I Need not tell any here the Occaſion of this Anniverſary Solemnity; It being too well known already to make this neceſſary; but ſhall chuſe rather, in the Words of another, ſpoken, not upon the ſame, yet on an high and great Occaſion, Vid Atterbury's Ser. before the Preſident and Governours of the Hoſpitals, &c. to ſay, (partly in order to obtain, if it may be, the Candour of this auguſt Aſſembly; and partly, to apologize for the many Defects which my Hearers will doubtleſs diſcover in the preſent Performance) That So many eminent Pens have gone before in this Way, as have left it very difficult for thoſe who come after, either to ſay any Thing which they have not ſaid, or not to ſay, that much worſe which they have.

Upon being informed, that our Honourable Rulers (ſure I am, very unexpected to me) had Ordered I ſhould Preach before Them on this ſolemn Occaſion, my Thoughts fixed upon the Words read; which, if God ſhall pleaſe to afford his gracious Aſſiſtance, may be profitably handled, and appear to be a Word in Seaſon.

In order to the clearer Underſtanding of them, it will be requiſite to look back to the 15th Verſe of the Chapter, where, and in the Verſes following, the Prophet is directed to go and deliver a ſad Meſſage to Shehna, to tell him, that though he made Preparation for a pompous Sepulture in the Place where he then was, he ſhould ſurely be violently toſſed like a Ball into a large Country, and there die, and be ſucceeded in his Office by one better than he, meaning Eliakim. As to Shehna and Eliakim Both of them had been Miniſters of State under King Hezekiah, Shehna having been his Scribe or Secretary, and Eliakim the Maſter of his Houſhold. And their Hiſtory (ſays a learned Man Prideaux's Connection, &c. Vol. I. P.45.) as far as may be collected from the Words of the Prophet, appears to be thus. Shehna being a very wicked Man was a fit Perſon to ſerve the Luſts and evil Inclinations of Manaſſeh in the firſt Part of his Reign, and therefore was made his firſt Miniſter Of State; and Eliakim, who was of a quite contrary Character, was quite laid aſide. But on the Revolution that happened on the coming of the Army of the Aſſyrians, Shehna was taken Priſoner with his Maſter, and carried to Babylon, and there detained in Captivity to his Death. And therefore Manaſſeh on his Repentance and return to Jeruſalem, having reſolved on other Meaſures, called for Eliakim, and put the Management of all his Affairs into his Hands, who being a Perſon of great Wiſdom, Juſtice and Piety ſoon re-eſtabliſhed them upon the ſame Foot as they had been in the Days of Hezekiah, and ſo preſerved them in Peace and Proſperity all his Time, to the great Honour of the King, and the Good of all his People, and therefore he hath the Character given him of being a Father to the Inhabitants of Jeruſalem, and to the Houſe of Judah. Thus he.

The Robe and Girdle mentioned in the Text, are Enſigns of Authority. The Former very peculiar to Princes and Magiſtrates, hence it is ſaid concerning the King of Iſrael, and Jehoſophat the King of Judah, that they ſat each on his Throne, having put on their Robes.1 Kings 22.10.—Purple was anciently the Colour of the Garment or Robe worn by the Chief Ruler among the Romans: So that to ſend any one the Purple was in Effect to declare him Emperour Due Hiſt. Vol II. P.76. The Latter, viz. the Girdle, is likewiſe a Mark of Diſtinction; the Word ſignifies Strength Caryl. , as well as a Girdle, becauſe a Girdle cauſeth Strength. A good Ruler is the Strength, the Girdle of his Poeple. For by his wiſe and juſt Adminiſtration, an enſeebled State will be cheriſhed and invigorated, confirmed and united, as a Girdle or Belt doth bind and ſtrengthen the Loins of him that wears it.

It follows,

And I will commit thy Government into his Hand. Civil Government is not an accidental Thing, which Men have hit upon by Chance, but is of Divine Inſtitution; By Me Kings reign Prov. 8.15.. The Powers that be, are ordained of God, ſays the Apoſtle Rom. 13.1.. And this Ordination is ſo neceſſary that Public Communities cannot ſubſiſt without it. Anarchy unavoidably tends to Confuſion and Ruin. When there was no King in Iſrael, 'tis ſaid every Man did that which was right in his own Eyes. Judges 17.6. And when this comes to be the Caſe, a worſe State of Things can hardly be imagined.

