THE current of Religion in the world seems much to resemble those Waters of Ezekiel, that Ezek. 47. 3, 4. 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 Fami­lies of the Patriarchs; the Chan­nel of it for a long time scant and narrow, only in the bounds and limits of the Land of Canaan: [Page 2] In Jury only was God known, and his Name great in Israel. But at the length it overflowed the Banks, and according to the pre­diction, 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 pro­mise of the Messia. Thus in Gen. 22. 18. In thy Seed shall all the Na­tions 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, be­ginning at the 6th Verse: I will give thee for a Light to the Gen­tiles, that thou may'st be my Salva­tion, 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 perpetua­ting of the Church, (Verse the [Page 3] 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. Augu­stus 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. Vexillam crucis, (says St. Hierom) [Page 4] The Word and Standard of the Cross and Gospel of Christ. And then secondly, It should be done by the after-assistance of Kings and Princes that should embrace and profess the Gospel; as it fol­lows in the Text, Verse 23. And Kings shall be thy Nursing Fathers, and their Queens thy Nursing Mo­thers, they shall bow down to thee, &c.

The words then are a signal Prophesie, touching the inlarge­ment of the Church, as by the accession of the Gentiles in the general, so of the Secular Powers and Governours in particular. In the words I shall consider two main remarkables: First, the Per­sons here instanced in, (Kings and Queens.) Secondly, the things spoken of these Persons; i. e. Their Conversion, their Devoti­on, their furtherance and assi­stance.

First then, let us consider, E­minentiam Instantiae, the Persons [Page 5] here instanced in; we shall find them to be none of the [...], of the lower and middle rank; but of the [...], 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 Divi­nity of the ancient Fathers, Ter­tul. C. 2. A quo secundi, post quem primi; ante omnes, & super omnes Deos. Tert. Apol. c. 30. Lib. 3. adversus Parmen. ad Scap. Colimus Imperatorem ut hominem, a Deo secundum—Et solo Deo minorem; i. e. We reve­rence the Emperour, as a Man se­cond to God, and inferior to none but God. So that of Optatus, Super Imperatorem non est nisi so­lus Deus, qui fecit Imperatorem. There is none above the Empe­rour, saving God, who made the [Page 6] Emperour. And so also that of Arnobius. Rex sub nullo alio, nisi sub Deo. The King is under none In Psalmos. but God; and if only under him, then doubtless the highest, next and immediate to him: yea so near unto God, that they partake of the very name [...]. Justin. M. quaest. & resp. ad Or­thod. Qu. 142. of God, Psal. 82. 6. I said ye are Gods. Gods for their place and Office, as be­ing in Gods room and stead, his Vice-gerents upon Earth. And Gods for their Power and Heighth, and Supremacy, as having a Di­vine impress of Majesty and Sove­reignty sealed and engraved upon their Persons. For what is that that we call (Majestas 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 Mili­tary Vegetins, de re mili­tari l. 2. c. 5. Oath) were wont to be sworn, without scruple, Per Ma­jestatem Imperatoris, By the Ma­jesty [Page 7] of the Emperour, as being Sacrum quiddam & Divinum, some­thing of God put upon Man, and exalting him to an immediate nextness unto God.

Ye see then the height and e­minency 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 exe­cution of it, was firstly, yea, and mostly fulfilled all along in Kings and Monarchs. And then second­ly, In respect to the very Species [Page 8] of Government, Kings are here named, for divers reasons.

1st, As being the chiefest and Prin­cipale per se positum stat pro cae­teris. Aristot. polit. l. 3. c. 11, 12. principal of Governments, as having in it [...], absolutum imperium, the entire and absolute command and power united and centered in one person; and there­fore the more effectual for the aid and assistance of the Church.

2ly, As being the most known, the most famous, usual, and uni­versal; especially in those Ea­stern Nations: according to that in Tacitus, Suetum Regibus Ori­entem.

3dly, As being the most anci­ent, Arist. Eth. l. 8. c. 11. [...] &c. Natu­tura com­menta est Regem. Sen. de clem. l. 1. c. 19. natural, and primitive of Governments. Initio Reges: Id primum in terris fuit Imperii no­men, says Salust Cited by Aug. de civ. Dei. l. 3. c. 10. To whom Vives adds Herodotus and Pliny. (in Catilin.) Kingship or single Empire was the first of Governments. Omnes an­tiquae gentes, regibus quondam pa­ruere, Secunda in Catili­nam. Item de Legibus l. 3. says Tully. Principio Rerum, Gentium nationum (que) Im­perium penes Reges erat, says Ju­stin. [Page 9] Cited also by Aug. de C. D. l: 4. c. 6. l. 1. All Kindreds and Nati­ons at the first were under Kings. To which we may add that of the Philosopher, Politic. 1. c. 1. [...]. Cities at the first were go­verned 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 Man­kind; according to that of Cedrenus, [...].

The first Government in the Bertram. de rep. jud. c. 2. p. 38. 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. [...], says the Philosopher, who also plainly Ethic. l. 8. c. 12. [Page 10] draws the first pedigree of Mo­narchs, from the Rights of Fa­thers; as any may see in the first Chapter of his Politicae.

But enough of this first remar­kable in the Text, that is, of the Persons or particularity of the In­stance (Kings or Princes.) I pass unto the second Considera­ble, and that is, The things that are foretold and spoken of these Persons. They may be reduced to these following Heads. 1. Their Call and Conversion. 2. Their Piety and Devotion. 3. Their Beneficial Influence upon the Church, and assistance to it. From all which follows in the last place, the prosperity and enlargement of the Church by their means, (the thing designed and intended in the whole Contest.)

First then, ye have their Call and Conversion; their conjuncti­on with the Church, and relation to the Church, as Members; in­timated in the Possessive (Tui,) [Page 11] Kings shall be Thy Nursing Fa­thers. 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 Con­verts, and then her Patrons; first Embracers and Believers of the Gospel, and then Maintainers and Promoters of the Gospel. They shall become professores fi­dei, and so defensores, first Profes­sers of the Faith, and then Defen­ders.

