The Royal Nursing-Father;  
Discoursed in a SERMON Preached at the Cathedral in NORWICH, On the 29th of May.  
●eing the Day of His Majesty's Birth, and Happy Return to His Kingdoms.  
By Charles Robotham, Bachelor of Divinity, in Norfolk.  
LONDON, Printed for W. Oliver in Norwich. M DC LXXX.   

TO THE RIGHT WORSHIPFUL Sir Christopher Calthorpe, Knight of the BATH.  
Honoured and Right Worshipful.  
IT will not (I hope) be thought strange, but Duty, if (amongst the many that are cordially affected towards you) I also bring my Mite into your Treasury; unto which all that know you, and can distinguish true worth and goodness from a seeming show, or a mere popular gloss, cannot but pay the Tribute of their due respects.  
As for this present address here made unto you; your singular integrity and fidelity to the public, your true affection to solid and undissembled Piety, your untainted Loyalty to the Prince, your Love and Nobleness to the Church, (so well known) and last, your many favours and countenance, not only to those of my Function in general, but to myself in particular, are all such as justly entitle you to the subject of this following Discourse; you being that in your lesser Sphere, which our Gracious Sovereign is, in his higher and larger, A true Nursing Father. God of his goodness increase the Gifts and Graces of your mind, and the number of your Imitators.  
May the Virtues of your Soul (in despite of that Veil that would hid them) prove more and more conspicuous, like the Statues of those two Romans of old, which the more they were concealed and covered from the public sight, were but the more taken notice of.  
May the fatness of the Earth be your lot, and may the Dews and Blessings of Heaven fall here and ever upon you and yours, so as to redound to God's Glory, to the public good, and to your own inward comfort and eternal reward. So prays your unfeigned Orator at the Throne of Grace, and faithful Servant to his power,  
Charles Robotham.   
Isaiah xlix. 23. And Kings shall be thy Nursing Fathers, and their Queens thy Nursing Mothers. They shall bow down to thee with their Faces towards the Earth, and lick up the dust of thy feet. 
THE current of Religion in the world seems much to resemble those Waters of Ezekiel, that 
Ezek. 47. 3, 4.  risen 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 Patriarches; the Channel of it for a long time scant and narrow, only in the bounds and limits of the Land of Canaan: In Jury only was God known, and his Name great in Israel. But at the length it overflowed the Banks, and according to the 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 joined 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 16th, I have graven thee upon the palms of my hands, thy walls are continually before me;) but also for the replenishing and enlarging the Church; and that to such a flow of fullness, that they shall complain, (as in the 20th Verse) The place is too straight 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) 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, etc.  
The words than are a signal Prophecy, touching the enlargement of the Church, as by the accession of the Gentiles in the general, so of the Secular Powers and Governors 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 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 height 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 Emperor, 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 Emperor, saving God, who made the Emperor. 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 God's room and stead, his Vice-gerents upon Earth. And Gods for their Power and Height, 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 of the Emperor, 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 Monarches 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 Governors 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 itself, in the execution of it, was firstly, yea, and mostly fulfilled all along in Kings and Monarches. And then secondly, In respect to the very Species of Government, Kings are here named, for divers reasons.  
1st, As being the chiefest and 
a 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 centred 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, 
c Arist. Eth. l. 8. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 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 Sallust 
d Cited by Aug. de civ. Dei. l. 3. c. 10. To whom Vives adds Herodotus and Pliny.  (in Catiline.) Kingship or single Empire was the first of Governments. Omnes antiquae gentes, regibus quondam paruere, 
e Secunda in Catilinam. Item de Legibus l. 3.  says Tully. Principio Rerum, Gentium nationumque Imperium penes Reges erat, says Justin. 
f Cited also by Aug. de C. D. l: 4. c. 6.  l. 1. All Kindred's and Nation's 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.  draws the first pedigree of Monarches, 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,) 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 Caesar's, as well as meaner Persons; for rich Abraham, (the mighty 
a Abraham, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Nicolao Damasceno. Rex vocatur Justino. Lib. 36. Vnctus 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 Lions lie down with 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, merely to the Commonalty, never to go higher. The Apostle expressly declared the contrary from the beginning, 1 Tim. 2. where he does enjoin 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 of Israel, Isa. 49. 7. That the Gentiles should come to the Church's 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 join 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 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 British 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 dwelled 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 shown himself rich unto all, even unto Kings; rich in Grace by calling them out of darkness into his marvellous light; hereby testifying both the freeness of his Grace, that he is the God of the Hills as well as of the Valleys; and likewise the Power of his Grace, that he has a Throne in Hearts of Kings, and can conquer Crowns and Sceptres 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 baptising them into the Faith of Christ; thereby showing 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 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 worshipped 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.  