Whereas, When the Civil Magiſtrate is to thoſe under his Inſpection, what Eliakim is told here in the Text, he ſhould be to the Inhabitants of Jeruſalem, and to the Houſe of Judah, viz. A FATHER, there will be more than a ſeint Image of the happy Times that were in Solomon's Reign, when it is ſaid, Judah and Iſrael dwell ſafely, every Man under his Vine, and under his Fig-Tree. 1 Kings 4.25. The Appellation here fixed upon Eliakim is a fit Title for a good Governour. Eng. Annot. in loc. And therefore you may be ſure, that in the Progreſs of this Diſcourſe I ſhall not forget it.

What has been ſaid upon the Words under Conſideration, opens the Way for theſe Two Obſervations, which I ſhall offer from them,

Obſ. I That there are outward Marks of Diſtinction and Honour, and Enſigns of Authority, which eſpecially belong to the Civil Magiſtrate.

Obſ. II That Good Rulers are, and ſhould be FATHERS to their People.

I ſhall handle both theſe Points with as much Brevity as I can conveniently; ſuppoſing that the Elections to be made this Day of His MAJESTY'S COUNCIL, will not admit of a long Diſcourſe from the Pulpit. The

1st Obſ. is this, That there are outward Marks of Diſtinction and Honour, and Enſigns of Authority which eſpecially belong to the Civil Magiſtrate.

Notice is here taken of the Robe, Girdle, or Belt, and elſewhere Job 29.14 of the Diadem; all which, as alſo Crowns, Scepters, Gold Chains, &c. are Emblems of Honour and Authority; and therefore Princes and Potentates, have by the unanimous Vote of Mankind, had theſe Marks of Reſpect conferred upon them. All Ages have been content, that thoſe who govern them ſhould be diſtinguiſhed from the Vulgar, and make a more ſplendid Appearance upon all Occaſions than a Peaſant. And if they do not, they are apt to be look'd upon with Contempt. Hiſtory (ſays one Caryl. ) makes report of a very famous King, who coming to Egypt, a mighty Concourſe of people flocked from all Parts to ſee him, but when they found him without any State, an old man in a mean Habit, they went away Laughing, none regarding him.

But not to inlarge here; I ſhall proceed to offer a few Reaſons, why thoſe who are advanced to Places of Power (as Civil Rulers are) ſhould be diſtinguiſhed from others, by external marks of Grandeur. And they are theſe that follow,

1. To be a Motive to Rulers to excite them to Vigilance and Care for the Good and Welfare of thoſe, on whoſe Account they have a juſt Title to thoſe Enſigns of Authority. A Ruler is not prefer'd to that Dignity only to give him Lieſure to be ſlothful and indolent, put in order to inſpire him with Reſolutions of acting in his exalted Station agreable to it: So that the Honours done to him ought, and ſhould be ſo many Monitors to him, to lay out himſelf with ſo much the greater Diligence and Fidelity in ſerving the Publick.

I believe the high Dignity Joſeph was raiſed to in Egypt, was a conſiderable Incentive to him to be very active in promoting the Welfare of that Kingdom. For after the Account that is given of the Marks of Reſpect Pharaoh put upon him, by placing him next to himself in Authority, and giving him his Ring from off his Finger, clothing him with ſine Linnen, and putting a gold chain about his Neck; I ſay, after all this, it is ſaid, that Joſeph went out over all the Land of Egypt Gen. 41.41, 42, 43, 45.. He forthwith applied himſelf to the Duties belonging to his Station, and did not content himſelf at Home in the enjoyment of the Honours conferred upon him, but by his Diligence and Activity in his Office, let the King who had thus advanced him ſee, that his Favours were not miſplac'd.

Indeed, Civil Rulers have much better, ſtronger and higher Motives to be public Benefactors than any External Honours, that are done them, can be; ſuch as their being in a Capacity more extenſively to ſerve their Generation, than thoſe who move in a lower Sphere; and the high Reward that ſhall be given them in Heaven, if they do it religiouſly. But ſtill outward Marks of Reſpect and Honour have their uſe and influence to this Purpoſe.