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 Recepta­cle for Kings and Caesars, as well as meaner Persons; for rich Abra­ham, (the mighty Abra­ham, [...] dicitur Ni­colao Da­masceno. Rex voca­tur Justino. Lib. 36. Ʋnctus Dei. Psal. 105. 15. says Grotius in Gen. 23. 12. Prince, as he is called, Gen. 23. 6.) as well as poor Lazarus. 'Tis a Flock, wherein the Lyons lie down with [Page 12] 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 particu­lar, 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 [Page 13] of Israel, Isa. 49. 7. That the Gen­tiles should come to the Churches light, and Kings to the brightness of her rising. Isa. 60. 3. And so Psalm 22. 30. Pingues terrae ado­rabunt, 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 Abra­ham, (so 'tis in the Hebrew) For the Shields of the Earth ( [...],) 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 on­ly [Page 14] 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, not­withstanding, after some few Cen­turies 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 Theodo­sius; and so all along of many o­ther 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 mar­vellous light; hereby testifying [Page 15] both the freeness of his Grace, that he is the God of the Hills as well as of the Vallies; and like­wise the Power of his Grace, that he has a Throne in Hearts of Kings, and can conquer Crowns and Scepters to a willing profes­sing of him. And that the Net of the Gospel, (spoken of Mat. 23. 47.) is large and strong e­nough to catch and take the great Whales and Leviathans of the Water, as well as the smaller Fishes. Lastly, hereby he has te­stified his honourable regard and respect unto the Robes of Earth­ly Majesty, to the Thrones of Kings, by baptizing them into the Faith of Christ; thereby shewing them the way unto a better King­dom, that of Heaven, and to a brighter Crown, that of Righte­ousness.

And that's the first thing here intimated touching Kings and Princes, their Call and Conver­sion. The next follows, and that [Page 16] is, their Piety and Devotion. For this I take to be the meaning of 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 of lowly Reverence and Incurvation of Body to the Ground, that was in use, both in Religious and Ci­vil Worship. As ye may see both at once, 1 Chron. 29. 20. All the So 1 Sam. 24. 20. Adorave­runt Je­hovam & Regen Pagn. Congregation blessed the Lord, and bowed down their Heads, and wor­shiped the Lord and the King. ( [...]. lxx.) The like was practised by all your Eastern Nations, to their Sove­reigns; as appears by that of Martial.—Pictorum sola basiate regum. Epigr. L. 10. Ep. 72.

As also by that [...] ▪ without which Themistocles him­self could not have access unto the Persian King; though he dis­guised it as well as he might, by the letting fall of his Ring.

[Page 17] 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 pro­prius & peculiaris, (says See Psal. 72. 9. Isa. 49. 7. De Imperio summarum potestatum. c. 4. Gro­tius.) Tibi incurvabunt; id est, Christo in te habitanti, says Tre­mellivus. (They shall bow down to thee, i. e. To Christ dwelling in thee. Sic ad Ecclesiam transfer­tur hic honos, ut penes unum Chri­stum integer maneat, says Calvin. Lin­gent pedunt pulverem tuorum, O Ecclesia, primitiva, in personâ capitis tui, Jesu Christi. Glossa ordinaria in locum. As much as to say, The Church [Page 18] is here considered in conjunction with Christ the Head; so that what is spoken of the Body, strict­ly and properly pertains only to the Head. Si enim Caput Ecclesiae est Christus, Caput hic adoratur in cor­pore, says St. Hierom upon the Place. In the Honour of the Bo­dy is understood the Worship of the Head. And to the like pur­pose (yet more plainly) is that of St. Basil, (upon Psal. 45. Ver. 12.) [...]. '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 Para­sites of Rome go about to draw this Text to the maintenance or countenance either of the Papal Chair, or of the Vide Librum Cae­remonia­rum, Sect. 3. C. 3. Honour and Subjection claimed as due there­unto. For besides the falseness of the Hypothesis, the thing it self is very wide from the purpose of the Text. The Honour here [Page 19] spoken of (as to be done by Kings and Queens) is not that of ex­ternal Subjection, whether Civil or Ecclesiastical, but that of Re­ligious Adoration. 'Tis no other than subjection unto Christ him­self. To the Person of Christ, to the Laws of Christ and Chri­stianity, to the Faith and Do­ctrine 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 sub­jection of Piety and Devotion, i e- Reverence to his Name, ob­servance to his Worship, obedi­ence 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 Ti­tles to be his Subjects. As it is recorded of the Emperour Theo­dosius, That he profess'd he rejoy­ced Theodoret. l. 5. c. 25. more in his Christianity, than [Page 20] in his Regal Dignity; and, that upon his Death-bed he thank'd God more, that he was Membrum Ecclesiae, (a Member of the Church) than that he was Caput Imperii, (the Head of the Roman Empire) And another Passage I have read of one of the Lewis's, King of France; who, though he had got many Victories, and won many Towns from the Saracens, yet would he not be stiled from any 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 Chri­stian. Many the like Instances might be given of the signal Pie­ty 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 spo­ken of this second Head, and ha­sten to the third and main Parti­cular designed in the Text, and [Page 21] that is the special and beneficial In­fluences 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 che­rishing, the spreading and further­ance of the Church, and of Re­ligion in the Church. 2ly, The means and manner of performing: They shall do it, as [...], as Nur­sing Fathers.

For the first of these, 'Tis very evident God has always made use of Kings and Princes, for the fur­therance and maintenance of Re­ligion, from first to last. The first settlement of it among the Israe­lites was by the Hands of Moses, who was King in Jesurun. (Deut. 33. 5.) or as the Targum and Sy­riack reads it, King in Israel. The retriving of it, when lapsed, from Impieties and Idolatries, 'twas by [Page 22] the means of Judges; whom Cunaeus de republ. l. 1. c. 12. Bertramus de rep. jud. c. 9. p. 109. Josephus calls [...], no o­ther than Monarchs; Dictators, for their time, that is, in effect, Kings.

