Three sermons preach'd upon extraordinary occasions. By Charles Robotham, B.D. rector, of Reisam in Norfolk:

Isaiah xlix. 23.

And kings shall be thy Nursing Fa∣thers, and their Queens thy Nur∣sing Mothers. They shall bow down to thee with their Faces to∣wards the Earth, and lick up the dust of thy feet.

THE current of Religion in the world seems much to resemble those Waters of Ezekiel, that* 1.1 rose first to the Ankles, then to the Knees and Loins, and so to an unpassable depth. Such was the rise and progress of Religion in the World. The beginnings of it were but small, only in the Fami∣lies of the Patriarchs; the Chan∣nel of it for a long time scant and narrow, only in the bounds and limits of the Land of Canaan:

In Jury only was God known, and his Name great in Israel. But at the length it overflowed the Banks, and according to the pre∣diction, Isa. 11. 9. The whole Earth was filled with the knowledge of the Lord, as the Waters cover the Sea. But this it was a work especially reserved for the days and coming of the Messia; and is commonly joyned with the mention and pro∣mise of the Messia. Thus in Gen. 22. 18. In thy Seed shall all the Na∣tions of the Earth be blessed. Thus in Gen. 49. 10. (Till Shilo come) And to him shall the gathering of the people be. And the very same thing we meet with at large in this very Chapter of Isaiah, be∣ginning at the 6th Verse: I will give thee for a Light to the Gen∣tiles, that thou may'st be my Salva∣tion, to the ends of the earth.

In pursuance of which subject he goes on to set forth the care of God, not only for the perpetua∣ting of the Church, (Verse the

16th, I have graven thee upon the palms of my hands, thy walls are continually before me;) but also for the replenishing and inlarging the Church; and that to such a flow of fulness, that they shall complain, (as in the 20th Verse) The place is too strait for me, give me room that I may dwell. Augu∣stus est mihi locus in Synagogis, fac mihi spatium in Ecclesiis; as St. Hierom glosses upon the place.

Now, if any shall ask, (with the Church in the 21st Verse) who hath begotten me these? who hath brought up these? As much as to say, By what means shall there come in such a throng and multitude of Proselytes to fill the Church? The Answer follows in the next words, That it should be by a double means; first, by the power and preaching of the Gospel, (Verse 22. I will lift up my hand unto the Gentiles, and set my Standard to the People; i. e. Vexillum crucis, (says St. Hi••rom)

The Word and Standard of th•• Cross and Gospel of Christ. An then secondly, It should be don by the after-assistance of King and Princes that should embrac•• and profess the Gospel; as it fol¦lows in the Text, Verse 23. An•• Kings shall be thy Nursing Fathers and their Queens thy Nursing Mo¦thers, they shall how down to the•• &c.

The words then are a signa•• Prophesie, touching the inlarge¦ment of the Church, as by th•• accession of the Gentiles in th•• general, so of the Secular Power and Governours in particular. I•• the words I shall consider tw•• main remarkables: First, the Per¦sons here instanced in, (King•• and Queens.) Secondly, the thing•• spoken of these Persons; i. •• Their Conversion, their Devoti∣on, their furtherance and assi¦stance.

First then, let us consider, E∣minentiam Instantiae, the Persons

here instanced in; we shall find them to be none of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the lower and middle rank; but of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Persons of the greatest heighth and eminency, and that in each of the Sexes, Kings for the one, and Queens for the other. He could not have gone higher, if he would, here amongst Men. And truly Kings and Princes must needs be the highest upon Earth, because they are immediately next unto him, who is the most highest both in Heaven and Earth, that is, to God himself. For this was the Divi∣nity of the ancient Fathers, Ter∣tul.* 1.2 ad Scap. Colimus Imperatorem ut hominem, a Deo secundum—Et solo Deo minorem; i. e. We reve∣rence the Emperour, as a Man se∣cond to God, and inferior to none but God. So that of Optatus, Super Imperatorem non est nisi so∣lus Deus, qui fecit Imperatorem. There is none above the Empe∣rour, saving God, who made the

Emperour. And so also that o•• Arnobius. Rex sub nullo alio, ni••* 1.3 sub Deo. The King is under non•• but God; and if only under him then doubtless the highest, nex•• and immediate to him: yea so near unto God, that they partake of the very name* 1.4 of God, Psal 82. 6. I said ye are Gods. Gods for their place and Office, as be∣ing in Gods room and stead, his Vice-gerents upon Earth. And Gods for their Power and Heighth▪ and Supremacy, as having a Di∣vine impress of Majesty and Sove∣reignty sealed and engraved upon their Persons. For what is that that we call (Majest as Principis,) the Majesty of a King or Prince? I say, What is it, but something of Divinity, something of God, put upon a mortal Man? And therefore the Christians of old (as Vegetius relates, in their Mili∣tary* 1.5 Oath) were wont to be sworn, without scruple, Per Ma∣jestatem Imperatoris, By the Ma∣jesty

of the Emperour, as being Sacrum quiddam & Divinum, some∣thing of God put upon Man, and exalting him to an immediate nextness unto God.

Ye see then the height and e∣minency of the Persons; yea but may some say, Why is it that the Instance here runs in Kings only, and single Persons? were Monarchs only to be the Nursing Fathers to the Church of God? To this I answer. No doubt but under Kings are here included all other Secular Powers and Governours whatsoever; yet Kings only are named, and that for a double reason.

1st, In respect to the Event, they being primogeniti Ecclesiae, The first that began to exercise the power of Nursing-fathers. The Prophecy it self, in the exe∣cution of it, was firstly, yea, and mostly fulfilled all along in Kings and Monarchs. And then second∣ly, In respect to the very Species

of Government, Kings are her named, for divers reasons.

1st, As being the chiefest an•• a 1.6 principal of Governments, a having in it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, absolutu•• imperium, the entire and absolut•• command and power united an•• centered in one person; and there fore the more effectual for the ai•• and assistance of the Church.

2ly, As being the most know•• the most famous, usual, and un••∣versal; especially in those Ea∣stern Nations: according to tha•• in Tacitus, Suetum Regibus Ori∣entem.

3dly, As being the most anci∣ent, c 1.7 natural, and primitive o•• Governments. Initio Reges: I•• primum in terris fuit Imperii n•• men, says Salust d 1.8 (in Catilin. Kingship or single Empire was th•• first of Governments. Omnes an•• tiquae gentes, regibus quondam p••∣ruere, e 1.9 says Tully. Princip•••• Rerum, Gentium nationum{que} Im∣perium penes Reges erat, says Ju∣stin.

f 1.10 l. 1. All Kindreds and Nati∣ons at the first were under Kings. To which we may add that of the Philosopher, Politic. 1. c. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cities at the first were go∣verned by Kings, and so even to this day are Nations also.

Yea, and if we look yet higher into the very Rise and Origine of Government, as it is recorded in Scripture; we shall find it was first vested in a single person. Adam, who was the Father of Mankind, was by his Creation, and for his time, Monarch of Man∣kind; according to that of Cedrenus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The first Government in the* 1.11 world was that of Fathers, and Kingship is nothing else but the Apex, or Supremacy of fatherly Power, devolved into the hands of the present Monarch. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says the Philosopher, who also plainly* 1.12

draws the first pedigree of Mo∣narchs, from the Rights of Fa∣thers; as any may see in th•• first Chapter of his Politicae.

But enough of this first rema••∣kable in the Text, that is, of th•• Persons or particularity of the In∣stance (Kings or Princes.) pass unto the second Consider∣ble, and that is, The things tha•• are foretold and spoken of thes•• Persons. They may be reduce•• to these following Heads. 1. Thei•• Call and Conversion. 2. Thei•• Piety and Devotion. 3. Thei•• Beneficial Influence upon th•• Church, and assistance to it. From all which follows in the last place the prosperity and enlargement o•• the Church by their means, (th•• thing designed and intended in th•• whole Contest.)

First then, ye have their Cal•• and Conversion; their conjuncti∣on on with the Church, and relation to the Church, as Members; in∣timated in the Possessive (Tui,)

Kings shall be Thy Nursing Fa∣thers. Thine, first, as Members, and then as Fathers. So that here are two things promised to the Church, as touching Kings, 1st, That they shall be her Con∣verts, and then her Patrons; first Embracers and Believers of the Gospel, and then Maintainers and Promoters of the Gospel. They shall become professores fi∣dei, and so defensores, first Profes∣sers of the Faith, and then Defen∣ders.

To begin with the first, Their Conversion. The Church of Christ, 'tis a Nest for Eagles, as well as Doves. 'Tis a Grove for Oaks and Cedars to grow in, as well as Shrubs and Coppice: That is, 'tis a Place and Recepta∣cle for Kings and Caesars, as well as meaner Persons; for rich Abra∣ham, (the mighty) (a 1.13 Prince, as he is called, Gen. 23. 6.) as well as poor Lazarus. 'Tis a Flock, wherein the Lyons lie down with

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the Lambs in the same Fold, the Prince with the People.

The Grace of God, and the Faith of Christ, and the Power of Conversion, was never meant to be confined, meerly to the Commonalty, never to go higher. The Apostle expresly declared the contrary from the beginning 1 Tim. 2. where he does enjoyn it as a Canon to all Christians, That Prayers, and Supplications, and Thanksgivings be made for all Men, Verse 1. and for Kings in particu∣lar, Verse 2. Giving this as the Ground and reason of the duty, (Verse 4.) because God will have all Men to be saved, and to come to the Knowledge of the Truth; that is, doubtless, at the least, Men of all sorts and ranks, Kings as well as others. This the Apostle then knew; and knew it by the Writings of the Prophets. 'Twas a thing foretold long before, That Kings should see and arise, and Princes should worship the holy one

of Israel, Isa. 49. 7. That the Gen∣tiles should come to the Churches light, and Kings to the brightness of her rising. Isa. 60. 3. And so Psalm 22. 30. Pingues terrae ado∣rabunt, all they that be fat upon Earth shall eat and worship. And Psalm 47. and the last Verse. The Princes of the People are gathered unto the People of the God of Abra∣ham, (so 'tis in the Hebrew) For the Shields of the Earth (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) the Mighty upon Earth) belong unto God; that is, they shall joyn themselves to the God and People of Abraham, by communion of the same Faith.

These Promises or Prophecies 'tis clear they belonged to the times of the Gospel. And though they were not presently fulfilled at the first planting of the Gospel, because God was resolved to bring in and carry on the Religion of Christ at first in the world, not by the countenance of the Grandees and Princes of this world, but on∣ly

by the sufferings of Martyrs by Signs and Miracles, by the sole and single force and efficacy of the Word Preached; that so the Doctrine might appear to be of God, and not of Man; yet, not withstanding, after some few Cen∣turies of years, in due time those Oracles began to be fulfilled; first in the Conversion of Lucius a Brittish King of this Isle: and then of Constantine and Theodo∣sius; and so all along of many o∣ther Princes, as it is at this day. So that the Religion of Christ, which at first began at the lower end, and dwelt in Cottages, is now got into the Palaces of Nobles, yea, and into the Courts of Kings and Princes, and I doubt not, of some of them, into their Hearts too. Christ, who is Lord over all, (Rom. 10. 12.) hath shewn himself rich unto all, even unto Kings; rich in Grace by calling them out of darkness into his mar∣vellous light; hereby testifying

both the freeness of his Grace, that he is the God of the Hills as well as of the Vallies; and like∣wise the Power of his Grace, that he has a Throne in Hearts of Kings, and can conquer Crowns and Scepters to a willing profes∣sing of him. And that the Net of the Gospel, (spoken of Mat. 23. 47.) is large and strong e∣nough to catch and take the great Whales and Leviathans of the Water, as well as the smaller Fishes. Lastly, hereby he has te∣stified his honourable regard and respect unto the Robes of Earth∣ly Majesty, to the Thrones of Kings, by baptizing them into the Faith of Christ; thereby shewing them the way unto a better King∣dom, that of Heaven, and to a brighter Crown, that of Righte∣ousness.

And that's the first thing here intimated touching Kings and Princes, their Call and Conver∣sion. The next follows, and that

is, their Piety and Devotion. For this I take to be the meaning o•• those words, (They shall bow down to thee with their face to the Earth and lick up the dust of thy feet. 'Tis an allusion to that gesture o•• lowly Reverence and Incurvation of Body to the Ground, that was in use, both in Religious and Ci∣vil Worship. As ye may see both at once, 1 Chron. 29. 20. All the* 1.14 Congregation blessed the Lord, and bowed down their Heads, and wor∣shiped the Lord and the King 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lxx.) The like was practised by all your Eastern Nations, to their Sove reigns; as appears by that of Martial.—Pictorum sola basiate regum. Epigr. L. 10. Ep. 72.

As also by that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without which Themistocles him∣self could not have access unto the Persian King; though he dis∣guised it as well as he might, by the letting fall of his Ring.

But to return; in allusion (I say) unto this custom of deep and low veneration, is it here said even of Kings and Queens, that they shall kiss or lick the dust, that they shall bow down with their faces towards the Earth: Yea but unto whom? Answ. To whom but Christ. To him alone is all this reverence and obeysance of Kings and Queens directed and intended. For though the Person here spoken to (as the words sound) seem to be the Church; yet the Worship here spoken of is meant only Christ. Christi pro∣prius & peculiaris, (says a 1.15 Gro∣tius.) Tibi incurvabunt; id est, Christo in te habitanti, says Tre∣mellivus. (They shall bow down to thee, i. e. To Christ dwelling in thee. Sic ad Ecclesiam transfer∣tur hic honos, ut penes unum Chri∣stum integer maneat, says Calvin. b 1.16 As much as to say, The Church

is here considered in conjunction with Christ the Head; so that what is spoken of the Body, strict∣ly and properly pertains only to the Head. Si enim Caput Ecclesiae es•• Christus, Caput hic adoratur in cor∣pore, says St. Hierom upon the Place. In the Honour of the Bo∣dy is understood the Worship of the Head. And to the like pur∣pose (yet more plainly) is that of St. Basil, (upon Psal. 45. Ver. 12.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 'Tis not the Church to whom this Honour or Worship is given, but unto Christ, who is the Head of the Church.

In vain therefore do the Para∣sites of Rome go about to draw this Text to the maintenance or countenance either of the Papal Chair, or of the a 1.17 Honour and Subjection claimed as due there∣unto. For besides the falseness of the Hypothesis, the thing it self is very wide from the purpose of the Text. The Honour here

spoken of (as to be done by Kings and Queens) is not that of ex∣ternal Subjection, whether Civil or Ecclesiastical, but that of Re∣ligious Adoration. 'Tis no other than subjection unto Christ him∣self. To the Person of Christ, to the Laws of Christ and Chri∣stianity, to the Faith and Do∣ctrine of Christ, to the Word, Will, and Worship of Christ. This is that, that is fore-promised in the behalf of Kings; that they should render unto Christ the sub∣jection of Piety and Devotion, ie. Reverence to his Name, ob∣servance to his Worship, obedi∣ence to his Will, submission to his Yoke and Scepter, walking in his Truth, rejoycing in his Light; counting it their highest Honour to do him Service, and the best and biggest of their Ti∣tles to be his Subjects. As it is recorded of the Emperour Theo∣dosius, That he profess'd he rejoy∣ced* 1.18 more in his Christianity, than

in his Regal Dignity; and, tha•• upon his Death-bed he thank'•• God more, that he was Membru•• Ecclesiae, (a Member of the Church) than that he was Caput Imperi•••• (the Head of the Roman Empire And another Passage I have rea•• of one of the Lewis's, King o•• France; who, though he had go•• many Victories, and won man•• Towns from the Saracens, ye•• would he not be stiled from an•• of them, but only from the Place of his Baptism would be called Lewis of Poissy. Why? Because there (said he) I first overcame the Devil, and was made a Chri∣stian. Many the like Instances might be given of the signal Pie∣ty of Christian Kings and Princes both in Word and Deed: But my business is not a History, but a Sermon. I shall therefore pass by what might be more largely spo∣ken of this second Head, and ha∣sten to the third and main Parti∣cular designed in the Text, and

that is the special and beneficial In∣fluences of Kings upon the Church for its good and flourishing, (They shall be thy Nursing Fathers, and their Queens thy Nursing Mothers.

In the opening of which I shall consider two Particulars; 1st, The Thing it self, to be done by Kings and Princes; and that is, the che∣rishing, the spreading and further∣ance of the Church, and of Re∣ligion in the Church. 2ly, The means and manner of performing: They shall do it, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Nur∣sing Fathers.

For the first of these, 'Tis very evident God has always made use of Kings and Princes, for the fur∣therance and maintenance of Re∣ligion, from first to last. The first settlement of it among the Israe∣lites was by the Hands of Moses, who was King in Jesurun. (Deut. 33. 5.) or as the Targum and Sy∣riack reads it, King in Israel. The retriving of it, when lapsed, from Impieties and Idolatries, 'twas by

the means of Judges; who* 1.19 Josephus calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, no ••∣ther than Monarchs; Dictaton for their time, that is, in effect Kings.