2. The publick Honours paid to Civil Rulers are partly deſigned for the Safeguard and Security of their Perſons. If Rulers behave in their Office ſuitable to the Dignity of it, and diſcharge with a laudable Fidelity the Truſt repoſed in them, the State ought to be more than a little concerned to preſerve and protect them. Men in high Stations are ſometimes expoſed to the Rage of unthinking People, and malign'd by envenom'd Tongues, while at the ſame Time they are endeavouring faithfully to ſerve the Public; Is it a ſmall Thing that thou haſt brought us up out of a Land that floweth with Milk and Honey, to kill us in this Wilderneſs, except thou make thy ſelf altogether a Prince over us?—Wilt thou put out the Eyes of theſe Men? We will not come up, Numb. 16.13, I4. is Language that the meekeſt Man on Earth, and one of the beſt Rulers, was treated with, by an obliged, tho' ungrateful People. And it were well, if nothing of this Spirit were now to be found in the World, The Civil Ruler being the Guardian of the publick Quiet; appointed to reſtrain Violence,—and to preſerve that Order and Peace which preſerves the World: It is apparent, on theſe, and many other Accounts, what Hazards a good Magiſtrate runs; and therefore the Retinue of State which belongs to him, is ſuch as may, at the ſame Time, be his Ornament and Defence.

3. and Laſtly, External Marks of Honour are likewiſe appropriated to Rulers, in order to promote in thoſe under their Authority a proper Eſteem and Regard for them. Not that it is to be ſuppoſed any are ſo weak as to be influenced to behave dutifully towards Rulers, and treat them with Reverence merely on the Account of the outward Splendor, annexed to their Office, but that this may be ſome Inducement to People to ſhew them that Reſpect and pay that Defference to them which is juſtly due to their Character.

None then ſhould envy the civil Ruler thoſe Marks of Honour which the Oracles of God entitle him to, and the Wiſdom of Nations hath thought it proper he ſhould enjoy: Since ſuch valuable Ends as we have heard may be ſerved hereby.

I now proceed to the

II. Obſ. That Good Rulers are, and ſhould be FATHERS to their People.

'Twas my Purpoſe chiefly to have inſiſted upon this, but the Time, I perceive, will not admit of much 〈◊〉 here; and therefore ſhall content myſelf as briefly as I can,

1. To ſhew, Wherein Civil Rulers ſhould be FATHERS to their People. And,

2. What Obligation they are under to be ſo.

1. I am to ſhew, Wherein Civil Rulers should be FATHERS to their People.

This is an Appellation given in the Scripture to Perſons cloathed with Publick Authority. Hence KINGS are called nurſing Fathers; and Naaman's Servant addreſſed him in the ſame Stile of Reſpect and Reverence, who was a great Man with his Maſter (the King of Syria) and Honourable, 2 Kings 5.1.13. My Father, if the Prophet had had thee do ſome great Thing, &c. And 'tis related of Auguſtus (who perhaps was one of the beſt and wiſeſt of all the Roman Emperors, before the Chriſtian Religion was publickly countenanced in that State,) that when the People offer'd him the Title of Lord, he refuſed it, and thought the Title of Pater Patria more honourable Ducter. Hiſt. Vol. II. P. 3.4., as indeed it was.

Now there are ſeveral Ways wherein Civil Rulers, (who are Political Fathers) may, and ſhould manifeſt their paternal Regards to thoſe who are under their Authority,

1. By their Love to them. The Love of natural Parents to their Children is exceeding great: Can a Woman forget her ſucking Child Iſal. 49.15.? Intimating that it is a very unlikely Thing, and next to an Impoſſibility, David wiſh'd he might have died inſtead of his Son Abſolom; Would God, ſays he, I had died for thee 2 Sam. 18.33..

And ſhall no Footſteps of paternal Affection be found in thoſe who are political Fathers? Since both are ſtiled Fathers, may it not be juſtly expected, that there ſhould be ſomething ſimilar in them? Certainly, civil Rulers may be look'd upon rather as Tyrants than FATHERS, if they be not cordial Lovers of thoſe whom they rule over: God be gracious to thee my Son, ſaid Joſeph to his Brother Benjamin Gen. 43.29.. Which, perhaps, was ſpoken rather as Superiours were wont to do to thoſe below them Patrick in Loc. than becauſe he was his near Relation; tho' it may include both. If the former be only meant, then it ſhews great Regard, Love and Affection, civil Rulers ought to have for thoſe who are Subject to their Authority

The Truth is, if political Fathers have no real Affection for their People, 'tis not probable that there will be any mutual Confidence between them. They will always be jealous one of the other; and the One will be apt to rule as Tyrants, and the Other to obey as Slaves; becauſe they cannot help it.

