being seâ—â—ed in the Prince it ran dowâ— 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 Nursing Fathers to the Church by the meer influence of their Example The next and second which â—s the main follows and that â—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 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 the efficacy of its Discipline fâ—â— the preservation of its Peace Unity and Tranquillity in aâ— through the Communion of thâ— whole This this is the Benefâ—â— of Nursing-fathers this is the Milk that comes out of the Breaâ—â— of Kings the establishing of Religion by the Sovereign Power iâ— all the publick concerns of 〈◊〉 When Christianity is by the means engrafted into the Statâ— and is made the Religion of thâ— State when the profession of is not only own'd but ratifieâ— with the Seal of Authority feâ—ced and strengthned with the provision of Laws guarded with Penalties encouraged and advanceâ— with Priviledges This is thaâ— 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 Acts 4. 25. 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. 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 Dominions they command whaâ— good and forbid what 's evil 〈◊〉 only in relation ad Societatem Hâ—manam to Humane and 〈◊〉 Peace and Society but also saâ— he in things pertaining ad Reâ—â—gionem Divinam to matters Religion and Divine concerâ— All which may serve as a fit Coâ—ment upon the Text plainly sheâ—ing us what is that Regia Eccâ—â—siae nutricatio as Grotius speakâ— L. de Imperio summarum potestatum That Blessing of Nursing father That 't is no other than the maintenance and cherishing of Religâ—on by the nurture of wholesâ—â— Laws by the publick interposalâ— Kings and Princes in its behalf 〈◊〉 of Pious Guardians and as 〈◊〉 tender Governours encharged aâ—â— betrusted with the care and oveâ— sight of the Church And thâ— indeed is the proper import of thâ— word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Nursing-father iâ— the Text and in the Hebrew comes from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Truth Trust 〈◊〉 Faithfulness So that the prime and proper meaning of the word as Schinler notes is to signifie Tutorem Curatorem Fiduciarium Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui in sidem 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 't is 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 be better rendred than as iâ— our Translation by the phrase 〈◊〉 Nursing-fathers Fathers for the Power Trust and Authority anâ— then both Fathers and Nurses foâ— their care and tenderness So thaâ— the word it does at once instruct us in two things concerning Christiaâ— Princes First In the Interest 〈◊〉 their Power in reference to thâ— Church Secondly In the nâ—ture and quality of their Power 1st Here is the Interest of theiâ— Power in or towards the Church The Church as a Minor committed to their a Eorum potestati suam Ecclâ—siam crediit Isiâ—or-â—â—isp in â—â—nt c. 51. Cujus fidâ—i creditâ—r ipsa Fides Sacerdates mâ—â—s tuae manui commisi Greg. Epist ad Mauritium L. 3. c. 10. charge anâ— themselves made of God th◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mordecaies to thâ— Esther the Guardians and Governours of it And that undeâ— a double capacity first as Sovereigns and so they have thâ— 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 aâ— 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 This Is that Power which Kinâ— of old for their part exercised the Government of the Synagoguâ— as you may see at
large in thâ— Chronicles in the reforming of Râ—ligion 2 Chr. 29. 15. Ver. 3. 5. Verse 21 24 25 30. Ch. 30. 2 5. Ci. 31. 2 4. in purging the Temple iâ— re-inforcing the Passeover in coâ—manding and ordering the Priesâ— and Levites in reducing and re-eâ—gaging the People unto the Laâ— and to the Covenant causing 〈◊〉 that were found in Israel and Beâ—jamin to stand to it 2 Chroâ— 34. 32. And again making aâ— that were present in Israel 〈◊〉 serve even to serve the Lord theâ—â— God The like Power we finâ— without scruple practised by tâ—â— first Christian Monarchs and Sâ—vereigns within the Limits 〈◊〉 the Gospel-Church of their Dâ—minions After that the Empiâ—â— was cast into the Lap of thâ— Church and Christianity advance to sit at the Helm and Stern of Gâ—vernment 't is sufficiently knowâ— how far even the first Christiaâ— 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 speakâ— in the next words And thus have I shewn the first thing that is implied in the Phrasâ— of Nursing-fathers the Power and Interest of the Prince in anâ— over the Church as Guardian 〈◊〉 Governour There is but one thing more 〈◊〉 be considered in the Text and shall then draw towards a Conclusion and that is The naturâ— and quality of this Power or iâ— I may so speak and I crave humble leave to speak it The Boundâ—â— and Limits of it Princes they have indeed Power and Authority in Church-matters but 't is as Fathers still not as Masters They are not stiled Domini but Nutritii noâ— 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 Mr. Thorndikes Right of the Church c. 4. 