In a word, the fullest and th•• utmost growth, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of tha•• Church, and the highest an•• brightest Sun-shine of Religio•• amongst them, was not, till 〈◊〉〈◊〉 came under the warm Beams an•• Influence of the Royal Scepter Their Religion was never culmi∣nant, never rose unto its height and splendour, till the Kingshi•• was settled amongst them, first in the Family of David, and then in the Line of Solomon. Then was the* 1.20 Sacred Militia, the courses of the Priests and Levites, ordered: Ther was the stately Fabrick of the Temple erected, and the Service furnished: Then was the God o•• Israel worshiped in the beauty of Holiness. And so downward in the sequel of the Story, still y•• shall find, Kings were the main∣tainers

of Religions, as in Abija, Asa, and Jehosaphat: Kings were reformers of Religion, as in He∣zekia and Josia: yea, and Kings were the Restorers of Religion, together with their Liberties, as in the days of Ezra and Nehe∣mia. Both which acted in all they did by Commission from the Kings of Persia, Ezra 7. 25, 26. Neh. 5. 14.

This Blessing of Pious, and of Gracious Kings, so behooful and advantageous to the Church of the Jews, God was pleased to af∣ford and make promise of, to the Church of the Gentiles.

Besides the Proofs already na∣med, I shall add three more, per∣tinent to the purpose. The first is that of the Text; where the nur∣sing and nourishing influence of the secular Powers, is clearly men∣tioned, as one signal and special means of the furtherance and in∣largement of the Gospel-Church, as is evident from the whole drift

and scope of the context. T•••• second is that of Isaiah. Ch. 6•• where having spoken of the A∣bundance of the Sea that shou•••• be converted, Verse the 5th; follows in the tenth Verse, 〈◊〉〈◊〉 Sons of Strangers shall build up t•••• Walls, and their Kings shall min••∣ster unto thee. And Verse the 16•••• Thou shalt also suck the Milk of 〈◊〉〈◊〉 Gentiles, and the Breast of King Before ye had the Nurse, and her•• ye have the Milk and Breast; a suring us, they should not b•• meer Dry-nurses, but such wh•••• as it were from their own Bowel•• shall minister strength and growt•• unto the Gospel-Church.

There is one place more, which some not improbably draw to this purpose; and that is in the four an•• twentieth Psal. where having spoken of the large and univers•••• Dominion of Christ, Verse 1. An•• of the conditions of Communion with the Church of Christ, Ver. 3 to the 6th. he then closes with a••

exhortation (as many do inter∣pret it) to the secular Powers, for their favourable furtherance of the Church and Gospel of Christ, Verse the 7th. Lift up your Heads O ye Gates, and be ye lift ye ever∣lasting doors, that the King of Glo∣ry may come in. The Septuagint, with Symmachus and Theodotio, ex∣pound it, as spoken to Principa∣lities and Powers; and accor∣dingly render it, Lift up your Heads, O ye Rulers, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and so the vulgar Latin, (O Prin∣cipes) a 1.21 O ye Princes, and be ye lift up, ye Fores soeculi, (as Arias Montanus renders it, Ye e∣verlasting Doors.) And why must they be lift up? All to this end, (says Psalmist) That the King of Glory may come in, i. e. To make way and room in the World, for the Kingdom of God and of Christ. The entrance into the City was by the Gates; the strength of the City was in the Gates, (Psal. 147. 13. He hath

strengthned the Bars of thy Gate•• And the Place of Magistracy, Pow•••• and Judicature was in the Gat•• (Ruth 4. 1, 2. Deut. 25. 7.) 〈◊〉〈◊〉 therefore by the lifting up of 〈◊〉〈◊〉 Gates may well be understood 〈◊〉〈◊〉 concurrence, the utmost 〈◊〉〈◊〉 countenance and assistance 〈◊〉〈◊〉 the Ruler, to the promoti•••• and propagating of Religio•• as being entrusted with a Po••∣er to make way for the Ki•••• of Glory.

So much for the Thing it se•• The spreading and enlarging 〈◊〉〈◊〉 the Church, by Kings and Prin∣ces. I come now unto the 〈◊〉〈◊〉 Particular, and that is, The mea•• and manner of effecting it; Th•••• shall do it, as Nursing Father that is, first as Leaders, and th•• as Governours: First, by t•••• strong attractive of their Exam∣ple, and then by the use and ex∣ercise of their Authority; fir•••• by the very countenance of the personal Example, which alwa••••

of great influence and efficacy ••n the World. Haggai 2. 23. (says God unto the Prince Zorobabel) I will make thee as a Signet, Tan∣quam Annulum Signatorium. Good Princes, they are Gods Seal, Gods Signet, that make impression up∣on the World, and help to shape, and print, and fashion it into Truth and Goodness.—Ad exemplum Regis componitur Orbis. The Re∣ligion of the Prince is the Mould into which the People common∣ly are cast. Such as sit in the Gate, such as are highest and up∣permost in the World, are eyed as the Rule and Copy to those that are under. The younger natural∣ly follow and tread in steps of the elder; Servants imitate their Ma∣sters, Children their Parents; but of all Presidents, that of the Prince or Ruler is the most pre∣vailing, to engage the practice of the People.—Et in vul∣gus manant exempla Regentum. The Ways and Deeds of such

great ones, as they draw the 〈◊〉〈◊〉 of all after them, so also th•• Imitation. Vertue in a King, ••••∣ligion in a Prince, seldom goes lone without a numerous trai•• Followers and Imitators. Wh•• the King of Ninive put on Sa•• cloth, (Jona 3. 6.) how sudden∣ly did it become the wear •• fashion as it were of the wh•• Court and City. When Const••••∣tine embrac'd the Faith, and •• up the Cross for his Standa•••• what a shake did the very Patte•• of his Example give unto 〈◊〉〈◊〉 Kingdom of Darkness throu•••• the whole Empire? How so did Heathenism vanish out Towns and Cities, and betook self ad pagos & paganos? (fr•••• whence the Name of Pagans, sa•• Vossius.) Christianity being se••••∣ed in the Prince, it ran dow•• amain, as the Oyntment from 〈◊〉〈◊〉 Head of Aaron, to the Skirts 〈◊〉〈◊〉 Borders of his Garment.

That's the first way wherein or whereby Kings do become Nur∣sing Fathers to the Church, by the meer influence of their Ex∣ample.

The next and second (which ••s the main) follows; and that ••s, by the use and exercise of their Power and Authority. That is, when they do employ the utmost of their Princely Power, for the defence and protection of the Church, for the support and maintenance of the Church, for the conservation of the rights and properties of the Church, for the due and well management of the Affairs of the Church. When Laws are made, and Acts passed by Authority in the behalf of the Church, when publick and effe∣ctual care is taken for the great concerns of the Church, for the soundness of its Faith, for the pu∣rity, beauty, and comeliness of its Worship, for the order and re∣gularity of its Government, for

the efficacy of its Discipline, f•••• the preservation of its Peace, U∣nity and Tranquillity, in a•• through the Communion of th•• whole. This, this is the Benef•••• of Nursing-fathers; this is the Milk that comes out of the Brea•••• of Kings, the establishing of Re∣ligion by the Sovereign Power, i•• all the publick concerns of 〈◊〉〈◊〉 When Christianity is (by the means) engrafted into the Stat•• and is made the Religion of th•• State; when the profession of is not only own'd, but ratifie•• with the Seal of Authority, fe••∣ced and strengthned with the pro∣vision of Laws, guarded with Pe∣nalties, encouraged and advance•• with Priviledges. This is tha•• Singulare quiddam a regibus requis tum, says Calvin upon the Text That special and singular Service expected, yea and bespoken from the Hands of Kings, for Christ Psal. 2. 10, 11. Be wise O ye Kings be instructed ye Rulers of the Earth

Serve the Lord with fear. What* 1.22 Lord? why the Lord Christ, as appears by the 2d and 7th Ver. And how are they to serve him? not only in their Hearts and Lives, but in their Power and Place, with their Crowns and Scepters; serve him as Kings. Excellently St. Au∣gustine* 1.23 to this purpose. Aliter servit qua homo, aliter qua Rex. Kings serve the Lord Christ, as they are Men, one way, as they are Kings, another. As Men, they serve him, vivendo fideliter, by living up to the Faith and Pre∣cepts of Christ; but, In quantum reges, as Kings, they serve him, Leges sanciendo, Leges ferendo pro Christo, by making Laws for Christ; Cum ea faciunt ad servi∣endum* 1.24 illi, quae non possunt facere nisi reges; when they do those things for Christ, (by the advan∣tage of their Power) which none but Kings can do. And again, Cum* 1.25 in regno suo bona jubeant, mala pro∣hibeant; when in their respective

