The royal nursing-father; discoursed in a sermon preach'd at the cathedral in Norwich, on the 29th of May [B]eing the day of his Majesties birth, and happy return to his kingdoms. By Charles Robotham, batchelour of divinity, in Norfolk.
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,
and his Name great in Israel. But At the length it overflowed the Banks, and according to the prediction, Isaiah 11 9. The Whole Earth was filled with the knowledge of the Lord,
as the Waters cover the Sea. But this it was a work especially reserved for the days and coming of the Messia; and is commonly joyned with the mention and promise of the Messia. Thus in Gen. 22. 18. In thy Seed shall all the Nations of the Earth be blessed.
as the Waters cover the Sea. But this it was a work especially reserved for the days and coming of the Messiah; and is commonly joined with the mention and promise of the Messiah. Thus in Gen. 22. 18. In thy Seed shall all the nations of the Earth be blessed.
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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 inlarging the Church;
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 graved thee upon the palms of my hands, thy walls Are continually before me;) but also for the replenishing and enlarging the Church;
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;
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;
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i. e. Their Conversion, their Devotion, their furtherance and assistance. First then, let us consider, Eminentiam Instantiae, the Persons here instanced in;
i. e. Their Conversion, their Devotion, their furtherance and assistance. First then, let us Consider, Eminentiam Instantiae, the Persons Here instanced in;
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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.
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.
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So that of Optatus, Super Imperatorem non est nisi solus Deus, qui fecit Imperatorem. There is none above the Emperour, saving God, who made the Emperour.
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.
but something of Divinity, something of God, put upon a mortal Man? And therefore the Christians of old (as Vegetius relates, in their Military Oath) were wont to be sworn, without scruple, Per Majestatem Imperatoris, By the Majesty of the Emperour,
but something of Divinity, something of God, put upon a Mortal Man? And Therefore the Christians of old (as Vegetius relates, in their Military Oath) were wont to be sworn, without scruple, Per Majestatem Imperatoris, By the Majesty of the Emperor,
1st, As being the chiefest and principal of Governments, as having in it NONLATINALPHABET, absolutum imperium, the entire and absolute command and power united and centered in one person;
1st, As being the chiefest and principal of Governments, as having in it, Absolute imperium, the entire and absolute command and power united and centered in one person;
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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:
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:
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Omnes antiquae gentes, regibus quondam paruere, says Tully. Principio Rerum, Gentium nationum { que } Imperium penes Reges erat, says Justin. l. 1. All Kindreds and Nations at the first were under Kings.
Omnes antiquae gentes, regibus quondam paruere, Says Tully. Principio Rerum, Gentium nationum { que } Imperium penes Reges erat, Says Justin l. 1. All Kindreds and nations At the First were under Kings.
To which we may add that of the Philosopher, Politic. 1. c. 1. NONLATINALPHABET. Cities at the first were governed by Kings, and so even to this day are Nations also.
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.
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The first Government in the 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.
The First Government in the world was that of Father's, and Kingship is nothing Else but the Apex, or Supremacy of fatherly Power, devolved into the hands of the present Monarch.
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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,
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,
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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.
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.
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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.)
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.)
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for rich Abraham, (the mighty Prince, as he is called, Gen. 23. 6.) as well as poor Lazarus. 'Tis a Flock, wherein the Lyons lie down with the Lambs in the same Fold, the Prince with the People.
for rich Abraham, (the mighty Prince, as he is called, Gen. 23. 6.) as well as poor Lazarus. It's a Flock, wherein the Lyons lie down with the Lambs in the same Fold, the Prince with the People.
The Apostle expresly declared the contrary from the beginning, 1 Tim. 2. where he does enjoyn it as a Canon to all Christians, That Prayers, and Supplications,
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 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,
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'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 Churches light,
'Twas a thing foretold long before, That Kings should see and arise, and Princes should worship the holy one of Israel, Isaiah 49. 7. That the Gentiles should come to the Churches Light,
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 (NONLATINALPHABET,) the Mighty upon Earth) belong unto God; that is, they shall joyn themselves to the God and People of Abraham, by communion of the same Faith.