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 obeisance 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 
a 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. 
b Lingent pedunt pulverem tuorum, O Ecclesia, primitiva, in personâ capitis tui, Jesus Christi. Glossa ordinaria in locum.  As much as to say, The Church 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 
a Vide Librum Caeremoniarum, Sect. 3. C. 3.  Honour and Subjection claimed as due thereunto. For besides the falseness of the Hypothesis, the thing itself is very wide from the purpose of the Text. The Honour here spoken of (as to be done by Kings and Queens) is not that of 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 forepromised 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 Sceptre, walking in his Truth, rejoicing 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 Emperor Theodosius, That he professed he rejoiced 
Theodoret. l. 5. c. 25.  more in his Christianity, than in his Regal Dignity; and, that upon his Deathbed he thanked 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', King of France; who, though he had got many Victories, and won many Towns from the Saracens, yet would he not be styled 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 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 itself, 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 the means of Judges; whom 
Cunaeus de republs. l. 1. c. 12. Bertramus de rep. jud. c. 9 p. 109.  Josephus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no other than Monarches; Dictator's, 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 Sunshine of Religion amongst them, was not, till it came under the warm Beams and Influence of the Royal Sceptre. Their Religion was never culminant, never risen unto its height 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 Fabric of the Temple erected, and the Service furnished: Then was the God of Israel worshipped in the beauty of Holiness. And so downward in the sequel of the Story, still ye shall find, Kings were the maintainers 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 enlargement of the Gospel-Church, as is evident from the whole drift 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 mere 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 than closes with an 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) 
a So the Arabic and  Versions.  O ye Princes, and be ye lift up, ye Foreste 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 strengthened 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 itself, 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 Governors: 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 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 God's Seal, God's 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 Precedents, 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 great ones, as they draw the Eyes of all after them, so also their Imitation. Virtue 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 embraced 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 itself ad pagos & paganos? (from whence the Name of Pagans, says Vossius.) Christianity being seated in the Prince, it ran down amain, as the Ointment from the Head of Aaron, to the Skirts and Borders of his Garment.  
That's the first way wherein or whereby Kings do become Nursing Fathers to the Church, by the mere 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 public 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, 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 public 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 owned, but ratified with the Seal of Authority, fenced and strengthened with the provision of Laws, guarded with Penalties, encouraged and advanced with Privileges. This is that Singular 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, 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 Sceptres; serve him as Kings. Excellently St. Augustine 
Epist. ad Bonifacium  to this purpose. Aliter servit qua homo, aliter qua Rex. King's 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, Come 
Aug. contra Cresconium, l. 3. cap. 51.  in regno suo bona jubeant, mala prohibeant; when in their respective Dominions, they command what's good, and forbidden 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 showing 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 wholesome Laws, by the public interposal of Kings and Princes in its behalf, as of Pious Guardians, and as of tender Governors 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 Faithfulness. So that the prime and proper meaning of the word (as Schinler notes) is to signify 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 rendered 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 Governor, (for so does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify, Curam & Praefecturam.  
So that, all things considered, the stile and attribute of Kings here in the Text could not possibly be better rendered, 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 
a 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 Governors 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  of the Church. And then secondly, as Christian Sovereigns. And so they have the right of doing all Acts pertaining to Christian Sovereignty in Church-matters; that is, a supreme inspection in and over all Causes and Persons that do relate to the Church; a Power of settling 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 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 reinforcing 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 Monarches 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 Emperor's 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 Counsels, 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 Emperors 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 speaks in the next words.  
And thus have I shown 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 Governor.  
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 Father's still, not as Masters. They are not styled Domini, but Nutritii; not 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.  '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 Prince's 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 enjoin 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 distinguished by our Saviour from the things that are Caesar's, Mat. 22. 21. As being 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 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 Does & jura Ecclesiae, the Dowry and Birthright of the Church, as it is a Society of God's immmediate founding, subsisting not by Man's Law, but by God's Charter, (not to be nulled, or altered 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 L. 5. c. 33.  Noli te gravare Imperator, ut putes te in ea quae Divina sunt, imperiale aliquod jus habere. Think not, O Emperor, thou hast any Power Imperial over things Divine; i. e. over things which God and Christ have settled in the Church by their own immediate Act.  
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 virtue 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 Monarches or Sovereigns, by entering into the Church, act as Nursing-fathers'; 
Mr. Thorndikes Right of the Church, c. 4. P. 167, 168.  and, that by virtue 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 passed 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 and allowance of their Function, of their Place and Office, under Christianity. Some (as it 
a See Mr. Parker's 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 abolished 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 Prince's 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 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 Sceptres. Non eripit terrestria, qui regna dat Coelestia, as Sedulius of old. They may be Christ's Servants, and yet reign over Subjects. For Christ's Sceptre 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 supposeth the lawful state of the World, and of Civil Government, and altars no Man's 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 Christ's 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, etc. Be not frighted 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. King's 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 dependency 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 Emperor, says he, is ours, more than yours, as being set up and appointed by our God; yea by our Saviour, whose Name and Style 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 or Power of Princes I do not mean, that they either have in themselves the Power Ecclesiastic 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 intent not to say, that Princes by their Sovereignty are to be the sole and supreme Judges of Faith, or Deciders of Controversies, or Interpreters of Scripture, or Dispenser's 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 lose 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 ministering such things is by the Act of God reserved to others. As the Priests of old made answer to Vzzia the King, 
a 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 Churchmen, and in reference to Church-matters. He has Imperium circa Sacra, though not Ministerium in Sacris. He has the Right of Supreme Inspection, though not of immediate Administration, (for 'tis one thing to do these things, and another to 
Vide Grotium de Imperio, etc. C. 2. p. 24.  see, or cause them to be done.)  
