The Signal Loyalty and Devotion of Gods Saints

CHAP. I.

THE first Presidents I meet with of Frayers made to God for Kings, are such as are recorded in Scripture, before the Law was given in Mount Sinai, or any King instituted by God among his own people of Israel, of which there are 3. remarkable Instances, seldom taken notice of, which I shall recite, explicate and apply in order as I find them.

The 1. is that of Abraham, the Father of all faithful believers, thus registered to posterity, Gen. 20. Abraham and his wife Sarah so journing at Gerar, Abimelech KING of Gerar sent and took Sarah: but God came to him by night in a dream, and said, Thou art but a dead man, for the woman thou hast taken, for she is married to an husband: And God said unto him in a dream, v. 7. Now therefore restore the man his wife, for he is a Prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou, that thou shalt surely die, thou and all that are thine. Therefore Abimelech rose early in the morning, and called Abraham, and after some expostulations with him, restored him his wife, and gave him sheep and oxen, men servants and women servants; proffering him to dwell in the land where he pleased. So Abraham prayed unto God, and God healed Abimelech and his wife, and his maid-servants, and they bare children; for the Lord had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife •• . 17, 18.

In which History there are 6. observable particulars worthy our consideration: 1. That those who are but mere sojourners under Kings in any part of their kingdoms, though not their natural born subjects (as Abraham was here at Gerar under K. Abimelech) owe local allegiance to them, and are bound to pray unto God for their health, life, prosperity, especially upon extraordinary occasions, as Abraham did here; Therefore à multo fortiori, their own natural Subjects and Lieges, are much more obliged thereunto by the bond of duty, loyalty, and Laws of God and Nature. 2ly. That Abraham, the Father of all the faithful, is the very first president recorded in sacred writ, or other History, who prayed for the person and family of the King under whom he lived and sojourned: that so his example might be obligatory and presidential to all other faithful people, servants and saints of God in all ages and places, as well Gentiles as Jews, who ought to follow his steps herein. 3ly. That he thus prayed for Abimelech and his family, though (as most conceive) a heathen idolatrous King, and no worshipper of the true God; as Abraham's words to Abimelech v. 11. (Because I thought, surely the fear of God is not in this place, and they will slay me for my wives sake, and Gen. 21. 32, 34.) import. Therefore the Saints and people of God, ought to pray to God for their Kings and their Families, though Pagans, Infidels, Papists, Heretics, much more then when they are worshippers, professors of the true God and Religion; yea Christians and Patrons of the Gospel of Jesus Christ. 4ly. That Abraham here prayed for Abimelech, his wife, family, not of his own voluntary accord, but by special direction and command from God: Therefore prayer for Kings, & their families, is no human, arbitrary invention, action, which may be omitted or performed at men's pleasure; but a divine institution, precept, duty, which must be constantly performed out of conscience, in obedience to God's command. 5ly. That this prayer of Abraham was not confined only to King Abimelech's own person, but extended to his wife, maid-servants, and posterity; and was principally, that God would open their wombs, which he had fast •• sed, that they might bear children; which they bare after Abraham prayed for them unto God, v. 17, 18. that so there might be an hereditary succession of his children after him in the kingdom. Therefore Subjects (especially in hereditary kingdoms) are obliged not only to pray for their Kings own persons, but also for their Queens, families, the multiplication and continuance of their royal posterity, to sway the scepter, and succeed them in the throne; even by this original president of Abraham's prayer. Which compared with Abraham's Oath and Covenant to Abimelech, who sware unto him by God; That he would not lie unto, nor deal falsely with Abimelech, nor with his Son, nor with his Sons Son; but according to the kindness he had done unto Abraham, that he should do unto him, and to the land wherein he had sojourned, Gen. 21, 22, 23, 24, 27, 31, 32. is a most pregnant argument not only of the lawfulness of Subjects Oaths of Fealty, Homage, Allegiance and Supremacy to their Kings, their heirs and successors, but likewise of the antiquity, and inviolable obligation of such Oaths, which ought to be conscientiously observed without lying, falsehood, or the least violation, by all who swear them, in the sacred name of the true everlasting God. 6ly. That all Subjects are then most principally obliged to pray for their Kings and their families, when they lie under any judgments or afflictions of God for their sins, because then they most need their prayers, as a special means prescribed by God to remove his judgments, restore his favor, blessings to them, preserve, lengthen their lives, and make them fruitful in posterity.

The 2. President I shall insist on is this, related Gen. 47. [unspec 2] 7, 10. And Joseph brought in Jacob his Father (after his coming down into Egypt) and set him before Pharaoh, and Jacob blessed Pharaoh, so soon as he came before him: After some discourse between them, at his departure from him, it is recorded again: And Joseph blessed Pharaoh (the second time) and went out from before Pharaoh. Now this his double blessing of Pharaoh, both at his coming in to, and departing from him, was nothing else, but a double prayer to God to bestow all kinds of blessings on King Pharaoh, and his posterity; as is evident by Gen. 24. 60. c. 27. 1, to 41. c. 28. 1, 3, 4. c. 48. 8. to the end, and ch. 49. 1, to 29. compared with this Text.

From whence it is remarkable, 1. That as Abraham the Father of the faithful, was the first; so Jacob his Grandson, the father of the 12. Patriarchs, was the 2d. person recorded in sacred Story, who prayed for and blessed the King in whose kingdom he resided; whose example is very presidential for all others, and worthy their imitation. 2ly. That Jacob was no natural born Subject to Pharaoh, but only a stranger and sojourner in Egypt; yet he thus blessed and prayed for him: Therefore his and all other Kings genuine Subjects, were much more obliged by duty and allegiance to pray for and bless them. 3ly. That he thus prayed for and blessed him twice, at his first access to, and recesse from his presence; which should instruct all loyal Saints and Christian Subjects frequently to bless and pray for their Kings and Princes, both in their accesses to, and recesses from them, and upon all other just occasions, as well in private as public. 4ly. That he thus blessed and prayed for Pharaoh though a Pagan King, under whom and his Successors he and his posterity were assured, they should be made bond-man, and forely oppressed for 400. years, till God should rescue and bring them out of Egypt by a strong hand, Gen. 15. 13, 14, 15, 16. Exod. 12. 40. 41. Acts 7. 6. 7. To teach us, that all loyal Subjects, Saints, Christians ought to bless, pray for, not only their godly, Christian, orthodox, Religious Kings, who protect, preserve them in their Religion, Laws, Liberties; but even for their Pagan, Heretical Kings, and such who afflict, oppress, persecute them; and not to curse, depose, murder, destroy, or rebel against them, Mat. 5 43, 44, 45. Luke 6. 27, 28, 29. c. 23, 24. Acts 8. 60. Rom. 13. 1, 2, 3. c. 12. 19, 20, 21. 1 Tim. 2. 1, 2, 3. 1 Pet. 2. 18, to 25. contrary to the practice, tenets of the Saints, subjects of this degenerate, apostate, treacherous, and perfidious age. 5ly. That one part of God's and men's blessing of Kings, is, that they may have a numerous, continuing progeny, permanent House, and royal issue to succeed them in the throne, and reign over their Nations and Kingdoms, in happiness, peace, safety, prosperity for many generations, Gen. 17. 5, 6, 7. 16. 2 Sam. 7. 10. to the end 2 Chron. 6. 4, to 18. 1 Kings 8. 18, to 27. c. 11. 36, 37, 38. 2 Kings 10. 31. Ps. 132. 11, 12. compared with Psal. 128. 3 4, 5, 6. Gen. 24. 60. Which no doubt was one chief part of Jacob's blessing of and prayer for King Pharaoh; being one principle branch of the blessings he bestowed on and wished to his own Sons and Grandsons, when he blessed them before his death, Gen. 48. 15, 16, 19, 23. c. 49. 10. 22, 25, 28. Whence it inevitably follows, that it is the property, duty of all loyal, pious Saints, Christians, people, cordially to pray for and desire God to bless their Kings with a numerous permanent royal issue and posterity to succeed them in their royal thrones, and reign over them with all peace, safety, felicity; not to disinherit, banish, abjure, extirpate their posterities, and deprive them of their hereditary Crowns; which some now deem their Saintship, piety, honor, felicity to accomplish.

The 3d. are the several prayers and supplications that Moses made for King Pharaoh, the grand oppressor, enthraller, afflicter of the Israelites, (when God sent him to rescue them from their intolerable bondage under him and his Officers) to remove those very plagues which God himself inflicted on Pharaoh and his Egyptians, thereby to deliver them from their vassalage and bring them out thence to the promised Land: thus recorded by Moses himself, Exod. 8. 8. to 14. When the frogs came up and covered the land of Egypt; then Pharaoh called for Moses and Aaron, and said, Intreat the Lord that he may take away the frogs from me and from my people, and I will let the people go, that they may do sacrifice to the Lord. And Moses said to Pharaoh, Glory over me; against when shall I entreat for thee and for thy Servants, and for thy People, to destroy the frogs from thee, and thy houses, that they may remain in the river only? And he said, tomorrow. And Moses said, be it according to thy word, that thou mayst know that there is none like unto the Lord our God: and the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people, they shall remain in the River only. And Moses and Aaron went out from Pharaoh. And Moses cried unto the Lord because of the frogs which he had brought against Pharaoh: And the Lord did according to the word of Moses, and the frogs died out of the Houses, out of the Villages, and out of the Field, v. 29, 30, 31. Moses entreated the Lord, that the swarms of frogs he sent might depart from Pharaoh, from his Servants, and from his Pople. And the Lord did according to the word of Moses, and he removed the frogs at Pharaohs request, there remained not one. After this Moses entreated the Lord to remove the mighty Thunder and Hail he had sent, spreading abroad his hands unto the Lord in prayer for that end, and they ceased, Exod. 9. 28, 29, 33. The like he did at his Intreaty, to remove the plague of Locusts, Exod. 10 7, 18, 19.

From these Presidents and practice of Moses, I shall deduce these genuine seasonable Observations. 1. That Moses being born in Egypt, and bred up in Pharaohs Court, was rather a Native subject to King Pharaoh, than a mere Sojourner and Foreiner, as Abraham and Jacob were to Abimelech and Pharaoh; (though he had been absent thence about forty years;) it thence follows from the premises, That Subjects as well as Sojourners, are bound by duty and allegiance to pray for their Kings and people. 2ly. Moses was enforced to fly out of Egypt to save his life, because Pharaoh sought to slay him for killing an Egyptian, who smote and oppressed an Hebrew, one of his Brethren: and this Pharaoh to whom God sent him, and for whom he thus prayed four times after each other, was not only a Pagan-Idolater, but in all probability the Kings Son, or Grand-son, who sought to slay him, Egypt being an hereditary Kingdom, as Isaiah 19. 11. and all Historians record. Yea both these Pharaohs, with two or more of their Ancestors, and their Officers, did extraordinarily oppress the Israelites, causing all their Male children they could meet with to be drowned in the River, but such as the Midwives preserved against their commands, afflicting them by their Task-masters, heavy burdens, rigorous service, and hard bondage, which made their lives bitter, and caused them to sigh, groan, and cry unto the Lord by reason of the bondage, who thereupon heard their cry, and saw their oppression, and remembered his Covenant made with Abraham, Isaac, and Jacob, to rescue them from their Thraldom, yet notwithstanding Moses prayed four times to remove the Plagues God had inflicted on Pharaoh, his Servants and people; and no ways endeavored to deprive, or disinherit them either of their Lives, Crowns, or Succession, though a chosen Servant, Man, and Saint of God, commissioned, and sent by God himself to deliver the Israelites from their bondage under Pharaoh, and bring them out of Egypt. Whence I shall irrefragably infer, That the eminentest chosen Saints, Men and Servants of God, yea all other loyal Subjects ought cheerfully to obey and pray for, not only their Pagan, Idolatrous, but persecuting and oppressing Kings, and their royal Posterity; and though they may use all lawful means to deliver themselves and fellowsubjects from their unjust tyranny, bondage, oppressions; yet they neither lawfully can, nor ought forcibly to dethrone, disinherit them, or their Posterities of their Crowns, nor rebel against, or deprive them of their lives by tumultuous Insurrections, Assassinations, and High Courts of Justice. 3ly. That Godly persecuted, oppressed Subjects, may and ought to pray for the removal of those Judgments which God himself inflicts upon their oppressive, persecuting Kings, their Servants, People, successively one after another, for those persecutions, tyrannies, oppressions, under which they groan and cry, of purpose to bring them to repentance, and deliver them from their bondage, pressures, vexations under them; as Moses did in this case of Pharaoh, his Officers and the Egyptians for the removal of 4 grievous Plagues inflicted upon them one after another by God himself, and Moses and Aaron as his Instruments.

Thus much concerning these most memorable, ancient Presidents, before the Law and Kings of Israel, which none have hitherto pressed or insisted on in this kind, to my knowledge, as I have done.

CHAP. II.

I Shall in the next place proceed to Presidents of God's Servants and people under the Law, from the first erection of the Israelites into a kingdom, till our Savior's Nativity, intermixed with some examples of this kind in Pagan Idolaters within that circle of time.

The first Prayer and President of this nature recorded in sacred Story, by God's own Spirit, is that which was used at the anointing and inauguration of Saul, the very first King, * elected, ordained by God himself over his own people of Israel: when Saul being chosen by lot, and fetched from among the stuff where he had hid himself, 1 Sam. 11. 23, 24. The Prophet Samuel said to all the people, See ye him whom the Lord hath chosen, that there is none like him among all the people: And all the people thereupon shouted, and said, God save the King, or Let the King live, as the Hebrew Phrase renders it: which no doubt they oft times repeated, according to the usual practice at all Kings inaugurations and coronations ever since; which probably they learned from the custom of other Nations round about them, who had Kings and kingly Government before them, as the 1 Sam. 8. 5, 19, 20. Make us a King to judge us like all the Nations; Nay, but we will have a King over us, that we also may be like all the Nations; compared with Deut. 17. 19. And shall say, I will set a King over me like as all the Nations that are about me; more than intimate. Now these words, Vivat Rex, Let the King live, or God save the King, are not only a most royal, loyal Salutation and Acclamation of all the People, as directed to King Saul's person, and inauguration; but a direct Prayer unto God for his long life, happiness, and prosperous Reign over them as their King, as the words themselves, and the use of them in succeeding Ages import; compared with Psal. 72. 15. Ps. 21. 4, 5. Ps. 34. 12. Ps. 61. 6, 7. Gen. 17. 18. Not long after, when Saul had totally routed Nahash the Ammonite and his great Army, and rescued Jabesh Gilead from them which they had encamped against, 1 Sam. 11. 11. thereupon after this Salvation which the Lord had wrought by him for Israel, v. 14, 15. Samuel said to the people, Come and let us go up to Gilgal and renew the kingdom there: and all the people went to Gilgal, and there they made Saul King before the Lord: and there they sacrificed Sacrifices of Peace-offerings before the Lord, and there Saul and the men of Israel rejoiced greatly. Which words imply, that both Samuel and the people by making Saul King the second time before the Lord, and offering Peace-offering, and rejoicing greatly before the Lord, did make special Prayers and Thanksgivings unto God for his life, prosperity, and victorious success over his and their Enemies, according to the subsequent Gospel-text grounded on this President, 1 Tim. 2. 1, 2. And Samuel's subsequent words to the people at this meeting, ch. 12. 13, 14, 23, 25. Now therefore behold the King whom ye have chosen, and whom ye have desired, and behold the Lord hath set a King over you: if you will fear the Lord, and serve him, and obey his Voice, and not rebel against the Commandment of the Lord, then shall both ye, and also the King that reigneth over you, continue following the Lord your God; But if ye shall still do wickedly, ye shall be destroyed, both you and your King. Moreover as for me, God forbid that I should sin against the Lord, in ceasing to pray for you: compared with the 1 Sam. 15. 35. where it is recorded, that after God's rejection of Saul, and repenting he had made him King, for disobeying his command in sparing Agag, and the best of the Amalekites spoils; Nevertheless Samuel mourned for Saul, and ch. 16. v. 1. And the Lord said to Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from being King over Israel? All these do clearly evidence, that Samuel the Prophet, and no doubt all other his loyal pious Subjects, Priests and Levites did constantly make Prayers, Supplications, and Intercessions to God for Saul, and bewail and moan for his Sins, even after God had rejected him, much more then did they perform this Duty before God's rejection during all his Reign, as well as at his inauguration.

The next King over God's people by divine election [unspec 2] and designation was David, in whose House, Seed, and Royal Progeny God established the hereditary succession of the Crown and kingdom, both by his Promise, Covenant and Oath, 2 Sam. 7. 10, to the end. 1 Chron. 28. 4, to 10. 1 Kings 18. 25, 26. 2 Chron. 7. 17, 18. c. 23. 3. Ps. 89. 3, 4, 28, 29. Ps. 132. 11, 12, 13, 14. Jer. 33. 20, 21. What particular Prayers and Acclamations were made at his Instalment in the Royal Throne over the Tribes of Israel, I find not recorded in Scripture or Josephus: only I read in general, 2 Sam. 5. 3. All the Tribes of Israel came to David to Hebron, and King David made a League with them in Hebron before the Lord, and they anointed David King over Israel; no doubt with many Prayers to God for his life and prosperous Reign, and reiterated shouts, Let the King live, as at Saul's precedent, and Solomon's and other kings subsequent inaugurations, though omitted for brevity in sacred History. During David's Reign, I shall observe several particulars pertinent to my purpose.

1. David's Soul-ravishing Prayer and Thanksgiving made to God himself upon God's message, and promise to him by Nathan the Prophet, to set up his Seed after him, and to establish his House, Kingdom, and Throne forever, recorded at large, 2 Sam 7. In which Prayer David used these expressions amongst other, v. 25. &c. And now O Lord God, the word that thou hast spoken concerning thy Servant, and concerning his House, establish it forever, and do as thou hast said: And let thy name be magnified forever, saying, The Lord of Hosts is the God over Israel, and let the House of thy Servant David be established before thee, &c. And now O Lord God thou art that God, and thy words be true, and thou hast promised this goodness unto thy Servant; therefore now let it please thee to bless the House of thy Servant, that it may continue forever before thee; for thou O Lord hast spoken it, and with thy Blessing let the House of thy Servant be blessed forever. Here we have David the first hereditary king over God's people, upon the first tidings of God's promise to settle the Inheritance and Succession of the kingdom of Israel in his House and seed for ever; making a most zealous, fervent pathetical Thanksgiving and Prayer to God for the accomplishment of this promise, in establishing and blessing his House forever. Which being afterwards put in writing, and particularly recorded in sacred Story, no doubt was constantly used both in private and public by himself, and all his loyal devout Subjects, whether Priests, Levites, or people all his Reign, and registered as a sacred President for all hereditary pious Kings and Subjects future imitation.

2ly. David's public Prayers, Psalms, and Thanksgivings to God for himself as King, and for his Royal Son and his Posterity that should succeed him in the Throne, recorded in sacred writ, prescribed to the Church and people of God during his Reign, and succeeding Ages, and constantly used by them, and all Churches of God to this very day, at the inauguration of their Kings, and upon other royal Solemnities, Victories, Triumphs and Installments, or marriages of their Sons and heirs to the Crown. I shall instance only in Psal: 18. I will love thee, O Lord my strength, &c. Therefore will I give thanks unto thee, O Lord, among the heathen, and sing praises unto thy name; Great deliverance giveth he to his King, and showeth mercy to his anointed, to David and to his seed for evermore, Psal. 21. The King shall joy in thy strength, O Lord; and in thy Salvation how greatly shall he rejoice! For thou hast given him his hearts desire, thou hast not withholden the request of his lips: for thou preventest him with the blessings of goodness, thou settest a Crown of pure gold on his head. He asked life of thee, and thou gavest it him, even length of days for ever and ever, his glory is great in thy salvation, glory and majesty hast thou laid upon him; for thou hast made him most blessed forever, &c. Which Psalm, though it be mystically applied to Christ the King of his Church and Saints by many, yet doubtless it was literally meant of King David himself who compiled it. Psal. 45. My heart is indicting a good matter, I will speak of the things which I have made touching the King: literally intended of Solomon, but mystically of Christ his kingdom and Church. Psal. 61. Hear my cry, O God, attend unto my Prayer, &c. Thou wilt prolong the Kings life, and his years as many generations; He shall abide before God forever, O prepare mercy and truth which may preserve him. Psal. 72. 1, 2, &c. Give the King thy Judgments, O God, and thy Righteousness unto the Kings Son; Then shall be judge thy people with righteousness, and thy poor with judgment, &c. He shall save the souls of the needy: He shall redeem their Soul from deceit and violence, and precious shall their blood be in his sight: He shall live, and unto him shall be given of the Gold of Sheba, Prayer also shall be made for him continually, and daily shall he be praised. Which Psalm, though mystically meant of Jesus Christ the Son of David, as all accord; yet it was first literally made, used in and by the Church and people of God, and prescribed to them as a public Prayer for King David and his Son Solomon, who was to succeed him in the throne; as most accord, and the Contents in our Bibles resolve; Or for King Solomon (whom some make the penman thereof) and his Son Rehobeam: However it is a direct form and divine precept for the people of God in all hereditary kingdoms, to make continual daily public and private Prayers, intercessions, supplications and thanksgivings unto God for their hereditary kings, their heirs apparent and successors to the crown and royal posterity, according to the 1 Tim. 2. 1, 2. grounded on this Psalm. I shall conclude with Psal. 89. and Psal. 132. of like nature with the former; wherein not only the Psalmist, but the Churches & Congregations of the Saints in that and succeeding ages, do sing of the mercies of the Lord, and make known his faithfulness to all generations for making this Covenant with David and his seed; I have made a Covenant with my chosen, I have sworn unto David my servant; Thy seed will I establish forever, and build up thy throne to all generations, &c. My mercy will I keep for him for evermore, and my Covenant shall stand fast with him: His seed also will I make to endure forever, and his Throne as the days of Heaven. If his children forsake my Laws, and walk not in my judgments; if they break my statutes, and keep not my commandments; then will I visit their transgressions with the rod, and their sin with scourges. Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. My Covenant will I not break, nor alter the thing that is gone out of my livs; Once have I sworn by my holiness that I will not lie unto David: his seed shall endure forever, and his Throne as the Sun before me. It shall be established forever as the Moon, and as the faithful witness in Heaven: Selah. I thy children will keep my covenant and my testimonies that I shall teach them, their children also shall sit upon the Throne for evermore; For the Lord hath chosen Zion, he hath desired it for his habitation: This is my rest forever, there will I dwell, for I have desired it, &c. There will I make the horn of David to bud; I have ordained a lamp for mine anointed: His Enemies will I clothe with shame, but upon himself shall his crown flourish. From all these Psalms which you may read at large, these irrefragable Conclusions may be clearly deduced.

1. That it was the constant practice, duty, not only of King David himself, but of the Church and people of God under him and his royal posterity, to make incessant prayers, supplications, intercessions and thanksgivings to God both publicly and privately for him, his royal house and posterity.

2ly. That they did in their public and private devotions, prayers, psalms, and thanksgivings, take special notice and make particular mention of God's promise to King David, his House, and Royal seed, that they should inherit the Throne and kingdom over his people by succession for ever; and rejoice therein, yea pray for its accomplishment, and God's grace and blessing on his House, seed, as their own and the Churches greatest blessing, happiness, and safety.

3ly. That as the sins of David's royal seed and progeny, did not cause God himself, the king of kings, who conferred the kingdom and throne upon them, to break his Oath and Covenant with them, nor to deprive them of their kingly Government, Throne, or totally to withdraw his loving kindness and mercy towards them, but only to chastise them with his rod, and scourge them for their amendment: So it did neither withdraw the allegiance, loyalty, duty, prayers, supplications, intercessions, or thanksgivings of the Church and their pious subjects from them, but rather intend and augment them, as is evident by Psal. 89. 38, to 59. and Psal. 132. All which particulars do apparently check and reprehend the contrary late practice of the Subjects and Saints within our three kingdoms and Churches of England, Scotland and Ireland.

4ly. The piety and loyalty of David's Great Officers, [unspec 3] and Subjects in praying for him and his people in their conferences with and addresses to him, I shall instance only in 3. presidents. The 1. is that of Joab his chief Captain and General, when David commanded him to number the people, much against his judgment and dissuasions from it, 2 Sam. 24. 3. And Joab said unto the King, The Lord thy God add uuto the People, how many soever they be, and that the eyes of my Lord the King may see it. The 2. is that of Araunah, when king David after the three days of Pestilence inflicted for his numbering the People, came to buy the threshing-floor of him to build an Altar to the Lord, that the plague might be stayed from the people, 2 Sam. 24. 21, 22, 23. And Araunah said unto the King, The Lord thy God accept thee. Both these are direct prayers to God for King David by these two loyal Subjects. The 3. president is the gratulatory salutation and prayer of Hushai, when he sent him, under a pretended revolt from him, to his son Absalom (who usurped his throne and forced him to fly) to undermine Ahithophel's crafty counsel against him: thus recorded, 2 Sam. 16. 16. And it came to pass, that when Hushai the Archite David's friend, was come unto Absalom, he said, God save the King, God save the King, or, Let the King live; doubling this salutation of and prayer for him. Whence I infer these 2. probable, if not undeniable Conclusions: 1. That this salutation and prayer was usual amongst the Israelites, not only at their kings Coronations, but upon their Officers and Subjects accesses and addresses to them, even in king David's days, as well as in all succeeding ages. 2ly. That if Hushai thus used it to Absalom a king only by Traterous usurpation of his Fathers Throne; he and other loyal Officers, subjects, used it much more at the inauguration of, and their addresses to their lawful pious king David a man after God's own heart.

3ly. The third king over God's own people was Solomon, the first who enjoyed the Crown by inheritance from David his Father by God's special appointment, and crowned king in his Fathers life time, to prevent the usurpations of his Brother Adonijah, thus recorded in sacred writ, 1 kings 1. 30, to 49. When David was old, his son Adonijah to defeat Solomon of the Crown, making a strong party caused himself to be proclaimed king; which David being informed of by Bathsheba, Solomon's mother, he thereupon by the advice of the Prophet Nathan, out of a conscientious performance of the Oath he formerly swore in the name of the Lord to Bathsheba, that Solomon her son should reign after him, which Oath he then renewed: commanded Zadok the Priest, Nathan, and Benaiah, to take his servants, to cause Solomon his son to ride upon his own mule, and bring him down to Gihon, and there to anoint him King over Israel; and blow ye with the trumpet, and say, God save King Solomon: Then ye shall come up after him, that he may come and sit upon my throne: for he shall be King in my stead; and I have appointed him to be ruler over Israel and ov •• Judah. Whereupon Benaiah the son of Jehoiada, answered the King, and said, Amen. The Lord God of my Lord the King say so too. As the Lord hath been with my Lord the King, even so be he with Solomon, and make his throne greater than the throne of my Lord King David. So Zadok the Priest, and Nathan the Prophet, and Benaiah the son of Jehoiadah, and the Cherethites, and the Pelethites went down, and caused Solomon to ride upon king David's Mule, and they brought him to Gibeon. And Zadok the Priest took an horn of oil out of the Tabernacle and anointed Solomon, and they blew the Trumpet, and all the people said, God save King Solomon. And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them, and the City rang again. Upon this Jonathan the Son of Abiathar the Priest came in to Adonijah, and related the premises to him, and all the Ghests that were with him; adding, also Solomon sitteth on the Throne of the kingdom, and moreover, the Kings Servants came to bless our Lord King David, saying, God make the name of Solomon better than thy Name, and make his Throne greater than thy Throne: and the King bowed himself upon his Bed. And also thus said the King, Blessed be the Lord God of Israel which hath given me one to fit on my Throne this day, mine eyes even seeing it. After which David assembled all the Princes of Israel, the Princes of the Tribes, the Captains of the Companies that ministered to the King by course, the Captains over the thousands and over the hundreds, the Stewards over all the substance and possessions of the king and of his Sons, with the Officers and mighty men, and with all the valiant men unto Jerusalem: Where standing upon his feet, he declared to them God's election of his son Solomon to sit upon the throne of the kingdom of the Lord over Israel; and that he should build God an house; then giving the Congregation and Solomon a charge, to keep and seek all the commandments of God, and to serve him with a perfect heart and willing mind, &c. he gave Solomon a pattern of the form, materials, vessels, chambers, treasuries of the Temple, and courses of the Priests: After which, relating to them the quantity of Gold, silver, precious stones, brass and other materials he had provided and dedicated towards the building of the Temple, by his example and exhortation, he caused both the Princes and people to offer bountifully and willingly both gold, silver, brass, iron and precious stones for the service of the House of God. Wherepon David made a most heavenly thanksgiving and prayer unto God before all the Congregation, who joined with him therein: In which prayer he and the Congregation used this expression relating to Solomon, 2 Chron. 29. 18, 19. O Lord God of Abraham, Isaac, and of Israel our fath • rs, Give unto Solomon my Son a perfect heart to keep thy Commandments, thy Testimonies, and thy Statuteo, and to do all these things, and to build the Palace for which I have made provision; After which all the Congregation blessed the Lord God of their Fathers, and bowed down their heads, and worshipped the Lord and the king. And the morrow after they sacrificed sacrifices and offered burnt-offerings unto the Lord, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink-offerings, and sacrifices in abundance for all the people: and did eat and drink that day before the Lord with gladness, and they made Solomon the son of David King the second time, and anointed him unto the Lord to be Chief Governor, &c. v. 20, 21. From all which premises it is apparent, 1. That the Priests, Prophets, Princes, Captains, Officers, and all the people of God at the coronation of Solomon (and so at their other hereditary Kings inaugurations who succeeded him, by like practice and custom) did blow with Trumpets, pipe with Flutes, rejoice with exceeding joy, and cry out with united shouts, prayers, acclamations, God save the King, Let the King live; so that the Earth did rent, and the City ring again with the sound thereof. 2ly. That besides this usual short prayer and ejaculation unto God for him and their following Kings; the greatest, devoutest of the Officers and people did break forth into other most affectionate, pathetical expressions, & prayers for them, as Benaiah, and other of David's servants did here in the case of Solomon saying, The Lord God of my Lord the king say Amen too. As the Lord hath been with my Lord the king David, so let him be with Solomon, and make his name better than thy name, and make his throne greater than thy throne. 3ly. That they joined in public prayers to God for their Kings, after their installments in the kingdom, as the whole Congregation did here with David for Solomon, O Lord God of Abraham, &c. give unto my son Solomon a perfect heart to keep thy Commandments, &c. & Ps. 132. 1, &c. 4ly. That in their usual addresses to their Kings, they bless them, by wishing them spiritual and temporal blessings, long life and prosperity to them, and bless God for their advancement to the Throne and Government over them, as is evident by the 1 Kings 1. 27. 43. compared with the 2 Sam. 10. 16. and other subsequent texts. 5ly. I shall add to the premises this passage in Hiram king of Tyre his letter to Solomon, 2 Chron. 2. 12. Hiram said moreover, Blessed be the Lord God of Israel that hath made heaven and earth, who hath given to David a wise Son, endued with prudence and understanding, that might build an house for the Lord, and an house for his kingdom: And these words of the Queen of Sheba to Solomon, 2 Chron. 9. 7, 8. 1 Kings 10. 7, 8. Happy are thy men, and happy are these thy servants which stand continually before thee, and hear thy wisdom; Blessed be the Lord thy God which delighted in thee, to set thee on his throne, to be King for the Lord thy God; because thy God loved Israel to establish them forever, therefore made he thee King over them, to do judgment and justice. Now if King Hiram and the Queen of Sheba mere foreiners, Princes, not subjects, thus blessed God for Solomon's kingdom, justice, reign, and advancement to his fathers throne, for the establishment and welfare of his subjects; then much more were the Israelites themselves, his own subjects and servants, obliged to bless him, and bless God for his reign, wisdom, and good government over them; which no doubt they did constantly perform in their public and private Devotions, and all their addresses to him, as also to their other Kings succeeding him; (though not particularly recorded in the books of Kings and Chronicles, which are but short Epitomes of his and their reigns.) 3ly. When King Solomon had finished the Temple, he assembled all the Elders, heads of the Tribes, and chief of the fathers of the children of Israel, with the Priests and Levites to Jerusalem to bring up the Ark and dedicate the Temple; where Solomon having first blessed all the Congregation, he (with the whole Congregation of Israel, standing before, and joining with him) Blessed the Lord God of Israel, who had with his hands fulfilled that which he spake with his mouth to his father David, That his Son which should come out of his loins should build an House to the name of the Lord God of Israel. The Lord therefore hath performed his word that he hath spoken, for I am risen up in the room of David my Father, and am set on the Throne of Israel as the Lord promised, and have built the House for the Lord God of Israel, &c. After which he stood before the Altar of the Lord upon a brazen scaffold, and kneeled upon his knees before all the Congregation of Israel, and spread forth his hands towards heaven, and said; O Lord God of Israel, there is none like thee in the heaven, nor in the earth, which keepest Covenant and showest mercy unto thy servants, that walk before thee with all their hearts. Thou which hast kept with thy servant David my father, that which thou hast promised him, and spakest with thy mouth, and hast fulfilled it with thy hand, as it is this day: Now therefore, O Lord God of Israel keep with thy servant David my Father that which thou hast promised him, saying, There shall not fail thee a Man in my sight to sit upon the Throne of Israel; yet so, that thy children take heed to their way, to walk in my Law, as thou hast walked before me. Now then, O Lord God of Israel, let thy word (I pray thee) be verified, which thou hast spoken unto thy servant David, &c. O Lord God turn not away the face of thine anointed; Remember the Mercies of David thy servant. When Solomon had ended all his prayer and supplication to the Lord, he arose from kneeling on his knees, with his hands spread up to heaven: and he stood and blessed all the congregation of Israel with a loud voice, saying; Blessed be the Lord God that hath given rest unto his people Israel, according to all that he hath promised, there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant. The Lord our God be with us as he was with our Fathers: Let him not leave us nor forsake us: that he may incline our hearts unto him, to walk in all his ways, and to keep his Commandments, and his Statutes, and his Judgments, which he commanded our Fathers. And let these my words wherewith I have made supplication before the Lord, be nigh unto the Lord day & night, that he may maintain the cause of his servant, & the cause of his people Israel, the thing of a day in his day, (or, at all times, as the matter shall require) that all the People of the Earth may know, that the Lord is God, and there is none else, &c. After all the Dedications, sacrifices, offerings and feasts were fully ended, Solomon sent the people away, and they blessed the King, and went unto their tents Joyful and glad of heart for all the goodness that the Lord had shown unto David his servant, to Solomon, and to Israel his people. In these remarkable passages we have King Solomon blessing all his Princes, Elders, people, and they blessing him again; and both of them joining together in blessings, thanksgivings, and prayers to God for his blessings, mercies, and fulfilling of Promises, Covenants to each other and their ancestors, especially to King David and his royal posterity, in relation to their spiritual and temporal welfare, and exceedingly rejoicing for God's goodness mutually bestowed on each other; but more especially for God's promise made and fulfilled to David, Solomon and their royal posterity, That they should not want a man of their seed to sit upon the throne of Israel for ever, for the real performance whereof they all most earnestly prayed, as well as for David and Solomon; as the only means under God of their perpetual unity, safety, felicity. Now these Prayers, Blessings, and Thanksgivings of Solomon thus made at the dedication of the Temple, registered by the Dictate of God's Spirit, inserted into the History and Canon of the Scriptures, as patterns of imitation for the Israelites and all God's people in succeeding generations; we cannot but conceive and acknowledge they were frequently recited and imitated, at least by the godly Israelites upon all occasions, both publicly and privately.

4ly. When idolatrous King Jeroboam put forth his hand to lay hold on the Prophet and man of God, who prophesied against his Altar at Bethel, and God thereupon immediately dried up his hand he stretched out, so that he could not pull it in again to him; Thereupon the King said to the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the face of the Lord, and the Kings hand was restored again, and became as it was before. Here we have a Prophet and man of God praying for an Idolater and persecuting king, to restore that very hand he then stretched out against him, to apprehend and imprison him for prophesying against his idolatrous Altar by God's special command. How much more then would he have prayed for king David, Solomon, and other pious Kings to restore and preserve their lives?

5ly. When Athaliah had slain all the seed royal of the house of David but Joash, an infant of an year old, and usurped the Crown above six years, Jehoiada the High Priest called the Rulers of the hundreds, and Captains of the guard, and all the chief fathers of Israel and the Levites, and brought them into the House of the Lord, and made a Covenant with them, and took an Oath of them, and shown them Joash the kings son (whom he hid, being but 7. years old) and said unto them; Behold the kings son shall reign, as the Lord hath said of the sons of David. Then disposing the Captains, Guards and Levites in the Temple, with their weapons in their hands round about Joash, they thereupon brought out the Kings Son, and put upon him the Crown, and gave him the Testimony, and made him King; and Jehoiadah and his sons anointed him, and they clapt their hands, and said, God save the King And all the people of the Land rejoiced and sounded with Trumpets, also the Singers with Instruments of Music, and such as taught to sing praise; praising the King. And Jehoiada took the Captains of hundreds, and the Nobles, and the Governors of the people, and all the people of the land, and brought down the king from the House of the Lord, and set the king upon the throne of the kingdom. And all the people of the Land rejoiced, and the City was quiet after they had slain Athaliah with the sword. Here we have the self-same acclamation and prayer, Let the King live, or God save the King, made by Jehoiada the High Priest and his Sons, the Captains of the Army, the Princes, Officers, Priests, with all the City and people present at the coronation of Joash, right heir to the Crown by descent from the House of King David, as was used at the Inaugurations of Saul and Solomon, and no doubt was practiced at the coronations of all other Kings of Judah and Israel, though not particularly recorded in the Sacred History of their lives and reigns, being a thing so vulgarly known, for brevity sake, it being the received practice, custom of all other Nations at the Coronations of their Kings and Emperors till this very day, as is evident by Dan. 2. 4. c. 3. 9. c. 6. 6. 21. as well as among the Israelites.

6. I shall evidence the truth of the Israelites practice in praying for their kings whiles they lived, by what the Scripture records touching their lamentation and public mourning for their pious and good kings when they died. It is recorded 2 Chron. 35. 24, 25. that when good King Josiah died of his wounds received in battle, and was buried, all Judah and Jerusalem mourned for him: and all the singing men and singing women spake of Josiah in their Lamentations unto this day, and made them an Ordinance in Israel, and behold they are written in the Lamentations, writ upon this occasion amongst others, as is evident by Lam. 4. 20. c. 5. 16. The breath of our nostrils the anointed of the Lord, was taken in their pits, of whom we said, Under his shadow we shall live among the Heathen. The Crown of our head is fallen. Woe unto us that we have sinned. If all Judah and Jerusalem, the singing men and singing women, and Jeremiah the Prophet thus mourned for, and lamented the death of Josiah, and their other good Kings, at and after their funerals; no doubt they constantly prayed for their health, long life, and prosperous reigns whiles they were living, (as the premises evidence) though not particularly recorded in the Abridgement of their reigns, in the Books of Kings, and Chronicles.

7. Ezra, c. 9. 7. in his prayer, Nehemiah, c. 9. 32, 34. in his prayer, Jeremiah, Lam. 2. 9. and Daniel, c. 9. 6, 8. in his prayer confessed, lamented the sins of their Kings and Princes, and bewailed their deliverance into the hands of the Kings of the Lands, to the Sword, to Captivity, to a spoil and Confusion of face; and prayed, not to let all the trouble that had come upon them seem little, &c. Therefore no doubt they constantly prayed for their kings, during their reigns and prosperity, who thus lamented their captivity and misery.

8. The Prophet Ezekiel's injunction by God, c. 19. 10, &c. to take up a Lamentation for the Princes of Israel because they were cut off and carried away captives, the strong rod (of the royal progeny) broken and withered; so as Israel had no strong rod left to be a Scepter to rule: concluding thus, this is a Lamentation▪ and shall be for a Lamentation. with that of the Prophet Hosea, c. 10. 3. In that day, Israel shall say (by way of Lamentation and grief) we have no King, because we feared not the Lord: what then should a King do to us? Are convincing Arguments, that these Prophets and all fearing God, did constantly pray for the life and continuance of their kings and kingly Government, and Posterity, whiles they enjoyed them, as their principal earthly blessing and security, since they thus sadly lamented the want and Captivity of their kings, and Princes of the royal blood, to rule over them, as their greatest misery, and infelicity, both for the present and future, till restored to the throne again to rule over them.

9. The Israelites, whiles they were bondmen and Captives under the Babylonians, Assyrians, Persians, having no kings nor Princes of David's royal posterity to rule over thē, did make prayers, & offer Sacrifices to God for the lives & prosperity of these Pagan kings, & their sons too; therefore no doubt they did it much more out of loyalty and duty for their own hereditary kings, and their sons, whiles they reigned over them. For their practice in relation to those foreign kings, under whom they were Captives, though Pagans, Idolaters, and Enemies to their Nation, We have one memorable Precept, and at least three Presidents in Scripture.

The 1. is that of Jer. 29. 1, to 9. where Jeremiah the Prophet, (by God's direction and command) writ thus in his letter sent from Jerusalem to the Elders, Priests, Prophets, and all the people of Israel, when Nebuchodonosor had carried them away captive from Jerusalem to Babylon. Thus saith the Lord of hosts, the God of Israel, uuto all who are carried away captive from Jerusalem to Babylon: Build ye houses, plant vineyards, take ye Wives, and beget Sons and Daughters, &c. And seek ye the peace of the City, whither I have caused you to be carried away captive, and pray unto the Lord for it (to which some Ancients add) and pray for the life of Nebuchodonosor and his sons, virtually included in the former clause at least, for in the peace thereof ye shall have peace. If all the Elders, Priests, Prophets and people of Israel, were thus specially commanded by God himself, to pray for the Peace, and Prosperity of this Idolatrous City of Babylon, their greatest Enemies and persecutors wherein they lived in captivity and bondage, and for King Nebuchodonosor and his sons lives, who burnt their City and Temple at Jerusalem, destroyed, captivated their Kings, Princes, kingdom, Nation, and sent them captives to Babylon; because in their Peace and prosperity themselves should enjoy peace and tranquility even in and under their bondage; Then doubtless were they much more obliged in duty, piety, prudence, to pray for the peace, life, health and felicity of their own Kings, kingdom, and royal City of Jerusalem, whiles they there lived under their royal Government. I shall compare this with Baruch, 1. where we read the Jews in Babylon, upon reading of Baruchs book, made a collection of money, and sent it to Jerusalem unto Joachim the High Priest, and to the Priests and all the people which were found at Jerusalem. And they (the Jews who brought it) said, Behold we have sent you money to buy Burnt-offerings, and Sin-offerings, and Incense, and prepare ye Meat-offerings, and offer upon the Altar of the Lord our God: And pray for the life of Nebuchodonosor K. of Babylon, and for the life of Balthasar his Son, that their days may be upon Earth as the days of Heaven. And the Lord will give us strength, and lighten our eyes, and we shall live under the shadow of Nebuchodonosor King of Babylon, and under the shadow of Balthasar his Son, and we shall serve them many days, and find favor in their sight. Pray for us also unto the Lord our God, for we have sinned against the Lord our God; and unto this day the fury of the Lord and his wrath is not turned from us. From which passage (though it be Apocryphal) it is apparent, that the Jews during their captivity both at Babylon and Jerusalem did constantly pray to God for the long life, welfare, and prosperous reign of Nebuchodonosor, and his Son after him, though Pagan-Idolaters, and Enemies who destroyed their Country, City, Temple, led most of them away Captives out of their own Land, and made them Tributaries and Bondmen to them. Therefore much more did they and were they bound in duty, loyalty, allegiance, and prudence, to pray for their own hereditary, natural, rightful kings of David's royal Family whiles they reigned over them.

The 2. is the observable president of the Prophet Daniel himself, Dan. 6. who did accordingly perform this [unspec 2] duty: he being a captive under Darius, though a Pagan King, an Idolater, an Enemy to the whole Jewish Nation, a Foreiner, of the Persian, not Israelitish race, an impious Tyrant, Persecutor, if not Enemy to himself and the true God, making, establishing, and signing this royal Decree at the solicitation of his Princes, on purpose to ensnare Daniel, That whosoever shall ask a Petition of any God or Man for thirty days, save of King Darius himself, should be cast into the Lions den; for breach of which impious decree by praying to God, Daniel was cast by the Kings commandment, through the Princes malice against him, into the Lions den, and a stone laid at the mouth of the den, which the K. sealed with his own signet and the signet of his Lord's, that the purpose might not be changed concerning Daniel: Yet, notwithstanding all these circumstances, which might in the judgment of flesh and blood disoblige Daniel from his dutiful allegiance to and prayer for Darius his life and happiness; No sooner did King Darius come to the Lions den the next morning, early, crying with a lamentable voice, and saying, O Daniel, servant of the living God, is thy God whom thou servest continually able to deliver thee from the Lions? but Daniel, the very first words he used, brake forth into this most loyal salutation of, and prayer for him, v. 20, 21. O King live forever. My God hath sent his Angel, and hath shut up the Lions mouths, that they have not hurt me; for as much as before him innocence was found in me, and also before thee O King have I done no hurt: calling him King no less than twice together, not Tyrant, Infidel, Persecutor, Enemy of God, and his people (as some degenerate Saints of this Age would have done, without any such injustice as he suffered from and by his decree) and using the self-same Salutation to and Prayer for him, and other idolatrous persecuting Kings, as their natural born Subjects & Princes used, as is evident by comparing this Text with Dan. 2. 4. c. 3. 9. c. 5. 10. c. 6. 6. Therefore questionless he and other godly Israelites did, and would have manifested the like loyalty, piety, and reverence towards their own hereditary Kings of David's posterity in their own Country, though Idolaters, Persecutors, Tyrants, much more when just, upright, merciful, bountiful, and religious.

[unspec 3] The 3. is the memorable Decree of King Darius, concerning the building, repairing, expenses and oblations of the House of the Lord in Jerusalem, and the chief end thereof, recorded Ezra 6. 3, to 14. Moreover I make a Decree, that you shall do for the Elders of these Jews, for the building of the House of God, that of the Kings Goods, even of the Tribute beyond the River, forthwith expenses be given to these men, that they be not hindered. And that which they have need of, both young bullocks, and rams, and lambs, for the Burnt-offerings of the God of Heaven, wheat, salt, wine and oil, according to the appointment of the Priests which are at Jerusalem, let it be given them day by day without fail, that they may offer Sacrifices of sweet savors unto the God of heaven, and pray for the life of the King, and of his Sons. Also I have made a Decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon, and let his house be made a dung hill for this, &c. By this Decree it is most apparent, 1. That the Priests and people of God at Jerusalem, living as Tributaries under this pagan Persian King, were specially enjoined and required by his royal decree, day by day to offer Sacrifices, and pray unto the God of Heaven for the life of the King, and of his Sons, of which there could be but these two probable grounds: either, that they used thus daily to offer Sacrifices and prayers to the God of heaven for their own hereditary Kings and their Sons in the old Temple at Jerusalem, by David's and Solomon's injunction, before it was demolished; as they were now ordered after its rebuilding and repair; which is most probable, since their ancient usual daily Sacrifices and prayers for the King and his Sons are here conjoined. Or, because their own pagan Priests used to do so in Persia, Babylon, and their own ancient Dominions. 2. That this Decree in all its parts, specially in this last, was so peremptory and penal, that whosoever should alter or disobey it, was to have the Timber pulled from his house, and hanged thereon, and his house to be made a Dunghill for this. Therefore this Duty was no doubt constantly performed by the Priests and Elders of the Jews in whose favor it was made. If then those Priests and Subjects demerited such a severe punishment as this, for refusing or neglecting to make daily sacrifices and prayers to the God of Heaven for this foreign Pagan King and his Sons, to whom they were only Captives and Tributaries; what penalties, executions do those undutiful disloyal Christian Subjects and Ministers deserve, who willfully neglect, refuse, nay prohibit under grievous penalties, daily Prayers and Intercessions to be made to the God of heaven for their own undoubted natural hereditary Christian Protestant Kings and their Sons, against the purport of this Decree, and the express injunction of God himself in the New Testament, 1 Tim. 2. 1, 2, 3? No doubt hanging, and demolishing their Houses is too good for them, if this Pagan King may be Umpire.

The 4. is the Decree of King Artaxerxes to Ezra the [unspec 4] Priest, and Scribe of the Law of the God of Heaven, for monies to buy Bullocks, Rams, Lambs, with their Meat-offerings and Drink-offerings, and to offer them upon the Alter of the house of God which was at Jerusalem, Ezra 7. 11, to 25. in which Decree, though there be no such express clause as in the former, to offer Sacrifices and Prayers to the God of Heaven for the King and his Sons; yet it is comprised therein in the general, being but a confirmation of the Decree of Darius, and it is clearly intimated and expressed in the reason of this Decree at the close thereof. Whatsoever is commanded by the God of Heaven, let it be diligently done for the house of the God of Heaven, for why should there be wrath against the Realm of the King and his Sons: which wrath Ezra, the Priests and people of Israel, worshipping the God of Heaven, were to deprecate and slave off by their daily public Sacrifices and prayers to the God of Heaven, in the behalf of this King, his Sons and Realm, and praying for their welfare and prosperity; which no doubt they constantly performed, as is evident by Ezraes special Thanksgiving to God, v. 27, 28. Blessed be the Lord God of our Fathers which hath put such a thing as this into the Kings heart, to beautify the House of the Lord which is at Jerusalem, and hath extended mercy unto me before the King and his Counselors, and before the Kings mighty Princes, & ch. 9. 8, 9, 10. And now for a little space Grace hath been shown from the Lord our God to leave us a remnant to escape, and to give us a Nayl in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were Bondmen, yet our God hath not forsaken us in our Bondage, but hath extended mercy to us in the sight of the King of Persia, to give us a reviving, to set up the House of our God, and to repair the desolations thereof, and to give us a wall in Judah and Jerusalem. And now, O our God, what shall we say after this? for we have forsaken thy commandment, &c. The recital of which mercy in Ezra his solemn Thanksgiving, and also in his public humiliation, was a most effectual prayer for this King and his Sons, and praising God for the benefits extented to his people by their means and favor.

[unspec 5] To these 4. Precepts and Presidents in sacred writ, I shall annex a 5th. out of the Jewish History, Apion accused the Jews to the Emperor Gaius Caligula (who usurped to himself divine honor) that when all other Nations throughout the Roman Empire, dedicated Temples and Altars to him, and erected his Statue in their Temples, and sware by his name; that the Jews would do neither, nor permit his Statue to be set up in the Temple of their God; whereupon he commanded Petronius with two Legions to make war upon the Jews, unless they would erect his Statue in the Temple; which they peremptorily opposed, as being contrary to the law of their God, and custom of their Ancestors, choosing rather all to die, and offering their Necks to the Block, than to permit such a transgression against their God's law. Hereupon they sent Ambassadors to Gaius, whereof Philo was chief, to satisfy him; who informed him, that though they could not erect his Statue, nor adore him as a God, being contrary to their Religion, yet such was their loyalty towards him, That they did twice every day offer Sacrifices & prayers unto their God for him in the Temple. Therefore no doubt they did the like for Darius, Artaxerxes, Nebuchadnezzar, and other Kings to whom they were Tributaries, and much more for their own natural Kings and their Sons of the House of David.

Xly. God himself gave this express prohibition to the Israelites, Exod. 22. 26. Thou shalt not revile the God's, nor curse the Ruler of thy People: repeated Acts 23. 3. and thus seconded Eccles. 10. 20. Curse not the King, no not in thy thoughts, for a bird of the Air shall carry the voice, and that which hath wings shall tell the matter: Therefore it is clear by the rule of contraries, yea by Christ's and Paul's own expositions, resolutions, Mat. 5. 44. Lu. 6. 28. Rom. 12. 14. that they were to bless and pray for them, yea though they persecuted, and despitefully used them. Shimei for violating these divine Precepts in cursing and railing against King David, and styling him a Man of blood, &c. when he fled from his usurping Son Absalom, was thought worthy to lose his head by Abishai, who would have cut it off, had not David for the present forbad his execution, 2 Sam. 16. 7, to 10. c. 19. 21. For which crime Solomon by David's order, afterwards put him to death, 2 Kings 2. 8. 44, 45, 46. using this speech unto him, Thou knowest all the wickedness which thy heart is privy to, that thou didst to David my Father: therefore the Lord shall return thy wickedness upon thine own head; and King Solomon shall be blessed, and the Throne of David shall be established before the Lord forever; whereas Shimei said, the Lord hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned, and the Lord hath delivered thy Kingdom into the hand of Absalom thy Son, and behold thou art taken in thy mischief, because thou art a bloody man. Now if this sin of his in cursing and railing against David his King was a capital crime and treason deserving death, and God himself reputes it an heinous offense in the idolatrous Israelites and others, when vexed with famine, oppression, and other judgments by evil Kings, to curse their King and look upwards, Isaiah 8. 21. Then questionless, it is a grievous sin, and capital offense for Subjects to give over, & prohibit all public and private Prayers for their Kings, or curse thē though wicked, oppressive, idolatrous, tyrannical, much more when just, good, pious, Christian, orthodox; and not only to curse, but dethrone, murder them, eject, banish and disinherit their royal posterities, and abolish their Kingly Government, for which they can expect naught else but exemplary punishments, and the reward of Shimei both from God and men, being contrary to all the recited Presidents of God's Saints and people under the law.

CHAP. III.

I Proceed now to the last Classis of Presidents for supplications, prayers, intercessions, & thanksgivings for Kings under the Gospel, where I shall begin with Jesus Christ the King of Kings, the principal subject matter, Author of, and first K. under the Gospel: which as it begins with the Genealogy and Nativity of Jesus Christ, who was born King of the Jews, and inquired after, worshipped, presented with Gold, Mirrhe, and Frankincense by the Wisemen, under the notion of a King, Mat. c. 1, & 2. 1, 2, &c. So it informs us, that at his birth an Angel of the Lord appeared to the Shepherds, saying, Behold I bring unto you tidings of great joy which shall be to all people; for unto you is born this day in the City of David, a Savior, which is Christ the Lord. And suddenly there was with the Angel a multitude of the heavenly host, praising God and saying, Glory to God in the highest, in earth peace, good will towards men, Lu. 2. 9, to 15. Of this King Jesus, (to whom the Angel appearing to his Mother Mary before his conception, said, That the Lord God shall give unto him the Throne of his Father David, and be shall reign over the House of Jacob forever, and of his Kingdom there shall be no end, Lu. 1. 32, 33.) his Father King David many hundred years before his Nativity, thus prophesied, Ps. 72. 15, 17. To him shall be given of the gold of Sheba, Prayer also shall be made for him continually, and daily shall he be praised, all Nations shall call him Blessed. And the Prophet Zechariah thus prophesied concerning him, c. 9. 9. Rejoice greatly O Jerusalem, Behold thy King cometh unto thee: he is just, and bringing Salvation, riding upon an Ass, and upon a Colt, the foal of an Ass: which Prophecies were fulfilled, both by the earnest Prayers and Desires of many Prophets, Kings and righteous men, to see and hear King Jesus, before his incarnation; by the Songs of rejoicing and thanksgiving at and for his very conception and birth, recorded Mat. 13. 16, 17. Lu. 10. 23, 24. c. 1. 42, 45, 68, 69, 70, &c. c. 2. 20, to 39. 37, 38. Mat. 2. 1, to 12. And at his triumphant riding like a King unto Jerusalem on an Ass and its foal, Matth. 21. 5, to 17. Mar. 11. 1, to 18. Lu. 19. 29, &c. At which time a very great multitude spread their Garments in the way, others cut down branches from the Trees, and strawed them in the way; and when he was come nigh to the descent of the Mount of Olives, the whole multitude that went before and followed after, began to rejoice and praise God with a loud voice, and cried saying, Hosanna to the Son of David, blessed be he that cometh in the name of the Lord, Hosanna in the highest: Blessed be the Kingdom of our Father David, Hosanna in the highest: Blessed be the King that cometh in the name of the Lord, peace in Heaven and glory in the highest. And when some of the Pharisees from among the multitude said unto him, Master rebuke thy Disciples; He answered and said unto them, If these men should hold their peace, the stones would immemediatly cry out. After which the Chief Priests and Scribes seeing the wonderful things he did; and the Children crying in the Temple, saying, Hosanna to the Son of David; they were sore displeased and said unto him, Hearest thou what they say? Jesus saith unto them, Yea, have ye not read, Out of the mouths of Babes and Sucklings thou hast perfected praise. This is likewise evident by these very clauses in the form of prayer, which Christ himself recommended to his Disciples, to be daily used by them, Mat. 6. 10. 13. thy Kingdom come, (oft styled Christ's Kingdom in the Gospel, as well as the Fathers) for thine is the Kingdom, the power and the glory, forever and ever, Amen; By that Prayer of all God's Saints, Rev. 22. 20. Amen, Even so Lord Jesus come quickly. And by that Song of the Lamb, which they who had gotten victory over the Beast, having the harps of God, do sing, Rev. 15. 2, 3, 4. Great and marvelous are thy works Lord God Almighty, just and true are thy ways thou King of Saints; who shall not fear thee O Lord, and glorify thy name? for thou only art holy, for all Nations shall come and worship before thee. All which sacred Texts, Prayers, Prayses, Songs and Thanksgivings for the Nativity, Kingship, Kingdom, and inauguration of Jesus Christ as a King into his Kingly Office, and for the second coming of his Person and Kingdom of Glory; are sufficient Presidents, grounds, warrants, for all Christian Subjects under the Gospel, to rejoice, triumph, with Songs and Psalms of Thanksgiving, and exceeding joy, both at the Births and Coronations of their Kings, Princes, yea to pray for their Persons, Kingdoms, Posterities Felicity, Stability, Tranquillity, Perpetuity, and for their speedy coming, restitution, when forcibly driven from their Kingdoms by Enemies or Rebels. And if any malicious Pharisees, Priests, Scribes, or traiterous Antimonarchists shall be sore displeased with them for these their Prayers, Prayses, Rejoycings, Thanksgivings, and rebuke them for the same; King Jesus his own Answers to the Pharisees, Priests and Scribes forecited, may for ever stop their mouths, and reclaim them from such disloyal, treasonable rebukes.

And so much the rather, because these premised Presidents both before and under the Law and Gospel, approved, prescribed by God, and practiced by his Servants, were the ground of this Gospel exhortation and injunction, which not only approves, and prescribes, but commends the same to all Christians under the Gospel, in these observable words, 1 Tim. 2. 1, 2, 3. I exhort therefore that first of all Supplications, Prayers, Intercessions, and giving of thanks be made for all men; for Kings, (in the first place as Supreme, 1 Pet. 2. 13, 14.) and for all that are in Authority, (under and after them) that we may live a quiet and peaceable life in all godliness and honesty, for this is good and acceptable in the sight of God our Savior; who will have all men to be saved, and come to the knowledge of the truth. I shall a little insist on this Gospel Text, as most punctual, full, pertinent to my purpose, the rather, because in August 1659. in the University of Cambridge itself, a Minister of the Gospel, the Son of a Parliament man, was by the Major of the town (whose wife is a Quaker) apprehended by a company of Soldiers, and kept Prisoner for a time, only for praying in general for all Christian Kings, Princes, and Governors, according to this Text: when George Whitehead and George Fox, two Quakers, blasphemously railed, and disputed against Jesus Christ, the two other Persons, the blessed Trinity, and the word of God, an whole hour together in the Mayors presence, and sundry others, without check or punishment; such are the atheistical, antimonarchical times wherein we live. In this text consider, 1. The Penman of it by divine inspiration, S. Paul the Apostle of Jesus Christ specially delegated by him to the Gentiles & uncircumcision, to open their cies, to turn them from darkness to light, and from the power of Satan unto God; And to bear Christ's name before the Gentiles and Kings, Acts 9. 15. c. 26. 16, 17, 18. Gal. 2. 2, 7, 8, 9. Eph. 3. 1, to 12. Acts 13. 46, 47. c. 15. 7. c. 18. 6. c. 21. 19, 20. c. 22 21. c. 28. 28. Rom. 11. 13. c. 15. 15, to 25. Col. 1. 27, 28. 2 Tim. 1. 11. c. 4. 17. Therefore these Duties are specially recommended and prescribed to them. 2ly. The person to whom this Epistle and exhortation was principally, & particularly directed, even Timothy his dearly beloved Son, and Fellow Minister in preaching the Gospel to the Gentiles, then residing at Ephesus, 1 Tim. 1, 3. a City and Church of the Gentiles, where he exercised his Ministry, and was to perform these Duties publicly in his own person as a Minister, to excite all others thereunto. Therefore these Duties of making public Supplications, Prayers, Intercessions and Thanksgivings for Kings both in public and private, do principally belong, and are carefully to be performed by all Ministers and Preachers of the Gospel to and amongst the Gentiles. 3ly. The manner of pressing these Duties; the Apostle doth most earnestly and zealously urge their performance; as the words I exhort, or earnestly desire, import, Exhortings, being the most passionate, pathetical, fervent pressing of men to duties, Lu. 3. 18. Act. 11. 23. c. 13. 15. c. 2. 40. c. 15. 32. c. 20. 2. Rom. 12. 8. 1 Thes. 2. 11, 12. c. 4. 1. c. 5. 14. 2 Thes. 3. 12. 1 Tim. 4. 13. c. 6. 2. 2 Tim. 4. 2. Tit. 1. 9. c. 2. 6, 15. Heb. 3. 13. c. 12. 5. c. 13. 22. 1 Pet. 5. 1. Jude 3. 4ly. The grounds of his enforcing these Duties so earnestly, implied in the word therefore, relating to the close of the precedent Chapter, v. 18, 19, 20. This charge I commit unto thee Son Timothy, according to the Prophecies that went before on thee; that thou by them mightest war a good warfare, holding Faith and a good Conscience: which he could not do or perform, unless he discharged these Duties he thus exhorted him to, being a part of his spiritual good warfare, and both a means and evidence of his holding Faith and a good Conscience; and his neglect or contempt of them, a ready way to make shipwreck of them, as Hymenaeus and Alexander had done, whom he had dilivered to Satan. Antimonarchical and Antimagistratical Ministers or Christians will soon turn Apostates, and Blasphemers, yea put away and make shipwreck of their Faith and good Conscience towards God, when they became disloyal and rebellious to their Kings, and give over Supplications, Prayers, Intercessions and Thanksgivings for them, as we have found by late sad experiments. 5ly. The primacy and excellency of these Duties before all others, expressed in the clause, I exhort therefore that first of all, that is, in the first place, before and above all other Duties, parts of Ministry or Christianity, they are carefully, conscientiously, cordially to be performed, without the least omission or neglect. 6ly. The variety of the Duties, set forth by these various expressions, That Supplications, Prayers, Intercessions and Thanksgivings, (all in the plural number) be made for Kings: Which pluralities imply, 1. A universality of their several kinds, to wit, That all sorts of Supplications, Prayers, Intercessions and Thanksgivings whatsoever ought to be made for them. 2ly. A multiplicity of each of them, not a single Supplication, Prayer, Intercession, Thanksgiving, and no more; but many and manifold Supplications, Prayers and Thanksgivings. 3ly. A frequency, fervency, constancy, perpetuity in the performance of them both in public and private, all our lives long, without ceasing, or flagging, as the marginal Scriptures evidence. 4ly. An universality in respect of persons and places, thus expressed in the verse following, I will therefore that men pray everywhere lifting up holy hands. 5ly. An universality of things, Mercies, Blessings, &c. for which Supplications, Prayers, Intercessions and Thanksgivings ought at any time ordinarily or extraordinarily, publicly or privately to be made to God in behalf of Kings. 6ly. Supplications for the pardon and remission of all their sins, errors, miscarriages, frailties, iniquities whatsoever; for converting, diverting, or keeping them from all evil and destructive ways, errors, counsels, designs, undertakings whatsoever, dishonorable to God, scandalous to Religion, hurtful to the Church, fatal to their Kingdoms, People, Royal persons, families and posterity; and for removing all inflicted, threatened or feared judgments, evils from their Persons, Families, Kingdoms, Relations. Prayers for all sorts of corporal, temporal, spiritual, eternal Blessings, Mercies, which they at any time stand in need of, and the continuance, increase, and sanctified use of all they do enjoy for themselves, their Families, Kingdoms, Counselors, Officers, People, Allies. Intercessions against all machinations, dangers, conspiracies of spiritual or temporal Enemies, Traitors, Conspirators, against their precious souls, bodies, lives, Crowns, Kingdoms, Posterities, Forces, public undertakings, Councils; to divert God's wrath and judgments from, and impetrate his gracious love and favor to them upon all occasions. Thanksgivings, for their births, coronations, health, lives, wisdom, power, justice, graces, preservations, issues, posterity; all sorts of mercies, blessings, favors, victories, successes, deliverances from evils, sicknesses, dangers, enemies, conspiracies of all kind, conferred on them, their Kingdoms, Families, Posterities, Relations; for all blessings received from, or enjoyed under them and their Government; as the free use, exercise, enjoyment of the Word, Sacraments, with all other parts of God's Worship, Peace, Health, Wealth, Safety, Liberty, Prosperity, Laws, Privileges, Parliaments; exemptions from Oppressions, Rapines, Murders, Rapes, extortions, Illegal Taxes, Excises, Executions, Imprisonments, banishments, wars; for all particular benefits and royal favors conferred by them on their own persons, or relations. All these and what ever else are or may be included in Supplications, prayers, intercessions, thanksgivings, are here prescribed to all Ministers and Christians under the Gospel in behalf of their Kings.

7ly. The primacy and precedence of Kings above all other Governors and persons in authority, both in all our supplications, prayers, intercessions, thanksgivings, and likewise in their Civil dignity and Authority: For although the Apostle to avoid all suspicion of flattery (as the Fathers observe) exhorts in the first place, that Prayers, &c. should be made for all men in general; yet when he comes to the particular enumeration of them, he placeth Kings in the front before all others, being ranked before them all by the Apostle, in these words, For Kings, and all that are in Authority; and more particularly by the Apostle Peter 1 Pet. 13, 14. Submit yourselves to every Ordinance of man for the Lord's sake: whether to the King, as supreme, or unto Governors, as to those who are sent by him, &c. 8ly. The plurality and universallity of the word KINGS: in the plural, not singular number; and that without any restriction of their personal qualifications, extending universally to all Kings, and excluding none, though Pagans, Idolaters, Heretics, Schismatics, Tyrants, Oppressors, Persecutors, Murderers, Wicked, Profane, Vitious, Flagitious in any kind; for which many might doubt whether they ought to pray, which the Apostle fully clears by this general expression: as well as for the most Christian, Pious, Just, Righteous, Virtuous Kings, for which all will grant Christians ought to make supplications, prayers, intercessions, thanksgivings, without dispute. This I shall clear by 5. undeniable Arguments: 1. Because all Kings, Emperors, Princes throughout the world when this Epistle was written, and for above 500 years after, (but Lucius) were Pagans, Idolaters, and for the most part bitter persecutors of the Saints, Church of Christ; and some transcendently impious, flagitious, especially Caligula, Claudius, and Nero, under whom Paul lived, and suffered Martyrdom, with others of the Apostles, and many hundreds of Christians; yet even St. Paul himself exhorts first of all, that supplications, intercessions, prayers and thanksgivings should be made for them by Timothy, & all other Christians then living under them. 2ly. Because the Apostles precedent and subsequent exhortation, is universal, for all Men, for Kings, and All that are in Authority: If then we must make supplications, prayers, intercessions, thanksgivings for all men, good or bad, then certainly for all Kings, though the Apostle had not named Kings, because all Kings are men, and included in the general all men: and if for all that are in Authority or Eminent place, then certainly for all Kings; being in supremest Authority and Eminency; and included by name between those two universals, All men, All in Authority. 3ly. Because the subsequent words, that under them we may lead a quiet and peaceable life, in all godliness and honesty: And, who will have all men to be saved, and to come to the know • edge of the truth, implies, that the Kings, and all in Authority, at that time, for whom they are exhorted to make supplications, &c. were persecutors, under whom they had no present rest nor quietness, and unconverted to the knowledge of the truth and means of salvation. 4ly. Because St. Paul's precept, Rom. 12. 14. Bless them which persecute you, bless and curse not; compared with v. 20, 21. Rom. 13. 1, to 10. Titus 3. 1, 2, 3. paralleled with our Savior's own reiterated precept, Mat. 5. 44, 45. Luke 6. 27, 28, 29. But I say unto you, love your Enemies; Bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you; And unto him that smiteth thee on the one cheek, offer him also the other: and him that taketh away thy cloak, forbid not to take thy coat also; that you may be the children of your Father which is in heaven; for he maketh his Sun to rise to the evil, and to the good, and sendeth rain on the just and on the unjust. Which precept relates principally to Kings and Rulers, before whom they should be brought, persecuted, and put to death, Mat. 10. 18, to 38. Lu. 21. 12, &c. 5ly. Because he never exhorted, commanded, encouraged in the least degree, any Christians to curse or pray against their Kings, though Pagans, Tyrants, Persecutors: much less to rebel against, depose, or dethrone, behead, execute them. If Christians then be thus exhorted, obliged by the Apostle to make prayers, supplications, intercessions, and thanksgivings even for their Persecuting, Tyrannical, Pagan, wicked Kings, not to depose, murder, execute them in High Courts of Justice, or to extirpate their royal posterity, Kingship, and alter their form of Government which they are professedly prohibited to do for conscience sak, under pain of damnation, in direct terms, Rom. 13. 1, to 7. Tit. 3. 1. and 1 Pet. 2. 13, 14. Then certainly they are much more obliged to make supplications, prayers, intercessions, thanksgivings for their hereditary Christian, Protestant, Orthodox, rightful Kings, and not to dethrone, murder, execute them in any strange High Courts of Justice, nor to extirpate their royal issue, Kingship, and change their whole frame of Government, from which they are expressly prohibited by these Gospel Texts, and restrained by their Solemn Oaths of Allegeance, Fealty, Supremacy, Protestation, Vow, League, Covenant, under pain of eternal damnation, and the guilt of highest Perjury, Treachery, Rebellion.

It was Sedulius his Apostrophe to Herod, who feared our Savior Christ would have deprived him of his earthly Crown,

Which Claudius thus seconds, That King which is born cometh not to overcome Kings by fighting, but to subdue them after a wonderful manner by dying, &c. for he is come not that he may destroy alive, but that he may triumph being slain. How then any Servants can be greater, wiser, powerfuller than their Lord, King Jesus, who came not to dethrone, uncrown any earthly Kings, and reign alive in their steads, but to conquer and triumph over them only by his death, though King of Kings and Lord of Lord's: in daring to ravish not only the Crowns, but Lives, Kingdoms, hereditary Lands, Revenues, Powers, Kingships of their Christian Sovereigns, instead of making Supplications, Prayers, Intercessions, Thanksgivings for them, and their Royal posterity, let their own Consciences resolve them, and all others who preach the Gospel, wherein there is neither Precept nor President for such Antichristian, Jesuitical practices.

9ly. The end, reason why Ministers, Christians and other Subjects should make Supplications, Prayers, Intercessions, Thanksgivings for their very persecuting, tyrannizing, oppressing Pagan KINGS, Governors, and yielding patient loyal Subjection under them is, because it is the most effectual means prescribed by God, whereby to reclaim, convert, save them, by overcoming their evil with goodness, Rom. 12. 20, 21. the most probable, ready, prevalent course by which they themselves may lead a quiet and peaceable life under them in all godliness and honesty; and recover, enjoy both their invaded civil and Christian Liberties; not their mutinous Rebellions or taking up Arms against them, forcibly to reform or dethrone them, which would but increase their troubles, pressures, persecutions, interrupt their peace, quietness, yea make shipwreck of their godliness, honesty, loyalty, faith, and good Consciences, which we have found true, by late sad experiments. Upon which ground the Apostle Paul thus describes the deportment of himself, and the other Apostles and Christians under their Persecutors, 1 Cor. 12, 13. being reviled, we bless, being persecuted, we suffer, being defamed, we entreat, according to our Savior's forecited Precept, Mat. 5. 44, 45. seconded with his own example, and Stephens, who prayed for their murdering Persecutors at their very deaths, Luke 23. 34. Acts 7. 60. leaving us an example that we should follow their steps herein, 1 Pet. 2. 20, 21, 22, 23. Jam. 5. 6, to 12.

10ly. The motive God here used to excite Timothy and all other Christians to make Supplications, Prayers, Intercessions, and Thanksgivings for Kings and all in Authority under them, whether good or bad, Pagans or Christians, Persecutors or Protectors of Religion, for this is good and acceptable in the fight of God our Savior, as well as beneficial to themselves, their Kings and Governors in the last recited respects. And if so, then the neglecting, rejecting, inhibiting of these Duties in public or private, must questionless be very evil, sinful, displeasing in the fight of God our Savior, who will severely punish it; yea a means to hinder us from enjoying and leading a quiet and peaceable life in all godliness and honesty; or any Settlement or Tranquillity, in Church and State, which we have long expected, endeavored, desired, and prayed for, but never enjoyed since we neglected, and rejected this duty of making Supplications, Prayers, Intercessions, Thanksgivings for our Kings; and casting off their Persons and Kingly Government, and are never likely to enjoy, till we Loyally and Conscientiously restore both them and these duties for them, prescribed in and by this Gospel Text, which I have opened and pressed to the full, upon this consideration, and the Apostles Resolutions, Acts 4. 19. c. 5. 29. We ought to obey God, rather than Men.

11ly. This exhortation of Paul, was practiced by himself, when he was brought as a Prisoner, and pleaded his cause before King Agrippa, Acts 26. 28, 29. Who saying to Paul, almost thou persuadest me to be a Christian. Thereupon Paul said, I would to God not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds. A direct prayer to God, for this Kings, and his other Auditors Conversion to Christianity.

Thus much for scripture Presidents and Precepts, warranting and commanding this duty, both before, and under the Law and Gospel. I now proceed to other Testimonies in the Primitive Church, as well for Pagan, Arian and heretical persecuting Emperors, Kings, Princes, as for Christian, Orthodox, and such who were Protectors of Christianity and Christians.

CHAP. IV.

FOr the practice of the Primitive Church and Christians touching their public & private prayers, intercessions, supplications for Kings and Emperors, though Pagans and Persecutors, as then they were, no doubt it is as ancient as the Apostles themselves, as is evident by the 1 Tim. 2. 1, 2. and practiced by them, in their public Liturgies, if we believe the Liturgies fathered upon St. Peter, and St. Mark, to be genuine.

In the Mass of St. Peter (published by William Lindan, Bishop of Gaunt) printed in Bibliotheca Patrum, Coloniae Agrip. 1618. Tom. 1. p. 210. E. I find the Deacon saying In pace Rogemus Dominum, pro Religiosissimis Augustis, ut una propugnent, &c. But this Mass, twice mentioning the mediation and intercession, beatorum Apostolorum Petri, Pauli, Cornelii, Cypriani, Laurentii, &c. (some of them not living till 200. years after Peters death,) and speaking of Peter only as a Saint and Martyr departed; and this prayer being not for any Pagan, but most religious Christian Emperors, This Mass is certainly a gross Popish forgery fathered upon Peter some hundreds of years after his death; yet I thought meet to mention this passage in it.

The Liturgy attributed to St. Mark the Evangelist, Peters Disciple, as it is but a Popish forgery as well as Peters, yet because it contains some set observable Prayers for Kings, I shall here insert them, as translated out of the Greek Copy. Biblioth. Patrum, Coloniae Agrip. Tom. 1. p. 21. C.

Unto which Prayer all the People are to say, Amen.

After which p. 23. follow these two Prayers, Regem,

Which latter Prayer is only for Christian Kings, the former for Pagan as well as Christian, both founded on the 1 Tim. 2. 1, 2.

But to omit these spurious, I shall proceed to true genuine Antiquities.

Polycarpus the Disciple of St. John, and the Elders with him, about 120. years after Christ's Nativity, in their Epistle to the Church of God at Philippi, precisely enjoin them, to pray for Kings, Potentates, and Princes, (then all Pagans) and likewise for their Persecutors, Haters, and Enemies to Christ's Cross, that their fruit may be made manifest in all things, and that they might be made perfect in Christ.

Justin Martyr in his 2d. Apology for the Christians to Aelius Adrianus, and Antoninus pius the Emperors, and the Senate of Rome, about the year of Christ 150. thus relates the loyalty of the Christians to them, both in paying Tributes and praying to God for them, though Pagans, and Persecutors of Christianity.

At the end of this Apology, there is an Epistle of Marcus Aurelius Antoninus the Emperor, to the Senate of Rome, in favor of the Christians, reciting; That when he and his Army in Germany, were surrounded with their Enemies, and like to be destroyed by them, and for want of water, having not drunk any in 5. days space, he thereupon sent for the Christians in his Army, of whom be found a great multitude, and would have compelled them with threats to fight, which he ought not to have done, because he afterwards knew their force. Hereupon they assaulted the Enemies, not with any preparation of weapons, nor of arms, or trumpets; but casting themselves down upon the ground, (having God, as it seems, shut up in their minds and Consciences voluntarily, though we •• ll them Atheists,) they not only prayed that for me, but also for this Army, they might be removers of the Thirst and Famin, wherewith they were pressed. So soon as they had cast themselves down upon the ground, and had prayed to their God, whom I knew not, presently there fell showers of rain from Heaven, which were most cold upon us; but upon the Enemies of the Romans there fell hayl in the shape and likeness of fire. And it is also very likely God was presently at hand in the midst of their Prayers, as invincible and indissoluble. Wherefore beginning from thence, we may grant to such, that they may be Christians, lest they should request and impetrate any arms of this kinds against us. Wherein it is acknowledged by this Emperor, that all these Christian Soldiers, did in this Extremity of danger, thirst and famine, pray for the Emperor and his Armies •• fety and deliverance from their Enemies, though Pagans, & that God instantly heard & answered their prayers, sending a comfortable rain to refresh them, and raining hail, and fire, and thunderboults from Heaven on their Enemies, which routed them without fighting; whereupon this Emperor indulged them Liberty, to profess themselves Christians, without any impeachment or molestation as formerly. Tertullian ad Scapulam lib. p. 165. thus relates the story. Marcus quoque Aurelius in Germanica Expeditione, Christianorum Militum Orationibus ad Deum factis, imbres in site illa impetravit. And in his Apologeticus p. 588. Et nos e contrario edimus Christianorum Protectorem, si literae M. Aurelii gravissmi Imperatoris requirantur, quibus Germanicam sitim Christianorum forte Militum precationibus, Impetrato imbri discussam contestatur. Orosius l. 7 c. 15. thus, Milites Christiani sub M. Antonino merentes, pluviam in summa siccitate, & victoriam in ultima prope desperatione, a Deo procatione sua Impetrarunt. Ea victoria Marcomannicum bellum confecit, &c. Nicephorus Eccles. Hist. l. 4. c. 12. relates the story at large: That the Christian Legion, kneeling down upon their knees, and imploring the help of God, in their extreme thirst, danger and necessity, when they were thus praying, God smote their Enemies, which pursued them, with frequent thunderboults (whence they were afterwards styled The thundering Legion) and refreshed and revived the Emperors Army, with sweet and pleasant showers. Tam efficaces Scilicet nostrorum esse preces. Hanc rem profanietiam Historici tradidere: as Apollinaris, and Julius Capitolinus in the life of M. Antoninus.

Theophilus Antiochenus Patriarch of Antioch, flourishing about 180. years after Christ, under the Emperors Marcus Aurelius, and Commodus, in his lib. 1. ad Autolichum, contra Christianae Religions calumniatores, writes thus concerning his and other Christians practice in honoring and praying for, though not adoring the Pagan Roman Emperor and King. Honorabo Regem sive Caesarem, non tamen adorabo, verum pro eo orabo. Deum qui vere verus Deus est adorabo, sciens Caesarem ab ipso esse ordinatum. Rex enim sive Caesar Deus non est, meminerit se

and that with cheerfulness and benevolence, as Duties specially commanded them by the tenor of God's word.

Irenaeus Bishop of Lions in France flourishing at the same time, as he affirms, Adversus heresies, l. 4. c. 34. Est ergo Altare in coelis, illuc enim preces nostrae dirigendae; so he asserts, lib. 5. p. 599, 600, 601. Non diabolus determinavit hujus seculi Regna, sed Deus, Regis enim cor in manu Dei est: & per Solomonem ait verbum, Per me Reges regnant, &c. which he likewise proves from Rom. 13. 1, 2. whence he concludes, Ad utilitatem ergo Gentilium, Terrenum Regnum positum est a Deo, sed non a Diabolo, (qui nunquam quietus est, imo qui nec ipsos quidem Gentes vult in tranquillo agere) ut timentes Regnum humanum, non se alterutrum homines vice piscium consumant, sed per legum positiones repercutiant multiplicem Gentilium injustitiam. Et secundum hoc ministri Dei sunt, qui tributa exigunt a nobis, in hoc ipsum servientes quae sunt potestates, a Deo ordinatae sunt. Manifestum est, quoniam mentitur Diabolus, dicens, Mihi tradita sunt, & cui volo, do ea. Cujus enim jussu homines nascuntur, hujus jussu et Reges constituuntur, apti his qui in illo tempore ab ipsis regnantur. Quidam enim illorum ad correctionem & utilitatem subjectorum dantur, & conservationem justitiae. Quidam autem ad timorem & paenam, & increpationem. Therefore there is good reason for the Church and Christians to pray for them, though Pagans and Persecutors

Athenagor as Atheniensis, a famous excellent Philosopher, in his most excellent Apologia, sive Legatio pro Christianis, dedicated by him to the Roman Emperors, Marcus Aurelius Antoninus, & Aurelius Commodus, not only justifies the loyalty, fidelity, and obsequiousness of all the Christians then living under them, and Prayers for them, against all the malicious calumnies of their Slanderers and Pagan enemies, worthy perusal, but likewise brings them in using this constant form of Prayer to God for them, and their royal Posterity, and their succession in the Empire after them, both in public and private. Nos enim adeo vobis devoti addictique, pro Imperio vestro preces ad Deum fundimus, et ut filius (quod justissimum est, let our Antimonarchists observe it) in Regno olim Parenti succedat, utque Imperium vestrum magis magis{que} semper augeatur. Denique, omnia ex animi sententia vobis eveniant oramus: quod & nobis salutare fuerit, ut quietam tranquillamque vitam degentes, vobis interim ad quaelibet Imperia prompti inserviamus. Grounding this their practice on the 1 Tim. 2. 1, 2, 3. as an evangelical duty prescribed to them by God.