The Princes of the People Are gathered unto the People of the God of Abraham, (so it's 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.
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,
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,
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Lastly, hereby he has testified his honourable regard and respect unto the Robes of Earthly Majesty, to the Thrones of Kings, by baptizing them into the Faith of Christ;
Lastly, hereby he has testified his honourable regard and respect unto the Robes of Earthly Majesty, to the Thrones of Kings, by baptizing them into the Faith of christ;
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.
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.
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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.
and lick up the dust of thy feet.) It's 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.
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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:
in allusion (I say) unto this custom of deep and low veneration, is it Here said even of Kings and Queen's, that they shall kiss or lick the dust, that they shall bow down with their faces towards the Earth:
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Sic ad Ecclesiam transfertur hic honos, ut penes unum Christum integer maneat, says Calvin. As much as to say, The Church is here considered in conjunction with Christ the Head;
Sic ad Church transfertur hic honos, ut penes Unum Christ integer Maneat, Says calvin. 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.
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 Saint Hieronymus 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.) NONLATINALPHABET.
In the Honour of the Body is understood the Worship of the Head. And to the like purpose (yet more plainly) is that of Saint Basil, (upon Psalm 45. Ver. 12.).
For besides the falseness of the Hypothesis, the thing it self is very wide from the purpose of the Text. The Honour here spoken of (as to be done by Kings and Queens) is not that of external Subjection,
For beside the falseness of the Hypothesis, the thing it self is very wide from the purpose of the Text. The Honour Here spoken of (as to be done by Kings and Queen's) is not that of external Subjection,
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that they should render unto Christ the subjection of Piety and Devotion, i e - Reverence to his Name, observance to his Worship, obedience to his Will, submission to his Yoke and Scepter, walking in his Truth, rejoycing in his Light;
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;
and, that upon his Death-bed he thank'd God more, that he was Membrum Ecclesiae, (a Member of the Church) than that he was Caput Imperii, (the Head of the Roman Empire) And another Passage I have read of one of the Lewis 's, King of France; who,
and, that upon his Deathbed he thanked God more, that he was Limb 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 is, King of France; who,
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.
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.
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 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,
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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,
The First settlement of it among the Israelites was by the Hands of Moses, who was King in Jeshurun. (Deuteronomy 33. 5.) or as the Targum and Syriac reads it, King in Israel. The retrieving of it,
In a word, the fullest and the utmost growth, and NONLATINALPHABET of that Church, and the highest and brightest Sun-shine of Religion amongst them, was not, till it came under the warm Beams and Influence of the Royal Scepter.
In a word, the Fullest and the utmost growth, and of that Church, and the highest and Brightest Sunshine of Religion among them, was not, till it Come under the warm Beams and Influence of the Royal Sceptre.
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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.
and Kings were the Restorers of Religion, together with their Liberties, as in the days of Ezra and Nehemiah. Both which acted in all they did by Commission from the Kings of Persiam, 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.
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where the nursing and nourishing influence of the secular Powers, is clearly mentioned, as one signal and special means of the furtherance and inlargement of the Gospel-Church,
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,
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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,
The second is that of Isaiah. Christ 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 built up thy Walls,
assuring us, they should not be meer Dry-nurses, but such who as it were from their own Bowels, shall minister strength and growth unto the Gospel-Church.
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.