In a word, the fullest and the utmost growth, and [...] of that Church, and the highest and brightest Sun-shine of Religion amongst them, was not, till it came under the warm Beams and Influence of the Royal Scepter. Their Religion was never culmi­nant, never rose unto its heighth and splendour, till the Kingship was settled amongst them, first in the Family of David, and then in the Line of Solomon. Then was the 1 Chron. 23. 6. 24. 3. Sacred Militia, the courses of the Priests and Levites, ordered: Then was the stately Fabrick of the Temple erected, and the Service furnished: Then was the God of Israel worshiped in the beauty of Holiness. And so downward in the sequel of the Story, still ye shall find, Kings were the main­tainers [Page 23] of Religions, as in Abija, Asa, and Jehosaphat: Kings were reformers of Religion, as in He­zekia and Josia: yea, and Kings were the Restorers of Religion, together with their Liberties, as in the days of Ezra and Nehe­mia. 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 af­ford and make promise of, to the Church of the Gentiles.

Besides the Proofs already na­med, I shall add three more, per­tinent to the purpose. The first is that of the Text; where the nur­sing and nourishing influence of the secular Powers, is clearly men­tioned, as one signal and special means of the furtherance and in­largement of the Gospel-Church, as is evident from the whole drift [Page 24] and scope of the context. The second is that of Isaiah. Ch. 60. where having spoken of the A­bundance of the Sea that should be converted, Verse the 5th; It follows in the tenth Verse, The Sons of Strangers shall build up thy Walls, and their Kings shall mini­ster unto thee. And Verse the 16th, Thou shalt also suck the Milk of the Gentiles, and the Breast of Kings. Before ye had the Nurse, and here ye have the Milk and Breast; as­suring us, they should not be meer Dry-nurses, but such who as it were from their own Bowels, shall minister strength and growth unto the Gospel-Church.

There is one place more, which some not improbably draw to this purpose; and that is in the four and twentieth Psal. where having spoken of the large and universal Dominion of Christ, Verse 1. And of the conditions of Communion with the Church of Christ, Ver. 3. to the 6th. he then closes with an [Page 25] exhortation (as many do inter­pret 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 ever­lasting doors, that the King of Glo­ry may come in. The Septuagint, with Symmachus and Theodotio, ex­pound it, as spoken to Principa­lities and Powers; and accor­dingly render it, Lift up your Heads, O ye Rulers, ( [...]) and so the vulgar Latin, (O Prin­cipes) So the Arabick and Aethi­opick Ver­sions. O ye Princes, and be ye lift up, ye Fores saeculi, (as Arias Montanus renders it, Ye e­verlasting 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 [Page 26] strengthned the Bars of thy Gates.) And the Place of Magistracy, Power and Judicature was in the Gates, (Ruth 4. 1, 2. Deut. 25. 7.) And therefore by the lifting up of the Gates may well be understood the concurrence, the utmost aid, countenance and assistance of the Ruler, to the promoting and propagating of Religion, as being entrusted with a Pow­er to make way for the King of Glory.

So much for the Thing it self, The spreading and enlarging of the Church, by Kings and Prin­ces. I come now unto the last Particular, and that is, The means and manner of effecting it; They shall do it, as Nursing Fathers; that is, first, as Leaders, and then as Governours: First, by the strong attractive of their Exam­ple, and then by the use and ex­ercise of their Authority; first, by the very countenance of their personal Example, which always [Page 27] is of great influence and efficacy in the World. Haggai 2. 23. (says God unto the Prince Zorobabel) I will make thee as a Signet, Tan­quam Annulum Signatorium. Good Princes, they are Gods Seal, Gods Signet, that make impression up­on the World, and help to shape, and print, and fashion it into Truth and Goodness. —Ad exemplum Regis componitur Orbis. The Re­ligion of the Prince is the Mould into which the People common­ly are cast. Such as sit in the Gate, such as are highest and up­permost in the World, are eyed as the Rule and Copy to those that are under. The younger natural­ly follow and tread in steps of the elder; Servants imitate their Ma­sters, Children their Parents; but of all Presidents, that of the Prince or Ruler is the most pre­vailing, to engage the practice of the People. —Et in vul­gus manant exempla Regentum. The Ways and Deeds of such [Page 28] great ones, as they draw the Eyes of all after them, so also their Imitation. Vertue in a King, Re­ligion in a Prince, seldom goes a­lone without a numerous train of Followers and Imitators. When the King of Ninive put on Sack­cloth, (Jona 3. 6.) how sudden­ly did it become the wear and fashion as it were of the whole Court and City. When Constan­tine embrac'd the Faith, and set up the Cross for his Standard, what a shake did the very Pattern of his Example give unto the Kingdom of Darkness through the whole Empire? How soon did Heathenism vanish out of Towns and Cities, and betook it self ad pagos & paganos? (from whence the Name of Pagans, says Vossius.) Christianity being seat­ed in the Prince, it ran down amain, as the Oyntment from the Head of Aaron, to the Skirts and Borders of his Garment.

[Page 29] That's the first way wherein or whereby Kings do become Nur­sing Fathers to the Church, by the meer influence of their Ex­ample.