Tertulliun flourishing about 200. years after Christ, is very copious in justifying the loyalty of all the Christians in his Age, to their very idolatrous persecuting Roman Emperors, together with their dutiful subjection to and prayers unto God for all of them, against the malicious accusations and complaints then made against them by their Enemies; I shall transcribe two of his passages to this purpose. Sic & circa majestatem Imperatoris infamamur, tamen nunquam Albiniani, nec Nigriani, vel Cassiani, (chief Conspirators and Traitors against their Emperors) inveniri potuerunt Christiani; sed iidem ipsi qui per genios eorum in prid • e usquam juraverunt, qui pro salute eorum hostias • t fecerunt, et voverunt; qui Christianos seape damnarunt, hosts eorum sunt reperti. Christianus nullius est hostis, nedum Imperatoris, quem sciens a Deo suo constitui, necesse est ut et ipsum diligat, et revereatur et honoret, et salvum velit eum toto Romano Imperio, quousque seculum stabit, tamdin enim stabit. (Therefore they never attempted the deposition of the Emperor, nor change of the Imperial Government, though Pagan:) colimus ergo er Imperatorem sic, quomodo et nobis licet, et ipsi expedit, ut hominem a Deo secundum: & quicquid est, a Deo consecutum, solo Deo minorem. Sic enim omnibus major est dum solo Deo vero minor est. Sic & ipsis Diis major est, dum & ipsi in potestate sunt ejus. Itaque et sacrificamus pro salute Imp: sed Deo nostro et ipsius; sed quomodo praecepit Deus, pura prece; Ita nos oramus magis pro salute Imperatoris, ab eo eam postulantes qui praestare potest. His passages in his Apologia adversus Gentes are most full: where he thus writes and refutes the Gentiles objections of this kind against the Christians. Ventum est ad secundum titulum Laesae Augustioris Majestatis, &c. Propterea igitur publici hosts Christiani, quia Imperatoribus neque vanos, neque mentientes, neque temerarios honores dicant, quia verae Religions homines solemnia eorum conscientia potius quam lascivia celebrant, &c. To which he returns this Answer, fully clearing the loyalty of the Christians to their persecuting Pagan Emperors, and constant prayers for them. Insuper eos debellatis qui salutem Imperatorum sciunt petere, qui etiam possint impetrare dum sciunt petere. Nos enim pro salute Imperatorum Deum invocamus aeternum, Deum verum, et Deum vivum, quem et ipsi Imperatores propitium sibi praeter caeteros malunt, Sciunt quis illis dederit Imperium, sciunt quis homines, quis & animas: Sentiunt Deum esse solum, in cujus solius potestate sunt, à quo sunt secundi, post quem primi, ante omnes et super omnes Deos, homines, &c. Inde est Imperator, unde & homo ante quàm Imperator; inde potestas ei, unde & spiritus: Illuc suspicientes Christiani • anibus expansis, quia innocuis, capite nudo, quia non exubescimus, denique sine monitore, quia de pectore oramus, precantes sumus semper pro omnibus Imperatoribus, vitam illisprolixam, Imperium securum, Domum tutam, Exercitus fortes, Senatum fidelem, populum probum, orbem quietum, quaecunque hominis et Caesaris vota sunt. Haec ab alio orare non possum, quam a quo sciam me consecuturum, quoniam & ipse est qui solus praestat, &c. Sic itaque nos ad Deum expansos ungulae fodiant, cruees suspendant, ignes lambant, gladii guttura detruncant, bestiae insiliant, paratus est ad omne supplicium ipse habitus orantis Christiani. Hoc agite boni Praesules, extorquete animam Deo supplicantem pro Imperatore. Hoc erit crimen ubi veritas & Dei devotio est. Adeo lati nunc sumus Imperatori, & mentiti vota quae diximus, ad evadendum scilicet. Plane proficit ista fallacia. Admittitis enim nos probare quodeunque defendimus. Qui ergo putas, nihil nos de salute Caesarum curare, inspice Dei voces, literas nostras, quas neque ipsi supprimimus, & plerique casus ad extraneos transferent. Scitote ex illis, preceptum esse nobis, ad redundantiam benignitatis (h) Etiam pro inimicis deum orare, et persecutoribus nostris been precari. Qui magis Inimici & Persecutores Christianorum quam de quorum majestate convenimus in crimen? sed etiam nominatim & manifest, (i) orate (inquit) pro Regibus, et pro principibus, et potestatibus, ut omnia tranquilla sint. Vobiscum enim concutitur Imperium. Concussis etiam caeteris membris ejus, utique et nos (licet extranei a turbis aestimemur) in aliquo loco invenimur. Est et alia major necessitas nobis orandi pro Imperatoribus, etiam pro omni statu Imperii, rebusque Romanis, quod vim maximam universe orbi imminentem, ipsamque clausuram seculi acerbitates horrendas comminantem, Romani Imperii commeatu scimus retardari. Itaque nolumus experiri, et dum precamur differri, Romanae diuturnitati favemus. Sed quid ego amplius de Religion et Pietate christiana in Imperatorem? quem necesse est suspiciamus, ut eum quem Dominus noster elegerit. ut merito dixerim, nosterest magis Caesar, ut a nostro Deo constitutus: itaque ut pius meo pius ego illi operorinsalutem. &c. Iidem sumus Imperatoribus qui & vicinis nostris. Male enim velle, male facere, male dicere, male cogitare de quoquam ex aequo vetamur. Quodcun{que} non licet in Imperatorem, id nec in quemquam: quod in neminem, forsitan magis nec in ipsum, qui per Deum tantus est. Si inimicos (ut supra diximus) jubemur diligere, quem habebimus odisse? item si laeso vicem refer prohibemur, ne de facto pares simus, quem possumus laedere? &c.

After which relating the manner of the Christians publicks Assemblies, he adds. Coimus in coetum & congregationem, ut ad Deum, quasi manu facta Precationibus ambiamus orantes. Haec vis Deo grata est. Oramus etiam pro Imperatoribus, pro Ministris eorum, et Potestatibus seculi, pro rerum quiet, pro mora finis, &c. And for their faithful paying of Tribute to the Emperors without fraud, he subjoins. Sed caetera vectigalia gratias Christianis agunt ex fide dependentibus debitum, qua alieno fraudando abstinemus, ut si ineatur quantum vectigalibus pereat fraud & mendacio vestrarum prosessionum, facile ratio haberi possit unius speciei querela compensata pro commodo caeterarum rationum. Now that the primitive Christians were not thus loyal to their Pagan persecuting Emperors, and prayed for them, from any base carnal fear, flattery, or want of power to resist them by force of Arms, but merely out of conscience and duty towards God's commands, is evident by the premises; and Tertullian's express words, who informs us, that the Christians then were so numerous and potent, That they wanted neither number, nor power to resist and avenge their enemies, if they pleased, & could easily do it in one night, being more in number than the Mauritanians, Marcomanni, or Parthians, or any one Nation of the world, confined but to one Country, having then overspread the world itself. Externi sumus & vestra omnia implevimus, urbes, insulas, castella, municipia, conciliabula, castra ipsa, tribus, decurias, palatium, forum; sola vobis relinquimus templa. Cui bello non idonei, non prompti fuissemus, etiam impares copiis, qui tam libenter trucidamur? Si non apud istam disciptinam, magis occidi liceret, quam occidere. Potuimus et inermes, nec rebels, sed tantummodo discordes, solius divortii invidia adversus vos dimicasse. And the forecited Letter of the Emperor Marcus Aurelius (p. 50.) imports as much.

How then should this dutiful subjection, loyalty, these frequent fervent prayers of the primitive Christians, for the life, safety, continuance of the Government, Empire of their very persecuting Pagan Roman Emperors, in conscientious obedience to God's commands, and out of these grounds of Christian policy, for their own safety, tranquility, and the public good; condemn the transcendent disloyalty, treachery, rebellions, antimonarchical conspiracies, practices, prayers, humiliations of many degenerated Saints, and Apostates in our Age, against their lawful hereditary Christian Kings, and their Kingly Government; who upon the serious consideration of these premises, must either execrate, renounce, reform these their unchristian, antichristian practices, or else confess themselves to be no true, nor real Christians?

Origen flourishing about the year of Christ 230. hath a most pregnant, full and punctual passage to my purpose, Contra Celsum, l. 8. Operum, Basiliae 1571. Tom. 2. p. 809, 810. Postremo hortetur nos Celsus, ut opem feramus Imperatori totis viribus, & geramus ejus auspiciis just a piaque bella, neque detractemus militiam si res ita postulat. Respondemus: feremus Imperatori auxilia suo tempore, sed divina, ut ita loquar, nimirum armatura fretos non humana. Idque facimus Apostoli monitis obedientes, cujus haec verba sunt: Obsecro vos primum, ut faciatis deprecationes, orationes, interpellationes, gratiarum actiones pro omnibus hominibus, pro Regibus, & omnibus in potestate collocatis. Et quo cujusque insignior est pietas, eo majorem opem Imperatori fert, magis quàm stantes in procinctu milites, & occidentes quotquot possunt ex hoctibus: Possumus etiam sic respondere alienis a nostra fide, & ad militiam pro Republica caedesque hominum nos vrgentibus. Ecce vestrum quoque numinum Sacerdotes & delubrorum custodes dextras servant puras à sanguine causa sacrorum, ut incruentis impolutisque caede manibus victimas offerant solenniter iis, quos habetis pro Diis, nec ullo bello delectos habetis e sacrificorum ordine. Hujus moris si vobis constat ratio, quanto magis caeteris militantibus, non contemnenda est nostrorum hominum militia, manus quidem puras seruantium, decertantium autem fusis ad Deum precibus pro legitimo Imperatore, et pium justumque bellum gerente milite, ut destruatur quicquid est juste facientibus adversarium. Itaque precibus nostris profligantes omnes bellorum excitatores Daemones ac perturbatores pacis ac faederum, plus conferimus Regibus, quam qui arma gesiant pro Republica. Laboramus autem pro Imperio Romano, dum juste viventes, vota pro eo facimus, exercentes jus in contemnendis voluptatibus, nec sinentes nos ab eis quovis pertrahi. Sic nos prae aliis pugnamus pro Imperatore, & licet cum ipso non militemus, habemus tamen castra propria pietatis auspiciis, et rem deprecationibus gerimus. Quod si Celsus jubet nos etiam praefecturis militaribus fungi pro patria. Sciat nos hoc quoque facere, sed non in conspectu hominum ad captandam inanem gloriam; In occulto enim mentis nostrae ad Deum vota fundimus pro patria, haud secus quam Sacerdotes: Et plus beneficiorum a Christianis confertur in patriam quam a reliquis hominibus, dum cives erudiunt ad pietatem erga Deum tutelarem patriae praesidem, ejusque viam ad coelestem quandam civitatem Dei muniant, modo recte vivant, vel in exiguis civitatibus. How shonld this shame and reprove us now for neglecting this Christian duty for our Christian Protestant Kings and Kingdoms?

St. Cyprian, Bishop of Carthage (who was martyred in the 8. per • ecution, under the Emperors Valerianus and Galienus, Anno 248.) in his elegant Book Ad Demetrianum Proconsul of Afric, who imputed all the wars, famins, wherewith the world was then afflicted, to the Christians, writes thus of the Christians prayers for and loyalty to their persecuting Emperors and Superiors.

On which passage, Pamelius hath this observation. Locus insignis pro antiquitate precum Ecclesticarum communium; qualis est etiam in Tertul. & Justin. Apologiis. Reperiuntur hujusmodi preces in Litnrgiis etiam Jacobi, Clementis, Basilii, Chrysostomi. That the Christians then prayed for their very Enemies and Persecutors, according to Christ's injunction, St. Cyprian expressly asserts in his Book, De bono Patientiae, p. 184. b. De Zelo & Livore, p. 191. a. Testim. l. 3. ad Quirinum, Sect 49. p. 221.

Dionysius, and other Christians, convented before Emillianus the Governor under the Pagan Emperor Valerianus, Anno 260. as if, they were enemies to the Emperors, and prayed not to God for them and the Empire, gave him this Answer. Nos omnes Deum, Deum omnium Gubernatorem, qui Valeriano & Galieno Caesaribus Impertum largitus est, et colimus, et veneramur. Huic etiam sine intermissione pro eorum Regno, ut stabile et firmum maneat, preces adhibemus. And can any Christians think they do either God or their Country good service, in giving over praying thus for their Christian Kings and Kingdoms, and maintaining and continuing them both together?

Arnobius a Christian Philosopher and Rhetorician flourishing about the year of Christ 300. under persecuting Pagan Emperors, in his Disputationum adversus Gentes, l. 4. Antuerpiae, 1582. p. 148, 150. writes thus,

Soli sunt apud vos Superi inhonorati, &c. Nostra quidem scripta cur ignibus merverint dari? cur immaniter conventicula dirui? in quibus summus oratur

In the reign of Constantine the Great, a Godly and devout Christian Woman being taken Captive by the Iberians, dwelling nigh the Euxine Sea, then Idolaters and Barbarians, gave herself to continency, fasting and fervent prayer, during her Captivity, the Kings Son of very tender years, fell into a dangerous disease, whereof none to whom he was carried could cure him: at last they brought him to this Christian Captive; who in the presence of many Women, without applying any salve or medicine, laid her Sackcloath upon him, and said only these words, Christ which health many, will also heal this Infant. When she had uttered these words, And also prayed unto God for aid and assistance to heal and cure the Disease, the Child forthwith recovered and enjoyed perfect health. The fame of which cure being bruited amongst the Barbarians Wives, came at last to the Queens ears, so that she was very famous. A while after, the Queen herself fell sick, and this simple woman was sent for, who refused to go, for fear some violence should be offered to her. Thereupon the Queen being conveyed to her, she practiced, and prayed to God for her recovery, as she had done before for the Child, and forthwith the Queen is rid of her disease. Wherupon she thanketh the woman: who answered, It is not my doing, but Christ's the Son of God, the maker of heaven and earth; exhorting the Queen to call upon him, and to worship the true God. The King hearing of this strange cure, commanded the Captive woman should be bountifully rewarded; Who sending back his rewards, said, she wanted no riches, but esteemed Godliness the greatest treasure, and that the King should receive a precious Jewel, if he would acknowledge that God with she professed: Whereupon the King and his Queen long instructed by her in the Christian Faith, called all his Subjects together by Proclamation, to whom he rehearsed the manner of his Sons and Queens cure by this Captives prayers, and what happened to himself in hunting by praying to her God: then they preached Christ to both Sexes, the King to men, and the Queen to women, after that built a house of Prayer, turned Christians, and sent Ambassadors to Constantine, for a Bishop and Clergy-men to instruct them further in the Faith, protesting their further belief in Christ: as the marginal Historians more at large relate. Here we have a Captive Christian by her Prayers, healing the Kings Son, and Queen of incurable Diseases, under whom she was a Captive, and converting the King, Queen, and all his Subjects to the Christian Faith by her Prayers, and the miraculous cures wrought by them, and Christ's power concurring with her prayers: a strong obligation for Christians to practice the Apostles precept, 1 Tim. 2. 1, 2, 3. even for Pagan persecuting Kings and Princes, much more for Christian, under whom they live not as Captives, but natural born Subjects.

St. Ambrose, Jerome, Sedulius, Chrysostom, Theodoret, Primasius, Remigius Bishop of Reims, Beda, Rabanus Maurus, Haymo Halberstatensis, Oecumenius, Theophylact, and all Ancients in their expositions and commentaries on the 1 Tim. 2. 1, 2, 3. with all modern Expositors on this Text, and St. Augustine, De civitate dei, lib. 19. c. 26. resolve, That Christians ought to pray publicly and privately to God for the life, safety, prosperity of Pagan and persecuting Kings, Princes, Governors, Rulers, as well as those who are Christians, by the Apostles precept; he being inspired with the same Spirit as the Prophet Jeremy & Baruch was, who sent an Epistle to the Captive Jews in Babylon, to pray unto the Lord for the life of King Nebuchadonozer, and of his Sons, and for the peace of the City, to which they were carried Captives, because in the peace thereof they should have peace. And that upon the same ground, the Servants of God ought to pray unto him for the lives of their Kings, Princes, and their Sons, and the peace of their Realms, thougb Pagans, that they may the more freely serve God, and lead a quiet and peaceable life in all godliness and honesty, which they cannot do in times of war and persecution.

If then this was the constant doctrine, practice, duty of all the primitive Christians, Bishops, Ministers, Fathers of the Church, under their worst, bloodiest persecuting Pagan and idolatrous Emperors, Kings, Princes, thus constantly to make supplications, prayers, intercessions, & thanksgivings unto God for them, and to be most dutiful, loyal, and submissive to them, without the least rebellion, insurrection, or treachery against them, as all these Fathers clearly manifest; then much more ought it to be so under their own lawful hereditary Christian Kings and Princes, for which I shall produce some notable presidents in former ages, after Emperors and Kings became Christians, and embraced the Gospel of Jesus Christ, in the 6. & 7. Chapters, reserved for a second part.

CHAP. V.

BEfore I proceed to the practice of the Primitive Christians, and their successors in all Empires, Kingdoms, in praying, interceding, supplicating and giving thanks to God for their Emperors, Kings, and their royal Progeny, whether Orthodox or Heterodox, after they became Christians, I thought fit to subjoin the practice even of Pagan Idolatrous Subjects, in praying and sacrificing to their Idol God's, for the long life, prosperity, happy reigns and succession of their Pagan Idolatrous Kings and Emperors, and their posterity over them, both at their solemn inaugurations, their ordinary Addresses to them, and upon other occasions, and that as well for vicious, tyrannical, oppressive Kings and Emperors, as those who were most just, gracious, good, bountiful and beneficial to the public.

I have hinted before, p. 14. That the Israelites borrowed their acclamations to, and prayers for their first King Saul, at his inauguration to the Kingdom, from the Heathen Nations round about them, who used to cry, God save the King; O King live forever, at their Coronations, and addresses to them; and likewise to offer sacrifices, and prayers to their God's for them and their Sons, as is evident by Ezra 6. 9, 10. c. 7. 21, 22, 23. compared with Jer. 29. 7. Baruck 1. 10, 11, 12. which I formerly insisted on. To which I shall add, Dan. 2. 4. Where King Nebuchadnezzar sending for all the Magicians, Astrologers, Sorcerers, and Chaldeans, to interpret his dream; when they came and stood before the King, and heard his demand, they spake thus to the King in Syriac, O King live forever: tell thy servants the dream, and we will show the interpretation. Dan. 3. 8, 9. When King Nebuchadnezzar after this had erected a golden Image, and commanded all to fall down and worship it, under pain of being cast into the midst of a fiery furnace: Certain Chaldeans came near and accused the Jews before the King, for not worshiping his God's, and the Golden Image he had set up, which accusation they thus prefaced; They spake and said to the King Nebuchadnezzar: O King live forever: Dan. 5. 10. When King Belshazzar was very much terrified with the hand-writing in the wall, in the midst of his impious feast, which none of his Astrologers, Magicians, South-sayers and wise men could read or interpret, the Queen thereupon came into the Banquethouse, and spake and said: O King live forever, let not thy thoughts trouble thee, nor let not thy countenance be changed, &c. So Dan. 6. 6. when the Presidents of the Kingdoms, Princes, Governors, Counselors and Captains of King Darius, conspired against Daniel, and urged him to make an impious royal Statute; that whosoever shall ask a Petition of any God or man, for thirty days, save only of thee, O King, he shall be cast into the den of Lions; these Presidents and Princes assembled together to the King, and said thus unto him, King Darius, live forever. And v. 20, 21. When the King came to the Lions den, after Daniel was cast into it, to inquire of his safety: Then said Daniel unto the King: O King live for ever. From all which texts it is irrefragable, that it was the constant practice of the Persians, Babylonians, Assyrians and Chaldeans, and of all their Princes, Governors, Officers, Astrologers, South-sayers Queens, Wisemen, Courtiers, Subjects, People in all their addresses & speeches to their Kings, to use this salutation to, and prayer for them, O King live forever; and therefore much more to pray thus for them in their Temples, and to use this acclamation and the like, at all their Coronations and public triumphs. Hence Theodoret in his Interpretation on Dan. 5. 10. on these words, Rex in saecula, or, in aeternum vive: thus comments: Haec autem erat praefatio, qua subjecti Regibus eos • unc salutabant, et ad hoc usque tempus hic mos invaluit: Quidam enim imperiti, Reges eos qui nunc sunt, aeternos vocare consueverunt; in syngraphis quoque commerciorum hoc quidam ascribunt, stultitiae magis quàm impietatis damnandi. And on Dan. 6. 21. He adds, Usitatam praefationem (Daniel) suis sermonibus praeponit, videlicet, liceat tibi Rex diutissime vivere: Etenim in praesenti etiàm sempiternos Reges in commerciorum scriptur is quidā appellare consueverunt. Junius, Calvin and others on Dan. 2 & 3. & 5. & 6. observe That, O King live forever, was a common salutation, and prayer, used amongst the Chaldeans; for further proof whereof, I shall only add one memorable president which Aelianus, Variae Hist. l. 3. c. 32. records, It being the custom of the Persians always to present their Kings with gifts when they travelled abroad, a certain Persian named Sinaeta, meeting King Artaxerxes Mnemon far from his House, being much troubled in mind, that he had nothing to present him with, according to the law & custom of the Persians; he thereupon ran to the river Cyrus, and taking up a little water in the palms of his hands, came and presented it to the King, saying, O King Artaxerxes live forever, O Rex Artaxerxes regnes in ae • ernum, Nunc te prout possum, & quomodo possum, te munere dono, ut non indonatus, quantum ad me attinet, & quantum in me est, praetereas. Honoro autem te Cyri aquis, &c. Wherewith the King being greatly delighted, sent him an honorable and rich reward.

To pass from the Persians, Babylonians, and Chaldeans to the Romans.

It is evident by the Testimonies of sundry Historians and Fathers, that the Idolatrous Pagan Romans did not only erect Altars, Temple, and Statues to Julius Caesar, Augustus, Heliogabalus, and others of their Pagan Emperors (whereas Tiberius only prohibited the Senate to build any Temple for him) and likewise swear by their Names, Altars, Genius, & offer Oblations to them, as if they were God's, which was most palpable flattery and idolatry: but also prayed and offered Vows and Sacrifices to their God's for their welfare and prosperity; which was but loyalty and their bounden duty.

I shall present you with some few instances of special Vowes, Acclamations, and prayers for them, instead of many more which might be added.

The wanton Poet Ovid, banished into Pontus for his lascivious Love-Poems by Augustus Caesar, prayed thus for his long life and prosperity during his very exile under his Imperial indignation.

Suetonius Tranquillus in the life of the Emperor Augustus Caesar, c. 57, 58, 59, 60. thus relates the extraordinary acclamations, gratulations, thanksgivings, prayers and snpplications of the People, Senate, and Provinces for Augustus the Emperor (under whose Government Christ was born.)

Cornelius Tacitus records, Anno aburbe condita, 777. Pontifices, eorumque exemplo caeteri Sacerdotes, c • m pro incolnmitate Principis vota susciperent, Neronem quoque & Drusium Iisdem Diis commendavere, non tam caritate juvenum, quàm adulatione. Which Tiberius the Emperor took very ill, as equallizing these youngsters to himself who was aged, and checked the high Priests for it. Not long after, the furthest parts of Spain, sent Messengers to the Senate, to desire leave to build a Temple to Tiberius, as Asia had done. Whereupon he made a speech in the Senate, refusing this address and adoration, concluding his oration in these words, Proinde socios, cives, et Deos, et Deas ipsas precor hoc, ut mihi usque finem vitae, quietam et Intelligentem humani Divinique juris mentem duint; illos, ut quandocunque concessero, cum laude & bonis recordationibus, facta atque famam nominis mei prosequantur. In lib. 4. Hist. c. 3. Tacitus brings in Marcellus, thus speaking in the Senate: se meminisse temporum quibus natus est, quam civitatis formam patres avi{que} constituerint, ulterior a mirari, praesentia sequi, vonos Imperatores voto expetere, qualescunque tolerare. And Annalium l. 16. c. 6. he records; that Thraseus Peto a Noble Senator, was accused, and afterwards adjudged to death by the Tyrant Nero; amongst other things objected against him by Capito; Principio anni vitare Thraseum jusjurandum solenne, nuncupationibus Votorum non adesse (for the Emperors life, health and prosperity) quamvis Quindecimvirali Sacerdotio praeditum: nunquam pro salute Principis, aut caelesti voice immolavisse. His daughter being produced and interrogated to give in evidence against him, auswered, Nullos (inquit) Impios Deos, nullas Devotiones, nec aliud infelicibus precibus invocav • , quam ut hunc optimum Patrem tu Caesar, et vos patres servaretis incolumem: On which Passages, Lipsius in his Commentary, p. 298. & in Excursu. p. 540, 541. proves (out of Sustonius in Nerone, c. 46. & Augustus, c. 97. Pliny's Epistles and Panegyric, Ennapius in vita Maximi, Dio. l. 59 Tertulliani Apologeticus, Gaius Jurisconsultus, de verborum signif. & Paulus Jurisconsultus cited by Lipsus in his Commentaries, in C. Plinii Panegyricum Trajano dictum p. 133.) that it was a received custom amongst the Pagan Romans, quod post Kalendas Januarias, die tertio, pro salute Principis Vota suscipiuntur; as also, pro Imperii et populi.

Gaius Caligula, being elected Emperor, and entering Rome, was received, Tanta publica laetitia, ut tribus proximis mensibus, ac ne totis quidem, supra sexaginta millia victimarum caesa tradantur, to the God's for his happiness and prosperity. Cum deinde paucos post dies in proximas Campaniae Insulas trajecisset, Vota pro reditu suscepta sunt: ne minimam quidem occasionem quoquam omittente in testificanda solicitudine et cura de incolumitate ejus: ut vero in adversam valetudinem incidit, pernoctantibus cunctis circa Palatium, non defuernnt qui depugnaturos se armis pro salute agri, quique capita sua titulo proposito voverunt.

When this Emperor Claudius was poiscned and very sick; Vocabatur interim Senatus, Votaque pro incolumitate Principis, Consules et Sacerdotes nuncupabant, as Cornelius Tacitus relates.

The Emperor Claudius Nero, succeeded Caligula in the Empire, whose beginnings were so just, wise, mild, as all men said, that a God was sent from heaven to govern Rome: but degenerating at last into a Monster of Vice and Tyranny, among others, he banished his incomparable Tutor Seneca, and used him very ungratefully, who notwithstanding in his Book, De Consolatione ad Polybium, cap. 28. 31, 32 makes this honorable mention of, and prayer for him and his progeny. Superstitem Caesarem omnemque ejus prolem, superstitem te cum omnibus habes fratribus. Non desinam totiens tibi offerre Caesarem. Illo moderante terras, & ostendente, quanto melius beneficiis imperium custodiatur, quam armis, illo rebus humanis praesidente, non est periculum, ne quid perdidisse te sentias, in hoc uno tibi satis praesidii, satis solatii est. Attolle te, & quotiens lachrymae suboriuntur ceulis tuis, totiens illos ad Caesarem dirige: Siccabuntur maximi et clarissimi conspectu numinis. Fulgur ejus illos, ut nihil aliud possint aspicere, praestringet, in se haerentes detinebit. Hic tibi, quem tu diebus intueris et noctibus, a quo nunquam discis animum, cogitandus est, hic contra fortunam advocandus: nec dubito, cum tanta illi adversus omnes suos sit mansuetudo, tantaque indulgentia, quin multis jam solaciis tuum illud vulnus obduxerit, nonnulla quae doliri obstarent tuo ingesserit. Quid parco? ut nihil horum fecerit, nonne parcius ipse conspectus, per se tantummodo cogitatusque CAESAR maximo solatio tibi est? Dii illum, Deaeque omnes terris diu commodent, Acta hic D. Augusti, et annos vincat, ac, quamdiu mortalis est, nihil ex domo sua mortal esse sentiat. Rectorem Romano Imperio filium longa fide approbet, et ante illum Consortem Patris, quam Successorem accipiat. Sera, et Neporibus demum nostris dies nota sit, qua illum Gens sua caelo asserat. Abstine ab hoc manus • ua fortuna, nec in illo potentiam tuam, nisi ex parte qua prodes, ostenderis: Patere illum generi humano jamdiu aegro et affecto mederi: Patere quicquid prioris Principis furor concussit in locum suum restituere, et reponere. Sidus hoc, quod praecipitato in profundum et demerso in tenebras orbi refulsit, semper • uceat. Hic Germaniam pacet, Britanniam apereat, et Patris triumphos ducat, et notos, quorum me quoque spectatorem futurum, quae primum obtinet locum, ex virtutibus ejus promittit Clementia. Nec enim sic me dejecit ut nollet erigere: imo ne dejecit quid • m, sed impulsum a fortuna, et cadentem sustinuit, et in Praeceps euntem leviter divinae manus usus moderation deposuit. Deprecatus est pro me Senatum, & votum mihi non tantum dedit, sed etiam petiit. Viderit qualem volet aestimari caussam meam, vel justitia ejus conam perspiciet, vel clementia facieti utrumque in aequo mihi ejus beneficium erit, sive innocentem me scierit esse, sive voluerit; Interim m • gnum miseriarum mearum solatium est, videre misericordiam ejus totum orbem pervagantem; quae cum ex ipso angulo in quo ego defossus sum, complures jam multorum annorum ruina obrutos effoderit, et in lucem reduxerit, non vereor ne me unum transeat. Ipse autem optime novit tempus quo cuique debeat succurrere; ego omnem operam dabo, ne pervenire ad me crubescat. O felicem clementiam tuam Caesar! quae efficit ut quietiorem sub te agant vitam exsules, quam nuper sub Caio egere Principes. Non trepidant, nec per singulas horas gladium exspectant, nec ad omnem navium conspectum pavent. Per te habent ut fortunae saevientis modum, ita spem quoque melioris ejusdem, ac praesentis quietem. Scias licet ea demum fulmina esse justissima, qui etiam percussi colunt.

In this passage which I have at large transcribed, we have a most excellent Prayer of Seneca, even while he was in exile under Nero to all the God's and Goddesses, for his long life, happiness, prosperity, and his families too: the hereditary succession of his Son after him, the happiness of his Government, the peace and enlargement of his Empire, and triumph over his enemies: together with a large Encomium of his clemency and his Princely virtues towards others, and a benign interpretation of his severity towards himself: so as we might hereby conjecture, what some write of him to be a truth; that he had read Paul's Epistles, (especially the 1 Tim. 2. 1, 2 3. Tit. 3. 1. Rom. 13. he putting them here in practice) and that there passed Epistles between Paul and him. There are some other passages in his works, wherein he makes short ejaculatory Prayers for Nero, which I shall pretermit, this being the most observable and pathetical. Only I shall insert one memorable Discourse of his, declaring the grounds and reasons why Subjects ought not only to pray for their Kings, but to honor, love, yea hazard all their lives for their safety and defense upon all occasions, to set home the natural Equity and Justice of this duty of constant, fervent, public and private Supplications, Prayers, Intercessions and Thanksgivings unto God for them.

All which we have found true by sad experience. He adds, c. 19. Quid pulchrius est (Regi) quam vivere optantibus cunctis, et vota non sub custode nuncupantibus? Si paulo valetudo titubavit, non spem hominum excitari, sed metum. Nihil est cuiquam tam pretiosum, quod non prosalute Praesidis sui commutatum velit? Omne quod illi continget, fivi quoque evenire deputet? And should not Christians, Protestants, and our three distressed, distracted Protestant Kingdoms, Nations, Churches, upon these very grounds & reasons, show as much cordial affection, loyalty, duty to their undoubted Christian Protestant Kings and Princes, as these Pagans did to their Heathen Kings and Emperors? yea shall they not rise up in judgment against them before all Tribunals of God and men, if they do it not? Consider well of it, and declare your judgments herein.

When the Emperor Titus was sick, Medendae valetudini leniendisque morbis, NULLAM DIVINAM humanamque opem non adhibuit, INQUISITO OMNE SACRIFICIORUM remediorumque GENERE; the priests & people praying and sacrificing for his health. When his death was known: non secus atque in domestico luctu MAERENTIBUS PUBLICE CUNCTIS, Senatus prius quam edicto convocatus, ad Curiam cucurrit; obseratisque adhuc foribus, deinde apertis, Tantas mortuo gratias egit laudesque, quantas congessit ne vivo quidem unquam atque praesenti.

The Heathen Epigramatist and Poet Martial, flourishing under the Pagan Emperors, Domitian and Trajan, (to whom he inscribes many of his Epigrams) hath these prayers for them. l. 4. Epig. 1. De Natali Domitiani.

Epig. l. 7. Epig. 51. ad Jovem.

He begins his dedication of his 8. Book, to Domitian thus. Imperatori Domitiano Caesari, Augusto, Germanico, Dacico, Valerius Martialis, salutem. And Epig. l. 10. Epig. 32. ad Trajanum. he prays thus for him,

Epig. l. 11. Epig. 4. Precatur Deos pro Nerva Trajano, in this form.

And Epig. l. 12. Epig. 6. in commendationem Nervae.

C. Plinius secundus, in his Epistles and Panegyric to the Emperor Trajan, hath many excellent Prayers, Vows, Supplications, Gratulations, and thanksgivings to the God's for his long life, health, prosperity, Government, Empire, in his own, the Senates, Soldiers, and Provinces names, which are very pertinent and observable. Epistolarum l. 10. Epist. 1. C. Plinius, Trajano Imperatori, Salutem (the usual inscription of all his Epistles to him) he prays thus for him. Precor ergo ut tibi et per te generi humano prospera omnia, id est digna seculo tuo, contingant: Fortem te et hilarem Imperator optime, et privatim et publice opto. Lib. 10. Epist: 44. C. Plin. Tra. Imp. Salutem, Solemnia vota pro Incolumitate tua; qua publica salus continetur, et suscipimus. Domine, pariter et solvimus; precati Deos, ut velint ea semper solvi, semperque signari. To which Trajan returned this Answer, Epist. 45. Et soluisse vos cum provincialibus Diis Immortalibus vota, pro mea salute et incolumitate nuncupasse, libenter, mi Secunde charissime, cognovi ex literis tuis, Epist. 60. he thus mentions the public joy & prayers made for him, and the Oath of Allegiance sworn to him, both by the Soldiers, and people on the day of his inauguration. Diem, Domine, quo servasti Imperium, dum suscipis, quanta mereris laetitia celebravimus, precati Deos, ut te generi humano, cujus tutela & securit •• saluti tuae invisa est, incolumem florentemque praestarent. Praeiimus & commilitonibus jusjurandum more solenni praestantibus, et provincialibus, qui eadem certarunt pietate, juvantibus. To which the Emperor returns this answer. Epist. 61. Quanta Religion ac laetitia commilitones cum provincialibus te praeeunte, diem Imperi • mei celebraverint libe • ter mi Secunde charissime, cognovi literis tuis. Epist. 89. Opto Domine et hunc natalem, et plurimos alios quam felicissimes agas, aeternaque laude florentem virtutis tuae gloriam, et Incolumis et fortis aliis super alta operibus Augeas. To which Trajan returned this answer to Pliny Epist. 90. Agnosco vota tua mi Secunde charissime, quibus precaris, ut plurimos et felicissimos natales, florente statu Reip. nostrae, agam. Epist. 101. C. Plin. Tr. Imp. S. Vota, Domine, priorum annorum nuncupata, alacres, laetique persolvimus, novaque rursus, curante commilitonum et provin • ialium pietate suscepimus, precati Deos, ut te remque publicam florentem et Incolumem ea benignitate servarent, quam super magnas plurimasque virtutes praecipua sanctitate consequi Deorum Honore meruisti. Which Trajan thus answers, Epist. 102. Solvisse vota Di • s Immortalibus, te praeeunte, pro mea Incolumitate, et commilitones cum provincialibus laetissimo consensu, in futurumque nuncupasse, libenter, mi Secunde charissime, cognovi literis tuis.

In his Panegyricus Trajano dictus, by the Senates command, he begins thus. Bene ac sapienter Patres Conscripti, majores instituerunt, ut rerum agendarum, ita dicendi initium, & precationibus capere: quod nihil rite, nihilque providenter homines, sine Deorum immortalium ope, consilio, honor, auspicarentur. Qui mos, cui potius, quam Consuli? aut quando magis usurpandus, colendusque est, quàm cum imperio Senatus, authoritate Reip: ad agendas optimo Principi gratias excitamur? Quod enim praestabilius est, aut pulchrius munus Deorum, quam castus, et sanctus, et Diis simillimus Princeps? Ac si adhuc dubium fuisset, forte, casuque Rectores terris, an aliquo Numine darentur, Principem tamen nostrum liqueret divinitus constitutum. Non enim occulta potestate fatorum, sed ab ipso Jove coram ac palam repertus, electus est, quippe inter aras et altaria, eodemque loci, quem Deus ill tàm manifestus ac praesens, quàm coelum et sydera insedit. Quo magis aptum piumque est, te Jupiter Optime maxim, anteà conditorem, nunc conservatorem Imperii nostri, precari, ut mihi digna Consule, digna Senatu, digna Principe contingat Oratio: utque omnibus, quae dicentur a me, libertas, fides, veritas, constet. Talem, non bella civilia, nee armis oppressa R. P. sed pax, et adoptio, et tandem exorata terris Numina, dedissent. Confugit in sinum, tuum concussa Respub: ruensque Imperium super Imperatorem, Imperatoris tibi voice delatum est, &c. Nec judicium hominum, sed Deorum etiam in consilium assumpsit. Itaque non tua in cubiculo, sed In Templo, nec ante genialem torum, sed ante pulvinar Iovis Opt. Max. adoptio peracta est: quâ tandem non servitus nostra, sed libertas, et salus, et securitas fundabatur. Sibi enim Dii gloriam illam vindicaverunt: Horum opus, horum illud Imperium; Nerva tantum Minister fuit, &c. Ergo non aetas quemquam, non valetudo, non sexus retardavit, quo minus oculos insolito spectaculo impleret. Te parvuli noscere, ostentare juvenes, mirari senes; aegri quoque neglecti medentium imperio, ad conspectum tui, quasi ad salutem sanitatem{que} prorepere. Inde alii se satis vixisse te viso, te recepto; alii nunc magis esse vivendum, praedicabant. Feminas etiam tunc foecunditatis suae maxima voluptas subiit, cum cernerent cui Principi cives, cui Imperatori milites peperissent. Videres referta tecta, ac laborantia, ac ne eum quidem vacantem locum, qui non nisi suspensum et instabile vestigium caperet; oppletas undique vias angustamque tramitem relictum tibi; alacrem hinc atque inde populum: Vbique par Gaudium, paremque clamorem: Tam aequalis ab omnibus ex adventu tuo laetitia accepta est, quam omnibus venisti: quae tamen ipsa cum ingressu tuo crevit, ac prope in singulos gradus adaucta est. Gratum erat cunctis, quod Senatum osculo exciperes, ut dimissus osculo fueras, &c. Quae cirumstantium gaudia? quam recens clamor? quam similis illi dies, qui hanc genuit diem? Vt plena Altaribus▪ augusta victimis cuncta? ut in unius salutem collata omnium vota? cum sivi se et liberis suis intelligerent precari, quae pro te precarentur, &c. Dent tibi Caesar aetatem Dii, quam mereris, serventque animum quem dederunt. Quae ubique feruntur, quaeque expetuntur, omnes gentes invicem capiant & discant, quanto libertate discordi servientibus sit utilius, unum esse, cui serviant. Quippe discretis quidem bonis omnium, sua cujusque ad singulos mala: sociatis autem atque permixtis, singulorum mala ad neminem, ad omnes omnia bona pertinent, &c. Simili reverentia Caesar, non apud Genium tuum bonitati tuae, gratias agere, sed apud numen Iovi Opt. Max. pateris: illi debere Nos quicquid debe amus, illius quod been facias muneris esse, qui te dedit. &c: Nuncupare Vota, et pro ae • ernitate Imperii, et pro salute Civium, imo pro salu • e Principum, ac propter illos pro aeternitate Imperii solebamus. Haec pro Imperio nostro, in quae sint verba suscepta, operae pretium est, adnotare: Si been Remp. et ex utilitate omnium rexeris. Digna vota quae semper suscipiantur, semperque solvantur. Egit cum Diis, ipse te auctore Caesar Resp: ut te sospit • m, Incolumemque praestarent, si tu caeteros praesti •• sses: si contra, illi quoque a custodia tui corporis oculos dimoverent, teque relinquerent votis, quae non palam susciperentur. Alii se superstites Reip: optabant, faciebantque: tibi salus tua invisa est, si non sit cum Reip: salute conjuncta. Nihil pro te pateris optari nisi expediat optantibus; omnibusque annis in consilium de te Deos mittis, exigisque ut sententiam suam mutent, si talis esse desieris, qualis electus es. Sed ingenti conscientia Caesar, pacisceris cum Diis, ut te si mereberis servant, cum scias an merearis, neminem magis, quàm Deos scire, &c. Capis ergo Caesar salutis tuae gloriosissimum fructum ex consensu Deorum: nam cum excipias, ut ita demum te Dii servant si been Remp: et ex utilitate omnium rexeris, certus es te been remp: gerere dum servant, &c. Scis tibi ubique Iurari, cum ipse suraveris omnibus. Nemo hoc sibi non praestat: amamus quidem te in quantum mereris; istud tamen non tui facimus amore, sed nostri: nec unquam illucescat Dies, quo pro te nuncupet vota, non utilitas nostra, sed fides, Caesar. Super h • c precati sumus, ut sic te amarent Dii, quemadmodum tu nos: quis hoc aut de se, aut Principi diceret mediocriter amanti? Pro nobis ipsis quidem haec fuit summa votorum, ut nos sic amarent Dii, quomodo tusi-Estne verum quod inter ista clamavimus, O NOS FELICES! Quid enim felicius nobis, quibus non jam illud optandum est, ut nos diligat Princeps▪ sed Dii quemadmodum Princeps? Civitas religionibus dedita, semperque Deorum indulgentiam pie merita, nihil felicitati suae putat astrui posse, nisi ut Dii Caesarem imitentur. After which passages, he clozeth his Panegyric, with this prayer: In fine Orationi Praefides, custodesque Imperii Deos, ego Consul pro rebus humanis, ac te praecipue Capitoline Jupiter precor, ut beneficiis tuis faveas, tantisque muneribus addas perpetuitatem. Audisti quae malo Principi praecabamur, Exaudi quae pro dissimilissimo optamus. Non te distringimus Votis▪ non enim pacem, non concordiam, non sec uritatem, non opes •… mus, non honores: simplex, cunctaque ista complexum unum omnium votum est, salus Principis. Nec enim nova tibi injungimus, tu enim jam tunc illum in tutelam recipisti, cum praedonis avidissimi faucibus • ripuisti: neque enim sineauxilio tuo, cum altissima quaeque quaterentur, hic, qui omnibus excelsior, inconcussus stetit: praeterritus est a pessimo Principe, qui praeteriri ab optimo non potuit. Tu elara judicii tui signa misisti cum proficiscenti ad exercitum tuo nomine, tuo honor cessisti. Tu voice Imperatoris quid sentiris locutus, filium illi, nobis Parentem, tibi Pontificem maximum elegisti. Qu • majore fiducia, Iisdem illis votis quae ipse pro se nunxupari jubet, oro et obtestor, si been Remp. si ex utilitate omnium Regis, primum ut illum nepotibus nostris ac pronepotibus serves; deinde ut quandoque et tribuas quem genuerit, quem formaverit, similemque fecerit adoptato; aut si hoc Fato negatur, in consilio sis eligenti, monstresque aliquem adoptari in Capitolio deceat.

Eutropius, Pedro Mexia, Grimston in the life of Trajan, and others record, that after Trajans death, it was a usual Custom in Rome, continuing til Eutropius his time, & after, that when they poured out their Blessings upon their new elected Emperors, they would pray, that they might be as fortunate as Augustus, and as good as Trajan, accounting the one to have attained the heighth of Happiness, and the other of all Goodness.

Julius Capitolinus records, that whiles Antonius Pius governed Italy, and ascended the Tribunal, the people used this amongst other Acclamations, Auguste, Dii te servant, Augustus, the God's preserve thee. Uulcanus Gallicanus relates, that when the Letter of Marcus Antoninus Pius, the Emperor to the Senate of Rome, was read in the Senate-House; the Senate prosecuted his clemency therein expressed, with these Acclamations and Prayers, Antonine Pie, Dit te servant. Antonine clemens, Dii te servant, Antonine Clemens, Dii te servant. Vincis inimicos, hosts exuperas, Dii te tuentur.

When Commodus, after his Election to be Emperor was coming towards Rome, he was received with incredible joy and solemnity in all Cities through which he passed, for the great love to his Father M. Aurelius Antoninus, and the hopes they conceived of him, that he would prove a good Prince. In Rome itself he was received with exceeding great joy, triumph, and Blessings generally of all men, who strowed the way he went with flowers, making all the Demonstratioas of Joy that was possible, though he proved most cruel and vicious afterwards.

Aelius Lampridius stories, that Macrinus the Emperor, understanding how acceptable the name of Antoninus was to the Soldiers and people, presented his Son Diadumenus to the Captains and Soldiers by the name of Antoninus. Whereupon they made these Acclamations, Macrine Imperator, Dii te servant. Antonine Diadumene, Dii te servant. Antoninum divum omnes roga • us. Jupiter optime maxim Macrino et Antonino vitam. Tu scis Jupiter Macrinus vinci non potest. All prayers for them.

Aelius Lamprid. informs us, when Alexander Sev • rus was elected and enstalled Emperor by the whole Senate of Rome in the House and Temple of Concord, after his coming thither, acclamatum est, Auguste innocens, Dii te servant. Alexander Imperator, Dii te servant, Dii te nobis dederunt, Dii conservent, Dii te ex manibus impuri eripuerunt. Impurum tyrannum (Heliogabalum) et tu perpessus es: Impurum et Obscoenum et tu vivere doluisti. Dii illum irradicaverunt, Dii te servant. Infamis Imperator rite damnatus. Felices nos Imperio tuo; felicem Rempublicam. Infamis unco, tractus est ad exemplum timoris: luxuriosus Imperator jure punitus est. Contaminator honorum jure punitus est. DII IMMORTALES ALEXANDRO VITAM. Judicia Deorum hinc apparent. Et cum egisset gratias Alexander, acclamatum est, Antonine Alexander, DII TE SERVENT. Antonine Aureli DII TE SERVENT. Antonine Pie, DII TE SERVENT. Antonini nomen suscipias rogamus, &c. In te salus, in te vita, ut vivere delectet. Antoninorum Alexandro vitam ut vivere delectet, et Antoninus vocetur. Antoninorum templa Antoninus dedicet. Parthos et Persas Antoninus vincat, Sacrum nomen sacratus accipiat. Antonini nomen, Antonin • rum nomen, DII CONSERVENT. In te omnia, per te omnia, Antonine habemus. Et post acclamationes, Aurelius Caesar Augustus, made this speech to them, Gratias vobis, Patres Conscripti, non nunc primum, sed et de Caesareo nomine, & de vita servata & Augusti nomine addito, & de Pontificatu maximo, & de Tribunitia potestate & Proconsulari Imperio, quae omnia novo exemplo uno die in me contulistis. Et cum diceret acclamatum. Haec suscepisti, Antoninum nomen tu suscipe: Mereatur Senatus, mereantur Antonini, Antonine Auguste Dii • e servant, Dii te Antoninum conservent. Monetae nomen Antonini reddatur. Templa Antoninorum, Antoninus conservet. Which name of Antoninus he by two modest Speeches refusing to accept: Twice acclamatum est ut supra. Upon his 3d. Speech to put it off, acclamatum est, Dii mala prohiveant: haec te imperante non timemus: de his te duce securi sumus, &c. Upon his 4th. Speech, acclamatum est ut supra. Upon his 6th. Speech to excuse the accepting of this name, acclamatum est, Alexander Auguste, Dii te servant. Verecundiae tuae, prudentiae tuae, castitatituae, hinc intelligimus qualis futurus sis, hinc probamus, &c. Alexander Auguste, Dii te servant. Templa Antoninorum Alexander Augustus dedicet. Caesar noster, Augustus noster, Imperator noster, Dii te servant, vincas, valeas, multis annis Imperes. After his 8th. Speech to them, acclamatum est, magne Alexandre, Dii te servant. And when by a 9th. Speech he refused this Title of Magni Alexandri, acclamatum est, Aureli Alexander Auguste, Dii te servant. As you may read more at large in Lampridius. Which done, the Senate being dismissed, he returned to his House in triumph. Unspeakable was the Joy, and infinite were the Prayers and Blessings, that by the Senate and People were poured out upon him that day.

This Emperor Severus having conquered the Persians, and made a brave triumph, and speech to the Senate in Rome, concerning this Conquest, on the 8. of Octob. he concluded his Oration with these words. Vestrum est supplicationem decernere, ne Diis videamur ingrati: Whereupon it follows, Acclamatio Senatus: Alexander Auguste, Dii te servant. Persice maxim, Dii te servant. Vere Parthicus, vere Persicus. Trophaea tua & nos videmus, victorias & nos videmus. Juveni Imperatori, Patri Patriae, Pontifici maximo: per te victoriam per Germaniam speramus; per te victoriam undique praesumimus: ill vincit, qui milites regit: dives Senatus, dives miles, dives populus Romanus, &c.

Corippus thus relates and Poetically describes the acclamations and the prayers of Pagan Romans, at the inaugurations of their Emperors.

The Pagan Idolatrous Romans accused and prosecuted the Primitive, Christians as Traitors and Enemies to these Pagan Emperors, not only because they did not swear by their Genius, nor adore, nor honor them as God's, as they did out of flattery; but likewise because they refused to offer Sacrifices, and prayers for them to their Idol-God's, as they used to do: as Justin Martyr, Athenagoras, Tertullian, in their Apologies for the Christians, Origen in his 8. book against Celsus, St. Cyprian and Arnobius record in their forecited passages, wherein they answered and refuted this calumny as false. Tertullian, in answering it, informs us, that when the Roman Emperors bestowed any Gift of money or corn, amongst the common people, in congiario dividundo, etiam illa h • ra qua acolamant, De annis nostris augeat tibi Jupiter annos, notwithstanding these expressions of Loyalty to and Prayers for the Emperor, they did yet secretly in their hearts wish for a new Emperor. Jam si pectoribus, ad translucendum quandam specularem materiam natura obduxisset, cujus non praecordia insculpta apparerent novi ac novi Caesaris scena in congiario dividundo praesentis? And not only the vulgar, but plane caeteri ordines pro autoritate RELIGIOSI, ex fide nihil hosticum de ipso Senatu, de equite, de castris, de palatiis ipsis spirant. This he proves by the Cassii, Nigri et Albini, (and other Conspirators against the Emperor Severus, who notwithstanding this, conspired against and murdered the Emperor,) omnes illi sub ipsa usque impietatis • ruptione, et sacra fasiebant pro salute Imperatoris, et genium ejus dejerabant, alii foris, alii intus. So that they usually prayed and sacrificed for their Pagan Emperors, though they were treacherous and perfidious to them, which no Christians under them ever were.

The Emperor Maximinus and his Son, being declared Enemies by the Senate, and after that slain by Gordianus and his Brother, who were thereupon declared Emperors by the Senate: Upon the receiving and reading his Letters to the Senate, referring himself wholly to their determination. Lectis literis, statim Senatus acclamavit, Gordiane Auguste, Dii te servant. Felix imperes, tu nos liberasti, Salvus imperes, tu nos liberasti. • er te salva Respublica, omnes tibi gratias agimus. After some questions propounded, concerning Maximinus and his friends, Ita acclamatum est, Inimicus Senatus in crucem tollatur. Hostis Senatus ubicunque feriatur. Inimici Senatus vivi exurantur. Gordiani Augusti, Dii vos servant. Ambo feliciter agatis, ambo feliciter imperetis, &c. After this there being a Decree of the Senate passed. Recitatis in Senatu, per Balbinum Augustum literis, acclamavit Senatus. Hosts populi Romani Dii persequuntur. Jupiter optime tibi gratias. Apollo venerabilis tibi gratias. Maxim Auguste tibi gratias Balbine Auguste tibi gratias. Tibi gratias Gordiane Auguste. Divis Gordianis templa decernimus, &c. Sanctissimi Imperatores gratias vobis agimus. Maxim, Balbine, Gordiane, Dii vos servant. Victores hostium omnes desideramus: praesentiam Maximi omnes desideramus. Balbine Auguste, Dii te servant, &c

When Maruricius an A • ican, had made an Oration to the people at Tysdrum, giving thanks to the God's, for giving them a necessary occasion to proceed against the Tyranny of Maximinus, by proclaiming the Gordians Emperors: Thereupon the people made this acclamation. Aequum est, justum est. Gordiane Auguste, Dii te servant. Feliciter Imperator es. Cum filio imperes. After which the Consul informing the Senate, that both the Gordians were nominated Emperors in the great Counsel of the Africans, and thanking the God's, and them for delivering them from the monster Maximinus. Post haec literas legit Gordianorum▪ ad Senatum, & ad se missis. Tune clamavit Senatus, Dii vobis gratias. Liberati ad hostibus sumus, si penitus liberemur. Maximinum cum filio Diis inferis devovemus. Go • rdianos Augustos appellamus, Gordianos, Principes agnoscimus. Impera • ores de Senatu Dii conservent. Imperatores nobiles victores Videamus. Imperatores nostros Roma videat. Hosts publicos qui occiderit, premium merebitur.

M •• itheus, in his Letter to the Emperor Gordianus tertius, his son in Law, hath this passage Diis igitur gratias, quod volente teipso emendata Respublica est, &c, To which he answered. Nisi Dii omnipotentes Romanum tuerentur imperium, etiam nunc per emptos spadones velut in hasta positi venderemur.

When Vectius Sabinus, had in his Oration to the Senate, declared the necessity of their Electing and making Maximus and Balbinus Emperors. Post haec acclamatum est uno consensu, Aequum est, justum est, sententiae Sabini omnes consentimus. Maxim & Balbine Augusti, Dii vos servant, Dii vos Principes fecerunt, Dii vos conservent. Vos Senatum a latronibus vindicate, vobis bellum contra latrones mandamus. Hostis publicus Maximinus cum filio pereat: hostem publicum vos persequimini. Felices vos judicio Sen • tus: felicem Rempublicam vestro imperio. Quod vobis Senatus detulit, fortiter agite: quod vobis Senatus detulit, libenter accipite. His atque aliis acclamationibus Imperatores facti sunt Maximus & Balbinus. Claudius Julianus, concludes his Letter to the Emperor Maximus (whom he stiles Pupienus) and Balbinus, with this prayer, Dii praestent, praestabuntque, hanc orbi Romano faelicitatem Nam cum ad vos respicio, aliud nihil optare possum quàm quod apud Deos dicitur victor Carthaginis precatus, ut scilicet in eo statu Rempublicam servarent in quo tunc esset, quod nullus melior inveniretur. Ita ego precor, ut in eo statu vobis Rempublicam servant, in quo eam vos adhuc nutantem collocavistis.

Trebellius Pollio relates, that when the Senate was informed on the 9th. of March, that Claudius was made Emperor, the Senate went to the Temple of Apoll • , to celebrate divine rites, Et lectis literis Claudii Principis, haec in Claudium dicta sunt. Aug. Claudi, Dii te nobis praestent (dictum sexagies) Claudi Auguste, Principem te aut qualis tues, semper optavimus (dictum quadragies) Claudi Auguste, te Respub. requirebat, tu fraver, tu pater, tu amicus, tu bonus Senator, tu vere Princeps, (dictum octuagies.) At another time, acclamavit Senatus, Claudi Dux fortissime, habeas virtutibus tuis, devotioni tuae, Claudio statuam omnes dicamus, &c. Felicem, te Claudi judicio Principum, felicem et virtutibus tuis, Consulem te, te Praefectum, VIVAS VALERIE, AMERIS A PRINCIPE.

The Emperor Aurelianus in his wars against the Marcomanni, writ to the Senate, ut inspiciantur fatales libri, quibus spes belli terminandi, SACRATA DEORUM IMPERIA TERMINANTUR. And by his Letters, ROGAVIT OPEM DEORVM, quae nunquam cuiquam turpis est ut vir fortissimus admiretur. Whereupo • by the Decree of the Senate, the High-Priests, Senate and People went to the Temple, and offered Sacrifices, Devotions, and solemnities to the God's for his good success and victory over his and their enemies.

When Tacitus was nominated Emperor by the Senate, Omnis Senatus acclama vit, Tacite Auguste, DII TE SERVENT: te diligimus, te Principem facimus, tibi c • ram Reipublicae orbisque mandamus; suscipe Imperium ex Senatus authoritate, &c. And when he refused to accept the Dignity by reason of his Age, acclamationes Senatus fuerunt, Et Trajanus ad Imperium senex venit (dixerunt decies,) &c. Antoninum tamen, non corpus eligimus (dixerunt vicies) TACITE AUGUSTE DII TE SERVENT. Statimque acclamatum est, Omnes, omnes. After this Itum est ad campum Martium: comitiale tribunal ascendit: ibi Praefectus urbis Aelius Caesenanus sic locutus est. Vos sanctisimi milites et sacratissimi vos Quirites, habetis Principem, quem de sententia omnium exercituum Senatus elegit: Tacitum dico, augustissimum virum, ut qui hactenus sententiis suis Rempublicam juvit, nunc juvit jussis atque consultis. Acclamatum est a populo, felicissime Tacite Auguste, Dii te servant, et reliqua quae solent dici.

