth by clear fhining after Rain. There cannot be a more lively Image of a flourishing Condition, than what is conveyed to us in these Words. The Grafs 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 fhining fucceeds the gentle Showers of Spring, the Field puts forth its beft Strength, and is more beautifully arrayed than even Solomon in all his Glory. Such is the Splendor, fuch are the neverfading Glories of a Kingdom, whose Prince ruleth in the Fear of the Lord.

The Text thus explained leads us to confider,

First, The Character of a good Prince, expreffed in these Words, He that ruleth over Men must be just, ruling in the Fear of God.

Secondly, How great a Bleffing a just Prince is to his People; which is reprefented under the Similitudes of the rifing Sun, and the flourishing Grafs fpringing out of the Earth.

First, then, we are to confider the Cha

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racter of a good Prince expreffed in these Words; He that ruleth over Men must be juft, ruling in the Fear of God.

Juftice, in the limited Notion of the Word, as it fignifies a due Execution of the Law, an equal Distribution of Rewards and Punishments, to the Obedient and Difobedient, makes but a Part of the Description of a good Governor; that which fills up the Character, is a more extenfive 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 Juftice which it requires in a Ruler: He that ruleth over Men must be juft; what is meant by juft, the following Words inform us; Ruling in the Fear of God.

The Fear of God is in all Cafes the Beginning of Wisdom, as being the true Foundation of Religion; the Principle from which the Knowledge of our Duty, as well

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as our Obligation to Obedience, is in all Inftances deducible. It is à Principle which extends to all the Stations and Circumftances of human Life; and will teach the Prince, as well how to govern, as the Subject how to obey.

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Now the Fear of the Lord either means a juft Sense of the Attributes of God, or elfe neceffarily fuppofes it; for Fear always follows, and what is determined by the Conception we form of the Thing, or Perfon feared. If we join to great Power great Malice, and a fettled Refolution to do Mifchief, the Object fo clothed, ftrikes with Terror and Confufion, and the Refult is an abject, flavish Fear: if we add to unlimited Power, as great Goodness and Benevolence, fuch 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 neceffarily confult our Ideas of both, by which only we can distinguish the Paffions. To act therefore under the Fear of God, is one and the fame Thing as to be influenced by a juft Senfe of his Power, Holiness, and other divine Perfections; and to rule in the Fear

of the Lord, is fo to govern, as being always under the Senfe of his Power and Holiness, as being ever in the Prefence of him, who is King of Kings, and Lord of Lords.

It is this Senfe, which will make Princes become true Fathers of their People: for when they confider, that they stand in the Place of God, the common Father of Mankind; that thofe, who are made fubject 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 confcious to themselves of executing a Father's Power; and knowing, that they should be injurious to him above them, as well as to thofe below them, fhould they use his Authority in a Way not fuitable to his Character. Could a Prince abuse his Authority, to the gratifying his Luft or Paffion, had he this Senfe before his Eyes? Could he think it reasonable to make the Power of God execute the corrupt Defigns of a Man's Heart? In the private Affairs of Life, there is nothing leaves a fouler Stain upon a good Character, than the Abuse of a Truft, which extends perhaps only to the Guardianship of a few Infants and a fmall 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 upon by all, as abandoned to the Senfe of Honour and Virtue. The Reafon of this Refentment is plain; because every Body fees 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 fuch an Obligation, that an honest Man is more careful and induftrious in the Concerns of others, than oft-times he is in his own. A good Prince governs with the fame Sentiments, which are ever fuggefted to him by the Fear of God: he confiders his People, as the Family of the Almighty, over which he is placed by the Appointment of Providence; as Orphans committed to his Care, whofe Profperity and Happiness depend entirely on his Conduct the Will of God is always the Rule by which he uses the Power of God; and every Inftance of Government, he does the very Thing which he judges God would do, were he perfonally to determine the Cafe himself: for a Prince fo inftructed, feeks not his own Will, but the Will of him who fent him.

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