The next and second (which is the main) follows; and that is, 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 effe­ctual care is taken for the great concerns of the Church, for the soundness of its Faith, for the pu­rity, beauty, and comeliness of its Worship, for the order and re­gularity of its Government, for [Page 30] the efficacy of its Discipline, for the preservation of its Peace, U­nity and Tranquillity, in and through the Communion of the whole. This, this is the Benefit of Nursing-fathers; this is the Milk that comes out of the Breast of Kings, the establishing of Re­ligion by the Sovereign Power, in all the publick concerns of it. When Christianity is (by their means) engrafted into the State, and is made the Religion of the State; when the profession of it is not only own'd, but ratified with the Seal of Authority, fen­ced and strengthned with the pro­vision of Laws, guarded with Pe­nalties, encouraged and advanced with Priviledges. This is that Singulare quiddam a regibus requisi­tum, 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, [Page 31] Serve the Lord with fear. What Lord? why the Lord Christ, as Acts 4. 25. 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. Au­gustine Epist. ad Bonifacium 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 Pre­cepts 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 servi­endum Epist. 48. ad Vincen­tium. Epist. ad Bonifacium illi, quae non possunt facere nisi reges; when they do those things for Christ, (by the advan­tage of their Power) which none but Kings can do. And again, Cum Aug. con­tra Cresco­nium, l. 3. cap. 51. in regno suo bona jubeant, mala pro­hibeant; when in their respective [Page 32] Dominions, they command what's good, and forbid what's evil; not only in relation, ad Societatem Hu­manam, to Humane and Civil Peace and Society, but also (says he) in things pertaining ad Reli­gionem Divinam, to matters of Religion, and Divine concerns. All which may serve as a fit Com­ment upon the Text, plainly shew­ing us, what is that Regia Eccle­siae nutricatio, (as Grotius speaks) L. de Im­perio sum­marum po­testatum. That Blessing of Nursing-fathers; That 'tis no other than the main­tenance and cherishing of Religi­on by the nurture of wholesom Laws, by the publick interposal of Kings and Princes in its behalf, as of Pious Guardians, and as of tender Governours encharged and betrusted with the care and over­sight of the Church. And this indeed is the proper import of the word [...], or Nursing-father in the Text, and in the Hebrew. It comes from the word [...] or [...], that signifies, Truth, Trust, or [Page 33] Faithfulness. So that the prime and proper meaning of the word (as Schinler notes) is to signifie Tutorem, Curatorem (Fiduciarium) Rad. [...] qui in fidem suam recipit alterius puerum: That is, one that is a Guardian, a Trustee, one that has the care, maintenance and dispo­sal 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, ( [...], Ruth. 4. 6.) sometimes a bringer-up, ( [...]) even as here in the Text, and in Esther 2. 7. where Morde­cai is said to be [...], the nourisher or bringer up of Esther; or (as Schinler renders it, out of some Copy of the Septuagint) [...], Praeses & Rector, her Guardian and Governour, (for so does [...] signifie, Curam & Praefe­cturam.

So that, all things considered, the stile and attribute of Kings here in the Text could not possi­bly [Page 34] be better rendred, than, as in our Translation, by the phrase of Nursing-fathers. Fathers for their Power, Trust and Authority; and then both Fathers and Nurses for their care and tenderness. So that the word it does at once instruct us in two things concerning Christian Princes. First, In the Interest of their Power in reference to the Church. Secondly, In the na­ture and quality of their Power.

1st, Here is the Interest of their Power, in, or towards the Church. The Church, as a Minor, com­mitted to their Eorum potestati suam Eccle­siam credi­dit. Isidor. Hisp. in sent. c. 51. Cujus fid [...]i creditur ipsa Fides. Sacerdotes meos, tuae manui com­misi. Greg. Epist. ad Mauriti­um. L. 3. c. 10. charge; and themselves made of God, the [...], the Mordecaies to this Esther, the Guardians, and Go­vernours of it. And that under a double capacity; first, as Sove­reigns; and so they have the power of stopping or suppressing all violence, rage and fury inten­ded against the outward Being, Peace and Well-fare of the Church. And then secondly, as [Page 35] Christian Sovereigns. And so they have the right of doing all Acts pertaining to Christian So­vereignty 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 order­ing the Affairs of the Church, of reforming corruptions, of redres­sing abuses, of regulating, and retrenching excesses and innova­tions. In a word, A Power of super-vising all Offices and quali­ties 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 pre­judice, not only of the common Peace, but of the common Faith, Order and Christianity; but all unto the furtherance and edifica­tion of the whole.

[Page 36] This Is that Power which Kings of old for their part exercised in the Government of the Synagogue, (as you may see at large in the Chronicles) in the reforming of Re­ligion, 2 Chr. 29. 15. Ver. 3. & 5. Verse 21, 24, 25, 30. Ch. 30. 2, 5, Ci. 31. 2, 4. in purging the Temple, in re-inforcing the Passeover, in com­manding and ordering the Priests and Levites, in reducing and re-en­gaging the People unto the Law, and to the Covenant, causing all that were found in Israel, and Ben­jamin to stand to it, (2 Chron. 34. 32.) And again, making all that were present in Israel to serve, even to serve the Lord their God. The like Power we find, without scruple, practised by the first Christian Monarchs and So­vereigns, within the Limits of the Gospel-Church of their Do­minions. After that the Empire was cast into the Lap of the Church, and Christianity advanced to sit at the Helm and Stern of Go­vernment; 'tis sufficiently known, how far even the first Christian [Page 37] Emperours interposed their Au­thority in Church-matters; In hearing Complaints, in receiving Appeals, in taking cognizance of Causes, (etiam post duplex Judi­cium Episcopale) in redressing of Ecclesiastical disorders, in elect­ing of Bishops, in convening of Councels, in examining and ra­tifying 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 He­resy. As may be seen at large by any that will read both in the Eastern and Western Records, in the Acts of Constantine and Theo­dosius, in the Code and Novels of Justinian, and in the Capitulars of Charles the Great. So true was that of Socrates, in his Pre­face to the fifth Book of his An­cient-Church-History, [...], (ever since that Kings and Emperours became Christians) [...] [Page 38] [...] (the affairs or mat­ters 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 speaks in the next words.

And thus have I shewn the first thing that is implied in the Phrase of Nursing-fathers, the Power and Interest of the Prince in and over the Church as Guardian, as Governour.

There is but one thing more to be considered in the Text, and I shall then draw towards a Con­clusion; and that is, The nature and quality of this Power, or, if I may so speak, (and I crave hum­ble leave to speak it) The Bounds and Limits of it. Princes, they have indeed Power and Authority in Church-matters, but 'tis as Fa­thers still, not as Masters. They are not stiled Domini, but Nutritii; not Lords of our Faith, but Nurses, Protectors, Defenders of the Faith.