So that it is neceſſary, in order to anſwer the Ends of civil Government, that Rulers ſhould behave towards their People, with the Tenderneſs and Affection of FATHERS. So did Nehemiah, David, and Jehoſhaphat, and divers others in the firſt Chair of Government, which are found on Scripture Record.

And in the ſame Way, it is ſtill the Wiſdom and Duty of civil Fathers to conduct themſelves towards their People: And if they do ſo indeed, doubtleſs they will find their Account in it, ſooner or later.

2. Civil Rulers ſhould ſhew themſelves Fathers to their People, by protecting them to the utmoſt of their Power. This they ſhould do both in Times of War and Peace.

(1) In a Time of War. In ſuch a World as this is, there is no living without War; tho' the Conſequents of it are commonly very dreadful; every Battle of the Warriour being with confuſed Noiſe, and Garments rolled in Blood Iſa. 9, 5..

Therefore civil Rulers (as Fathers of their People) ſhould do all they can, to preſerve them from ſo great Calamity; as natural Parents, we may well ſuppoſe, would, to ſave their Children from Deſtruction. Hence 'tis their Duty to make ſeaſonable Proviſion for their Safety; and this they may do, not only by uſing all proper Means to preſerve them from the Miſeries of War; but likewiſe by making, in Times of Peace, ſuitable Preparation for their Defence, in Caſe a War ſhould happen. 'Twas prudent Advice King Asa gave his People, and well becoming a Father of his Country, Let us build theſe Cities, and make about them Walls, and Towers, Gates and Bars, while the Land is yet before us—2 Chron. 14.7..

(2) Political Fathers ſhould be careful to promote the outward Proſperity of their People in Times of Peace. How much of the Spirit of a true Patriot breathed forth in theſe Words, which proceeded from royal Lips; and how much of the Tenderneſs and Affection of a Father did they diſcover towards his People? And David ſpoke unto the Lord, when he ſaw the Angel that ſmote the People, and ſaid, Lo, I have ſinned, and I have done wickedly, but theſe Sheep, what have they done? Let thine Hand, I pray thee, be againſt me, and againſt my Father's Houſe 2 Sam 24.17.. As a tender Parent will hazard his own Life to ſave his Child's, ſo this good King had the Welfare of his Subjects ſo much at Heart, that he was even willing to redeem their Lives with the Loſs of his own: Theſe Sheep, what have they done? Let thine Hand, I pray thee, be againſt me.

Civil Fathers, it may be, never act more becoming their Character, than when they manifeſt a true Concern for their People's Prosperity, and how they may moſt effectually promote it.

And here allow me to ſay, that a neceſſary Step to this Purpoſe, is to provide good Laws, and to take due Care that they be well executed; Laws that encourage Induſtry, and are deſignedly calculated to put Marks of Diſgrace upon the Idle and Lazy; that Children born of needy Parents, be put out to Trades, and brought up in honeſt Callings: Hereby the Publick, in all Probability, will, not only be eaſed of a Bill of Charge, but reap the Benefit of their diligent Labours. That good Order, and ſeaſonable Hours be kept in Houſes of publick Entertainment; and Intemperance (the growing Iniquity of the preſent Age) be ſuppreſt, if poſſible. Eſpecially, that the LORD'S-DAY be religiouſly obſerved, and kept as a Day of holy Reſt. In a Word, that ALL Immoralities, of what Kind ſoever be diſcountenanced and puniſhed.

And while I am ſpeaking of theſe Things, I cannot paſs over in Silence, the late excellent ACT made concerning profane Curſing and Swearing; for which, I doubt not, all good Men are very thankful, and bleſs God, that he was pleaſed to put it into the Hearts of our honourable Rulers to make ſuch a noble and heroic STAND againſt ſo prevailing an Iniquity.