Probus coming to the Army when there wanted an Emperor, Quasi divino nutu undique AB OMNIBUS ACCLAMATUM EST, PROBE AUGUSTE, DII TE SERVENT. Deinde concursus, cespititium tribunal: appellatusque Imperator, ornatus etiam pallio purpureo, quod de statua templi ornatum est: atque inde ad Palatium reductus, invitus et retrectans, et saepe dicens. Non vobis expedit milites, non mecum been agitis. Ego enim vobis blandiri non possum. After his Letters read in the Senate, their Opinions being demanded, accl matumest, PROBE AUGUSTE, DII TE SERVENT. Olim dignus, et fortis, et justus, bonus ductor, bonus Imperator. Exemplum militis, exemplum Imperii, DII TE SERVENT. Assertor Reipublicae FELIX IMPERES. Magister militis FELIX IMPERES; TE CUM TUIS DII CUSTODIANT, &c. After which Manlius Statianus the President made an Oration beginning thus, Diis Immortalibus gratias, et prae caeteris Patres conscripti, Iovi optimo, qui nobis Principem talem qualem semper optabamus dederunt. Si recte cogitemus non nobis Aurelianus, non Alexander, non Anto • ini, non Trajanus, non Claudius requirendi sunt: omnia in uno Principe constituta sunt, &c. Decerno igitur, Patres conscripti, votis omnium concinnentibus, nomen Caesareum, nomen Augustum, addo Proconsulare imperium, Patris patriae reverentiam, Pontificatum maximum, jus tertiae relationis, tribuniciam potestatem. Post haec acclamatum est, Omnes, omnes.

To pretermit all other Presidents of this kind in Histories, and in Panegyrical Orations, Poems, Epistles, and Inscriptions by the Pagan Romans to their Heathen Emperors, expressing their Prayers, Supplications, Intercessions, Thanksgivings, Acclamations, Vows, Applauses in behalf of their Emperors both at their elections, inaugurations, confirmations, triumphs, congiaries, and all other occasions; I shall conclude with these already cited, being full, punctual, and rarely taken notice of; these Pagans by the light of Nature, punctually pursuing the Apostles exhortation, 1 Tim. 2. 1, 2, 3. to the shame of those Christians who neglect it.

A Corollary to the 5. precedent Chapters.

I Should now proceed to the 3. remaining Chapters, wherein I shall evidence by manifold notable punctual Testimonies, Presidents, and Records, not Vulgarly known. 1. The constant practice of the Christians, and Churches of this our Island of Great Britain, from Lucius the first Christian King thereof, till Jan. 30. 1648. the day of King Charles his bloody death, in making supplications, prayers, intercessions and thanksgivings unto God, for their Kings, Queens, and their royal posterity, both in public and private devotions, and in their Epistles & addresses to them, whether good or bad, pious or impious, orthodox or heterodox, gracious or tyrannical. 2. The universal practice of all the primitive Christians, Churches, Fathers, Councils under the Roman Emperors, and Kings after they turned Christians, and of their successors in •• cceding ages to this present, in doing the like. 3. 〈◊〉 usual special forms of prayers, collects, supplications and thanksgivings, at the solemn Inaugurations a 〈◊〉 Coronations of their Emperors, Kings and Princes. But these being somewhat long, and requiring more time to digest and publish them, than I am yet master of, I shall reserve them (God willing) for a Second part, if this find acceptation, as no doubt it will with all pious real Subjects, truly fearing God, and honoring their lawful King. I shall therefore cloze up this part, with a few brief Corollaries and Conclusions, deduced from, and warranted by the premised Chapters.

1. That it is not a mere arbitrary and voluntary, but the very bounden, commanded, indispensible duty of every Christian and Subject whatsoever, but more especially of Ministers and Clergy-men, by the Law of God, Nature, Nations, to make daily, hearty, fervent, constant supplications, prayers, intercessions and thanksgivings, unto God for their lawful Emperors, Kings, Princes, and their royal Posterity where hereditary; whether their Emperors or Kings be Infidels, Idolaters, Papists, Heretics, Persecutors, Tyrants, or Orthodox Christians, Protestants, Just, Righteous, Pious, Merciful, and Fathers to their people. And that it is not only a great sin and impiety against God, but a high contempt, Indignity, Disloyalty and Treason to their Sovereigns, to neglect and give over these duties, or coldly or rarely to perform them.

2. That these duties are more frequently, fervently and constantly to be practiced by Ministers and all other Subj • cts and Christians, in the times of their Emperors, Kings and Princes greatest Dangers, Troubles, Trials, Distresses, Exiles, Necessities, Sickn • ss • s, Sufferings, Afflictions, Temptations, because then they need them most; as well as private Christians, Churches, Nations, as the marginal Scriptures will abundantly evidence

3. That it is not only unnatural, unchristian, and inhuman, but antichristian, tyrannical, treasonable, if not diabolical and atheistical, for any usurped 〈…〉 Innovators whatsoever, not only to enforce Subjects against their Loyalty, Consciences, the Presidents of all Christians, Pagans, and the Precepts of God himsel •• not only by unrighteous, flagitious Edicts and Engagements to command and enjoin both Ministers, & all other Subjects, to

4. That for any professing themselves the chiefest of all Saints, and men truly fearing God, to obliterate, deface, & remove out of all our Churches, Chapels, Courts, public Halls & places, the Arms of their lawful Kings, to erect only a bloody Cross, and Irish Harp in their steads, and to deleate in some places these sacred Texts of Prov. 24. 21. My Son fear thou the Lord and the King, &c. 1 Pet. 2. 17. Fear God, honor the King; and in other places, HONOUR the King, (permitting Fear God, to stand alone) on the Church walls, and other places where they were painted or carved near the Kings Arms, and to make such a strange divorce between these 2. sentences which God himself hath united and so strictly conjoined both in the Old Testament and New: That so the Ministers and people might be thereby deterred, not only from honoring & praying for their Kings, as God enjoins them, but induced to cast off the very fear & public worship of God himself; & provoked at last, to say with the despairing Idolatrous revolting 10. tribes of Israel, Hos. 10. 3. We have no King because we feared not the Lord, what then should a King do to us? (a crime whereof some swaying Grandees have been deeply guilty in our 3. Kingdoms) is in truth the highest strain of Apostasy, Irreligion, professed Atheism and contempt of God, that ever men professing themselves Saints or Christians were guilty of, in any age since the Creation. And for others of them to say in the very Church, and presence of God himself, with much passion (as one of the sitting Juncto did very lately) that the word KING doth so stick in our Ministers mouths and teeth, that it will never be well, till it be thrust and forced down their throats (by force and armed Tyranny;) only because Mr. Case, in his prayer after Sermon, at St. Martins Church, on the Lord's day, prayed; That God according to his promise, and in his own sense and meaning, would be graciously pleased, to make Kings to become Nursing-Fathers, and Queens to be Nursing-Mothers to his Church; is such a transcendent strain of Atheistical impiety, Antimonarchical malice, brutish Tyranny and Barbarity, as should make our very hearts and loins to quake, and will certainly draw down the extremity of God's vengeance on those who are guilty thereof, if not on our whole now miserably distracted, oppressed and almost ruined Kingdoms, if not timely repented of.

5ly. That Kings and Monarchy, are the very best, most desirable, happiest, peaceablest, honorablest, safest Governors and Governments of all others in the world because in the first place, we are commanded, obliged by God himself, to make supplications, intercessions, prayers and thanksgivings unto him for them, that under them we may live a peaceable and quiet life, in all godliness and honesty (but never for a Commonwealth by name) and all Christians, Nations in all ages, have accordingly practiced it, as the premises and second part, will abundantly demonstrate.

6ly. That ever since we neglected, disused and gave over this public Christian duty for our just hereditary Kings, their heirs, successors, and royal posterity, and have abandoned, abjured, engaged against them and Kingship, we have never had, nor enjoyed a quiet and peaceable life, in Church or State, and have generally abandoned all real godliness and honesty, which are hardly to be found in any of our 3. Kingdoms, especially amongst our Grandees, Army-Officers, and those refined, sublimated Saints of the last edition, who most pretend unto them; and have done, acted, voted, settled nothing, that is good or acceptable in the sight of God the Father, or tending towards the Temporal or eternal salvation of all men, and reducing them to the knowledge, much less the practice of the truth; but we have been still disquieted, vexed, oppressed, tormented with endless wars, tumults, revolutions of Governors and Governments, intolerable taxes, excises, losses, decay of trade by Land and Sea, errors, schisms, sects, heresies, blasphemies of all sorts, and an inundation of all vices, sins, hypocrisies, perjuries, treacheries and wickednesses, which may hasten our total and final dissolution, without any hopes of mercy, restauration or future settlement, or hearts or wisdom to lay hold of those manifold opportunities which God's wonder-working providence hath put into our hands, to preserve and restore us, if timely laid hold on and improved by us for that end.

7. That the only ready, hopeful, Christian, divine and most effectual means now left, and prescribed by God to every private Minister, Christian Family, Church, and our three ruined, lacerated, distracted Kingdoms, to recover and restore their long expected, and vainly endeavored pristine peace, quietness settlement, trade, godliness, honesty, honor, prosperity, the saving knowledge, power, sincere profession and truth of the Gospel, with all other blessings of this and a better life; and to put a period to all future wars, revolutions, tumults, oppressions, tyrannies, taxes, heresies, blasphemies, and Jesuitical designs, now threatening ruin both to our Church • , Kingdoms, Families and Posterities, is for all and every of them, publicly and privately to revive and practice these duties with constancy, frequency, zeal, fervency, resolution for our undoubted hereditary King, and the royal posterity in their and our greatest distresses, according to the premised Commands and Presidents, recorded in Scripture by God himself, and the Presidents of all God's Saints and people in former Ages, maugre all oppositions, or inhibitions of poor despicable Mortals; the long neglect and discontinuance of this sacred duty and most effectual remedy, being (as I fear) the principal cause of the long continuance and increase of their and our miseries, afflictions, pressures, and sad confusions. If then the serious consideration of God's own reiterated Injunctions, the presidents of Fathers, Christians, Saints, Martyrs, Subjects inall ages, yea of the very Pagans themselves, and the many Oaths, Vows, Covenants, Protestations, Declarations, Remonstrances, we have formerly made, with our own and our Ancestors constant practice of these Dutyes for many hundreds of years, will not persuade us hereunto; yet let the consideration of our personal and national preservation, establishment, peace, settlement, prosperity both as men and Christians; and the cheapness, easiness of this homage and duty to God, our King, Country, & ourselves (which all sexes, ages though mean, poor in Purse, or feeble in Body, unable to assist and aid their Sovereign or Country in either, are as able to perform, as well as the noblest Peers, the richest Subjects the valiantest Soldiers, or the wisest States men,) now at last excite and engage them unanimously, conscientiously and fervently to perfom them both in public and private. To induce them more cheerfully thereunto, I shall recommend unto them this memorable observation, and seasonable passage of St. Basil the Great, famous in his generation, and in the Church of Christ.

Out of yourselves shall arise men, speaking perverse things, that they may draw disciples after them. When I discerned these things and the like, and doubted what, and whence the source of so great an evil might be, at first I was as it were in some thick darkness, and as if set in a balance, I did turn myself now on this side, now on that side; one scale drawing me to itself, by reason of the long custom of men, but the other pulling me back for the truth acknowledged in the holy Scripture. Now when as this had for some space, and very often happened, whiles I was searching out the cause of this evil, as I have related, that of the Book relating the History of the Judges, came into my mind, where it is written, that everyone then did what seemed right in his eyes, and the cause thereof is declared together with it, in that which is premised; That in those days, there was no King in Israel. Therefore remembering these things, I did think even of these present dissensions, that which truly is terrible to be spoken, and perchance a paradox; but if it shall be considered and weighed, is most true, that peradventure even now, for the contempt of one great, true and only King of all, there is so great Dissention and Fighting among those who are in the Church of Christ, whiles everyone hath revolted from the Doctrine of our Lord Jesus Christ, and challengeth to himself by his own Authority, his own cogitations and definitions; and would rather reign against the Lord, than be subject to the Lord, and be governed by him. When I searched this with myself, and stood amazed at this monstrous impiety, & did yet further search it out, I was farther persuaded, that the foresaid cause was true, by nothing more then from the things of this life. For I saw every state of a multitude, well compounded, and to obtain agreement and consist together, so long only as their obedience was kept towards someone King over them all; and on the other side, that dissention and division of every kind, yea and moreover polyarchy did arise from hence, if there being no King, there was liberty obtained of doing anything we would. I have seen sometimes even a swarm of Bees from the Law of Nature to wage War, and in order to follow their own King; And truly I myself have beheld many such things, and I have also heard many such things, and those know more who are employed about these things; that even from hence, that I have said may be proved to be true; for it is the property and peculiar of those, who look unto the command of one, and obey and use one King, that they are & may be well disposed and at concord among themselves; therefore all dissention & discord, is both a Judgment and sign of that contumacy, wherein the principality of one is rejected. According to the same reason, even the very dissention which is forbidden both between the Commandments of our Father and our Lord, and also between ourselves, ariseth, either from a departure from the true King, or from the renouncing of him: which he there further proves from sundry Texts. Therefore by his and God's own resolution, there is no way to heal our manifold Dissensions, Distractions, and restore peace, unity, order in our Church and State, but by returning to our true lawful Spiritual and Temporal only Kings, both whom we have most contemptuously and obstinately so long rejected, both in our devotions & legal transactions, our Church and State affairs; which I wish all Republicans & Antimonarchists most seriously to ponder, and our new Junctoes, and General Council of Army-Officers, seduced and acted by Campanella, Spanish and Romish Emissaries, to promote our ruin; who of our Servants are now become our Sovereign Lord's and Legifers, changing their lunatic Votes, Resolutions, Moddels of Government, as frequently as the Moon, to keep us in endless Confusions, by trampling all Laws of God, and the Realm, and their spiritual as well as temporal King, and Monarchy under their feet. But this King of Kings, as he hath of late years dashed them in pieces by his admirable stupendous providences, (of which they will not take notice) for this their obstinate opposition of and rebellion against their Kings, Monarchy and Kingship; Prov. 24. 21, 22. so no doubt, He that sitteth in the Heavens, if they therein still proceed, will laugh at them, and their Antimonarchical Votes, the Lord shall have them in derision; yea he shall speak unto them in his wrath, and vex them in his sore displeasure, He shall break them with a rod of Iron, and dash them in pieces like a Potters vessel: maugre all their forces, votes, counsels, confederacies, and make good those general promises, Yet have I set my King upon my holy Hill of Zion. Rule thou in the midst of thine enemies. The Lord reigneth, let the Earth rejoice; let the multitude of the Isles be glad thereof. Yea the Lord reigneth, be the people never so impatient, He sitteth between the Cherubims, be the Earth never so unquiet. Great deliverance giveth he unto his King, and showeth mercy to his Anointed, to vid, and to his Seed for evermore. And that which is most considerable, their own transcendent, unpresidented, tyrannical, illegal, unrighteous, violent proceedings against the whole House of Peers, the majority of their own secluded, ejected old Fellow-Members, the City of London, and their Common Council, (their former chief Supporters,) whom they have now made the scorn and derision of the World, by voting down their Common Council, and pulling down their Gates, Percullises and Posts, before any hearing, or Judgment, and putting higher affronts upon them after all their former Obligations, and the late Kings large Privileges granted to them in the Isle of Weight, than ever any Kings of England formerly did, or durst attempt; Their dis-obliging and dis-carding all or most of those Army-Officers and Soldiers who first created them a Parliament, without a King or House of Lord's, and restored them to their present power in May last; and engaging others of them in such displeasing services, as do render them odious for the present, and infamous to posterity; Their exasperating the generality of the Nobility, Gentry, Ministers, and Commons of our three Kingdoms against them, by their peremptory denial to admit, and forcible seclusion and voting out the old secluded Members, (the Majority of the House) to monopolize all Parliamentary power and Offices into their own hands, and refusing the convening of a free and full Parliament, without prelimitations, to settle our Distractions, according to the general Desires and Addresses of most Counties and Cities of the Kingdom, and imprisoning some worthy Gentlemen & Swordmen, only for presenting at their Counties requests, these their Desires in Letters, directed to their Speaker, and unjustly refusing to bayl them upon Habeas Corporaes, in Courts where they sit both as Members and Judges, and Parties, which none ever did before; thereby leaving the subjects in greater Vassalage, than ever they sustained under the late King, whom they branded and beheaded as the worst of all Tyrants. And yet doubling and trebling their Taxes, in their exhausted condition, and loss of all Trade for those very 6, Months space, for which they were taxed and forced to pay in before hand by them, without their Common consent in Parl during their Representatives forcible seclusion, against their own Act Oct. 11. 1659. contrary to all their former & late Declarations, no Kings of England having been so extravagant, arbitrary, unjust & oppressive in their Governments and proceedings, as they have been, and that in the very midst of their own private fears and unsettlement, and our public dangers, after all the late vast expenses of blood, and treasure, to maintain our Laws, Liberties, Propertys against all arbitrary and tyrannical powers; nor yet daring to attempt against their Subjects, what they have boldly acted against their fellow Members, and the People, whom they once voted the Sovereign power of the Nation, & whose servants (not Lord's) they pretend themselves; which desperate violences, oppressions, and extravagances, without any hopes of ease, peace liberty or settlement, will render our Kings and Kingship more amiable and desirable than ever, and more promote, and accelerate their restitution, than all Royalists Counsels and endeavors whatsoever, in wise men's Judgments, Cum duplicantur lateres, Venit Moses.

1 Tim. 1. 17. Now unto the King eternal, immortal, invisible, the only wise God, be Honor and Glory forever and ever. Amen.

CHAP. VI.

THe very first Christian King, professing the Christian Religion under the Gospel, mentioned in History, is Lucius, King of the Britons, reigning in this our Island; this King Anno Christi 156. (as Radulphus Baldoc, the Chronicle of Gis • urn, the ancient Manuscript De primo statu Landavensis Ecclesiae, and Bishop Usher out of them relate) sending two Ambassadors to Pope Elutherius, most earnestly and devoutly entreating him, That by his command and will he might be made a Christian; This Pope thereupon granting his request, Gratias agens Deo suo, &c. giving thanks to his God, and singing, Glory be to God on high, for joy that this King and Nation, who had continued Gentiles from the first peopling of the Island by Brute, did so ardently hasten to the faith of Christ, sending Eluan, and Meduin to convert them. After which this King Lucius in the year 179. or sooner, as some, or in the year 185. or later, as others think it; writing a Letter to Pope Elutherius, to send him a Copy of the Imperial Laws to govern his Nation by them; this Pope in the conclusion of his Epistle (in Answer to the Kings Letter) inserted this devout Prayer unto God in his behalf. Det vobis omnipotence Deus, &c. Almighty God grant you so to rule the Kingdom of Britain, that you may reign forever with him, whose Uicar you are in the Realm aforesaid. If this Pope, (though a foreign Prelate) thus prayed to God for this first Christian King, no doubt his own Christian Bishops & Ministers, (whom he endowed with ample possessions and maintenance) and his Christian Subjects, in their private and public Prayers, and Devotions to God, and in their Epistles and Addresses to him, did much more imitate his example, in pursuit of the Apostles precept, 1 Tim. 2. 1, 2, 3. as all the Primitive Christians did even for their Pagan Kings and Emperors, (as I have evidenced in the precedent Chapters) though we find no express mention thereof in our British Histories.

The first Christian Queen in the world was Helena, Daughter of King Coel; whose Son Constantine the Great, born and first created Emperor in our Island of Britain, was the first Roman Emperor, who publicly professed the Christian faith, and instituted public Prayers to be made unto God by his Soldiers, People and Subjects, whether Christians or Ethnics, for himself, his Sons, and his Posterity; who constantly poured forth their Supplications, Prayers, Intercessions and Thanksgivings unto God for his life, health, safety, victories, and successes, as well in this our Island, as in all other places of his Empire; as these passages of Eusebius, who lived in his Court, and flourished under him, will abundantly evidence.

This Godly Christian Emperor Constantine, before his Battle with the persecuting Tyrant Licinius, dedieated a certain vacant time to pour forth Prayers to our Savior Christ in the tabernacle of the Cross, which he fixed far remote from his Camp: where afflicting his body with fasting and abstinence, he poured out Prayers & Supplications to God to reconcile him to himself, and become his gracious Protector: In which Duty he employed certain Persons, whom he reputed eminent both for faith and piety, to join with and assist him in the performance thereof, as he usually did upon other occasions before every battle with the enemy. After which having vanquished Licinius, and by his death obtained the sole power, and government over the Roman Empire; Omnes ubique victorem hymnis celebrabant, Tum choreis & hymnis primum Deum, summum omnium regem esse praedicarunt: deinde victorem Constantinum, ejusque filios modestissimos, Deoqu • charos Caesar's, acclamationibus continuis extulerunt. After which this Godly Emperor to excite his Subjects to Prayers, was portrayed in all his Coins & Statues standing upright with his eyes looking up, and his hands stretched forth and elevated towards Heaven, as if he were praying, & prescribed all his Legions, and Soldiers, as well Pagans as Christians, this set form of Prayer in the Roman tongue, which they were to use and recite every Lord's day, & in their daily prayers, with their hands and eyes lifted up to Heaven unto God the Giver of all good things, and Author of victory. Te solum Deum agnoscimus, &c. We acknowledge thee to be God alone; we profess thee to be King; we invocate thee our helper: by thee we have obtained victories; by thee we have overcome Enemies: from thee we confess we have received present, & hope that we shall obtain future felicity. Tui omnes supplices sumus, abs te petimus, ut Constantinum Imperatorem nostrum, unà cum piis ejus liberis quàm diutissime nobis salvum & victorem conserves: We are all Supplicants unto thee. We all request from thee, that thou wouldest conserve our Emperor Constantine, together with his pious Children, safe and victorious to us, for many generations, or, as long as possible may be, or forever. Ejusmodi fere Sanciebat a Militibus solis die fieri, talesque ab eis voces in diurnis Precibus adhibert. Which prayers no doubt were used in this our Island of Britain, (where he was born and crowned) by his Soldiers, and other Subjects, for him and his royal posterity, as well as in other places: the Churches and Christians then in Britain, concurring both in their Doctrine and Practice, with the Churches in Rome, Italy, Aphrick, Egypt, Spain, Frauce, Libya, Greece, Asia, Pontus and Silicia, as Constantine himself records in his Epistle to all Churches concerning the affairs of the Council of Nice, Anno 330. But of this more in the next Chapter.

It is the Observation of Thomas Rudburne, the History of Winton Church, and Bishop Usher out of them, Orationes ac deprecationes justorum assiduae cum multum valeant apud justum judicem Deum; ascenderunt lacrymae suorum fidelium in conspectu conditoris altissimi; & sedatum est gravissimae persecutoris ac percussionis jaculum fulminosum, completo videlicet spatio viginti duorum annorum: unde Christiani qui priùs in sylvis opacissimisque locis se posuerant (within this our Island of Britain, as well as in other places, during the reigns of Dioclesian, Maximinian and Licinius, who grievously persecuted them) in publicum se ostendentes (under Constantine the Great) renovant Ecclesias quae usque ad solum undique erant destructae. Quo in tempore aedificata est Ecclesia Wintoniensis secundo ab Christi fidelium oblationibus. The Christians daily Prayers and tears to God in this our Island, being the principal means to cease their former persecutions under their cruel Pagan Emperors, and to procure them peace and prosperity under this first Christian Emperor Constantine, for whose long life, and prosperous reign they daily Prayed unto God in the Churches they re-edified and repaired during his pious Reign.

Guithelin, Archbishop of London, in the the year of our Lord 455. being sent by the Christian Britons of our Island, into Britain in France, to crave aid against the barbarous Nations, who invaded, murdered, spoiled, and miserably oppressed them; thereupon Androenus King of the French Britons sent his Brother Constantine with 2000. men unto them, upon condition they should elect and crown him for their King. Which expedition Constantine undertaking, Guithelin thereupon brake out into these gratulatory Acclamations and Prayers unto Christ for him. Christus vincit, Christus regnat, Christus imperat. Assit igitur gratia Christi Regi Britanniae qui est defensio nostra, ut insulam miserimam ad pristinam reducat libertatem. Christ overcometh, Christ reigneth, Christ commandeth. Therefore let the grace of Christ be present and assistant to the King of Britain, who is our defense, that he may reduce the miserable Island to its pristine liberty. A Prayer as suitable for our miserable exiled King and Island now, as for this their new British King, and Island in that Age, wherein the other Bishops, and Christian Britons made the like Prayers for him both at and after his Coronation, as Guithelin did before it.

Our famous British King Aurelius Ambrosius, after he had destroyed and burnt the bloody Regicide and Usurper Vortigern, and conquered and exiled the Pagan Saxons, in the year of Christ 488. repaired and new built the Churches they had demolished, placed Priests and Clerks in them, restored divine service to its due state, conferred many Gifts, Rents and Revenues upon Churchmen; Et orare pro Regno et Ecclesiae statu omnibus imperavit: And he commanded all men, to pray for the Realm, and state of the Church; which no doubt they performed accordingly in their Churches, not forgetting to pray likewise for this good King, who repaired them, and restored Christianity.

To pretermit Saint Patricks Prayers and Petitions to God, for the seven Kings he baptized, and the Irish he converted to the Faith, with his ascending into a Mount, and there fasting forty days, ut oraret pro eis, that he might pray for them.

Pope Gregory the 1. in his Epistle to Aldeberga (or rather B • rtha) wife to King Edilbert before his conversion to the faith of Christ, (who after her conversion was very instrumental to help convert the King and his subjects to the faith;) useth this thanksgiving, and prayer to God on her behalf. Omnipotentem Deum Benediximus, qui conversionem Gentis Anglorum mercedi vestrae dignatus est propitius reservare, &c. Bona vestra non sol • m jam apud Romanos qui pro vita Vestra fortius oraverunt; s • d etiam per diversa loca, et usque Constantinopolim, ad Serenissimum Principem pervenerunt: ut sicut nobis de Christianitatis vestrae solatiis laetitia facta est, itaquoque de perfecta operatione vestra Angels fiat gaudium in coelis, &c. Ut et hîc foeliciter cum glorioso filio nostro conjuge vestro regnetis, et post longa Annorum tempora futurae quoque vitae gaudia, quae finem habere nesciunt, capiatis. Oramus autem Omnipotentem Deum, ut gloriae vestrae cor, et ad operanda quae di • imus gratiae suae igne suecendat, et aeternae mercedis fructum vobis de placita sibi operatione concedat.

The same Pope Gregory in his Epistle to Edilbert King of Kent, exhorted him, willingly to hear, devoutly to perform, and studiously to keep in memory what Augustine, then his Bishop should admonish him, for this reason; Quia si vos eum in eo quod pro omnipotenti Deo loquitur auditis, idem Omnipotens Deus hunc pro vobis exorantem celerius exaudiet. Si enim (quod absit) verba ejus postponitis, quomodo eum omnipotence Deus poterit audire pro vobis, quem vos negligitis audire pro Deo? (A clear evidence, that Augustine and other Bishops and Christians in that age devoutly and constantly prayed to God for King Edilbert) Tota igitur mente cum eo vos in fervore fidei stringite, atque adnisum illius virtute quam vobis divinitas tribuit adjuvate, ut regni sui vos ipse faciat participes, cujus vos fidem in regno vestro recipi facitis, et custodiri. After which he conclude, his Epistle with this prayer for this Kings spiritual, temporal, and eternal safety, long life, felicity and salvation. Omnipotens itaque Deus in vobis gratiam quam coepit, perficiat; atque vitam vestram et hic per multorum annorum curricula extendat, et post longa tempora in caelestis vos Patriae congregatione recipiat. Incolumem excellentiam vestram gratia suprema custodi • t Domine fili, 10 Julii, Anno 19. Mauritii Tiberii Augusti.

Pope Boniface in his Epistle to King Ethelbert (sent by Mellitus Bishop of London) Anno Dom. 615. prays thus for him, In Christo valeas Domine Fili.