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and that is in the four and twentieth Psal. where having spoken of the large and universal Dominion of Christ, Verse 1. And of the conditions of Communion with the Church of Christ, Ver. 3. to the 6th. he then closes with an exhortation (as many do interpret it) to the secular Powers,
and that is in the four and twentieth Psalm where having spoken of the large and universal Dominion of christ, Verse 1. And of the conditions of Communion with the Church of christ, Ver. 3. to the 6th. he then closes with an exhortation (as many do interpret it) to the secular Powers,
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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 be you lift you everlasting doors, that the King of Glory may come in. The septuagint, with Symmachus and Theodotio, expound it, as spoken to Principalities and Powers;
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and accordingly render it, Lift up your Heads, O ye Rulers, (NONLATINALPHABET) and so the vulgar Latin, (O Principes) O ye Princes, and be ye lift up, ye Fores saeculi, (as Arias Montanus renders it, Ye everlasting Doors.) And why must they be lift up? All to this end, (says Psalmist) That the King of Glory may come in, i. e.
and accordingly render it, Lift up your Heads, Oh you Rulers, () and so the Vulgar Latin, (Oh Princes) Oh you Princes, and be you lift up, you Fores Saeculi, (as Arias Montanus renders it, You 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.
the strength of the City was in the Gates, (Psal. 147. 13. He hath strengthned the Bars of thy Gates.) And the Place of Magistracy, Power and Judicature was in the Gates, (Ruth 4. 1, 2. Deut. 25. 7.) And therefore by the lifting up of the Gates may well be understood the concurrence, the utmost aid, countenance and assistance of the Ruler, to the promoting and propagating of Religion,
the strength of the city was in the Gates, (Psalm 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. Deuteronomy 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,
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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.
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.
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When Constantine embrac'd the Faith, and set up the Cross for his Standard, what a shake did the very Pattern of his Example give unto the Kingdom of Darkness through the whole Empire? How soon did Heathenism vanish out of Towns and Cities,
When Constantine embraced the Faith, and Set up the Cross for his Standard, what a shake did the very Pattern of his Exampl give unto the Kingdom of Darkness through the Whole Empire? How soon did Heathenism vanish out of Towns and Cities,
when the profession of it is not only own'd, but ratified with the Seal of Authority, fenced and strengthned with the provision of Laws, guarded with Penalties, encouraged and advanced with Priviledges.
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.
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.
yea and bespoken from the Hands of Kings, for christ, Psalm 2. 10, 11. Be wise Oh you Kings, be instructed you Rulers of the Earth, Serve the Lord with Fear.
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.
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.
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All which may serve as a fit Comment upon the Text, plainly shewing us, what is that Regia Ecclesiae nutricatio, (as Grotius speaks) That Blessing of Nursing-fathers;
All which may serve as a fit Comment upon the Text, plainly showing us, what is that Regia Ecclesiae nutricatio, (as Grotius speaks) That Blessing of Nursing fathers;
That 'tis no other than the maintenance and cherishing of Religion by the nurture of wholesom Laws, by the publick interposal of Kings and Princes in its behalf,
That it's not 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,
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So that the prime and proper meaning of the word (as Schinler notes) is to signifie Tutorem, Curatorem (Fiduciarium) qui in fidem suam recipit alterius puerum:
So that the prime and proper meaning of the word (as Schinler notes) is to signify Tutor, Curatorem (Fiduciarium) qui in fidem suam recipit alterius puerum:
and then by consequence 'tis rendred sometimes a Nurse, (NONLATINALPHABET, Ruth. 4. 6.) sometimes a bringer-up, (NONLATINALPHABET) even as here in the Text,
and then by consequence it's rendered sometime a Nurse, (, Ruth. 4. 6.) sometime a Bringer up, () even as Here in the Text,
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and in Esther 2. 7. where Mordecai is said to be NONLATINALPHABET, the nourisher or bringer up of Esther; or (as Schinler renders it, out of some Copy of the Septuagint) NONLATINALPHABET, Praeses & Rector, her Guardian and Governour, (for so does NONLATINALPHABET signifie, Curam & Praefecturam.
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.
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and so they have the power of stopping or suppressing all violence, rage and fury intended against the outward Being, Peace and Well-fare of the Church.
and so they have the power of stopping or suppressing all violence, rage and fury intended against the outward Being, Peace and Welfare of the Church.