[Page 39] The whole Right of Secular Powers in matters Ecclesiastical is not Destructive, but Cumulative. Mr. Thorn­dikes Right of the Church. c. 4. 'Tis not to change or abolish, but to establish what they find the Church, by the Act of God, pos­sessed of, and vested in, from the beginning. We may not there­fore so far extend the Phylacteries of the Princes Power, as to think or say, That he may devise new Recté illud dicitur, non esse principum aut civili­um Magi­stratuum, Leges no­vas de cul­tu Dei con­scientiis ferre aut propria Sa­cerdotum munia obi­re. Casaub. exercitati­ones Epist. dedicat. 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 na­ture we call no Man Master upon Earth, for one is our Master, e­ven Christ, Mat. 23. 10. There are (as the Apostle speaks) [...], The things of Christ, Phil. 2. 21. And there are [...], The things that are Gods, evi­dently distinguish'd by our Savi­our from the things that are Caesars, Mat. 22. 21. As being [Page 40] things of Divine, Immediate and absolute appointment. And though the Christian Magistrate has Im­perium circa Sacra, a Power of or­dering even about these things, as to Time and Place, and matter of form, and whatsoever else relates to the due and decent, and regu­lar performance of these things; yet he has no power super haec, over the substance of the things themselves, either to add to them, or diminish from them.

In a word, we must know, there are in the Church of God, Immota quaedam & Divina, certain sacred and unchangeable Points; as namely, The common Faith and Christianity, the Rule and Sum of Christian Faith, the Parts and Duties of Christian Worship, the Offices of Christi­anity wherewith God will be ser­ved, in the Communion of his Church, the Means and Instru­ments of Grace, (the Word and Sacraments;) together with the [Page 41] 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, perpe­tual appointment and constitution. They are Dona Christi, the Dona­tives of Christ and of his Spirit. They are Dos & jura Ecclesiae, the Dowry and Birth-right of the Church, as it is a Society of Gods immmediate founding, subsisting not by Mans Law, but by Gods Charter, (not to be null'd, or al­ter'd by Man.)

In these things, as St. L. 5. Orat. con­tra Aux­entium. Am­brose said of old, Bonus Imperator est intra Ecclesiam, non supra. And again, Ambr. Ep. 33. Item L. 5. c. 33. Noli te gravare Impe­rator, ut putes te in ea quae 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 im­mediate Act.

[Page 42] The Christian Church, it is and was from its beginning a Religi­ous Corporation, founded by the Act of God for the Communion of its Members in the Faith, Wor­ship and Service of God. By vertue of which Foundation from God, it has its proper and inter­nal Rights and Powers distinct from the Civil, though limitable in the exercise of them by the Civil. These Rights were vest­ed in the Church long before any State became Christian, and are so to remain after; as standing upon a distinct Ground, Gift and Original. And therefore the Prince or State, in becoming Christian, gains no Power, no Sovereignty over these things, (so as to inno­vate or alter them;) but rather an obligation to uphold and main­tain them, according to the prime intent of their institution. This being the declared Will of God, ‘That Christian Monarchs or So­vereigns, by entring into the [Page 43] Church, act as Nursing-fathers; Mr. Thorn­dikes Right of the Church, c. 4. P. 167, 168. and, that by vertue of their Christianity they hold them­selves obliged to the mainte­nance of all the several parts of Christianity; i. e. of whatsoe­ver is of Divine Right, in the profession and exercise of Chri­stianity.’

And thus have I at length pass'd through the several Particulars of the Text. The Persons here spe­cified (Kings and Queens;) the things here spoken of these Per­sons; 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 pra­ctical Reflections; and so con­clude.

First then. Are Kings promi­sed as a Blessing to the Church? Hence we infer, The continuance [Page 44] and allowance of their Function, of their Place and Office, under Christianity. Some (as it See Mr. Par­kers Poli­ty, second Piece, P. 114. seems) have been so foolish or perverse, as to say, That Kingly Govern­ment was a figure and shadow, a part of the Jewish Pedagogy and Bondage; and so abolish'd by the coming of the Messia. The Text here, and the Scripture elsewhere, is evidence to the contrary. For how could they be Nursing-fa­thers to the Church, if they did not remain as Kings? The exer­cise of their Authority, in the behalf of the Church, plainly in­fers the continuance of their Fun­ction in the Church? The Tem­ple of Ezechiel (which, by the large dimensions of it, Ch. 42. must needs pertain to the Gospel) makes mention of the Princes, and the Princes Portion, Ch. 45. 7.—48. 21.

And so, in the City of the new Jerusalem, 'tis said, The Kings of the Earth should bring their Glory [Page 45] and their Honour to it, (Revel. 21. 24.) They should not leave it behind them, but bring it with them.

Christianity does not extin­guish Monarchy; they may be Christians, and yet Kings. 'Tis no part of the Baptismal Vow, that they should forego or re­nounce their Scepters. Non eri­pit terrestria, qui regna dat Coele­stia, 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 So­vereigns, but rather Mat. 22. 21. to secure and establish them in their con­tinuance 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 [Page 46] Callings. Christianity supposeth the lawful state of the World, and of Civil Government, and al­ters no Mans condition in it, but maintains every Man in that E­state, Calling, and Condition of Life, wherein it finds him.

In vain therefore was Herod troubled at the news of Christs Birth, as if he came to disseiz him of his Temporalities, Mat. 2. 3. In vain was Pilate jealous of the Kingship of Christ, as Enemy to Caesar. Christ frees him of that fear, and tells him plainly, My Kingdom is not of this World, Joh. 18. 26. upon which words St. Austin makes a loud Proclamari in Tractatus in Joann. 119. the Name of Christ, Audite Ju­daei & Gentes,—Audite Regna Terrena, (Hear O ye Jews and Gentiles, hear O ye Earthly Prin­ces;) non impedio Dominationem vestram in hoc mundo. (I come not to hinder or prejudice your Rule or Dominion in this World.) Nolite timere, &c. Be not frighted [Page 47] with vain and groundless fears, for my Kingdom is not of this World, neither does it come to supplant or unhinge the Kingdoms in 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 acknow­ledging 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 not to say unto the Pagans, Noster Apolog. c. 33. est magis Caesar, utpote a nostro Deo constitutus. The Emperour, says he, is ours, more than yours, [Page 48] as being set up and appointed by our God; yea by our Saviour, whose Name and Stile it is, to be Prince of the Kings of the Earth, Rev. 1. 5. To be King of Kings, and Lord of Lords, Rev. 19. 16.

