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This is a general Account of the Prince's Temper and Difpofition, 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 Honour of God in the Hearts of Men; it is but a natural Tribute for Princes to pay their Maker, to provide that those whom God has made to be their Subjects, fhould not cease to be his Servants. Befides, this is a Cafe recommended to them both by their own, and their People's Intereft it is not in the Power of the best Princes, to make all their Subjects equally happy; Poverty and Diftrefs will be the uncomfortable Companions of fome, in the moft flourishing Kingdoms: but Religion is a Way open to Happiness, to which the Rich and the Poor have equally Admittance; it is that only which can make all Circumftances of Life eafy, and is neceffary, as well to teach us how to abound, as how to fuffer need: for this Reafon then, a Prince concerned for the Happiness of his People,

cannot

cannot be unconcerned for the Intereft of Religion. But further: The Welfare and Profperity of civil Societies, as fuch, depend upon the Influence which Religion has upon the Minds and Manners of the People; human Laws are often tranfgreffed with Impunity; often easily evaded; and fometimes, for want of due Execution, they lose their Force and Vigour: but the Law never dies in an Heart feasoned with Religion, and confcious to itself, that it owes Obedience to the Ruler, not only for Wrath, but for Confcience Sake. Faction sometimes grows too strong for lawful Power; and who then shall refrain the Madness of the People, who already think themselves fuperior to their Prince, and know none higher than he to be afraid of? Religion only can fubdue the wild Paffions of Men, and make the Ruler fecure against their Attempts; so that in this Senfe it may be truly faid, 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 Senfe of his own Duty, and his Regard for the Honour of God, will incline him in all

Cafes to promote and encourage the Service of his Maker; and to fill up that Character, which, when juftly fuftained, is both the Ornament and Strength of the Crown, Defender of the Faith. To fuch Princes the Church of God owes her temporal Profperity, her liberal Maintenance, and, in great Measure, even the Purity of her Religion : to fuch fhe owes the Temples of God, which are in every Nation the trueft Indications of royal Piety and Magnificence: To fuch Princes- But whither am I going? Methinks, my Country chides me, whilst I deal to fuch Princes in common those Praises, which feem to be the distinguishing Marks, the Excellencies peculiar to our own. Happy Britain! that canft fo easily difcover the Features of thine own Prince, whenever the Image of a good one is fet before thee. Religion indeed is so much. both the Practice and the Care of our good Queen, that in this Respect her Enemies (if fuch a Princess can have Enemies) muft confefs, that the World has feldom feen her Equal, never her Superior. In the midft of outward Pomp and Glory,

how regular is her Devotion;

how constant,

how just and

becoming her Behaviour in the Prefence of

God,

God, that even thofe who attend at the Altar may profit by the Example! With how tender an Eye of Compaffion did she regard the Poverty and Distress of the Chriftian Priesthood; and how did the confult the Honour of God and Religion, providing by her royal Bounty, that the Altar fhould be attended, not by the Servants of Men waiting for Bread, but by the Freemen of the Lord! Ages to come fhall give Glory to God for her, when they shall behold those Monuments of her Piety, which are now but juft rifing from their Foundations; a Glory that will not be the less hers, though we acknowledge (as in Juftice and Gratitude we always muft) how readily her faithful Commons enabled her to support the Charge of fo expenfive an Undertaking.

This Profpect is so pleasant, that here I could delight to dwell; but the Time, which fpends much fafter than my Subject, bids me proceed.

Let us then take a tranfient View of the happy Effects of this religious Principle, the Fear of God, in the political Government of a juft Prince.

Human Nature is much the fame in all Parts of the World; there are the fame Paf

fions and Inclinations to be found in Men of different Countries; and therefore it is in vain to search Nature, to find the Caufes why fome Nations enjoy inward Peace and Tranquillity, whilst others are exposed to Mifery and Confufion. The Difference feems to lie in these two Points; the Laws and Conftitutions of feveral Countries, and the Execution of thofe Laws. Princes, who can forget the Character of their Master, whose Power they exercife, may eafily forget the Character of their Subjects, over whose Perfons they reign; and though be that ruleth over Men ought to be just, becaufe 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 Greatnefs are in themselves great Temptations, mighty Corrupters of the Heart of Man; and unless there be the Fear of God to restrain those evil Effects of worldly Grandeur, it must happen, that he that has the most Power will be leaft able to use it well; and confequently Want of Religion in the Prince must always End in the Slavery and Mifery of the People. But when a Ruler

acts