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yea, and of ordering the Affairs of the Church, of reforming corruptions, of redressing abuses, of regulating, and retrenching excesses and innovations.
yea, and of ordering the Affairs of the Church, of reforming corruptions, of redressing Abuses, of regulating, and retrenching Excesses and innovations.
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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,
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,
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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, in purging the Temple, in re-inforcing the Passeover, in commanding and ordering the Priests and Levites, in reducing and re-engaging the People unto the Law,
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, in purging the Temple, in reinforcing the Passover, 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,
and to the Covenant, causing all that were found in Israel, and Benjamin to stand to it, (2 Chronicles 34. 32.) And again, making all that were present in Israel to serve,
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The like Power we find, without scruple, practised by the first Christian Monarchs and Sovereigns, within the Limits of the Gospel-Church of their Dominions.
The like Power we find, without scruple, practised by the First Christian Monarchs and Sovereigns, within the Limits of the Gospel-church of their Dominions.
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,
In hearing Complaints, in receiving Appeals, in taking cognizance of Causes, (etiam post duplex Judicium Episcopal) in redressing of Ecclesiastical disorders, in electing of Bishops, in convening of Counsels, in examining and ratifying of Canonas, in passing and setting forth Laws and Edicts,
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.
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.
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So true was that of Socrates, in his Preface to the fifth Book of his Ancient-Church-History, NONLATINALPHABET, (ever since that Kings and Emperours became Christians) NONLATINALPHABET NONLATINALPHABET (the affairs or matters of the Church have hung, the whole weight of them hung and depended upon them, i. e.
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.
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And thus have I shewn the first thing that is implied in the Phrase of Nursing-fathers, the Power and Interest of the Prince in and over the Church as Guardian, as Governour.
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.
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Princes, they have indeed Power and Authority in Church-matters, but 'tis as Fathers still, not as Masters. They are not stiled Domini, but Nutritii; not Lords of our Faith,
Princes, they have indeed Power and authority in Church-matters, but it's as Father's still, not as Masters. They Are not styled Domini, but Nutrition; not lords of our Faith,
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for one is our Master, even Christ, Mat. 23. 10. There are (as the Apostle speaks) NONLATINALPHABET, The things of Christ, Phil. 2. 21. And there are NONLATINALPHABET, The things that are Gods, evidently distinguish'd by our Saviour from the things that are Caesars, Mat. 22. 21. As being things of Divine, Immediate and absolute appointment.
for one is our Master, even christ, Mathew 23. 10. There Are (as the Apostle speaks), The things of christ, Philip 2. 21. And there Are, The things that Are God's, evidently distinguished by our Saviour from the things that Are Caesars, Mathew 22. 21. As being things of Divine, Immediate and absolute appointment.
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,
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 Order,
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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.
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.
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.
And Therefore the Prince or State, in becoming Christian, gains no Power, no Sovereignty over these things, (so as to innovate or altar them;) but rather an obligation to uphold and maintain them, according to the prime intent of their Institution.
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And thus have I at length pass'd through the several Particulars of the Text. The Persons here specified (Kings and Queens;) the things here spoken of these Persons;
And thus have I At length passed through the several Particulars of the Text. The Persons Here specified (Kings and Queen's;) the things Here spoken of these Persons;
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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. 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.
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.
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.
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Some (as it 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;
some (as it 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;
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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,
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, Christ 42. must needs pertain to the Gospel) makes mention of the Princes,
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;
And so, in the city of the new Jerusalem, it's 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;
He came not to null the Titles, or disturb the Claims of Earthly Sovereigns, but rather 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;
He Come not to null the Titles, or disturb the Claims of Earthly Sovereigns, but rather 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;
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In vain therefore was Herod troubled at the news of Christs Birth, as if he came to disseiz him of his Temporalities, Mat. 2. 3. In vain was Pilate jealous of the Kingship of Christ,
In vain Therefore was Herod troubled At the news of Christ Birth, as if he Come to disseiz him of his Temporalities, Mathew 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 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.
as Enemy to Caesar. christ frees him of that Fear, and tells him plainly, My Kingdom is not of this World, John 18. 26. upon which words Saint Austin makes a loud Proclamari in the Name of christ, Audite Judaei & Gentes, — Audite Regna Terrena, (Hear Oh you jews and Gentiles, hear Oh you Earthly Princes;) non impedio Dominationem vestram in hoc mundo.
yea by our Saviour, whose Name and Stile it is, to be Prince of the Kings of the Earth, Rev. 1. 5. To be King of Kings, and Lord of Lords, Rev. 19. 16.