And to encourage (if need be) our civil Fathers in their future Endeavours to reform the Lives and Manners of this People; I would further ſay, that the ACT referred to, hath been thought (by thoſe who are moſt likely to know) to have given a conſiderable Check to that bold Tranſgreſſion. It were to be wiſh'd, that ſomething like it had been alſo, or may be invented, more effectually to ſuppreſs Drunkenneſs; a Sin which threatens Ruin to this Land.

3. Civil Rulers, as Fathers of their People, ſhould uſe much Prudence in exerciſing their Authority. It is ſaid, concerning David, that he behaved himſelf wiſely—and he was acceptable in the Sight of all the People, and alſo in the Sight of Saul's Servants 1 Sam. 18.5., The whole Court, it ſeems, admired him for his diſcreet Conduct: And in ſuch a Society, to behave ſo as to be univerſally applauded, is no common Thing.

For Want of prudent Management, Rehoboam loſt the greater Part of his Subjects. Had he given them good Words, and followed the ſage Advice offered him by his grave Counſellors, the unhappy Separation that enſued, might (humanely ſpeaking) have been prevented:

But his Conduct was ſuch, even when his all, in a Manner (as to his Regal Authority) lay at Stake, that the worſt of his Enemies could not wiſh him to act more fooliſhly than he did.

It was ſaid by the old Men, who had been of his Father's Council, If thou wilt be a Servant unto this People this Day, and ſpeak good Words to them, then they will be thy Servants forever 1 Kings 12.7.. But he had not the Wiſdom to take their Advice, and thereupon great Confuſion followed. See here, How requiſite Prudence, and wiſe Conduct is in Civil Rulers.

4. and Laſtly, Civil Rulers ſhould manifeſt their Paternal Care of their People, by ſetting before them a good Example.

'Tis not eaſy to imagine what a mighty Influence a pious Ruler's Example is apt to have upon thoſe who are under his Authority. Children, we ſee, have a ſtrong Propenſity to approve and practice what is done by their Parents: And the Caſe is much the ſame with Reſpect to Civil Fathers; THE EXAMPLE OF THE KING being a Maxim that moſt ſeem willing to conform unto.

Therefore it muſt needs have a great Tendency to promote the beſt Interſts of a People when their political Fathers are Perſons of eminent Piety, and bright Examples of pure and undefiled Religion.

The Prophet Eliſha would have had no Regard to the diſtreſſed Hoſt of Iſrael, and thoſe that were with them, had it not been for the Reſpect he bore to King Jehoſaphat on the account of his great Piety; And Eliſha ſaid unto the King of Iſrael, What have I to do with thee?—Surely were it not that I regard the Preſence of Jehoſaphat, the King of Judah, I WOULD NOT LOOK TOWARD THEE, NOR SEE THEE 2 Kings 3.13, 14..

If a People ſee their Rulers to be looſe or profane, they will either deſpiſe them, or be too ready to imitate their bad Example; and thus their Leaders will cauſe them to err Iſai. 9.16..

Having ſhewed in a few Particulars, Wherein Civil Rulers ſhould be FATHERS to their People: I come in the

II Place, as was propoſed, to mention the Obligations they are under to be ſo.

And I ſhall Name only Two at preſent,

1. The great Trust committed to Civil Rulers ought to be a ſtrong Inducement to them to exert their Authority, in all proper Ways, for the Good of their People, and to carry as Fathers to them.

Natural Fathers look upon their Off-ſpring to be an important Charge (as indeed it is) and therefore are willing to run all Hazards to preſerve them, and to promote their Welfare.

And the like Concern (in ſome Degree) ought Civil Fathers to have for their Poople.

Thus they ſhould carefully conſult their Intereſt in all Reſpects; adviſe them in the beſt Manner they can, and upon all difficult Emergencies appear in the Gap for their Relief. Hear how Job (who doubtleſs had been a Man in Authority) ſpeaks concerning himſelf, I delivered (ſays he) the Poor that cried, the Fatherleſs, and him that had none to help him. The Bleſſing of him that was ready to periſh came upon me; and I cauſed the Widows Heart to ſing for Joy. I was Eyes to the Blind, and Feet was I to the Lame: I was a Father to the Poor, and the Cauſe which I knew not, I ſearched out: And I brake the Jaws of the Wicked, and plucked the Spoil out of his Teeth Job. 29.12,—17..