Edwin King of Northumberland promised to renounce his Idolatry, and to serve Christ, because Edelburga his Queen (being a Christian) by the prayers of Paulinus Bishop of the Northumberlanders was delivered without much pain of a child; Wherupon Episcopus gratias caepit agere Domino Christo, Regique astruere, Quod ill precibus suis apud illum obtinuerit, ut Regina sospes absque dolore gravi, sobolem procrearet. But this King deferring his Conversion to Christianity contrary to his promise; Thereupon Pope Boniface writ to Queen Edelburga to use all possible means for her Kings conversion, and amongst others, to make fervent Prayers to God for his illumination and salvation, Unde orationi continuo insistens, a longanimitate coelestis clementiae illuminationis illius beneficia impetrare non definas. Ut videlicet quos copulatio carnalis affectus unum quodammodo corpus exhibuisse ministratur, hos quoque unitas fidei etiam post hujus vitae transitum in perpetua sociotate conservet. Ad hoc enim misericordiam Dominicae pietatis consecuta es, ut fructum fidei, creditorumque tibi beneficiorum redemptori tuo multiplicem resignares. Quod equidem suffragante praesidio benignitatis ipsius, ut explere valeas, assiduis non desistimus precibus postulate. After this King Edwin being converted to the Christian Faith, Pope Honorius Successor to Boniface writ an Epistle to this King, in the close whereof there is this Prayer for his safety, Incolumem excellentiam vestram gratia superna custodiat.

Some few years after cruel King Penda invading Northumberland, and besieging Bebba the royal City; when he could neither take it by arms nor siege, he resolved to fire it, and laying great store of combustible matter to the walls set it on fire, the flames mounting above the walls, being carried into the City with furious winds, Bishop Aidan beholding it from the Island of Farne, whether he retired secretly to pray, fertur elevatis ad coelum oculis manibusque cum lacrymis dixisse, Domine, quanta mala facit Penda! Quo dicto statim mutati ab urbe venti, in eos qui accenderant flammam incendia retorserunt, ita ut aliqui laesi, omnes territi, impugnare ultra urbem cessarunt, quam divinitus juvari cogneverunt. About the same time (Anno 635. ) Penda King of Mercians being sent by Cadwallin King of the Britons with a great army into Northumberland, to slay Oswald King thereof; he assaulted him in a place called Hetenfield: whereupon King Oswald erecting the sign of the Cross with his own hands, commanded all his Soldiers with a loud voice to cry unto God for him, and themselves in these words. Flectamus genua ad Deum universi, Ipsumque in communi deprecemus, ut Nos ab Exercitu superbi Regis Britanni et ejusdem nephandi Ducis Pendae defendat. Scit enim ipse quia justa pro salute gentis nostrae bella suscipiamus. Fecerunt ergo omnes ut jusserat, & sic in hosts progressi juxtà fidei suae meritum victoria potiti sunt.

After King Oswald his murder in the year 642. the Freers of the Church of Hexam every year, the day before the said King was slain, used for a long time, Vigilias pro salute animae ejus facere, plurimaqne Psalmorum laude celebrata, victimam pro eo mane sacrae oblationis offerre. And if they were thus devout in keeping annual Vigils, and offering Prayers, Psalms, and Sacrifices to God for the salvation of this King and his soul, after his death: (according to the superstition of that and after ages) no doubt they were as loyal and devout in praying and praising God for him during his life.

King Oswi after his great victory over Penda, and his 30. old Colonels and Army, (all slain in battle) in performance of his vow, consecrated his daughter Elfleda (scarce one year old) to perpetual virginity, donatis insuper duodecim possessiunculis terrarum, in quibus ablato studio militiae terrestris, ad exercendam militiam coelestem, supplicandumque pro pace Gentis ejus aeterna, devotioni sedulae Monachorum locus facultasque suppeteret. About which year & time (after the unjust martyrdom of K. Oswi by the Pagans) Qu. Eanfled ob castigationem necis ejus injustae postulavit à Rege Oswi ut donaret ibi locum quod dicitur Ingethling, monasterio construendo Deifamulo Tumhere, quia propinquua ipse erat Regis occisi. In quo videlicet Monasterio oratianes assiduae pro utriusque Regis, id est, occist, et ejus qui occidere jussit, aeterna sulute •• erent, A clear evidence, that Monasteries were then purposely instituted to make daily prayers and supplications for the Kings safety, and eternal salvation, and the peace of the Nation.

Theodorus Archbishop of Canterbury about the year of Christ 680. thus inscribes his Epistle to Æthelred King of Mercians, touching Wilfrid, Archbishop of York. Ethelredo gloriosissimo & excellentissimo Regi Merciorum, Theodorus, &c. In Domino perennem salutem, &c. Then subjoins; Oculi mei jucundam faciem tuam videant, & Benedicat tibi anima mea antequam moriar, &c. Praying for his perpetual health in the Lord; and blessing him with his Soul before his death.

Pope Agatho begins his Epistle to Aethelred King of Mercians, Anno 680. thus. Agatho, &c. Aethelredo glorioso Merciorum Regi, salutem a Deo, et Benedictionem nostram. And this King the very same and the next year in his Charters of Lands to the Church of St. Peter of Cantertury, gives Lands; tàm pro salute animae meae, ac pro oratione Fratrum; that the Freers therein might pray for him, and for the salvation of his soul.

The Synod of Berghamsted under Withred King of Kent, Anno 697. Can. 1. made this decree. Pro Rege preces fiant, mandatisque ejus non urgente necessitate, sed ex sponte obediunto. Let prayers be made for the King, and let his commands be obeyed, not from compelling necessity, but from a voluntary mind.

King Ina in his Charter, Anno 704. by the Decree and Counsel of his Prelat Adelm, the suggestion of all his Priests, and upon the Petition of all the Monks in the Province of the West-Saxons, granted this Privilege to the Monks of Glastonbury Abby, ut sine impedimento secularium rerum absque tributo fiscalium negotiorum, liberis mentibus sub Deo serviant, & monasticam disciplinam, Christo suffragium largiente, regulariter exerceant, et pro statu et prosperitate Regni nostri, et Indulgentia commissorum criminum ante conspectum Divinae Majestatis Preces fundere dignentur, et orationum officia frequentantes, in Ecclestis pro nostri fragilitate interpellars nitantur: Most ancient Monasteries, as well as this, being specially founded and endowed by our Kings and their Successors for this purpose, that they might pray for them and their Realms, their Parents, Children, and Successors tempor • l, spiritual, and eternal felicity; as the Charters of their foundations and endowments, in Monasticon Anglicanum, pars 1. & 2. and other Authors attest.

About the year 714. Abbot Ceolfrid writ a large Epistle to Naitan King of Picts, concerning Easter and the Tonsure of Clerks, beginning thus, Domino excellentissimo & gloriosissimo Regi Naitano, Ceolfridus Abbas, In Domino salutem: and ending with this Prayer for him; Gratia te Regis aeterni longiori tempore regnantem ad nostram omnium pacem custodiat incolumem, dilectissime in Christo fili. And if Abbots & Clergy-men then thus prayed for their health, safety, long-life, and the public peace of the Nation, in their Epistles to Kings; much more did they thus pray for them in their private and public Devotions.

Æthelred King of Mercians in the year of Christ, 716. in the presence of his Bishops and Nobles, by his Charter gave and granted the whole Island of Croyland to God, the Virgin Mary, and St. Barthollomew, to found an Abby therein for the black Monks, submitting himself wholly to the mercy and piety of Christ, and commending himself, Sanctae matris Ecclesiae precibus, to the Prayers of his holy Mother the Church: and particularly to the Prayers of St. Guthlac the Confessor and Anchorite. Whence a Poet thus writ of him. Ethelbaldus, &c.

A clear evidence that the Churches and Ministers of Christ in England did then constantly pray for their Christian Kings, who specially recommended themselves to their prayers.

Our venerable and most learned Beda, doth very much p • esse this Duty of Prayer for Kings, (though Pagans and Persecutors,) from sundry Texts of Scripture, on which he comments. In his Expositiones allegoricae in Ezram, l. 2. c. 7. Et offerant oblationes Deo Coeli, Orentque pro vita Regis et Filiorum ejus; He thus comments, Offerunt autem ea Sacerdotes iidem pro vita Regis, et Filliorum ejus, juxta illud Ap • stoli, 1 Tim. 2. Obsecro igitur primo omnium fieri obsecrationes, orationes, postulationes, & gratiarum actiones pro omnibus hominibus, pro Regibs & omnibus qui in sublimitate sunt, ut quietam & tranquillam vitam agamus, &c. And in his Exposition on the 1 Tim. 2. 1, 2, 3. Tom. 7. p. 708, 709, 710. he recites and approves the passages of St. Augustine at large (recited in the next Chapter) commanding Prayers, Supplications, Int • rcessions and Thanksgivings to be made, not only for Christian and pious Kings, but even for Pagans and Idolaters, though vicious, though Persecutors of the Gospel and sincere Professors thereof.

Our famous Council of Cloves • o under Archibishop Cathbert, Anno Dom. 747. cap. 30. De orando pro Rege, decreed; Ut deincepts per canonicas Orationum horas non solum pro se Ecclesiastici, sive Monasteriales, sed etiam pro Regibus ac Ducibus, totiusque populi Christiani incolumitate, Divinam incessan • er exorent clementiam, quatenus Quietam et Tranquillam Vitam sub eorum pia defensione mereantur agere. Et ut ita post haec unanimes existerent in Deum, fide, spe & caritate, & seipsos invicem diligerent, & etiam post hujus peregrinationis pericula, ad supernam pervenire pariter mereanter patriam.

The reason of making this Canon for incessant Prayers for Kings, Dukes and Princes, is thus expressed in the preceding part thereof, that there was a scandal and suspicion raised amongst the Priests of God & inferior Clergy, that they had an ill opinion of Kings, Dukes and Princes (as too many have now.)

A very good ground to revive and re-enforce this Duty both on Ministers and people now; Ut horis canonicis Preces fiant pro Regibus, as the Margin of this Canon prescribes, as well as the body thereof.

Boniface Archbishop of Mainz, an Englishman by birth, thus inscribes and begins his 19. Epistle to our King Ethilbald. Domino charissimo & in Christi amore caeteris Regibus praeferendo inclyta Anglorum imperii sceptra gubernanti Ethilbaldo Regi, Boniface, &c. & Wera, & Burckart, & Warbeth, & Abel, & Wilibald Coepiscopi, Perennem in Chriso charitatis salutem. Confitemur coram Deo & sanctis Angels, quia quamcumque prosperitatem vestram video, & opera bona, Deo coram & hominibus, per nuncios fideles audivimus, quod inter gaudentes, et pro vobis orantes, gratias agimus Deo; postulantes et obsecrantes Salvatorem nostrum, ut vos sospites et in fide stabiles, et in operibus coram Deo rectos, in Principatu Christiani populi longo tempore custodiat. And King Ethilbert thus closeth his Epistle to Boniface the Archbishop, who prayed for him in those times, Orantem pro Nobis, beatitudinem tuam longaevam divina pietas faciat. His 14. Epistle to Pippin King of France, begins thus. C • lsitudinis vestrae clementiae magnas gratias agamus et Dominum jesum Christuni precantes ut vobis in regno no Coelorum aeternam mereedem retribuat. Most of his and Lullus (his Successors) Epistles conclude with Prayers.

Cenewlphus King of the East-Saxons, with his Bishops and Nobles in their Epistle to Lullus, Successor to this Boniface, as they pray for him, so they likewise entreat him, and his Clerks to pray to God for them in their Congregation, Ut pro nostra parvitate, proque pace congregationis nostrae Domino supplicare cum eis qui recum invocant nomen Domini Jesus, memineris. Omnipotens Deus, qui dispersa congregat & congregata custodit, ipse vos sua gratia protegat, et vestri laboris fructum in aeterna patria nos videre concedat.

The renowned Council of Calchuth held in the year 787. under Alfwold King of Northumberlanders, and Offa King of Mercians, their Prelates and Nobles, and Pope Adrian’s two Legates, Gregory and Theophylact, c. 12. De Ordinatione & honor Regum, amongst other things, prescribed constant Prayers for, and subjection to Kings, prohibiting all Treasons and Conspiracies against them, in these words, and from these Scriptures. Scitote quia Dominus dominator est in regno hominum, & ipsius est regnum, & cuicunque voluerit, dabit illud. Ideo Omnes generaliter admonuimus, ut consona voice et cord Dominum rogent, ut qui eum eligit in Regnum, ipse ei tribuat regimen Disciplinae sanctas suae, ad regendam plebem suam. Honor quoque eis ab omnibus impendatur, dicente Apostolo; Regem honoroficate: & alibi; sive Regi quasi praecellenti, sive Ducibus, tanquam ab eo missis ad vindictam malesactorum, laudem vero bonorum. Item Apostolus, Omnis anima sublimioribus potestatibus subdita sit, quia non est potestas data nifi à Deo. Quae autem sunt, à Deo ordinata sunt. Igitur qui resistit potestati, Dei ordinationi resistit, qui autem resistunt, ipsi sibi damnationem acquirunt. Nullus Regi detrahat, dicente Salomone, in ore tuo ne detraxeris Regi, & in cord tuo ne maledixeris Principi: quia aves Coeli portant illud, & qui habet pennam aununtiabit verbum. In necem Regis Nemo communicate audeat, quia Christus Domini est. Et si quis tali sceleri adhaeserit, si Episcopus est, aut ullus ex Sacerdotali gradu, ex ipso detrudatur, et â sancta haereditate dejiciatur, sicut Judas ex Apostolico gradu ejectus est: & omnis quisquis tali sacrilegio assenserit, aeterno anathematis vinculo interibit, & Judae traditori sociatus, sempiternis cremabitur incendiis, ut scriptum est; Non solum qui faciunt, sed & qui consentiunt facientibus, judicium Dei non effugiunt. Duo namque Eunuchi Asuerum Regem interficere cupientes, in patibulum suspensi sunt. Animadvertite quid fecerit David praefecto, cum ei Dominus dixerit, Ego tradam Saul in manus tuas; dum inveniet dormientem. Et hortatus a milite ut occideret eum, dixit: Absit à me hoc peccatum, ut extendam manum meam in Christum Domini. Illum autem militem qui post mortem ejus venit ad eum, protestans, quod ipse occiderat Saul, capite truncavit; & reputatum est ei ad justitiam, et semini ejus post eum. Exemplis namque apud vos saepe probatum est, quod quicunque internecionis Dominorum fuêre (culpabiles) in spacio vitam inierunt, et utroque jure caruerunt. This was the Practice, Doctrine, and Loyalty of our Ancestors in this National Great Council and primitive age, fit to be revived by our present Generation.

Our famous Country-man Flaccus Alchuvinus, ( Scholar to our venerable Beda, Tutor to the Emperor Charles the Great, and the learnedest English-man in that age) hath many memorable rare passages and prayers for Kings and Emperors in his Works and Epistles, not vulgarly known, which I shall transcribe at large. In his Book De Psalmorum vsu. Operum Lutetiae Paris. 1617. col. 152. d. he writes thus, Septem praeterea sunt Psalmi ex quibus, si unum corpus efficimus, pro omni prorsus corpore oramus Ecclesiae; in his namque memoria Sacerdotum, REGUM. que et Potentatum; populi quoque et plebis simul. Memento Domine David, &c. Out of which Psalms he frames a Prayer, col. 153, Propitiare Domine, quaeso universae tuae Cacholicae Ecclesiae toto orbe terrarum diffusae, &c. Propitiare famulo suo, N Regi, cunctisque Christianis Principibus, & universo exercitui eorum. In his 31. Epistle to Offa King of Mercians, col. 1554. he concludes with this Prayer, for God's Grace and Benediction upon him and his Realm. Divina te, tuunque Regnum coelesti benedictione, comitetur gratia, Domine excellentissime. And Epistle 84. (written by him to Offa in the name of Charles the Emperor) he thus closeth it, col. 1614. Uita, salus, & prosperitas tibi tuisque fidelibus a Deo Christo detur in aeternum. In his 29. Epistle to Aedilred King of Northumberland, (describing at large the Office of good Kings and Princes) col. 1540. he hath this passage. Ecclesiarum Christi sint defensores & tutores, ut Servorum Dei orationibus, longa vivant prosperitate: And he closeth his 79. Epistle to King Aedilred, with this prayer for him, col. 1554. Deus omnipotence Regni felicitate, morum dignitate, longaeva prosperitate te florere faciat, dilectissime fili. His 48. Epistle to most noble King Egfrid King of Mercians concludes thus, col. 1562. E. Divina te in omni bonitate pietas florere faciat, fili charissime. But of all his Prayers and Thanksgivings, those in his Epistles to the Christian Emperor Charles the Great, his Scholar, written to him for the most part, under the name of David Rex) are most observable. I shall instance in some of the chiefest. In his Epistle to him, De Ration Septuagesimae, &c. col. 1142. he begins thus,

His Epistles to this Emperor, begin for the most part with wishing him perpetuae pacis & gloriae salutem, perpetuam salutem, &c. His 4. Epistle to him, col. 1476. ends thus, Deprecantes quoque Domini Dei nostri clementiam, qui te undique regat et custodiat, et victorem faciat omnium Inimicorum tuorum, seu vistbilium seu invisibilium, quatenus cum corona gloriae, multis feliciter regnaturum annis, ad regnum perpetuae beatitudinis pervenire, cum fidelibus suis concedat. In his 6. Epistle, col. 1480. he and his Monks prayed thus for him, Totum cordis mei affectum, in gratiarum actiones Christo clementissimo Regi effudi; illius Sedula oratione deprecans pietatem, cum omnibus nostrae Devotion is cooperatoribus, quatenus vestram Pacificam & amabilem potentiam, ad exaltationem sanctae suae Ecclesiae, & sacratissimi gubernacula Imperii, longaeva prosperitate custodire, regere et dilatare dignetur. His 7. Epistle to him begins thus, col. 1487. Gloria & laus Deo Patri, & Dom. nostro Jesu Christo, quia in gratia sancti Spiritus, per devotionem et ministerium sanctae fidei, & bonae voluntatis vestrae, Christianitatis Regnum atque agnitionem veri Dei dilatavit, & plurimos longe lateque populos ab erroribus impietatis in viam veritatis deduxit, &c. His 9. Epistle ends with Prayers and Thanksgivings; His 10. to him begins thus, col. 1499.

Totum me in gratiarum actiones Domino Deo Jesu Christo contuli, felicia Christiano populo tempora in vestra felicitate, exaltatione & salute certissime scieus; pro qua semper Dominum deprecari gaudeo, candem semper audire desidero, & quasi optatum, à Deoque destinatum munus, omni gaudio vestram incolumitatem cupiens semper audire. Quis enim est qui non gaudeat sui capitis perfecta integritate, nisi forte suribundus, vel insanus, quem arctissimis Hippocratis vinculis allegandum esse consero? Et si juxta Apostoli sententiam Nemo carnem suam odio habet; sed etiam fovet & nutrit: Duanto magis in capitis sanitate, in quo est totius corporis perfectio et gloria, omnis membrorum compago gaudere debet? which Epistle he concludes thus.

Epistola 11. col. 1502. he writes, Continuis precibus Domini nostri Jesu Christi clementiam deprecor, quatenus tibi optima quaeque in terrena felicitate concessit, longe meliora aeternae beatitudinis regna tibi aeternaliter concedere dignetur. Concluding it thus,

He concludes his 12. Epistle to him thus, col. 1505:

In his 13. Epistle to him, col. 1507. he assures him, Nos precibus iter vestrum continuis prosequintur, divinam humiliter obsecrantes clementiam, quatenus vos, Vestrosque simul cum omni prosperitate sanos ducat & reducat gaudentes: closing it with this distick,

In his 14. Epistle to him, col. 1508. he writes, Felix populus qui tali Principe gaudet, in cujus prosperitate salus cunctorum consistit, &c. concluding it with a Prayer, and these Verses,

He closeth his 15. Epistle to him thus, col. 1511.

The front of his 17. Epistle to him, col. 1513. begins with an option of perpetuam aeternae gloriae salutem; and ends thus,

In his 18. Epistle to him, he hath this clause, col. 1514. Nec meas Preces pro vestra stabilitiate et salute cassatas in conspectu Dei credo, quia libenter divina suscipit gratia Lacry • as quae ex charitatis fonte profluunt. He thus concludes it.

In his 19. Epistle, excusing his non -visiting the Emperor by reason of his infirmity, he intreats him; pia compassione fessum concedat requiescere, orationibusque pro vobis instare, closing it with these verses.

In his 20. Epistle to him, col. 1517. he informs him. Sed & lacrymarum munuscula mearum in orationibus apud S. Martinum, pro desider antissima authoritatis bestrae prosperitate vobis fidelt transmitto sponsione. Ego orabo pro Domino dilectissimo, quomodo sancti spiritus visitatio cor meum inluminare dignabitur.

He winds up his 22. Epistle to him thus, col. 1521. Ad hujus vero summae beatitudinis, & indeficientis gloriae, post labores hujus vitae felicitatem, Deus Jesus te pervenire faciat Domine desiderantissime, & omni honor dignissime.

In the Inscription of his 23. Epistle to him, col. 1512. he prayeth for and wisheth to him praesentis & futurae beatitudinis salutem: and begins it with this Thanksgiving. Benedictus Dominus Deus, et benedicta perpetua illius misericordia super servos suos: pro quorum prosperitate et salute vos, dulcissime David, prosper duxit, et pacifice reduxit, conservavit, honoravit et exaltavit, atque in omni loco adventus vostri lumen justitiae pietatisque ante faciem vestrae beatitudinis splendescere fecit, &c. Which he thus concludes, Hocque Deum asstduis precibus obsecro, ut praeseus vita Excellentiae vestrae ejusdem sancti intercessionibus adjuvetur, protegatur & consistat. Et post hanc aeterna cum eodem beatitudine perfrui merearis Domine dilectissune & desideratissime David. His 90. Epistle to him, col. 1618. begins thus. Domine mi dilect ssime, et dulcissime, et omnium desiderantissime mi David, tristis est Flaccus vester propter infirmitatem vestram. Opto et toto cord Deum deprecor, ut cito convaleatis, ut gaudium nostrum sit pl • num in vobis, et sanitas vestra fit plena anima et corpore. I shall close with his 24. Epistle to him, which hath this Exordium. Gloria & laus Deo omnipotenti, pro salute et prosperitate vestra, duleissime mi David, atque pro omni honor et sapientia in quibus te specially gratia omnibus supercellere fecit. Perpetua gratiarum actio resonet, et assidua sanctarum Intercessio orationum ad Deum dirigatur, quatenus longaeva prosperitate feliciter vivas, valeas et Regnes ad correctionem et exaltationem sanctae suae Ecclessae, ut sub protectione tuae venerandae potestatis secura quiet Deo deserviat, &c. And this memorable conclusion. Tu, prosperitas Regni. Tu salus populi. Tu decus Ecclesiae. Tu omnium protectio fidelium Christi. Nobis igitur sub umbra potentiae, et sub regimine pietatis tuae, divina concesset gratia Religiosam ducere vitam, atque summa quiet Deo Christo deservire. Ideo solicita mente, et pia intention, pro tua prosperitate et salute curam havere et intercedere justum et necessarium havemus, Domine desiderantissime, atque omni honor dignissime David Rer. I have at large transcribed these salutations, options, supplications, Prayers, Intercessions and thanksgivings of our famous English-man. Abbot Alchuvinus for 6. reasons. 1. Because they are a most full pregnant evidence of his conscientious observation of the Apostles Exhortation and precept, 1 Tim. 2. 1, 2, 3. and of all other Abbots, Prelates, and Clergy-men in that age. 2ly. Because they are a most exact practical commentary upon that Text. 3ly. An excellent president for our imitation, and notable censure of the Apostasy, Disloyalty, and Indevotion of sundry Antimonarchical new Saints, in this degenerate age. 4ly. A most clear demonstration of the Excellency of Kingly Government, of the happiness that Christian Churches, Realms, Subjects enjoy under Pious, Religious Kings & Emperors; and what extraordinary cause they have to pray unto, and to praise and bless God for them. 5ly. Because they are full of Excellent variety, unknown to most, and little taken notice of even by our learnedest Divines. 6ly. Because they contain the substance of most other Abbots, Bishops and Clergy-men's salutations, Benedictions, Prayers, Thanksgivings of this kind in their Epistles to our own and other Kings and Emperors, in that and succeeding ages, most of which I shall for brevity pretermit, since presidented in and by these Epistles.

About the year of Christ 794. K. Offa praying to God to give him Grace, according to his former Vow, to find out a place wherein, and a Saint to whom he might dedicate a Monastery; thereupon turning about to Archbishop Humbert, of Canterbury, Unwona Bishop of Winton, and other Just & wise men by whom he was governed, he entreated them with tears, and hands joined together, with all earnestness, quatenus sincera mente, totaque devotione Deum omnipotentem deprecemini, ut ad beneplacitum suum, honorem et gloriam ad effectum meum perducat defiderium. Et cum omnes hoc gaudentes concessissint, they with other Clerks whom they had called together, entered into an Oratory that was near, Super hoc propensius Oraturi. Et praemisso hymno, Veni Creator Spiritus, Oraverunt devotissimi ut Dominus Iustum Regis desiderium ad effectum duceret gloriosum. Et cum prolixius orassent, ecce lux emissa caelitus totam cellulam illam à summo tecti fastigio usque ad pavimentum perlistravit. In qua favor Dei manifest significabatur. After which by the revelation of an angel, whiles this King lodged in the City of Ba • h, the place of St. Alban the Martyr his interment was revealed unto him; where he built a Monastery to him.

Pope Leo the 3d. in his Epistle to Kenulphus King of M • rcians, concerning the restitution of the see of Canterb to its ancient Metropolitical Jurisdiction, hath this thanksgiving to God for him; Omnipotenti Deo referimus grates qui vestram prudentissimam Excellenciam in omnibus exornavit et decoravit, &c

Cenulsus King of the Mercians Anno 821. by his Charter granted and confirmed sundry Privileges to the Abby of Abbendune; Maxim ut ipsi diebus Dominicis 7. Missas pro Nobis saluberrime offerant, et armis Spiritualibus centum Psaltertis contra invisibiles hosts dimicare non cessant.

Witlasius King of Mercians being enforced to hide himself 4. months space from King Egberts Captains, who sought his life, in St. Ethildritha the Anchorites cell within the Abby of Croyland, till by the mediation of Abbot Siward he had made his peace with Egbert; thereupon in the year 833. of our saviors incarnation, he by his Charter confirmed and enlarged the Lands and Privileges of this Monastery, and most holy Church of Croyland; wherein he stiles it; Turris ad coelum ascendeus, quae viligiis et orationibus, Psalms & lectionibus, disciplinis & afflictionibus, la • hrymis et singultibus, eleemosynis et innumeris aliis Devotionibus, pietatisque operibus pro seculo peccatore fortissimam violentiam Regno coelorum ingerit Die et Nocte. And by whose Prayers and tears, God who had in his wrath humbled him for his Sins even to the earth, and levelled him to the dust, iterum in misericordia sua suscitans de pulvere egenum, & de stercore erigens pauperem, ut sedeam eum Principibus et solium gloriae teneam.

As King Offa King of Mercians in the year 780. by his Charter gave sundry Lands to St. Peters Church of Worcester built by his Grandfather, (as he did to other Monasteries) Sciens cum his transitoriis aeterna mercari posse, pro mea, meorume, priorum & propinquiorum perpetua animae salute; So King Bertwulf his Successor in the year 841. by his Charter, exempting this Monastery as long as the Catholic faith and baptism of Christ should continue in Britain, from some secular services; thereupon Abbot Edmond and his Congregation of Breodune (by way of retaliation) decantaverunt duodecim vicibus C. Psalteria, & 120. Missas pro Rege Bertwolfo, et pro illius charis amicis, et pro omni Gente Merciorum, ut eorum libertas firmior ac stabilior permaneat in aevum, et ut illius Regis memoria et amicorum ejus, qui hanc pietatem in eleemosynam sempiternam omnibus Mercils illis, in Congregatione Breodune donaverat, in eorum sacris Orationibus jugiter permaneat usque in ae vum.