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.
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,
or that they may take upon them, in their own Persons, (as the Leviathan speaks) to consecrate Churches, to propagate Holy Order, to celebrate the Eucharist,
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;
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;
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But yet notwithstanding, all this being granted, there is still in the Nursing-father of the Church, a Sovereign Power over Church-men, and in reference to Church-matters.
But yet notwithstanding, all this being granted, there is still in the Nursing father of the Church, a Sovereign Power over Churchmen, and in Referente to Church-matters.
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According to the Sayings related by Optatus. Quid Christianis cum 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? What has the Emperour to do with the Church? This was the Language of the first Fathers of Schism;
According to the Sayings related by Optatus. Quid Christianis cum Regibus? Or, 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? What has the Emperor to do with the Church? This was the Language of the First Father's of Schism;
or prevent them? How can they be said to discharge their Trust, (their NONLATINALPHABET?) 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,
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,
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except in times of Anarchy, i. e. when there was no King in Israel, no Tutor, no Governour, no Nursing-father to interpose and regulate things in Church and State.
except in times of Anarchy, i. e. when there was no King in Israel, no Tutor, no Governor, no Nursing father to interpose and regulate things in Church and State.
But then secondly, others there are, neither small nor few, who, with the Church of Rome, will allow the Prince, defensionem Religionis, but not Judicium, no power of judging,
But then secondly, Others there Are, neither small nor few, who, with the Church of Rome, will allow the Prince, defensionem Religion, but not Judicium, no power of judging,
but only a Power, or Obligation rather, of receiving and defending whatsoever the Church determines. They'l grant you, that Princes are the proper bearers of the Secular Sword;
but only a Power, or Obligation rather, of receiving and defending whatsoever the Church determines. They'll grant you, that Princes Are the proper bearer of the Secular Sword;
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.
For so runs the tenth Verse, Sapite & Be educated, Be wise Oh you Kings, be instructed you Judges of the Earth, (and then follows) Serve the Lord with Fear.
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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 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 (Exercise Judicii) a Judgement to discern what is truth and what is error, (that they may refuse and suppress the one,
The ancient Councels and Synods of the Church, (as Grotius proves) did ever tender both their definitions (i. e. of Faith,) and Canons, (i. e. of Government) NONLATINALPHABET, 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.
The ancient Counsels and Synods of the Church, (as Grotius Proves) did ever tender both their definitions (i. e. of Faith,) and Canonas, (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.
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For (as a Learned Man says) 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,
For (as a Learned Man Says) 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,
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.
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.
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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:
seeing Kings and Princes Are by God directly Entrusted with the Church as Nursing Father's, to do him that Service in and for the Church by their authority, which none but Kings and Princes can do:
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since they are ordained, (says the Apostle) for the punishment 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,
since they Are ordained, (Says the Apostle) for the punishment 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 found Reason and Polity,
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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.
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.
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As first, That of Honour and Reverence to their Names and Persons, Mal. 1. 6. If I be a Father, where is mine Honour? The Christian Sovereign, by his Place and Station, he is Pater Patriae, the publick Father of his Country;
As First, That of Honour and reverence to their Names and Persons, Malachi 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;
& 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,
& 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,
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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.
Coloss. 3. 10. Children obey your Parents (your Father's) in all things; much more our Nursing fathers, whose authority is higher than that of the Parent, and whose Power is Supreme.