'T is 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 Rectè illud dicitur non esse principum aut civilium Magistratuum Leges novas de culitu 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 Coesars Mat. 22. 21. As being things of Divine Immediate anâ— absolute appointment And thougâ— the Christian Magistrate has Iâ—Perium circa Sacra a Power of ordering even about these things 〈◊〉 to Time and Place and matter 〈◊〉 form and whatsoever else relatâ— to the due and decent and regular 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 Devinâ— certain sacred and unchangeablâ— Points as namely The common Faith and Christianity the Rulâ— 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 hiâ— Church the Means and Instruments of Grace the Word anâ— 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 perpetual appointment and constitution They are Dona Christi the Donatives 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 alter'd by Man In these things as St. a L. 5. Orat. contra Auxentium Ambrose said of old Bonus Imperator est intra Ecclesiam non supra And again b Ambr. Ep. 33. Item 1. 5. c. 33. Noli te gravare Imperator 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 immediate Act. The Christian Church it is aâ— was from its beginning a Religâ—ous Corporation founded by tâ—â— Act of God for the Communiâ—â— of its Members in the Faith Wâ—â—ship and Service of God 〈◊〉 vertue of which Foundation froâ— God it has its proper and intâ—â—nal Rights and Powers distinâ—â— from the Civil though limitabâ—â— in the exercise of them by tâ—â— Civil These Rights were veâ—â—ed in the Church long before 〈◊〉 State became Christian and aâ— so to remain after as standiâ—â— upon a distinct Ground Gift 〈◊〉 Original And therefore the Prinâ— or State in becoming Christiaâ— gains no Power no Sovereignâ— over these things so as to innâ—vate or alter them but rathâ—â— an obligation to uphold and maiâ—tain them according to the priâ— intent of their institution Thâ— being the declared Will of Goâ— That Christian Monarchs or Sovereigns by entring into thâ— Church act as Nursing-fathers Mr. Thorndikâ—s 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 â—hrough the several Particulars of â—he Text. The Persons here speâ—ified Kings and Queens the â—hings 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 and allowance of their Functioâ— of their Place and Office undâ—â— Christianity Some as it a See Mr. Parkers Polity second Piece P. 114. seemâ— have been so foolish or perversâ— as to say That Kingly Goverâ—ment was a figure and shadow part of the Jewish Pedagogy anâ— Bondage and so abolish'd by thâ— coming of the Messia The Teâ— here and the Scripture elsewherâ— is evidence to the contrary Fâ—â— how could they be Nursing-fâ—thers to the Church if they diâ— not remain as Kings The exeâ—cise of their Authority in thâ— behalf of the Church plainly iâ—fers the continuance of their Function in the Church The Teâ—ple of Ezechiel which by thâ— large dimensions of it Ch. 4â— must needs pertain to the Gospel makes mention of the Princes and the Princes Portion Ch. 45. â— 48. 21. And so in the City of the neâ— Jerusalem 't is said The Kings 〈◊〉 the Earth should bring their Glorâ— 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 'T is no part of the Baptismal Vow that they should forego or renounce their Scepters Non eripit terrestria qui regna dat Caelestia 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 a 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 Callings Christianity supposeâ— the lawful state of the World and of Civil Government and â—â—ters no Mans condition in it bâ— maintains every Man in that 〈◊〉 state Calling and Condition Life wherein it finds him In vain therefore was Herâ— troubled at the news of Christ Birth as if he came to disseiz 〈◊〉 of his Temporalities Mat. 2. In vain was Pilate jealous of tâ—â— Kingship of Christ as Enemy Caesar Christ frees him of thâ— fear and tells him plainly 〈◊〉 Kingdom is not of this World Joâ— 18. 26. upon which words 〈◊〉 Anstin makes a loud Proclamariâ— Tractatus in Joann 119. the Name of Christ Audite Jâ—daei Gentes Audite Regâ— Terrena Hear O ye Jews aâ—â— Gentiles hear O ye Earthly Princes 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 â—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 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 Apolog. c. 33. 