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Dominions, they command wha•• good, and forbid what's evil; 〈◊〉〈◊〉 only in relation, ad Societatem H••∣manam, to Humane and 〈◊〉〈◊〉 Peace and Society, but also (sa•• he) in things pertaining ad Re••••∣gionem Divinam, to matters Religion, and Divine concer•• All which may serve as a fit Co••∣ment upon the Text, plainly she••∣ing us, what is that Regia Ecc••••∣siae nutricatio, (as Grotius speak••* 1.26 That Blessing of Nursing father That 'tis no other than the main∣tenance and cherishing of Relig••∣on by the nurture of wholes•••• Laws, by the publick interposal•• Kings and Princes in its behalf, 〈◊〉〈◊〉 of Pious Guardians, and as 〈◊〉〈◊〉 tender Governours encharged a•••• betrusted with the care and ove•• sight of the Church. And th•• indeed is the proper import of th•• word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Nursing-father i•• the Text, and in the Hebrew. comes from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that signifies, Truth, Trust, 〈◊〉〈◊〉

Faithfulness. So that the prime and proper meaning of the word (as Schinler notes) is to signifie Tutorem, Curatorem (Fiduciarium)* 1.27 qui in sidem suam recipit alterius puerum: That is, one that is a Guardian, a Trustee, one that has the care, maintenance and dispo∣sal of a Person committed to his trust. This (I say) is its first and primigenial signification; and then by consequence 'tis rendred sometimes a Nurse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ruth. 4. 6.) sometimes a bringer-up, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) even as here in the Text, and in Esther 2. 7. where Morde∣cai is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the nourisher or bringer up of Esther; or (as Schinler renders it, out of some Copy of the Septuagint) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Praeses & Rector, her Guardian and Governour, (for so does 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie, Curam & Praefe∣cturam.

So that, all things considered, the stile and attribute of Kings here in the Text could not possi∣bly

be better rendred, than, as i•• our Translation, by the phrase 〈◊〉〈◊〉 Nursing-fathers. Fathers for the Power, Trust and Authority; an•• then both Fathers and Nurses fo•• their care and tenderness. So tha•• the word it does at once instruct us in two things concerning Christia•• Princes. First, In the Interest 〈◊〉〈◊〉 their Power in reference to th•• Church. Secondly, In the n••∣ture and quality of their Power.

1st, Here is the Interest of thei•• Power, in, or towards the Church. The Church, as a Minor, com∣mitted to their a 1.28 charge; an•• themselves made of God, th•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Mordecaies to th•• Esther, the Guardians, and Go∣vernours of it. And that unde•• a double capacity; first, as Sove∣reigns; and so they have th•• power of stopping or suppressing all violence, rage and fury inten∣ded against the outward Being Peace and Well-fare of the Church. And then secondly, a••

Christian Sovereigns. And so they have the right of doing all Acts pertaining to Christian So∣vereignty in Church-matters; that is, a supream inspection in and over all Causes and Persons that do relate to the Church; a Power of setling and establishing the true Faith and Communion of the Church; yea, and of order∣ing the Affairs of the Church, of reforming corruptions, of redres∣sing abuses, of regulating, and retrenching excesses and innova∣tions. In a word, A Power of super-vising all Offices and quali∣ties in the Church, to see and provide, that such as act in the behalf of the Church, do their Duties, and keep their Bounds, that nothing be done to the pre∣judice, not only of the common Peace, but of the common Faith▪ Order and Christianity; but all unto the furtherance and edifica∣tion of the whole.

This Is that Power which Kin•• of old for their part exercised the Government of the Synagogu•• (as you may see at large in th•• Chronicles) in the reforming of R••∣ligion,* 1.29 in purging the Temple, i•• re-inforcing the Passeover, in co••∣manding and ordering the Pries•• and Levites, in reducing and re-e••∣gaging the People unto the La•• and to the Covenant, causing 〈◊〉〈◊〉 that were found in Israel, and Be••∣jamin to stand to it, (2 Chro•• 34. 32.) And again, making a•• that were present in Israel 〈◊〉〈◊〉 serve, even to serve the Lord the•••• God. The like Power we fin•• without scruple, practised by t•••• first Christian Monarchs and S••∣vereigns, within the Limits 〈◊〉〈◊〉 the Gospel-Church of their D••∣minions. After that the Empi•••• was cast into the Lap of th•• Church, and Christianity advance to sit at the Helm and Stern of G••∣vernment; 'tis sufficiently know•• how far even the first Christia••

Emperours interposed their Au∣thority in Church-matters; In hearing Complaints, in receiving Appeals, in taking cognizance of Causes, (etiam post duplex Judi∣cium Episcopale) in redressing of Ecclesiastical disorders, in elect∣ing of Bishops, in convening of Councels, in examining and ra∣tifying of Canons, in passing and setting forth Laws and Edicts, for the establishing of Truth, Order, and unity, and for the healing or extinguishing of Schism and He∣resy. As may be seen at large by any that will read both in the Eastern and Western Records, in the Acts of Constantine and Theo∣dosius, in the Code and Novels of Justinian, and in the Capitulars of Charles the Great. So true was that of Socrates, in his Pre∣face to the fifth Book of his An∣cient-Church-History, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (ever since that Kings and Emperours became Christians) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the affairs or mat∣ters of the Church have hung, the whole weight of them hung and depended upon them, i. e. upon their authority, concurrence and interposal; for of that he speak•• in the next words.

And thus have I shewn the first thing that is implied in the Phras•• of Nursing-fathers, the Power and Interest of the Prince in an•• over the Church as Guardian, 〈◊〉〈◊〉 Governour.

There is but one thing more 〈◊〉〈◊〉 be considered in the Text, and shall then draw towards a Con∣clusion; and that is, The natur•• and quality of this Power, or, i•• I may so speak, (and I crave hum∣ble leave to speak it) The Bound•••• and Limits of it. Princes, they have indeed Power and Authority in Church-matters, but 'tis as Fa∣thers still, not as Masters. They are not stiled Domini, but Nutritii; no•• Lords of our Faith, but Nurses Protectors, Defenders of the Faith

The whole Right of Secular Powers in matters Ecclesiastical is not Destructive, but Cumulative.* 1.30 'Tis not to change or abolish, but to establish what they find the Church, by the Act of God, pos∣sessed of, and vested in, from the beginning. We may not there∣fore so far extend the Phylacteries of the Princes Power, as to think or say, That he may devise new* 1.31 Articles of Faith, or appoint new Sacraments, (new Instruments of Grace) or introduce or enjoyn new parts of Worship. No, these are Christi Regalia, (the Royalties of Christ.) In things of this na∣ture we call no Man Master upon Earth, for one is our Master, e∣ven Christ, Mat. 23. 10. There are (as the Apostle speaks) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The things of Christ, Phil. 2. 21. And there are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The things that are Gods, evi∣dently distinguish'd by our Savi∣our from the things that are Coesars, Mat. 22. 21. As being

things of Divine, Immediate an•• absolute appointment. And thoug•• the Christian Magistrate has I••¦Perium circa Sacra, a Power of or∣dering even about these things, 〈◊〉〈◊〉 to Time and Place, and matter 〈◊〉〈◊〉 form, and whatsoever else relat•• to the due and decent, and regu∣lar performance of these things yet he has no power super 〈◊〉〈◊〉 over the substance of the thing themselves, either to add to them or diminish from them.

In a word, we must know there are in the Church 〈◊〉〈◊〉 God, Immota quoedam & Devin•• certain sacred and unchangeabl•• Points; as namely, The common Faith and Christianity, the Rul•• and Sum of Christian Faith, the Parts and Duties of Christian Worship, the Offices of Christi∣anity wherewith God will be ser∣ved, in the Communion of hi•• Church, the Means and Instru∣ments of Grace, (the Word an•• Sacraments;) together with the

Power of Orders, and the Keys of Doctrine and Discipline. These and the like, they are Res Dei, the Things of God; that is, of his immediate, absolute, perpe∣tual appointment and constitution. They are Dona Christi, the Dona∣tives of Christ and of his Spirit. They are Dos & jura Ecclesioe, the Dowry and Birth-right of the Church, as it is a Society of Gods immediate founding, subsisting not by Mans Law, but by Gods Charter, (not to be null'd, or al∣ter'd by Man.)

In these things, as St. a 1.32 Am∣brose said of old, Bonus Imperator est intra Ecclesiam, non supra. And again, b 1.33 Noli te gravare Impe∣rator, ut putes te in ea quoe Divina sunt, imperiale aliquod jus habere. Think not, O Emperour, thou hast any Power Imperial over things Divine; i. e. over things which God and Christ have setled in the Church by their own im∣mediate Act.

The Christian Church, it is a•• was from its beginning a Relig••∣ous Corporation, founded by t•••• Act of God for the Communi•••• of its Members in the Faith, W••••∣ship and Service of God. 〈◊〉〈◊〉 vertue of which Foundation fro•• God, it has its proper and int••••∣nal Rights and Powers distin•••• from the Civil, though limitab•••• in the exercise of them by t•••• Civil. These Rights were ve••••∣ed in the Church long before 〈◊〉〈◊〉 State became Christian, and a•• so to remain after; as standi•••• upon a distinct Ground, Gift 〈◊〉〈◊〉 Original. And therefore the Prin•• or State, in becoming Christia•• gains no Power, no Sovereign•• over these things, (so as to inn••∣vate or alter them;) but rath•••• an obligation to uphold and mai••∣tain them, according to the pri•• intent of their institution. Th•• being the declared Will of Go••

That Christian Monarchs or So∣vereigns, by entring into th••

Church, act as Nursing-fathers;* 1.34 and, that by vertue of their Christianity they hold them∣selves obliged to the mainte∣nance of all the several parts of Christianity; i. e. of whatsoe∣ver is of Divine Right, in the profession and exercise of Chri∣stianity.

And thus have I at length pass'd ••hrough the several Particulars of ••he Text. The Persons here spe∣••ified (Kings and Queens;) the ••hings here spoken of these Per∣sons; i. e. their conversion to the Church, their devotion in the Church, their assistance to, and enlargement of the Church, by the Interest of their Power, as Nursing-fathers.

I shall now only draw some few Inferences, and make some pra∣ctical Reflections; and so con∣clude.

First then. Are Kings promi∣sed as a Blessing to the Church? Hence we infer, The continuance

and allowance of their Functio•• of their Place and Office, und•••• Christianity. Some (as it a 1.35 seem•• have been so foolish or pervers•• as to say, That Kingly Gover••∣ment was a figure and shadow, part of the Jewish Pedagogy an•• Bondage; and so abolish'd by th•• coming of the Messia. The Te•• here, and the Scripture elsewher•• is evidence to the contrary. F•••• how could they be Nursing-f••∣thers to the Church, if they di•• not remain as Kings? The exe••∣cise of their Authority, in th•• behalf of the Church, plainly i••∣fers the continuance of their Fun∣ction in the Church? The Te••∣ple of Ezechiel (which, by th•• large dimensions of it, Ch. 4•• must needs pertain to the Gospel makes mention of the Princes and the Princes Portion, Ch. 45. ••.—48. 21.

And so, in the City of the ne•• Jerusalem, 'tis said, The Kings 〈◊〉〈◊〉 the Earth should bring their Glor••

and their Honour to it, (Revel. 21. 24.) They should not leave it behind them, but bring it with them.

Christianity does not extin∣guish Monarchy; they may be Christians, and yet Kings. 'Tis no part of the Baptismal Vow, that they should forego or re∣nounce their Scepters. Non eri∣pit terrestria, qui regna dat Caele∣stia, as Sedulius of old. They may be Christs Servants, and yet reign over Subjects. For Christs Scepter is not, like the Rod of Moses, to devour and swallow up the Rods and Rights of Princes, as his did the Magicians. He came not to null the Titles, or disturb the Claims of Earthly So∣vereigns, but rather a 1.36 to secure and establish them in their con∣tinuance statu quo. 1 Cor. 7. 20. Let every man abide in the same Calling wherein he was called; is a fundamental Rule and Principle of the Gospel, in all civil Cases and

Callings. Christianity suppose•• the lawful state of the World and of Civil Government, and ••••∣ters no Mans condition in it, b•• maintains every Man in that 〈◊〉〈◊〉 state, Calling, and Condition Life, wherein it finds him.

In vain therefore was Her•• troubled at the news of Christ Birth, as if he came to disseiz 〈◊〉〈◊〉 of his Temporalities, Mat. 2. In vain was Pilate jealous of t•••• Kingship of Christ, as Enemy Caesar. Christ frees him of th•• fear, and tells him plainly, 〈◊〉〈◊〉 Kingdom is not of this World, Jo•• 18. 26. upon which words 〈◊〉〈◊〉 Anstin makes a loud Proclamari••* 1.37 the Name of Christ, Audite J••∣daei & Gentes,—Audite Reg•• Terrena, (Hear O ye Jews a•••• Gentiles, hear O ye Earthly Prin∣ces;) non impedio Dominatione vestram in hoc mando. (I com not to hinder or prejudice you Rule or Dominion in this World Nolite timere, &c. Be not frighte

with vain and groundless fears, or my Kingdom is not of this World, neither does it come to supplant or unhinge the Kingdoms ••n this world. Kings indeed are called unto Christ, and by Christ, (Psal. 2. 10.) not to part with their Power, or to lose their Place, but only to do him service with their Power, and in their Place. They are not to throw away their Crowns, but only (with the 24 Elders, Rev. 4. 10.) to lay them at the feet of Christ, as acknow∣ledging their subjection to him, and dependancy upon him, and derivation from him. For so saith the Word and Wisdom of the Father, Prov. 8. 15, 16. By me Kings Reign; by me Princes Rule, i. e. by appointment from him, and subordination to him. For the which reason, Tertullian sticks* 1.38 not to say unto the Pagans, Noster est magis Caesar, utpote a nostro Deo constitutus. The Emperour, says he, is ours, more than yours,

as being set up and appointed our God; yea by our Savio•••• whose Name and Stile it is, to Prince of the Kings of the Ear•••• Rev. 1. 5. To be King of Kin•• and Lord of Lords, Rev. 19. 16.

So much for the Office an•• Function; the next Inference shall make is in behalf of the Right and Power. If Kings 〈◊〉〈◊〉 appointed of God, and entrust by him, as Nursing Fathers to th•• Church; then hence it follows gainst all opposers, that the Ch••••∣stian Sovereign has to do in ma∣ters of the Church. For 〈◊〉〈◊〉 look what the Prophet here say•• That Princes shall do as Nursin* 1.39 fathers, that, I conclude, th•••• may and must do. For God would not promise, that they should surp a strange Office, but di•• charge their own. And ther••∣fore the Fact in this case prove the Right, and the Exercise, th•• Power. Only mistake not th•• Point intended, By this Righ••

or Power of Princes I do not mean, that they either have in themselves the Power Ecclesia∣stick strictly and properly so cal∣led; or that they give it unto o∣thers, unless by giving we under∣stand only Copiam utendi, Leave and liberty to use and apply it. I intend not to say, that Princes by their Sovereignty are to be the sole and supream Judges of Faith, or Deciders of Controversies, or Interpreters of Scripture, or Dis∣pensers of Word, Censures, or Sacraments; or that they may take upon them, in their own Persons, (as the Leviathan speaks) to conse∣crate Churches, to propagate Ho∣ly Orders, to celebrate the Eu∣charist, nor to bind and loose in the Name of Christ. I deny not, but in these things the Magistrate has no power to act, either per defectum facultatis, because he has not that skill and faculty that is requisite to the doing of these things; or per defectum Juris, be∣cause

the Right of ministri•• such things is by the Act of Go•• reserved to others. As the Priest of old made answer to Ʋzzia the King, a 1.40 Non est Officii tui, 〈◊〉〈◊〉 pertains not unto thee to burn I••∣cense, 2 Chron. 26. 18.

But yet notwithstanding, a•••• this being granted, there is sti•••• in the Nursing-father of the Church, a Sovereign Power ove•• Church-men, and in reference to Church-matters. He has Impe∣rium circa Sacra, though not Mi∣nisterium in Sacris. He has the Right of Supream Inspection though not of immediate Admi∣nistration, (for 'tis one thing to* 1.41 do these things, and another to see, or cause them to be done.)

In a word, all that I intend is that the Sovereign, as Christian has a Super-eminent Power of commanding and ordering the Matters of the Church, so far as they are of publick and general concern, not only to Peace and

Tranquillity, but to Religion and Piety, to the due and regular pro∣fession of the common Christia∣nity.

I know indeed, there want not those who would oppose this, ei∣ther in whole or in part.

