he proceeds to enforce his arguments by conscientious motives; which were likely to have the strongest effects upon one of such a truly religious turn as the queen was. After having just mentioned some points of reformation, in which the aid of the legislature might be found necessary, he says, "But this is beside my present design, which was only to show what degree of reformation is in the power of the queen, without interposition of the legislature; and which her majesty is, without question, obliged in conscience to endeavour by her authority, as much as she does by her practice."
And in another place he still more forcibly urges arguments of the same nature: "The present queen is a prince of as many and great virtues, as ever filled a throne: how would it brighten her character to the present, and after ages, if she would exert her utmost authority to instil some share of those virtues into her people, which they are too degenerate to learn, only from her example. And, be it spoke with all the veneration possible for so excellent a sovereign; her best endeavours in this weighty affair, are a most important part of her duty, as well as of her interest, and her honour."
Nothing could have been better contrived to work upon the queen's disposition, than the whole of this tract. In which the author first shows that all the corruptions and wickedness of the times, arose from irreligion: he shows that it is in her majesty's power alone, without other aid, to restore religion to its true lustre and force, and to make it have a general influence on the manners and conduct of her people:
