ends for which it is ordained-the good of mankind. Unworthy of all their other flourishing titles, be they what they will, are those rulers who are not chiefly ambitious to be entitled benefactors. The greatest monarch in Christendom, one who by computation has fourscore millions of subjects, and whom the Scripture styles, "The head over many countries," is in the sacred prophecies called, "A vile person:" so indeed is every magistrate who does not aim to do good in the world. Rulers who make no other use of their superior station than to swagger over their neighbours, command their obsequious flatteries, enrich themselves with those spoils, of which they are able to pillage them, and then wallow in sensual and brutal pleasures, are the basest of men. From a sense of this the Venetians, though they allow concubines, yet never employ a tradesman whom they observe to be excessively addicted to sensual gratifications; esteeming such a character to be good for nothing. Because a wretched world will continue indisposed to the kingdom of the glorious and only Saviour, and say of our Immanuel," We will not have this man to reign over us;" it is therefore very much put into the hands of such selfish, sensual, and wicked rulers. While the deserved curse of God remains upon an impious and infatuated world, but few rulers will be found who will seriously and strenuously devise its good, and seek to be blessings to it. Rulers also are often men whose lives are not worthy of a prayer, nor their deaths of a tear. Athanasius has well answered the question, Whence is it that such worthless and wicked men

get into authority? "It is," says he, "because the people are wicked, and must be punished with men after their own hearts." Thus, when a Phocas was made emperor, a religious man complaining to heaven, "Why hast thou made this man emperor ?" received this answer, "I could not find a worse." Evil rulers are well reckoned by the historians among the effects "of divine vengeance;" they may go into the catalogue with the sword, the pestilence, and fire. One man may be worse than all three. Such bring up the rear in the train of the "pale horse"-"the beasts of the earth."

"O our God, our God, when will thy compassions to a miserable world appear in bestowing upon it good rulers, able men, men of truth, fearing God, and hating covetousness! O that the time were come, when there shall be a ruler over men, the Just One, thy Jesus, ruling in the fear of God! He shall be as the light of the morning, when the sun riseth; under him the mountains shall bring peace to the people, and the little hills by righteousness, and according to his word, make our exactors righteousness, and our officers peace. Hasten it in thy good time O Lord! How long, O Lord, holy and true, dost thou not judge, and make the kingdoms of this world thy own, and remove them that corrupt the earth, and in a great chain bind up him who pretends that the kingdoms of the world are his, and those who are the rulers of the darkness of this world!"

All you that love God, add your Amen, to hasten the coming of this day of God.

In the mean time, it cannot be expressed how

much good may be done by the chief magistrate of a country who will make the "doing of good" his chief Witness a Constantine, a Theodosius, or

intention. a Gratian. The first of these, notwithstanding the vast cares of the empire to engage his time, yet would every day, at stated hours, retire to his closet, and on his knees offer up his prayers to the glorious God. But then, that he might recommend this duty to the world, this admirable emperor caused his image on all his gold coins, and his pictures and statues, to be made in a praying posture, with his hands extended, and his eyes lifted up to heaven. O imperial piety! to behold such a prince, one would think were enough to convert a world! It would be so, if it were not for the dreadful energies of one, who is become by the wrath of God, "The prince of this world!" I say, the virtuous example of such a king is almost enough to reform whole nations; it carries with it irresistible charms, by which the whole world is attracted and won upon. A prince exemplary for piety, like the sun shining in his meridian strength, sheds the rays of heaven with a most penetrating force upon the people, " rejoicing under his wings.' Such an instance is now uncommon; but it will not be so in the approaching age, when "the Kings of the earth shall bring their glory and honour" into the holy city. A little piety in princes makes a glaring show; the eyes of their subjects are dazzled, and their minds ravished with it. What would be done by a degree of piety in them, that should bear a proportion to the degree of their dignity, and if their piety were as much above that of other men as

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their station? Roll on, ye ages, to bring about such admirable spectacles!

What a vast influence might such princes have on the reformation of the world, and consequently on its felicity, by dispensing preferments and employments to none but such as were recommended to them by their virtue! If good men generally were put into commissions, and none but good men made commanders at sea, or on shore, what a mighty change for the better would the world immediately be blessed with! I will beg leave to say that it would be a most comprehensive service to a nation to get them unfettered from any test that may render honest and faithful men incapable of serving them. And I will take the liberty of saying, that displacing a few officers on account of their being vicious, would do more to improve the state of a depraved nation, than a thousand proclamations against vice, not followed with any enforcements.

Good laws are important engines to prevent much evil in the world; indeed, they reach none without doing some good to them; all, therefore, who have any share in the legislation, should be concerned to enact such laws as may prove of permanent advantage. The representatives of a people, in their parliaments or assemblies, will do well to think "What is there still defective in our laws, leaving the iniquities or the necessities of men unprovided against?" and "What further laws may be proposed, to advance the reign of righteousness and holiness?" There have been laws (and sometimes none of the best, which have rendered the names of those who enacted

them immortal: but the remembrance of "the man who first proposed a good law," is far more honourable than a statue erected to his memory. But, Sirs, if your fellow-men forget such an action, it will not fail of a recompense in God's remembrance, or You know whose prayer it was— your own. "Think upon me, my God; for good, according to all that I have done for this people."

Magistrates may do an unknown good by countenancing worthy ministers. To settle and support such "men of God" in a place, is to become, I may say, the grandfathers of all the good which those men do in the place. Their consultations and combinations with able, faithful, zealous ministers, may produce better effects than any astrologer ever foretold of the most happy conjunction. When Moses and Aaron unite to do good, what cannot they effect? Queen Elizabeth admired the happiness of Suffolk, in her progress through the country, where she observed a remarkably good understanding to subsist between virtuous magistrates and faithful ministers.

Briefly: We will observe a decorum in our proposals, and not suppose inattention or incapacity in those to whom we offer them. It shall only be proposed, that, since magistrates are usually men of abilities, they would sometimes retire to a serious contemplation on that generous question, “What good may I do in the world?" and (assisted by the implored grace of heaven,) observe what they are themselves able to find out as part of that good which they are to perform in serving their generation.

If I mistake not, old Theognis had a maxim,