First, some, with the Dona∣tists of old, quite shut out the Magistrate from these matters. According to the Sayings related by Optatus. Quid Christianis cum* 1.42 Regibus? aut, Quid Episcopis cum Palatio? What have the Church to do with Kings? or Bishops with the Court or Palace? And again, Quid Imperatori cum Eccle∣sia?* 1.43 What has the Emperour to do with the Church? This was the Language of the first Fathers of Schism; and too much of the like do we find in those Imitators of them, who will not have the Ruler to interpose at all in mat∣ters of Religion. They'l allow him perhaps a Place in the Church, as a Member; but not

as a Governour, or Nursing-••••¦ther, no Laws to be made, Edicts to be passed, for the s••••¦ling of Faith and Order, in op∣position to errour and distraction But is this to be a Nursing-father to the Church? or rather a me•• Gallio, only as an idle and carele•• Spectator, to stand by, and tam••¦ly to look on unconcerned, up•••• the miseries and confusions of t•••• Christian Body, without stretch∣ing forth a Finger to heal, help, 〈◊〉〈◊〉 prevent them? How can they 〈◊〉〈◊〉 said to discharge their Trus•• (their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉?) Or what accou•• can they give unto God of the Power, who do not use it to the best advantage, not only for the outward safeguard, but also 〈◊〉〈◊〉 the inward soundness, purity peace, and order of the Church Never any Classick Author, wh••¦ther a 1.44 sacred or b 1.45 prophane (that touch'd upon this Subject but mentions Religion, as in th•• Magistrates charge. Never 〈◊〉〈◊〉

State that profess'd Religion, but did exercise an Interest in dispo∣sing matters of Religion. Never any Instance to be given, where Men were permitted (in Point of Religion) to do every one what was right in their own Eyes, ex∣cept in times of Anarchy, i. e.* 1.46 when there was no King in Israel, no Tutor, no Governour, no Nur∣sing-father to interpose and regu∣late things in Church and State.

But then secondly, others there are, neither small nor few, who, with the Church of Rome, will* 1.47 allow the Prince, defensionem Re∣ligionis, but not Judicium, no power of judging, but only a Power, or Obligation rather, of receiving and defending whatso∣ever the Church determines. They'l grant you, that Princes* 1.48 are the proper bearers of the Se∣cular Sword; but then it must be, Gladius sub Gladio, the Temporal Sword under the Spiritual; for though it rest in the Scabbard of

Kings, yet must it not be draw•• or used by them, Nisi ad nutum & Patientiam Sacerdotis. (So Boni∣face the 8th. in his Extravagan•• Tit. 8. de Majorit. & Obed. c. I.)

This sure is not to make King Nursing-fathers, but Vassals to th•• Church; meer Butchers, as i•• were, to execute, while thei•• Prelates only are the Judges 〈◊〉〈◊〉 hear and determine. And all thi•• against the grain, both of Scri∣pture, Antiquity, and Reason.

Princes indeed are bid to ser•••• Christ, (Psal. 2. 11. Serve t•••• Lord with fear) but not with a•• implicit Faith, or blind Obed••∣ence; but Proeeunte judicio, wi•••• judgment and understanding: F•••• so runs the tenth Verse, Sapite o•• erudimini, Be wise O ye Kings, instructed ye Judges of the Ear•••• (and then follows) Serve t•••• Lord with fear. 'Tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 'tis a rational, reasonable Servi•••• that is required at their hand•• First understand, and then serv••

'Tis the Service of a right judg∣ment, the thing which the Church prays for, Psal. 72 1. Give thy Judgments to the King, and thy Righteousness to the Kings Son. God, who would have Kings, among others, to come unto the knowledge of the Truth, (1 Tim. 2. 4.) no doubt but he allows them (exercitium Judicii) a Judgment to discern what is truth and what is error, (that they may refuse and suppress the one, and embrace and establish the o∣ther, as shall be thought fit, for the publick good and welfare of the Church.)

The ancient Councels and Sy∣nods of the Church, (as Grotius* 1.49 proves) did ever tender both their definitions (i. e. of Faith,) and Canons, (i. e. Government) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the judgment of the Christian Emperour to be exami∣ned, the one by the Laws of Faith, the other by the Rules of Prudence and Expedience. And

sure 'tis all the reason in th•• world, that Kings be satisfied Men and as Christians, in t•••• matters of the Church, befo•••• they ratifie them as Sovereig••

For (as a Learned Man says* 1.50 Kings having a Right to ma•••• the Acts of the Church, to be come the Laws of the Stat•• (by declaring to concur wi•••• the execution of them) doubt∣less they must needs have Right to judge, whether the be indeed such Acts, as Chri∣stian Powers may and ought 〈◊〉〈◊〉 concur in, and accordingly 〈◊〉〈◊〉 bound and limit the exercise o•• them.

But then again thirdly, The•••• is yet a third sort behind, that 〈◊〉〈◊〉 oppose, or at least much deba•••• and diminish the Power of th•• Christian Sovereign; that is such as would have them de•••• with matters of Religion, only the second hand, in a remote con∣sideration, sub ratione boni civil••••

far as the civil good and inte∣est is concerned in them. So ••hat, as Bellarmine would bring* 1.51 ••••inces under the Popes girdle, ••••directe & ordine ad Spiritualia; so ••ould these have Kings and Prin∣••es to meddle with Causes and ••atters of Religion, Indirecte •• in ordine ad politica; only in ••••serence to the civil Good, Weal, ••nd Peace of the State.

But on the contrary; seeing Kings and Princes are by God di∣••ectly entrusted with the Church 〈◊〉〈◊〉 Nursing Fathers, to do him ••hat Service in and for the Church 〈◊〉〈◊〉 their Authority, which none ••ut Kings and Princes can do: Since they have been always ac∣counted, Custodes & Vindices utri∣••s{que} Tabulae, the Guardians of both ••ables; since they are ordained, (says the Apostle) for the pu∣••ishment* 1.52 of evil Works, (i. e. of all sorts, none excepted;) since ••he Law of the Ruler or Magi∣strate is made and set for the pu∣nishing,* 1.53

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not only of what is op∣posite to sound Reason and Polit•• but of what is contrary to sou•• Doctrine. (1 Tim. 1. 9.) Lastly since the end of their Place an•• Function, (even of all that 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is not only Peace an•• Honesty, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the due an•• right Service of God, (1 Tim. 2. 2••

I say, from all these Premis•• we may well infer, that for an•• to confine the Cognizance 〈◊〉〈◊〉 Princes to prophane Tryals, an•• to set the faults or matters of th•• first Table, as it were, beyon•• the reach of the Secular Ar•• or to yield them only, as the ••••¦condary Object of their Power is, both to abase their Authori•••• and to abridge them of the Right.

And so much shall suffice 〈◊〉〈◊〉 the Inferences: I shall now on add few Reflections from the 〈◊〉〈◊〉 upon our selves and duties; and have done.

First then, Is this the Right and ••itle of Christian Kings? Are ••hey indeed set up by God as Nur∣sing-fathers to the Church? Then ••et them be so owned by us both ••n word and deed. That is, let ••hem have the dues of Nursing-fathers.

As first, That of Honour and Reverence to their Names and Persons, Mal. 1. 6. If I be a Fa∣ther, where is mine Honour? The Christian Sovereign, by his Place ••nd Station, he is Pater Patriae, the publick Father of his Coun∣try; and a Nursing-father to the Church: Justly therefore does ••he claim the Tribute of our spe∣cial reverence, and that in a de∣gree next to God. So the Scri∣pture places him, 1 Pet. 2. 17. Fear God, Honour the King. As having imaginem Dei, sicut Episco∣pus Christi, (says St. Austin) as* 1.54 having the Print and Image of God. And therefore Contempt here, though but in words, in

the Language of Scripture, called Blaspheming of Glorius Jude Verse 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.)

A second Due (owing to the Nursing-fathers) is, that of Sub∣mission; Sujection to their Au∣thority. Tit. 3. 1. Put them 〈◊〉〈◊〉 mind to be subject unto Principa••∣ties and Powers. 1 Pet. 2. 13. 〈◊〉〈◊〉 your selves—unto the king* 1.55 as Supreme. Supreme without any exception, either of Caus•• or Persons. The Romanists wou•••• fain exempt their Clergy, or •••• least the Miter, from this Subj••∣ction. But what says the Sc••••∣pture? Rom. 13. 1. (speaking of those Powers that bore th•• Sword, Verse 4. And to who•• Tributea 1.56 was paid, Ver. 6, & •• he says, Let every Soul be subje•••• to the higher (or to the Suprem•• Powers. This he wrote unto Church of Rome, and at such time, in such an Age, when Sou•• were at the best, and Powers

the worst. And yet must every Soul be subject; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as St. Chrysostome glosses upon the Place.) Be thou an Apostle, be thou an Evangelist, or Prophet, be thou whosoever, thou must be subject. The Command is gene∣ral, the Injunction universal. And so St. Bernard (writing to an* 1.57 Arch-bishop) descants upon the word Omnis. Si omnis, etiam ve∣stra. Quis vos excepit ab universi∣tate? &c. If every Soul, then yours too; he that goes about to exempt you, goes about to de∣ceive you. And surely, they that* 1.58 must admonish others to be sub∣ject, (Tit. 3. 1.) much more must they be so themselves.