In a word, all that I intent is, that the Sovereign, as Christian, has a Supereminent Power of commanding and ordering the Matters of the Church, so far as they are of public 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 Say 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 Emperor 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'll allow him perhaps a Place in the Church, as a Member; but not as a Governor, or Nursing-father, no Laws to be made, no Edicts to be passed, for the settling of Faith and Order, in opposition to error and distraction. But is this to be a Nursing-father to the Church? or rather a mere 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 Classic Author, whether 
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.  profane, (that touched upon this Subject) but mentions Religion, as in the Magistrates charge. Never any State that professed 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 Governor, no Nursing-father to interpose and regulate things in Church and State.  
But than 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'll grant you, that Princes are the proper bearers of the Secular 
Ibid. c. 18.  Sword; but than 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 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; mere 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.  
Prince's 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 judgement 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. 'Tis the Service of a right judgement, the thing which the Church prays for, Psal. 72 1. Give thy Judgements 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 Judgement 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 public good and welfare of the Church.)  
The ancient Counsels 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 judgement of the Christian Emperor to be examined, the one by the Laws of Faith, the other by the Rules of Prudence and Expedience. And 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 ratify 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 aught to concur in, and accordingly to bond 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, 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 Pope's 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 utriusque 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 profane Trials, 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 ourselves and duties; and I have done.  
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 deuce 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 public 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 the Language of Scripture, is called Blaspheming of Glories, Judas 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 yourselves— 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 Mitre, 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 
a 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 the worst. And yet must every Soul be subject; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as St. chrysostom 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.  Archbishop) descants upon the word Omnis. Si omnis, etiam vestra. Quis vos excepit ab universitate? etc. 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 
a 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 joins 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 Governors 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 is that alone that satisfies the demands of the Law.  
And so much shall suffice for the Rights and Deuce owing unto Nursing-fathers': Unto which, in the next place, we must also remember to subjoin the Deuce owing unto God in their behalf; the Deuce 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 Judas, or St. Philip and James, it comes with Twins in the Womb of it. A double, or rather a triple Holiday, as being the Memorial of a Triple Blessing.  
First, as it is Natalitium Regis, the Birthday 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 Birthday. 'Twas an ancient Custom, and of itself not to be condemned. For its Antiquity, we find mention of it in the Kings of Egypt, Gen. 40. 20. The Birthday of Pharaoh solemnised with a Feast to all his Subjects. In the Kings of Israel, Hos. 7. 5. we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dies Regis, the King's 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 Emperors we read an intimation of the like Festival. Et si in nostrum Ortum aut Natalem celebrandum 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 Instalment.  
Much more than 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 Kingdom's 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, violences, oppressings, toss, and distractions of a Twelveyears 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 Persian. L. 1. p. 27.  when ever their King died, they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Justitium quinque dierum, a certain vacation or ceasing of all Laws, Order and Government for five days together. And all to this end, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.) 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, etc. Hos. 3. 4.)  
Let us at least make this use of it, as to prise 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 sense) Natalitium Religionis, the Birthday of our Religion too, i. e. of the public reviving and restauration of it, as to the public 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 played 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 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, fetched 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, (that shall ask us) Ecce Ecclesiam, Lo, 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 own 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 King's Birthday; 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 Sceptre 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 that we summon up our Hearts, and pour out our Souls before God, in such Sacrifices of Joy, Thankfulness and Prayer, as may testify our due resentment of so great a Mercy.  
First, Let's Rejoice 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 and Deed. God has ever showed 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, God's 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.  
The first Emperor that ever became Christian was, by Birth, a Britain; Constantine the great, born at York.  
The first Kingdom that cast off the Romish Yoke and usurpations; and by Law settled 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 Sceptre is still joined to the Faith of Christ, the Royal Branch married to the Vine of Christ; the Rose and Lilies 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 Foreign Furnace of Temptation; and yet himself abides, not only a firm Professor, but a gracious Defender of the True, Ancient, Catholic and Apostolic 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 welfare of the Church of God; after a long and happy Reign here upon Earth, He may be finally possessed with a Crown of Glory, and sit down with Abraham, Isaac, and Jacob, in the Kingdom of God, and of Heaven, hereafter.  
The END.