So much for the Office and Function; the next Inference I shall make is in behalf of their Right and Power. If Kings be appointed of God, and entrusted by him, as Nursing Fathers to the Church; then hence it follows a­gainst all opposers, that the Chri­stian Sovereign has to do in mat­ters of the Church. For sure, look what the Prophet here says, That Princes shall do as Nursing-fathers, Bilson, of Subjecti­on. that, I conclude, they may and must do. For God would not promise, that they should u­surp a strange Office, but dis­charge their own. And there­fore the Fact in this case proves the Right, and the Exercise, the Power. Only mistake not the Point intended. By this Right [Page 49] or Power of Princes I do not mean, that they either have in themselves the Power Ecclesia­stick strictly and properly so cal­led; or that they give it unto o­thers, unless by giving we under­stand 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 Dis­pensers of Word, Censures, or Sacraments; or that they may take upon them, in their own Persons, (as the Leviathan speaks) to conse­crate Churches, to propagate Ho­ly Orders, to celebrate the Eu­charist, 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, be­cause [Page 50] the Right of ministring such things is by the Act of God reserved to others. As the Priests of old made answer to Ʋzzia the King, Regis erat, non adolere, sed facere ut Sacerdotes adolerent. Grot. in lo­cum. Non est Officii tui, It pertains not unto thee to burn In­cense, 2 Chron. 26. 18.

But yet notwithstanding, all this being granted, there is still in the Nursing-father of the Church, a Sovereign Power over Church-men, and in reference to Church-matters. He has Impe­rium circa Sacra, though not Mi­nisterium in Sacris. He has the Right of Supream Inspection, though not of immediate Admi­nistration, (for 'tis one thing to do these things, and another to Vide Gro­tium de Imperio, &c. C. 2. p. 24. 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 [Page 51] Tranquillity, but to Religion and Piety, to the due and regular pro­fession of the common Christia­nity.

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

First, some, with the Dona­tists of old, quite shut out the Magistrate from these matters. According to the Sayings related by Optatus. Quid Christianis cum Optatus C. Parmen. L. 1. 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 Eccle­sia? L. 3. 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 mat­ters of Religion. They'l allow him perhaps a Place in the Church, as a Member; but not [Page 52] as a Governour, or Nursing-fa­ther, no Laws to be made, no Edicts to be passed, for the set­ling of Faith and Order, in op­position to errour and distraction. But is this to be a Nursing-father to the Church? or rather a meer Gallio, only as an idle and careless Spectator, to stand by, and tame­ly to look on unconcerned, upon the miseries and confusions of the Christian Body, without stretch­ing forth a Finger to heal, help, or prevent them? How can they be said to discharge their Trust, (their [...]?) Or what account can they give unto God of their Power, who do not use it to the best advantage, not only for the outward safeguard, but also for the inward soundness, purity, peace, and order of the Church. Never any Classick Author, whe­ther Deut. 17. 18, 19. Josh. 1. 8. Ezra 7. 16. sacred or Aristot. polit. 3. c. 10, & 11. Tullius de legibus 2. Plato de leg. Dion. L. 52. prophane, (that touch'd upon this Subject) but mentions Religion, as in the Magistrates charge. Never any [Page 53] State that profess'd Religion, but did exercise an Interest in dispo­sing 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, ex­cept in times of Anarchy, i. e. Judges 17. 5, 6. when there was no King in Israel, no Tutor, no Governour, no Nur­sing-father to interpose and regu­late things in Church and State.

But then secondly, others there are, neither small nor few, who, with the Church of Rome, will allow the Prince, defensionem Re­ligionis, Bellarm. L. 3. de Laicis c. 17. —Et alibi. but not Judicium, no power of judging, but only a Power, or Obligation rather, of receiving and defending whatso­ever the Church determines. They'l grant you, that Princes are the proper bearers of the Se­cular Ibid. c. 18. Sword; but then it must be, Gladius sub Gladio, the Temporal Sword under the Spiritual; for though it rest in the Scabbard of [Page 54] Kings, yet must it not be drawn or used by them, Nisi ad nutum & patientiam Sacerdotis. (So Boni­face the 8th. in his Extravagant Tit. 8. de Majorit. & Obed. c. 1.)

This sure is not to make Kings Nursing-fathers, but Vassals to the Church; meer Butchers, as it were, to execute, while their Prelates only are the Judges to hear and determine. And all this against the grain, both of Scri­pture, Antiquity, and Reason.

Princes indeed are bid to serve Christ, (Psal. 2. 11. Serve the Lord with fear) but not with an implicit Faith, or blind Obedi­ence; but praeeunte judicio, with judgment and understanding: For so runs the tenth Verse, Sapite & erudimini, Be wise O ye Kings, be instructed ye Judges of the Earth, (and then follows) Serve the Lord with fear. 'Tis [...], 'tis a rational, reasonable Service that is required at their hands: First understand, and then serve. [Page 55] 'Tis the Service of a right judg­ment, 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 o­ther, as shall be thought fit, for the publick good and welfare of the Church.)

The ancient Councels and Sy­nods of the Church, (as Grotius Grotius de Imperio summarum potestat. c. 7. p. 174, 175, 176. proves) did ever tender both their definitions (i. e. of Faith,) and Canons, (i. e. of Government) [...], to the judgment of the Christian Emperour to be exami­ned, the one by the Laws of Faith, the other by the Rules of Prudence and Expedience. And [Page 56] sure 'tis all the reason in the world, that Kings be satisfied as Men and as Christians, in the matters of the Church, before they ratifie them as Sovereigns. ‘For (as a Learned Man says) Mr. Thorn­dike, Epi­log. L. 3. Of the Laws of the Church c. 32. p. 385. Kings having a Right to make the Acts of the Church, to be­come the Laws of the State, (by declaring to concur with the execution of them) doubt­less they must needs have a Right to judge, whether they be indeed such Acts, as Chri­stian Powers may and ought to concur in, and accordingly to bound and limit the exercise of them.’