Thirdly, a third Due, owing to these Nursing-fathers, is that of Obedience. Obedience to their Orders and Commands: That is, a ready and willing perfor∣mance of what is prescribed by their Authority; and that in

a 1.59 all things, except where obe∣dience to Man, is rebellion transgression against God. Colo•• 3. 10. Children obey your Parent (your Fathers) in all things much more our Nursing-father whose Authority is higher than that of the Parent, and who•••• Power is Supreme. This is th•• the Apostle joyns and couple with Subjection, Tit. 3. 1. 〈◊〉〈◊〉 them in mind to be subject to Pri••∣cipalities, to obey Magistrates. An•• indeed the prime and principle part of our Subjection to Gove••∣nours is Positive Obedience, Co••∣formity of Practice, to the O∣ders and Establishments of Au∣thority. 'Tis that, that all Law and Power, and Government asks and looks for, aims an•• drives at, in the first place, th•• obedience of the Subject; and for Penalties, they are only 〈◊〉〈◊〉 the terrifying of Disobedien•••• The latter is but the Sanctio•• that guards the Law; the 〈◊〉〈◊〉

is that alone that satisfies the demands of the Law.

And so much shall suffice for the Rights and Dues owing unto Nursing-fathers: Unto which, in the next place, we must also re∣member to subjoyn the Dues ow∣ing unto God in their behalf; the Dues of Joy and Praise, Prayer and Thankfulness, for the Gift and Blessing of these Nursing-fa∣thers; which brings me to that special Duty that is reflected on us at this time, not only from the Text, but from the Day.

The Day that we now cele∣brate, 'tis a Day pregnant with Mercies, even the Mercies of the Text. In which respect, 'tis more than a single Festivity. Like St-Simon and Jude, or St. Philip and James, it comes with Twins in the Womb of it. A double, or rather a triple Holy-day, as being the Memorial of a Triple Blessing.

First, as it is Natalitium 〈◊〉〈◊〉 the Birth-day of our Christi•••• Sovereign; and therefore to b•• celebrated by us. Mos ille, ve••••¦stus, per se improhari non pote•• says Calvin, of Herod's keeping of his Birth-day. 'Twas an an∣cient Custom, and of it self n•••• to be condemned. For its Anti∣quity, we find mention of it i•• the Kings of Aegypt, Gen. 40. 20 The Birth-day of Pharaoh solem∣nized with a Feast to all his Sub∣jects. In the Kings of Israe•• Hos. 7. 5. we read of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dies Regis, the Kings Day, i. •• of his Birth, (says Arias Monts∣nus. Dies natalis ejus.) In the Kings of Persia, their Nativi∣ty was a yearly Festival, even as far as throughout all Asia. So* 1.60 Plato in his Alcibiades, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

In the Roman and Christian Emperours we read an intimation of the like Festival. Et si in no∣strum Ortum aut Natalem celebran∣dum,

solemnit as inciderit, differa∣••ur. Says the constitution of Leo and Anthemius, de die dominico.

Yea and amongst private Chri∣stians we find the like practised, even by Christian Bishops, in re∣ference to themselves. 'Tis evi∣dent, (from the Epistle of St. Ambrose unto Bishop Foelix) they* 1.61 were wont to keep the Days both of their particular Nativity, and of their particular Nativity, and of their particular Installment.

Much more then may the Birth∣day of our Sovereign and Nur∣sing-father claim this celebration at our hands.

Especially, if we consider it in the next place, as it was also Na∣talitium Regni. 'Twas not only Dies Regis, but Dies Regni, the* 1.62 Kings and the Kingdoms Day, the Day of His Return and Royal Restauration; the Solemn Day that put a Blessed Period to the long and sad confusions of a Civil and Intestine War, and to the ma∣nifold and multiplied calamities,

violences, oppressings, tossing•• and distractions of a Twelve-year unsettlement and usurpation. 〈◊〉〈◊〉 let the remembrance of those day* 1.63 endear the enjoyment and cele∣bration of this.

It was the Custom among the Persians, (says Brissonius) th••* 1.64 when ever their King died, the•• had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Justiti•••• quin{que} dierum, a certain vacatio•• or ceasing of all Laws, Order an•• Government for five days toge∣ther. And all to this end, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.) that they might be the more sensible of the benefit o•• a King and Laws, returning afte•• such a time of disorder and licen∣tiousness.

God was pleased to exercise 〈◊〉〈◊〉 of these Nations with a longe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sad and disorderly Vac••∣tion; not of five days, but 〈◊〉〈◊〉 more than twice five years, (〈◊〉〈◊〉 the Israelites of old; without King, without a Prince, &c. 〈◊〉〈◊〉 3. 4.)

Let us at least make this use of ••t, as to prize the worth of these things by the past want of them; and to value our returned Enjoy∣ments by the experience of our former miseries.

But then again, thirdly, There is a third Consideration, that adds to the Solemnity of this Day, in reference to the Church, as well as to the State, i. e. As it was (in a sence) Natalitium Religionis, the Birth-day of our Religion too, i. e. of the publick reviving and restauration of it, as to the pub∣lick Rights, form and settlement of it. The Wounds of the Church in our late confusions, were as deep as those of the State; and as many convulsions in the one, as of distraction and dislocation in the other. Nothing but In and Out, was the Game plaid in Mat∣ters of Religion; nothing acted upon the Stage, but the strife or struggling of Rebeccaes Twins; Jacob supplanting Esau; the

younger Religion catching at the heel of the elder, and striving to come into its Place and Birth right. In a word, as there was Jus vagum & incertum in the State, so there was little else bu•• Fides menstrua in the Church; one way of Government and Religious thrusting and shoving out the o∣ther; nothing but Overturning, overturning, overturning, till •••• came whose Right it was to be ou••* 1.65 Nursing-father. But now, blessed be God, there is some Fixation. The Staves of Bands and of Beau∣ty (Zech. 11. 7.) that were bro∣ken begin to piece up again. The Wall and Tower of the Vineyard that were trodden down, begin to rise again. The Ark, that has been either Captive or Ambulato∣ry, fetch'd home again, and se•• up within its own proper Taber∣nacle. In a word, all things brought to such a degree of se••∣tlement, that we may now onc•• more say unto the Men of Rom••.

(that shall ask us) Ecce Eccle∣siam, Loe, this is our Church, this the Doctrine of it, this the Order of it, this the Service and Liturgy of it.

All which, since we owe it (next under God) to the Return of our Nursing-father; this is that, that should enhance the memory of this Day, as bringing with it (to∣gether with our Laws and Li∣berties) the re-settlement and re∣establishment of Religion too.

The finishing of the second Temple rebuilt by Herod the great (says Josephus) fell upon the Kings Birth-day; which made both the Joy and Day the grea∣ter. The like may be said of this our day. Our Temple was con∣cerned in the Mercy, as well as our King; the Ark and the Order of Levi, as well as the Tribe and Scepter of Juda. And therefore, where so many signal and eminent Causes meet, as in one constellati∣on, it should render the Festivity of the Day the greater.

What remains then, but th•••• we summon up our Hearts, an•• pour out our Souls before God, i•• such Sacrifices of Joy, Thankful∣ness and Prayer, as may testi••ie our due resentment of so great •• Mercy.

First, Let's Rejoyce in this Mer∣cy. Let's meet the memory o•• this Day with the same thought•• relish, and warm affections, as w•• did the first and freshest News o•• it. Remember we the greatness of our then-miseries and dangers, the smallness of our hopes, th•• sadness of our fears; and afte•• all, the seasonableness, the sud∣denness, the fullness and remar∣kableness of our deliverance. An•• then, if we be not blind, we sha•••• see reason to break forth with th•• Church and say, The Lord h•••• done great things for us, where we are glad, Psal. 126. 3.

And then secondly, Let our 〈◊〉〈◊〉 and Gladness proceed and 〈◊〉〈◊〉 Praise and Thankfulness in 〈◊〉〈◊〉

and Deed. God has ever shew'd a special care of this our Land and Nation. We may say, as St. Peter in the Vision unto Bright∣wood Monk of Glascowe, Regnum Angliae, Regnum Dei. We have* 1.66 been Gods Hephzibah, Gods Dar∣ling, a Crown of Glory, a Royal* 1.67 Diadem in the Hand of God; a Land and Stage of Mercy, espe∣cially of this Mercy and Benefit promised in the Text, (Kings to be our Nursing-fathers, and Queens our Nursing-mothers.) A Happiness which we enjoyed with the first and earliest in the World. The first King that ever embraced the Faith of Christ was a King in this Island. His Name Lucius (from light or brightness;) as if God in him meant to fulfil the Prophecy in the very sound of the Letter, Isa. 60. 3. The Gen∣tiles shall come to the Light, and Kings to the brightness of thy Rising.