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 Savioâ—â— whose Name and Stile it is to Prince of the Kings of the Earâ—â— Rev. 1. 5. To be King of Kinâ— and Lord of Lords Rev. 19. 16. So much for the Office anâ— 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 thâ— Church then hence it follows gainst all opposers that the Châ—â—stian Sovereign has to do in maters of the Church For 〈◊〉 look what the Prophet here sayâ— That Princes shall do as Nursin Bilson of Subjection fathers that I conclude thâ—â— may and must do For God would not promise that they should surp a strange Office but diâ— charge their own And therâ—fore the Fact in this case prove the Right and the Exercise thâ— Power Only mistake not thâ— Point intended By this Righâ— 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 the Right of ministriâ— such things is by the Act of Goâ— reserved to others As the Priest of old made answer to Vzzia the King a Regis erat non adalere sed facere ut Sacerdotes adolerent Grat. in locum Non est Officii tui 〈◊〉 pertains not unto thee to burn Iâ—cense 2 Chron. 26. 18. But yet notwithstanding aâ—â— this being granted there is stiâ—â— in the Nursing-father of the Church a Sovereign Power oveâ— 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 't is one thing to Vide Grotium de Imperio c. c. 2. p. 24. 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 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 as a Governour or Nursing-â—â—ther no Laws to be made Edicts to be passed for the sâ—â—ling of Faith and Order in opposition to errour and distraction But is this to be a Nursing-father to the Church or rather a meâ— Gallio only as an idle and careleâ— Spectator to stand by and tamâ—ly to look on unconcerned upâ—â— the miseries and confusions of tâ—â— Christian Body without stretching forth a Finger to heal help 〈◊〉 prevent them How can they 〈◊〉 said to discharge their Trusâ— their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or what accouâ— 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 whâ—ther a Deut. 17. 18 19. Josh 1. 8. Ezra 7. 16. sacred or b 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 thâ— Magistrates charge Never 〈◊〉 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 Bellarm. L. 3. de Laicis c. 17. Et alibi allow the Prince defensionem Religionis 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 Ibid. c. 18. are the proper bearers of the Secular 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 drawâ— or used by them Nisi ad nutum Patientiam Sacerdotis So Boniface the 8th in his Extravaganâ— Tit. 8. de Majorit Obed. c. I. This sure is not to make King Nursing-fathers but Vassals to thâ— Church meer Butchers as iâ— were to execute while theiâ— Prelates only are the Judges 〈◊〉 hear and determine And all thiâ— against the grain both of Scripture Antiquity and Reason Princes indeed are bid to serâ—â— Christ Psal 2. 11. Serve tâ—â— Lord with fear but not with aâ— implicit Faith or blind Obedâ—ence but Proeeunte judicio wiâ—â— judgment and understanding Fâ—â— so runs the tenth Verse Sapite oâ— erudimini Be wise O ye Kings instructed ye Judges of the Earâ—â— and then follows Serve tâ—â— Lord with fear 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a rational reasonable Serviâ—â— that is required at their handâ— First understand and then servâ— 'T is 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. 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 sure 't is all the reason in thâ— world that Kings be satisfied Men and as Christians in tâ—â— matters of the Church befoâ—â— they ratifie them as Sovereigâ— 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 maâ—â— the Acts of the Church to be come the Laws of the Statâ— by declaring to concur wiâ—â— the execution of them doubtless they must needs have Right to judge whether the be indeed such Acts as Christian Powers may and ought 〈◊〉 concur in and accordingly 〈◊〉 bound and limit the exercise oâ— them But then again thirdly Theâ—â— is yet a third sort behind that 〈◊〉 oppose or at least much debaâ—â— and diminish the Power of thâ— Christian Sovereign that is such as would have them deâ—â— with matters of Religion only the second hand in a remote consideration sub ratione boni civilâ—â— far as the civil good and inteest is concerned in them So â—hat as Bellarmine would bring Bell. de Pontifice L. 5. c. 6. â—â—inces under the Popes girdle â—â—directe ordine ad Spiritualia so â—ould these have Kings and Prinâ—es to meddle with Causes and â—atters of Religion Indirecte â— in ordine ad politica only in â—â—serence to the civil Good Weal â—nd Peace of the State But on the contrary seeing Kings and Princes are by God diâ—ectly entrusted with the Church 〈◊〉 Nursing Fathers to do him â—hat Service in and for the Church 〈◊〉 their Authority which none â—ut Kings and Princes can do Since they have been always accounted Custodes Vindices utriâ—sque Tabulae the Guardians of both â—ables since they are ordained says the Apostle for the puâ—ishment Rom. 13. 