But then again thirdly, There is yet a third sort behind, that do oppose, or at least much debase and diminish the Power of the Christian Sovereign; that is, such as would have them deal with matters of Religion, only at the second hand, in a remote con­sideration, sub ratione boni civilis, [Page 57] so far as the civil good and inte­rest is concerned in them. So that, as Bellarmine would bring Bell. de Pontifice. L. 5. c. 6. Princes under the Popes girdle, Indirecte & ordine ad Spiritualia; so would these have Kings and Prin­ces to meddle with Causes and Matters of Religion, Indirecte & in ordine ad politica; only in reference to the civil Good, Weal, and Peace of the State.

But on the contrary; seeing Kings and Princes are by God di­rectly entrusted with the Church as Nursing Fathers, to do him that Service in and for the Church by their Authority, which none but Kings and Princes can do: Since they have been always ac­counted, Custodes & Vindices utri­us (que) Tabule, the Guardians of both Tables; since they are ordained, (says the Apostle) for the pu­nishment Rom. 13. 3, 4. of evil Works, (i. e. of all sorts, none excepted;) since the Law of the Ruler or Magi­strate is made and set for the pu­nishing [...]. [Page 58] not only of what is op­posite to sound Reason and Polity, but of what is contrary to sound Doctrine. (1 Tim. 1. 9.) Lastly, since the end of their Place and Function, (even of all that are [...]) is not only Peace and Honesty, but [...], the due and right Service of God, (1 Tim. 2. 2.)

I say, from all these Premises we may well infer, that for any to confine the Cognizance of Princes to prophane Tryals, and to set the faults or matters of the first Table, as it were, beyond the reach of the Secular Arm; or to yield them only, as the se­condary Object of their Power; is, both to abase their Authority, and to abridge them of their Right.

And so much shall suffice for the Inferences : I shall now only add few Reflections from the Text upon our selves and duties; and I have done.

[Page 59] First then, Is this the Right and Title of Christian Kings? Are they indeed set up by God as Nur­sing-fathers to the Church? Then let them be so owned by us both in word and deed. That is, let them 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 Fa­ther, where is mine Honour? The Christian Sovereign, by his Place and Station, he is Pater Patriae, the publick Father of his Coun­try; and a Nursing-father to the Church: Justly therefore does he claim the Tribute of our spe­cial reverence, and that in a de­gree next to God. So the Scri­pture places him, 1 Pet. 2. 17. Fear God, Honour the King. As having imaginem Dei, sicut Episco­pus Christi, (says St. Austin) as Augustin. quaest. est veteri te. stamento, Qu. 35. having the Print and Image of God. And therefore Contempt here, though but in words, in [Page 60] the Language of Scripture, is called Blaspheming of Glories, Jude Verse 8. ( [...].)

Asecond Due (owing to these Nursing-fathers) is, that of Sub­mission; Sujection to their Au­thority. Tit. 3. 1. Put them in mind to be subject unto Principali­ties and Powers. 1 Pet. 2. 13. Sub­mit your selves—unto the King, 1 Chron. 26. 30, 32. 2 Chron. 19. 8, 12. as Supreme. Supreme without any exception, either of Causes or Persons. The Romanists would fain exempt their Clergy, or at least the Miter, from this Subje­ction. But what says the Scri­pture? Rom. 13. 1. (speaking of those Powers that bore the Sword, Verse 4. And to whom Tribute Si Tri­butum pe­tit, non negamus. Agri Ec­clesiae sol­vunt tri­butum. Ambros. Ep. 32. was paid, Ver. 6, & 7.) he says, Let every Soul be subject to the higher (or to the Supreme) Powers. This he wrote unto the Church of Rome, and at such a time, in such an Age, when Souls were at the best, and Powers at [Page 61] the worst. And yet must every Soul be subject; [...], (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 gene­ral, the Injunction universal. And so St. Bernard (writing to an Epist. 4 [...]. ad Archie­pisc. Senon. Arch-bishop) descants upon the word Omnis. Si omnis, etiam ve­stra. Quis vos excepit ab universi­tate? &c. If every Soul, then yours too; he that goes about to exempt you, goes about to de­ceive you. And surely, they that Vide Gre­gorium E­pist. ad Mauriti­um, L. 4. c. 76. & 78. must admonish others to be sub­ject, (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 perfor­mance of what is prescribed by their Authority; and that in [Page 62] Josh. 1. 16, 17. Obedienti­am promit­tit populus in omnibus. Grot. all things, except where obe­dience to Man, is rebellion or transgression against God. Coloss. 3. 10. Children obey your Parents (your Fathers) in all things; much more our Nursing-fathers, whose Authority is higher than that of the Parent, and whose Power is Supreme. This is that the Apostle joyns and couples with Subjection, Tit. 3. 1. Put them in mind to be subject to Prin­cipalities, to obey Magistrates. And indeed the prime and principal part of our Subjection to Gover­nours is Positive Obedience, Con­formity of Practice, to the Or­ders and Establishments of Au­thority. 'Tis that, that all Laws, and Power, and Government asks and looks for, aims and drives at, in the first place, the obedience of the Subject; and as for Penalties, they are only for the terrifying of Disobedience. The latter is but the Sanction that guards the Law; the for­mer [Page 63] 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 re­member to subjoyn the Dues ow­ing unto God in their behalf; the Dues of Joy and Praise, Prayer and Thankfulness, for the Gift and Blessing of these Nursing-fa­thers; 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 cele­brate, '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.