The first Emperour that eve•• became Christian was, by Birt•• a Brittain; Constantine the grea•• born at York.

The first Kingdom that cast o•• the Romish Yoke and usurpat••∣ons; and by Law setled the Re∣formation, was this of Englan•• First in Henry the Eighth, and s•• down successively (excepting th•• bloody Parenthesis of the Mari•• days) down to the present M••∣narch.

And blessed be the God of He••∣ven, that the English Scepter i•• still joyned to the Faith of Christ the Royal Branch married to th•• Vine of Christ; the Rose and Li∣lies of the Crown still subject t•• the Cross of Christ; that w•• have still a Prince, not only of th•• ancient Blood, but of the true an•• ancient Faith; one who has bee•• tried (in his time) in the Fire o•• Affliction, in the Forreign Fu∣nace of Temptation; and ye•• himself abides, not only a 〈◊〉〈◊〉

Professour, but a gracious Defen∣der of the True, Ancient, Catho∣lick and Apostolick Faith.

Which that he may so long* 1.68 continue, let us in the third and last place add unto all, the Sacri∣fice of our Prayers and Supplica∣tions at the Holy Table: That God, who has the Hearts of Kings in his Hands, would so guide his Heart, by the Princely Spirit of Grace and Wisdom; that He may be now and ever still and more a Nursing-father to this our Israel; that so, He living and ruling in the fear of God, and commanding for the Truth and Honour of God, and procuring the good and well-fare of the Church of God; after a long and happy Reign here upon Earth, He may be finally possessed with a Crown of Glory, and sit down with Abraham, Isaac, and Jacob, in the Kingdom of God, and of Heaven, hereafter.

The END.

Notes

• * 1.1

  Ezek. 47. 3, 4.
• * 1.2

  c. 2. A quo secundi, post quem primi; ante omnes, & super omnes Deos. Tert. Apol. c. 30. Lib. 3. adversus Parmen.
• * 1.3

  In Psalmos.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Justin. M. quaest. & resp. ad Or∣thod. Qu. 142.
• * 1.5

  Vegetins. de re mili∣tari l. 2. ••. 5.
• a 1.6

  Prin∣cipale per se positum stat pro cae∣teris. Aristot. polit. l. 3. c. 11, 12.
• c 1.7

  Arist. Eth. l. 8. c. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Natu∣tura com∣menta est Regem. Sen. de clem. l. 1. c. 19.
• d 1.8

  Cited by Aug. de civ. Dei. l. 3. c. 10. To whom Vives adds Herodotus and Pliny.
• e 1.9

  Secunda in Catili∣mam. Item de Legibus ••. 3.
• f 1.10

  Cited also by Aug. de C. D. l. 4. c. 6.
• * 1.11

  Bertram. de rep. jud. c. 2. p. 38.
• * 1.12

  Ethic. l. ••. c. 12.
• a 1.13

  Abra∣ham, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur Ni∣colao Da∣masceno. Rex voca∣tur Justino. Lib. 36. Ʋnctus Dei. Psal. 105. 15. says Grotius in Gen. 23. 12.
• * 1.14

  So 1 Sam. 24. 20. Adorave∣runt Je∣hovam & Regen Pagn.
• a 1.15

  See Psal. 72. 9. Isa. 49. 7. De Imperio summarum potestatum. c. 4.
• b 1.16

  Lin∣gent pedum pulverem tuorum, O Ecclesia, primitiva, in personâ capitis tui, Jesu christi. Glossa ordinaria in locum.
• a 1.17

  Vide Librum Cae∣remonia∣rum, Sect. 3. C. 3.
• * 1.18

  Theodoret. l. 5. c. 25.
• * 1.19

  Cunaeus de republ. l. 1. c. 12. Bertramus de rep. jud. c. 9. P. 109.
• * 1.20

  1. Chron. 23. 6. 24. 3.
• a 1.21

  So the Arabick and Aethi∣opick Ver∣sions.
• * 1.22

  Acts 4. 25.
• * 1.23

  Epist. ad Bonifacium
• * 1.24

  Epist. 48. ad Vincen∣tium. Epist. ad Bonifacium
• * 1.25

  Aug. con∣tra Cresco∣nium, l. 3. cap. 51.
• * 1.26

  L. de Im∣perio sum∣marum po∣testatum.
• * 1.27

  Rad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.28

  Eorum potestati suam Eccl••∣siam credi∣it. Isi••or-••••isp. in ••••nt. c. 51. Cujus fid••i credit••r ipsa Fides. Sacerdates m••••s, tuae manui com∣misi. Greg. Epist. ad Mauriti∣um. L. 3. c. 10.
• * 1.29

  2 Chr. 29. 15. Ver. 3. & 5. Verse 21, 24, 25, 30. Ch. 30. 2, 5. Ci. 31. 2, 4.
• * 1.30

  Mr. Thorn∣dikes Right of the Church, c. 4.
• * 1.31

  Rectè illud dicitur, non esse principum aut civili∣um Magi∣stratuum, Leges no∣vas de culi∣tu Dei con∣scientiis ferre aut propria Sa∣cerdotum munia obi∣re. Casaub. exercitati∣ones Epist, dedicat.
• a 1.32

  L. 5. Orat. con∣tra Aux∣entium.
• b 1.33

  Ambr. Ep. 33. Item 1. 5. c. 33.
• * 1.34

  Mr. Thorn∣dik••s Right of the Church, c. 4. P. 167, 168.
• a 1.35

  See Mr. Par∣kers Poli∣ty, second Piece, P. 114.
• a 1.36

  Mat. 22. 21.
• * 1.37

  Tractatus in Joann. 119.
• * 1.38

  Apolog. c. 33.
• * 1.39

  Bilson, of Subjecti∣on.
• a 1.40

  Regis erat, non adalere, sed facere ut Sacerdotes adolerent. Grat. in lo∣cum.
• * 1.41

  Vide Gro∣tium de Imperio, &c. c. 2. p. 24.
• * 1.42

  Optatus C. Parmen. L. 1.
• * 1.43

  L. 3.
• a 1.44

  Deut. 17. 18, 19. Josh. 1. 8. Ezra 7. 16.
• b 1.45

  Aristot. polit. 3. c. 10, & 11. Tullius de legibus 2. Plato de leg. Dion. L. 52.
• * 1.46

  Judges 17. 5, 6.
• * 1.47

  Bellarm. L. 3. de Laicis c. 17.—Et alibi.
• * 1.48

  Ibid. c. 18.
• * 1.49

  Grotius de Imperio summarum potestat. c. 7. p. 174, 175, 176.
• * 1.50

  Mr. Thorn∣dike, Epi∣log. L. 3. Of the Laws of the Church c. 32. p. 385.
• * 1.51

  Bell. de Pontifice. L. 5. c. 6.
• * 1.52

  Rom. 13. 3, 4
• * 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.54

  Augustin∣quoest. est veteri te∣stamento, Qu. 35.
• * 1.55

  1 Chron. 26. 30, 32. 2 Chron. 19. 8, 12.
• a 1.56

  Si Tri∣butum pe∣tit, non negamus. Agri Ec∣clesiae sol∣vunt tri∣butum. Ambros. Ep. 32.
• * 1.57

  Epist. 42 ad Archie∣pist. Senon.
• * 1.58

  Vide Gre∣gorium E∣pist. ad Mauriti∣um, L. 4. c. 76. & 78.
• a 1.59

  Josh. 1. 16, 17. Obedienti∣am promit∣tit populus in omnibus. Grot
• * 1.60

  Vide Bris∣sor. de Regno Per∣sico. L. 1. p. 27.
• * 1.61

  L. 1. Ep. s.
• * 1.62

  Dan. 4. 36. (Requisie∣runt me) Scl. pertoesi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inde se∣quentis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Grotius.
• * 1.63

  Stobaei Serm. 42. verba Se∣lini.
• * 1.64

  Brisson. de Regno Persico. L. 1. p. 27.
• * 1.65

  Ezek. 21. 27.
• * 1.66

  Polydor. L. 8.
• * 1.67

  Isa. 62. 3. 4.
• * 1.68

  Sacrifica∣mus pro sa∣lute Impe∣ratoris—pura prece. Tertull. ad Scapulam.