3 4 of evil Works i. e. of all sorts none excepted since â—he Law of the Ruler or Magistrate is made and set for the punishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only of what is opposite to sound Reason and Politâ— but of what is contrary to souâ— Doctrine 1 Tim. 1. 9. Lastly since the end of their Place anâ— Function even of all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only Peace anâ— Honesty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the due anâ— right Service of God 1 Tim. 2. 2â— I say from all these Premisâ— we may well infer
Civil and Intestine War and to the manifold and multiplied calamities violences oppressings tossingâ— and distractions of a Twelve-year unsettlement and usurpation 〈◊〉 let the remembrance of those day Stobaei Serm. 42. verba Selini endear the enjoyment and celebration of this It was the Custom among the Persians says Brissonius thâ— Brisson de Regno Persico L. 1. p. 27. when ever their King died theâ— had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justitiâ—â— quinque dierum a certain vacatioâ— or ceasing of all Laws Order anâ— Government for five days together And all to this end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that they might be the more sensible of the benefit oâ— a King and Laws returning afteâ— such a time of disorder and licentiousness God was pleased to exercise 〈◊〉 of these Nations with a longe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sad and disorderly Vacâ—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 â—t 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 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 buâ— Fides menstrua in the Church one way of Government and Religious thrusting and shoving out the other nothing but Overturning overturning overturning till â—â— came whose Right it was to be ouâ— Ezek. 21. 27. Nursing-father But now blessed 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 has been either Captive or Ambulatory fetch'd home again and seâ— up within its own proper Tabernacle In a word all things brought to such a degree of seâ—tlement that we may now oncâ— more say unto the Men of Româ— 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 What remains then but thâ—â— we summon up our Hearts anâ— pour out our Souls before God iâ— such Sacrifices of Joy Thankfulness and Prayer as may testiâ—ie our due resentment of so great â— Mercy First Let 's Rejoyce in this Mercy Let 's meet the memory oâ— this Day with the same thoughtâ— relish and warm affections as wâ— did the first and freshest News oâ— it Remember we the greatness of our then-miseries and dangers the smallness of our hopes thâ— sadness of our fears and afteâ— all the seasonableness the suddenness the fullness and remarkableness of our deliverance Anâ— then if we be not blind we shaâ—â— see reason to break forth with thâ— Church and say The Lord hâ—â— 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 Brightwood Monk of Glascowe Regnum Angliae Regnum Dei We have Polydor. L. 8. been Gods Hephzibah Gods Darling a Crown of Glory a Royal Isa 62. 3. 4. Diadem in the Hand of God a 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 The first Emperour that eveâ— became Christian was by Birtâ— a Brittain Constantine the greaâ— born at York The first Kingdom that cast oâ— the Romish Yoke and usurpatâ—ons and by Law setled the Reformation was this of Englanâ— First in Henry the Eighth and sâ— down successively excepting thâ— bloody Parenthesis of the Mariâ— days down to the present Mâ—narch And blessed be the God of Heâ—ven that the English Scepter iâ— still joyned to the Faith of Christ the Royal Branch married to thâ— Vine of Christ the Rose and Lilies of the Crown still subject tâ— the Cross of Christ that wâ— have still a Prince not only of thâ— ancient Blood but of the true anâ— ancient Faith one who has beeâ— tried in his time in the Fire oâ— Affliction in the Forreign Funace of Temptation and yeâ— himself abides not only a 〈◊〉 Professour but a gracious Defender of the True Ancient Catholick and Apostolick Faith Which that he may so long Sacrificamus pro salute Imperatoris pura prece Tertull. ad Scapulam continue let us in the third and 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