Thus to do is the ſureſt Courſe Civil Rulers can take to ſecure to themſelves the amiable Character of true Patriots. And indeed for this very End and Purpoſe were they appointed, and not to lord it over their Inferiours.

And upon the Account of the great Trust repoſed in Political Fathers, and the heavy Burden they ſuſtain, thoſe who are ſubject to their Government, ought to look on themſelves as bound in Duty and Conſcience to pray earneſtly to God for them 1 Tim. 2.1, 2. As for his Direction and Aſſiſtance, in the Diſcharge of their high Office, ſo likewiſe for his powerful Grace to preſerve them from Sin and Evil, in the midſt of thoſe manifold Temptations to which they are continually expoſed, in Appearance much beyond other Men, from the Heigth of that Condition, and he Extent of their Power, — and from the officious Servility of Paraſites and Flatterers,, who ſooth them in their Faults, and humour them in their Paſſions, and comply with their corrupt and vicious Inclinations, and are always ready at hand, and forward Inſtruments to execute their Commands, and to ſerve their Luſts and Vices. Arch-Bp. Tillo • ſon, Vol. II. P.432, 433.

2. If Rulers do not behave as Fathers towards their People, there is Danger of their loſing the Honour, Eſteem and Reverence, which otherwiſe they might juſtly expect to receive from them. The Subject's Love is the Prime's ſtrongeſt Cittadel. If Rulers are tyrannical and cruel in their Government, they muſt look for no chearful, but only a forc'd Submiſſion to be paid them. If thoſe under Authority perceive their Rulers have no paternal Concern for them, they will be apt to have but little Affection for their Civil Fathers; which muſt needs be productive of great Confuſion and Diſorder in the Body Politic: One will be jealous of the other; and when Power is viſibly abuſed Submiſſion will be found an hard Taſk.

That Parent who governs his Children with a prudent Lenity or Gentleneſs, and appears to be deeply concerned for their Welfare on all Accounts, takes the ſureſt Courſe to entitle himſelf to their ſincere Reſpect, and to be truly honoured by them. Whereas he that is rigorous and always treats them in a churliſh imperious Manner, is only ſlaviſhly feared, but not cordially loved.

And the Caſe is much the ſame as to Political Fathers: If by them the People enjoy great Quietneſs, and very worthy Deeds are done unto them, by their Providence, they probably will accept of it always, with all Thankfulneſs. Sure I am, they would be liable to ſevere Cenſures if they did not. But if nothing but Frowns and Rebukes, haughty and imperious Carriage be to be expected, no wonder if ſuch Rulers ſoon loſe the Hearts of their People. But Beloved, I hope better Things of you, our Civil Fathers, though I thus ſpeak.

But there is one Thing that I muſt by no Means omit the mentioning of, and that is, to recommend a PUBLICK SPIRIT, which is ſo much wanting in this Land; and which is equally neceſſary to be found not only in Rulers, but the People alſo, in order to our becoming a proſperous and flouriſhing State. A learned Man, whoſe Words I have had Occaſion to cite before, ſays, ' Twas the Temper of the Romans to do and receive all they could for the Interſt of the CommonWealth, without taking or reſerving any Thing to themſelves, but the Honour of ſerving it to the utmoſt of their Power; and as long as this Temper laſted, they proſpered in all their Undertakings; but afterwards, when this Public Spirit became turned all into Self-Intereſt, and none ſerved the Public but to ſerve themſelves, by plundering it, every Thing then went backward with them as faſt as it had gone forward with them before, till they were ſoon after ſwallowed up, firſt in Tyranny, and afterwards in Ruin. Prideaux's Connect. Vol. III. P. 425. Thus he.

And elſewhere P. 90. the ſame Perſon ſays, And ſo it muſt happen with all other States and Kingdoms, when the Public Intereſt is ſacrificed to that of private Men, and the Offices and Employments of the State are deſired only to gratify the Ambition, and glut the Avarice of them that can get into them.

If this be thought an Excurſion, I hope it may prove no unuſeful one, and ſo I leave it without further enlarging upon it.

Thus I have done with the Obſervations raiſed from the Text, and ſhall now proceed the the