[Page 64] First, as it is Natalitium Regis, the Birth-day of our Christian Sovereign; and therefore to be celebrated by us. Mos ille, vetu­stus, per se improbari non potest, says Calvin, of Herod's keeping of his Birth-day. 'Twas an an­cient Custom, and of it self not to be condemned. For its Anti­quity, we find mention of it in the Kings of Aegypt, Gen. 40. 20. The Birth-day of Pharaoh solem­nized with a Feast to all his Sub­jects. In the Kings of Israel, Hos. 7. 5. we read of [...], Dies Regis, the Kings Day, i. e. of his Birth, (says Arias Monta­nus. Dies natalis ejus.) In the Kings of Persia, their Nativi­ty was a yearly Festival, even as far as throughout all Asia. So Vide Bris­son. de Regno Per­fico. L. 1. p. 27. Plato in his Alcibiades, [...].

In the Roman and Christian Emperours we read an intimation of the like Festival. Et si in no­strum Ortum aut Natalem celebran­dum [Page 65] solemnitas inciderit, differa­tur. Says the constitution of Leo and Anthemius, de die dominico.

Yea and amongst private Chri­stians we find the like practised, even by Christian Bishops, in re­ference to themselves. 'Tis evi­dent, (from the Epistle of St. Ambrose unto Bishop Foelix) they L. 1. Ep. 5. were wont to keep the Days both of their particular Nativity, and of their particular Installment.

Much more then may the Birth­day of our Sovereign and Nur­sing-father claim this celebration at our hands.

Especially, if we consider it in the next place, as it was also Na­talitium Regni. 'Twas not only Dies Regis, but Dies Regni, the Dan. 4. 36. (Requisie­runt me) Scl. pertaesi [...], & inde se­quentis [...]. Grotius. 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 ma­nifold and multiplied calamities, [Page 66] violences, oppressings, tossings, and distractions of a Twelve-years unsettlement and usurpation. O let the remembrance of those days Stobaei Serm. 42. verba Se­lini. endear the enjoyment and cele­bration of this.

It was the Custom among the Persians, (says Brissonius) that Brisson. de Regno Persi [...]n. L. 1. p. 27. when ever their King died, they had [...], Justitium quin (que) dierum, a certain vacation or ceasing of all Laws, Order and Government for five days toge­ther. And all to this end, ( [...], &c.) that they might be the more sensible of the benefit of a King and Laws, returning after such a time of disorder and licen­tiousness.

God was pleased to exercise us of these Nations with a longer [...], a sad and disorderly Vaca­tion; not of five days, but of more than twice five years, (as the Israelites of old; without a King, without a Prince, &c. Hos. 3. 4.)

[Page 67] Let us at least make this use of it, as to prize the worth of these things by the past want of them; and to value our returned Enjoy­ments 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 pub­lick 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 Mat­ters of Religion; nothing acted upon the Stage, but the strife or struggling of Rebeccaes Twins; Jacob supplanting Esau; the [Page 68] younger Religion catching at the heel of the elder, and striving to come into its Place and Birth­right. In a word, as there was Jus vagum & incertum in the State, so there was little else but Fides menstrua in the Church; one way of Government and Religion thrusting and shoving out the o­ther; nothing but Overturning, overturning, overturning, till he came whose Right it was to be our Nursing-father. But now, blessed Ezek. 21. 27. be God, there is some Fixation. The Staves of Bands and of Beau­ty (Zech. 11. 7.) that were bro­ken begin to piece up again. The Wall and Tower of the Vineyard that were trodden down, begin to rise again. The Ark, that had been either Captive or Ambulato­ry, fetch'd home again, and set up within its own proper Taber­nacle. In a word, all things brought to such a degree of set­tlement, that we may now once more say unto the Men of Rome, [Page 69] (that shall ask us) Ecce Eccle­siam, 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 (to­gether with our Laws and Li­berties) 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 grea­ter. The like may be said of this our day. Our Temple was con­cerned 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 constellati­on, it should render the Festivity of the Day the greater.

[Page 70] What remains then, but that we summon up our Hearts, and pour out our Souls before God, in such Sacrifices of Joy, Thankful­ness and Prayer, as may testifie our due resentment of so great a Mercy.

First, Let's Rejoyce in this Mer­cy. Let's meet the memory of this Day with the same thoughts, relish, and warm affections, as we did the first and freshest News of it. Remember we the greatness of our then miseries and dangers, the smallness of our hopes, the sadness of our fears; and after all, the seasonableness, the sud­denness, the fullness and remar­kableness of our deliverance. And then, if we be not blind, we shall see reason to break forth with the Church and say, The Lord hath done great things for us, whereof we are glad, Psal. 126. 3.

And then secondly, Let our Joy and Gladness proceed and beget Praise and Thankfulness in Word [Page 71] 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 Bright­wood Monk of Glascowe, Regnum Angliae, Regnum Dei. We have Polydor. L. 8. been Gods Hephzibah, Gods Dar­ling, a Crown of Glory, a Royal Diadem in the Hand of God; a Isa. 62. 3. 4. Land and Stage of Mercy, espe­cially 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 Gen­tiles shall come to the Light, and Kings to the brightness of thy Rising.

[Page 72] The first Emperour that ever became Christian was, by Birth, a Brittain; Constantine the great, born at York.

The first Kingdom that cast off the Romish Yoke and usurpati­ons; and by Law setled the Re­formation, was this of England. First in Henry the Eighth, and so down successively (excepting the bloody Parenthesis of the Marian days) down to the present Mo­narch.

And blessed be the God of Hea­ven, that the English Scepter is still joyned to the Faith of Christ, the Royal Branch married to the Vine of Christ; the Rose and Lil­lies of the Crown still subject to the Cross of Christ; that we have still a Prince, not only of the ancient Blood, but of the true and ancient Faith; one who has been tried (in his time) in the Fire of Affliction, in the Forreign Fur­nace of Temptation; and yet himself abides, not only a firm [Page 73] Professour, but a gracious Defen­der of the True, Ancient, Catho­lick and Apostolick Faith.

Which that he may so long continue, let us in the third and Sacrifica­mus pro sa­lute Impe­ratoris—purâ prece. Tertull. ad Scapulam. last place add unto all, the Sacri­fice of our Prayers and Supplica­tions 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.