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And indeed the prime and principal part of our Subjection to Governours is Positive Obedience, Conformity of Practice, to the Orders and Establishments of Authority.
And indeed the prime and principal part of our Subjection to Governors is Positive obedience, Conformity of Practice, to the Order and Establishments of authority.
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A double, or rather a triple Holy-day, as being the Memorial of a Triple Blessing. First, as it is Natalitium Regis, the Birth-day of our Christian Sovereign;
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;
In the Kings of Israel, Hos. 7. 5. we read of NONLATINALPHABET, Dies Regis, the Kings Day, i. e. of his Birth, (says Arias Montanus. Dies natalis ejus.) In the Kings of Persia, their Nativity was a yearly Festival,
In the Kings of Israel, Hos. 7. 5. we read of, Die Regis, the Kings Day, i. e. of his Birth, (Says Arias Montanus. Die Natalis His.) In the Kings of Persiam, their Nativity was a yearly Festival,
even as far as throughout all Asia. So Plato in his Alcibiades, NONLATINALPHABET. In the Roman and Christian Emperours we read an intimation of the like Festival.
even as Far as throughout all Asia. So Plato in his Alcibiades,. In the Roman and Christian emperors we read an intimation of the like Festival.
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'Tis evident, (from the Epistle of St. Ambrose unto Bishop Foelix) they were wont to keep the Days both of their particular Nativity, and of their particular Installment.
It's evident, (from the Epistle of Saint Ambrose unto Bishop Felix) they were wont to keep the Days both of their particular Nativity, and of their particular Installment.
Especially, if we consider it in the next place, as it was also Natalitium Regni. 'Twas not only Dies Regis, but Dies Regni, the Kings and the Kingdoms Day, the Day of His Return and Royal Restauration;
Especially, if we Consider it in the next place, as it was also Natalitium Regni. 'Twas not only Die Regis, but Die Regni, the Kings and the Kingdoms Day, the Day of His Return and Royal Restauration;
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It was the Custom among the Persians, (says Brissonius) that when ever their King died, they had NONLATINALPHABET, Justitium quin { que } dierum, a certain vacation or ceasing of all Laws, Order and Government for five days together.
It was the Custom among the Persians, (Says Brissonius) that when ever their King died, they had, Justitium quin { que } Days, a certain vacation or ceasing of all Laws, Order and Government for five days together.
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And all to this end, (NONLATINALPHABET, &c.) that they might be the more sensible of the benefit of a King and Laws, returning after such a time of disorder and licentiousness.
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.
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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 well as to the State, i. e. As it was (in a sense) Natalitium Religion, the Birthday of our Religion too, i. e. of the public reviving and restauration of it,
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;
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;
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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, Loe, this is our Church, this the Doctrine of it, this the Order of it, this the Service and Liturgy of it.
In a word, all things brought to such a degree of settlement, that we may now once more say unto the Men of Room, (that shall ask us) Ecce Church, Lo, this is our Church, this the Doctrine of it, this the Order of it, this the Service and Liturgy of it.
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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.
this is that, that should enhance the memory of this Day, as bringing with it (together with our Laws and Liberties) the resettlement and re-establishment of Religion too.
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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, 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, Psalm 126. 3.
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And then secondly, Let our Joy and Gladness proceed and beget Praise and Thankfulness in Word and Deed. God has ever shew'd a special care of this our Land and Nation.
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.
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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,
His Name Lucius (from Light or brightness;) as if God in him meant to fulfil the Prophecy in the very found of the letter, Isaiah 60. 3. The Gentiles shall come to the Light,
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.
Their Power suam Church credidit. Isidore. Hispanic in sent. c. 51. Cujus fid•i creditur ipsa Fides. Sacerdotes meos, tuae manui commisi. Greg. Epistle and Mauritium. L. 3. c. 10.
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.
Recté illud dicitur, non esse Principum Or civilium Magistrates, Leges novas de cultu Dei conscientiis Far Or propria Sacerdotum Money obire. Casaubon Exercitationes Epistle Dedicate.