Pope Sergius the 2. closeth his Epistle to Æthelred, Alfred and Adulfus, Kings of the English, with this option and prayer. Optamus ergo, quo misericordia solita Dominus noster Jesus Christus faciat Vos ineffabiliter Ministerii ac Regi culminis Honore sublimari, et in examine futuri judicii reservari.

King Aethelulph, Anno 854. granted the Tenth part of his Realm (that is, the Tithe of the profits of all Lands, as Mr. Selden rightly expounds it) to God, the Clergy and Monks, free from all exactions, tributes and secular services: ut eo diligentius pro Nobis preces ad Deum sine cessatione fundant; that thereupon they might the more diligently pour forth prayers unto God for him without ceasing. Whereupon Elhstan Bishop of Salisbury, and Swithin Bishop of Winchester, with the Abbots, Priests, Monks and Nonns under them, decreed; Omni Hebdomade die Mercurii in unaquaque Ecclesia cantent Psalms 50. et unusquisque Presbyter duas Missas pro Rege, et aliam pro Ducibus ejus, in hunc modum consentientibus, pro salute et refrigerio Delictorum suorum; (whiles they lived:) post quàm autem defuncti fuerimus, pro Rege defuncto singulariter, & pro Ducibus communiter. Et hoc sit firmiter constitutum omnibus diebus Christianitatis, quemadmodum libertas constituta est, quamdiu fides crescit in gente Anglorum: The end of this gift being thus expressed by the King in the Chartularies of the Abbot of Abingdon, Vt Deus omnipotence nobis, et nostris posteris propitiari dignetur, by the Bishops, Priests, and Monks Prayers and Intercessions for him in every Church.

Burgred King of Mercians confirmed all the Lands given by former Kings to the Church of Gloucester: Et cum consensu, Concilio, et licentia omnium Optimatum suorum, fecit candem Ecclesiam liberam & quietam, et omnia Monasteria et loca quae eidem Ecclesiae obediunt, et pertinent, ab omni terreno negocio et servicio, ea duntaxat conditione statuta, ut orationes illorum, deprecationesque pro ipso, et pro justis haeredibus suis, • ugiter in illa Ecclesia nocte et die memoriter servarentur. This being the principal end of our Kings in founding and endowing Churches and Monasteries, and exempting them from all secular businesses and services, that they might continually pour out Prayers, Supplications, Deprecations and Intercessions unto God for themselves, their just Heirs, Posterities, Queens, Successors and Realms, day and night without ceasing.

To pretermit the Charter of King Edward the elder of Husbourn to the Church of Peter and Paul in Winchester, pro aeterna libertate animae meae, et omnis successive posteritatis meae, Adulfi Regis, et Alfredi Regis, • e • non et Antecessorum suorum, by the Prayers of the Monks and Clergy of that Church.

At the Coronation of King Aethelston Anno 924. the joys, acclamations, prayers and well-wishes of the Nobles, Prelates and People towards him, are thus poetically expressed

The Council of Exeter, under King Aethelston, and his Laws made Anno 928. c. 12. prescribed in pursuance of the Clergies recited decree An. 854. Singulis quoque diebus Veneris decantent Omnes Dei Ministri in omnibus Caenobiis, 50. Psalmos pro ipso Rege: which was accordingly executed.

King Edmund by his Charter An. 941. gave to Aedris and his Successors, two tenements in Stock, Quatenus temporalium rerum mobili praesentia uteus, Fidelem obedientiam ac pacem landabilem erga Regni sceptra nostri et regale nostrum solium aeternabiliter impetret et benigniter servet: et post praesentis vitae excessum illis quibuscunque voluerit subsequentibus hoc donum commendet, ut in omnibus Paternae obedientiae exemplis circa Regiam dignitatem fideles inveniantur.

The Abby of Tavistoc founded in time of the Danish wars, which long interrupted it, in the Regn of K. Edgar, was finished & confirmed in the reign of K. Æthelred, Anno Christi 981. Quando omnipotentis gratia it misericordia Angl. patria, Sanctorum in ea vegentium meritis et precibus pacificata est, qui die et nocte clamaverunt ad Dominum in prosperis et in adversis cum tribularentur, et de necessitatibus eorum libertavit eos, The Abbot and Monks of this Monastery of Tavistoc giving themselves to reading and prayer for the safety of the Souls, and Bodies of our Kings, and good of the Kingdom, as their Charters enjoined them.

King Æthelred, Anno 996. by his Charter gave certain Lands to the Monastery of St. Alban, and confirmed the Lands and Privileges formerly granted them by King Offa, ut inibi Deo famulantes, tàm pro meis, quàm pro omnibus Praedecessorum meorum deliquiis sine ulla terreni potestatis molestia, Quotidie saluberrima Missarum solennia omnipotenti Deo celebrent, et dulcissim as Psalmorum modulationes ore et cord decantantes, armis spiritualibus, contra visibiles et invisibiles hosts pro Nobis et pro omni Populo Christiano dimicare non cessent, Quatenus ejusdem beati Martyris interoedentibus meritis, sive in praesenti, sive in futura, sive in utraque vita, Christo pro Nobis virtutem facienti, victoriam quandoque de Inimicis nostris, voti compotes adipisci mereamur.

King Cnut in the year 1009. by his Charter, exempted the Church of St. Mary and All Saints in Excester, and the Lands thereof: Ab omni regali et seculari gravedine majori aut minori, exceptis assiduis orationibus (which they were daily to make for him and his Realm) nisi sola expeditione et pontis constructione. This King about the same year by his Charter, granted to the Monks of the Monastery of St. Edmunds, that they should be exempted from all Episcopal domination, Ut in eo Domino servientes Monachi sine ulla inquietudine pro statu Regni Dominum prevaleant precari: and that he by their and St Edmunds prayers, might obtain a portion of his beatitude after this life was ended.

The Council of Habam, An. Dom. 1012. decreed, Vt in omni Congregatione eantetur quotidie communiter pro Rege una missa, ad matutinalem missam, quae inscripta est, contra Paganos. Et in omni • aenobis celebret omnis Presbyter Sigillatim 30. Missas pro Rege et Populo, et omnis Monachus dicat 30. Psalmos: By virtue whereof in every Monastery there were Masses, and Psalms sung, and prayers made both commonly and specially for our Kings, which every Priest and Monk used every day, without Intermission throughout the Realm, and in all parish Churches, during the times of Popery and Monasteries, by virtue of these recited Canons; as all our ancient Missals and Psalters evidence.

Our Historians record, that about the year 1030. Bryghtwold a monk of Glastonbury, (first Bishop of Wilton,) when King Cnut had banished and almost extirpated the whole royal Progeny of the English race, to establish himself and his posterity in the Throne, so as there seemed little probability of their restitution; this Bishop falling into a serious meditation of the forlorn condition of the Royal race, and the English Nation under the Danish usurpers, entered into Glastenbury Abby, where (as Abbot Ailred relates) for the restitution of the exiled King and royal issue, and deliverance of his Native Country from Danish Tyranny, maerens et tristis, orationibus vacabat et Psalms. Qui cum aliquando pro Regis, plebisque liberatione preces lacrymasque profunderet, quasi in haec verba prorumpens. Et tu, inquit, Domine usque quo? usque quo avertis faciem tuam, obliviscens inopiae nostrae & tribulationis nostrae? Sanctos tuos occiderunt, altaria tua suffoderunt, & non est qui redimat, neque qui salvum faciat. Scio Domine, scio, quia omnia quae fecisti nobis, in vero judicio fecisti: sed nunquid in aeternum projiciet Deus, & non opponet & complacitus sit adhuc? erit ne Domine Deus meus, erit ne finis horum mirabilium? aut in aeternum tuus in nos mucro desaeviet, & percutias usque ad internecionem? Inter preces tandem & lachrymas fatigatum sopor suavis excepit; viditque per somnium caelestem chorum cum lumine, beatissimumque Petrum in eminenti loco constitutum, dignum tantae majestati habitum praeferentem. Videbatur aute eum vir praeclari vultus in forma decenti, regalibus amictus insigniis, quem cum propriis manibus Apostolus consecrasset & unxisset in Regem, monita salutis adjecit, praecipueque caelibem vitam commendans, quot esset annos regnaturus aperuit. Obstupefactus Praesul tanti novitate miraculi, petit sibi à sancto visions hujus mysterium revelari: de statu insuper regni & instantis fine periculi apostolicum exegit oraculum. Tunc sanctus vultu placido intuens intuentem. Domini, inquit, o Praesul, Domini est regnum, ipse dominatur in filiis hominum. Ipse transfert regna, & mutat imperia, & propter peccata populi regnare facit hypocritam. Peccatum peccavit populus tuus Domino, & tradidit eos in manus Gentium & dominati sunt etiam qui oderunt eos. Sed non obliviscitur misereri Deus, nec continebit in ira sua misericordias suas. Erit enim, cum dormis cum patribus tuis sepultus in senectute bona, visitabit Dominus populum suum, & faciet redemtionem plebis suae. Eliget enim sibi virum secundum cor suum qui faciet omnes voluntates suas; qui me opitulante regnum adeptus Anglorum, Danico furori finem imponet. Erit enim acceptus Deo & gratus hominibus, amabilis civibus, terribilis hostibus, utilis Ecclesiae. Qui cum praescriptum terminum regnandi in justicia & pace compleverit, laudabilem vitam sancto fine concludet. Quae omnia in beato Edwardo completa rei exitus comprobavit; Expergefactus Pontifex rursus ad preces lacrymasque convertitur, et licet faelicita tem suae gentis non esset ipse visurus, de malorum tamen fine certus effectus, gratias agens Deo plurimum gratulabitur: Factus igitur animaequior, populis poenitentiam praedicabat, quibus Deus misericordiam non defuturam constantissime pollicebatur.

Most of our Historians record, That St. Peter in this vision shown Edward the Confessor to Bryghtwold whiles he was an exile in Normandy, and anointed him King in his sight, declaring to him the honesty of his life and peaceableness of his Reign, which should continue for 22. years space. After which he inquiring of St. Peter who should succeed him? received this comfortable Answer from him worthy our consideration, REGNUM ANGLIAE EST REGNUMDEI, & IPSE SIBI REGES PROVIDEBIT: as he hath done ever since; and that especially by the constant Prayers, Supplications and Intercessions of the Ministers, Clergy, and people of the Realm in all Ages.

Queen Emma (Mother of King Edward the Confessor) being falsely accused of Incontinency with Aldwin Bishop of Winchester, and other crimes, and enforced to make her purgation in Winchester Church, by going barefoot over 9. plough-shares red hot; the King her Son, Nobles, Bishops, and People resorting thither upon this occasion. When the Queen was led to this torment between 2. Bishops only, Totius populi, clerique quasi una voice ululantis, S. Swithinum invocantis & exclamantis, S. Swithine libera eam: maximus fletus poene ad coelos elatus est, tantusque clamoris sonitus vocibus viribusque omnium factus est, ut S. Swithinus vel ilico sine mora, vel nunquam occurreret, ut tonitrua reboantia superavit, credebant enim illa sua vociferatione Deum ipsum vim pati, coactumque servum suum Suithinum quasi violenter extractum e coelo, ad liberandam Reginam dimissurum. After which strong fervent united Prayers and cries of the People and Clergy to God for her, the Queen miraculously passed over all these Plough-shares, which she pressed with the weight of her whole Body, without seeing the Iron, or feeling the burning, or receiving the least hurt thereby.

King Edw. the Confessor, having founded and endowed the Church of St. Peter of Westminster with sundry Lands and privileges amongst other ends, pro animabus Regum tam Successorum quam Praedecessorum meorum, & omnium parentum meorum, et pro pace ac tranquillitate Regni mei, et prosperitate totius Anglorum Populi; for all which the Monks thereof were to make contiuual Prayers, Supplications, and Intercessions unto God: Pope Nicholas thereupon confirmed by his Bull, the privileges which the King had granted to this Church by his Charters; which Bull begins with this Salutation, and proceeds with this Thanksgiving and Prayer for him unto God.

(a most seasonable Prayer for our present exiled hereditary King, as well as for King Edward the Confessor, who after above 25. years dispossession of the Crown by the tyrannical invading Danish Usurpers, was by their deaths restored to the Crown in peace by his Subjects, without the least effusion of blood, for which mercy he repaired and re-founded this Abby, as his first Charter to it recites) Uestro desiderio & voluntati Omnipotens Deus praestet effectum, et confirmet vobis paterni Regni Imperium, et tribu • t Incrementum, et post praesentis vitae Decursum, perducat ad aeternum permanentis Gloriae Imperium.

This King in his Epistle to this Pope, to confirm these privileges (recorded by Ailredus) hath this passage concerning Peter-p • nce, which engaged the Pope particularly to pray for him and his Realm. Ego quoque pro modulo meo, augeo & confirmo donationes & consuetudines pe • uniarum quas sanctus Petrus habet in Anglia, & ipsas pecunias collectas cum Regalibus donis mitto vobis, ut • retis pro me, et pro pace Regni mei, et confinuam et sollempnem memoriam instituatis totius Gentis Anglicae coram corporibus sanctorum Apostolorum: And if the Pope thus prayed continually for this King, his Realm and People, upon this account, no doubt his own Bishops, Clergy, and other Subjects did much more do it.

King William the first in his Charter of confirmation of Lands and Liberties to the Church of Derherst, Anno 1069. granted them by King Edward the Confessor his Predecessor, that they might pray, pro salute animae meae, omniumque liberorum nostrorum, Quatenus Nos & Soboles nostri ipsius sancti (Dionysii) precibus, sociorumque ejus, adipisci mereamur prosperum praesentis vitae statum & aeternae stationis portum.

King William Rusus by several Charters granted and confirmed Lands and Liberties to the Abbeys and Priories of Per mondesey, Tavystock, and Saint Mary Magdalene in Barnestable, pro salute animae meae, et Ant • cessorum meorum, pro anima Patris mei Willielmi Regis, et matris meae, ipsiusque mei; to be obtained by the Prayers of the Monks, and religious persons in these Houses.

King Henry the first by sundry Charters during his reign granted and confirmed sundry Lands and Liberties to the Abbeys, Priories, and Churches of Malverne, Colum, Bermondsey, Lenton, Thetford, Mountacute, St. Andrew's, Northampton, Barnstaple, and others besides, to pray, pro

To which end they constantly made Prayers for them. And William Peverel, one of his Subjects, pro divini cultus amore & communi remedio animarum Dominorum meorum Willielmi Regis, et uxoris ejus Matildis Reginae, et filii eorum Willielmi Regis, et omnium parentum suorum et meorum; Necnon et pro salute Domini mei Henrici Regis, et uxoris ejus Matildae Reginae, et filii eorum Willielmi, et filiae eorum Matildis, pro statu quo{que} Regni sui; Necnon et pro salute animae meae et uxoris meae, et filii mei Willielmi, et omnium liberorum meorum, pia devotione et devota largitione, offero Deo et Ecclesiae Cluniacensi, &c. It being usual both in that and succeeding Ages for Subjects and Officers to our Kings, to endow Monasteries and Churches with Lands, to pray for the spiritual and temporal prosperity of the Persons, Souls, and Realms of their Kings, Queens, their Sons, Children and Successors in the first place, as well as for their own Souls, Wives, Children's, and Posterities, mentioned only in the second and last place in their Charters and Endowments, of which there are many Presidents in the first and second parts of Monasticon Anglicanum, collected by Mr. Roger Dodsworth and Mr. William Dugdale, to whom I refer the Reader for fuller satisfaction.

* Pope Pascal the first, in his Epistle to K. Henry the 1: touching the Liberties of the Church of Eli, as he begins his Epistle with, Salutem et Apostolicam benedic. so he thus ends it, Omnipotens Deus Apostolorum suorum precibus et vos et prolem vestram custodiat, et caele •• e post terrenum vobis regnum concedat. The like he doth in his Epistles to him concerning Archbishop Anselm: concluding one of them in these words,

Amen. He closeth other of his Epistle to him thus, Amen. Again,

Goffridus Abbas Vindocinensis in France, in his Epistolarum l. 5. Epist. 17. to King Henry the 1. of England, hath this prayer for, and profession of his constant fidelity to him. Clarissimo Duci Normannorum, et praecellentissimo Regi Anglorum Henrico, carissimo Domino & praecordiali amico, Frater Goffridus Vindocinensis Abbas, in praesenti prosper semper et feliciter vivere, et in futuro manere cum Rege Angelorum. Vestrae magnitudini, dulcissime Pater et Domine, significavi iter nostrum; Et quia vobis sensi esse contrarium, itineris statim mutavi propositum. Vester itaque servus, testis est mihi Deus, in vestra Fidelitate remaneo; in qua, quandiu vixero, Indesinenter permane • o. Quod quando et quomodo Excellentiae vestrae placuerit, secundum meum posse, operibus comprobabo. Valeat Dominus meus Rex et vigeat; quem omnipotence Deus ab omni adversstate defendat, et tribuat ei quod been desiderat.

Anselm Archbishop of Canterbury begins his Epistles to this King Henry during his exile thus, Suo reverendo Domino Henrico Regi Anglorum Anselm. Cantuariensis Archiepiscopus, fidele Servicium, cum orationibus: & fideles orationes cum fideli servicio. And concludes them thus; Omnipotens Deus sic regnet in cord vestro ut vos per undem regnetis in gratia ejus. Omnipotens Deus sic in • oc et in aliis actibus vestris dirigat ae vestrum secundum vountatem suam, ut post hanc vitam perducat Vos ad gloriam suam. Amen. In his Commentary and Exposition on the 1 Tim. 2. 1, 2, 3. He presseth the Duty of praying for Kings, though Pagans and Persecutors in these words,

This was the received Doctrine of this great learned Arch-bishop of Canterbury, Anselm, both under King W • ll. Rufus, and H. the I.

Queen Maud his daughter and heir to the Crown, by her Charter, founded and granted to the Abby of Bardesley, sundry Lands, Pro Dei amore, & pro anima H. Regis Patris mei, Et M. Reginae, Matris meae, & parentum & antecessorum meorum; & pro salute G. Comitis Andegaviae Domini mei, & mea, & H. Haeredis mei, et aliorum filiorum meorum; et pro pace et stabilitate Regni Angliae. In her Charters of confirmation and grant to the Abbyes of Kingeswood, Stoneley, Coges • ale, and St. Frideswide in Oxford, she hath the like expressions: for all which the Monks there were obliged to pray.

King Stephen by his respective Charters, of grant and confirmation to the Monasteries of Feversham, Billewas, Sibeton and other Abbeys, gave and confirmed Lands and Liberties to them, pro salute animae meae, & Mathildis Reginae uxoris meae, & E. filii mei, et aliorum puerorum meorum, et anttessorum meorum Regum Angliae, et nominatim pro anima Regis Henrici et fratrum meorum; by prayers to be made in them by the Monks therein for that purpose.

King Henry the II. by his Charters of grant and confirmation of Lands and Liberties to the Abbeys and Monasteries of St. Mary's in York, Eton, Abberbury, Feversham, Quarrera, St. Mary's near Dublin in Ireland, Miraval, Flexley, Croxden, Witteham and Tavystock, granted sundry Lands and Franchises to them, Pro Dei amore, pro salute animae meae et reginae meae, et haeredum meorum, et pro anima Regis Henrici avi, & pro animabus antecessorum nostrorum, et omnium parentum majorum, et antecessorum meorum Regum Angliae, et Successorum nostrorum, et matris meae Imperatricis, et puerorum meorum: to be obtained by their Prayers, inserting this Clause into his Charter of Confirmation to St. Mary's in York, Ne aliquis haeres vel successor quaerat relevamen vel aliquod Dominium praeter orationes et preces, et eleemosynam animae suae de beneficiis vel eleemosynis quas aliquis dedit praedictae Abbathiae.

King Henry the 2d. coming into England to be crowned after King Stephens death, ut decebat tantum & tàm beatum virum, cum summa laetitia et multis prae gaudio lachrymantibus, in Regem benedictus est, in throno Regni splendidissime collocatus est. De cujus temporis beatitudine sic diximus heroice: writes Henry Huntingdon.

Anno 1166. there falling out a difference between this King and Thomas Becket Archbishop of Canterbury, Pope Alexander thus begins all his Epistles to the King on Beckets behalf. Alexander, &c. Dilecto filio Henrico illustri Regi Anglorum, Salutem et Apostolicam benedictionem. Advising him so to govern his Realm to the honor of God, and tranquility and peace of his Church, Ut Regnum temporale conservet, et p • st illud det tibi Deus sine fine mansuram. And Archbishop Becket, though in exile, begins his Epistle to the King the same year in these words: Reverendissimo Domino suo Henrico Dei gratia, illustri Anglorum Regi, &c. Salutem, et utinam per omnia benefacere. And ends it thus, Bene valeat semel et semper Dominus meus, Anno 1171. Robert Abbot of Wallatia, and 4. other Ambassadors of King Henry sent to Rome about Reckets Business, began their Epistle to the King with Charissimo domino Henrico illustr. Angliae Regi, &c. Salutem, & facile in omnibus et ubique servitium. Closing it thus, Ualeat et vigeat sublimitas vestra, confortamini in Domino, & exultet cor vestrum. Reginald elect Bishop of Bath begins his Epistle from Rome to this King, with Salutem in eo qui dat salutem Regibus. And Manuel Emperor of Constantinople, thus salutes him in the beginning of his Epistle to him. Salutem et omne bonum. Pope Lucius in his Epistle to him, Anno 1185. wisheth him, Salutem et Apostolicam benedictionem. The Patriarch of Antioch begins his Epistle to him with this option, in illo regnare per quem Reges regnant. The Master of the Temple Tricius, in his Epistle wisheth him, Salutem in eo qui dat salutem Regibus. Stephanus Tornacensis Episcopus inscribes his first Epistle to this King, thus. Henrico Regi Anglorum cum omni prospertrate gloriam sempiternam. Petrus Blesensis Arch-deacon of Bath, thus begins his 12, 41, 42, 62, and 153. Epistles to him. Henrico Dei gratia, illustrissimo Anglorum Regi, &c. Salutem in eo per quem Reges regnant. His 41. Epistle to him is thus concluded. Bene valeat charissimus Dominus meus, diuque ac faeliciter vivat et regnet Richard Archbishop of Canterbury his Epistle to him begins with Salutem, et in Regno temporali, Regni Coelestis memoriam et amorem. And the Archbishop of Rhoane (the 153. Epistle of Petrus Blesensis beginning with the Salutation used in his 1. Epistle) ends with this Prayer. Bene valeat altissimus Dominus, et Deus qui se contra eum in superbia et abusione erigunt, reportet in virtute altissimi gloriam et triumphum

King Richard the 1. by his respective Charters granted and confirmed several Lands, Liberties, and Privileges to the Monasteries and Churches of Stratford, Haliwel, Frampton, Wells, Budesley, Revesly, Boxele and Homecoltram, pro amore Dei, et pro salute nostra, et A. Reginae matris nostrae, in liberam et perpetuam elemosynam; for which the Monks were to pray.

King John by several Charters granted and confirmed several Lands and Liberties to the respective Monasteries of Fossa, St. Katherine near • xeter, Thik • hued, St. Neth Dore, Farendon, Shaftesbury, and Wolfraughauton, pro salute animae H. Regis avi Patris nostri, pro salute nostra et Haredum nostrorum et omnium ancecessorum et successorum nostrorum, & pro salute animae H. Regis patris nostri, et matris sui Imperatricis, et antecessorum et haeredum nostrorum: Which the Monks in all these Monsteries were obliged constantly to pray for, in all their public and private Masses and Devotions.

King Henry the 3d. granted and confirmed several Lands and Privileges to the Abbeys and Monasteries of Danington, Fossa, Flamsted, Cesthont, Wilburt • sse, Lillichurch, Wotton, New-Minster near Morpeth, Parcolude, Kemmer, Jorevall, Holmcoltram, Bynedone, Letselege, Lenton and Tarente, pro salute animae nostrae, et H. Regis et haeredum nostrorum et omnium Regum Angliae, et omnium fidelium, et animarum antecessorum nostrorum, et patris mei, et matris meae, et pro totius nostri progen. in remissionem peccatorum et salvationem, et pro statu Regni mei. Which the Abbots, Priors and Monks in these respective Churches, were constantly to pray for both in public and private.

The Prior and Covent of St. Alba • in their Letters to King Henry the 3d. touching the Election and presentation of a New Abbot, Anno 1235. used this style and prayer. Excellentissimo Domino suo & in Christo Reverendissimo, Henrico Dei gratia Regi Angliae, &c. E. Prior Sancti Albani & ejusdem loci Conventus, cum omni humilitate & devotione, aeternam in Domino salutem.

The Prior and Covent of Bath, Anno 1242. begin and end their Letters to King Henry the 3d. and his Queen, concerning the Election of the Bishop of Bath and Wells, in this form, and with these Prayers for them. Serenissimo Domino Henrico Dei gratia Regi Angliae, &c. devoti sui humilis Th. Prior & conventus Bathoniae, Salutem et debitam cum orationibus assiduis reverentiam et fidelitatem, &c. In omnibus quae nostrae erunt possibilitatis vestris parati sumus affectuose parere mandatis. Ualeat et vigeat Dominatio vestra per tempora longa. Ualeat Regia Excellenti • vestra semper iu Domino. Conservet vos Ecclesiae et populo suo Altissimus per tempora longiora. Ualeat et vigeat Serenitas vestra et filiorum vestrorum per tempora longa. Ualeat Serenitas vestra semper in Domino. Which were their daily prayers for thē, in their public and private Devotions, in their Churches and Cells as well as in their Letters. And likewise for King Adelstan, Edward, Edgar, Æthelred, Kenulphus, Henry the I. and King Stephen, Benefactors to the Priory of Bath, whose Anniversaries they solemnized every year, with Solemn prayers and Alms, as the Leger book records.

In the Vigil of St. Matthew, Anno 1247. when Prince Edward eldest son and heir of King Henry the 3. was sick, the said King writ to all the religious persons remaining within the circuit of London, where the said Edward lay sick, ut devote orarent pro Pueri incolumitate; that they should devoutly pray for the recovery and health of the child. Whereupon, amongst others, he writ specially to the Abbot and Covent of St. Alban, ut pro ipso orantes, that praying for him, all the Monks should solemnly sing a Mass, whose first Collect should be of St. Alban, but the second for the sick Prince: namely, Omnipotens & sempiterne Deus salus aeterna credentium, &c Which being done, per Dei gratiam, puero sanitas est restituta. Haec idcirco dixerim (writes the Historian) propter murmur populi dicentes ecce laici orant Dominum et exaudiuntur; et quare non orat Papa & facit pro causa sua, imo nostra & universalis Ecclesiae Orare: imo rapinis inhiat pecuniae indefessus. Dictumque est & affirmatum, quod non sine lachrymis scribo; plus confidit in pecuniae thesauris, quam fidelium precibus vel Eleemosynis.

The Abbots of the Order of Black Monks, assembling at the Abby of Bermondeshie, in the year 1249. Ordained by Common-Council, Quod ipse Dominus Rex ab ipsis omnibus impetravit, ut pro ips • et Regina dicatur quotidie in missa quae in veneratione beatae Virginis canitur in eorum Ecclesiis, Collecta celebis, Deus in cujus manu; For the preservation and welfare of the King and Queen.

King Henry the 3d. being very sick at Westminster in the Lent, Anno 1270. and despairing of his recovery, se orationibus Ecclesiae commendavit, recommended himself to the Prayers of the Church. Whereupon the Monks of Westminster fearing to lose such a Patriot, went in Pilgrimage bare-foot, in a rainy season to the new Temple, and there singing a Mass for the King, and returning thence in the same manner as they went, it was told them, that the King had recovered of his sickness. Whereupon he commanded the Monks by his Mandates, that they should sing Ga • deat in coelis, quod convaluit precibus monachorum.

George Cassander in his Preces Ecclesiasticae, hath sundry forms of Prayers for Christian Kings, Emperors, Princes and Kingdoms, collected out of several ancient Liturgies, Missals, Litanies, and Canonical Houres (used anciently in most Monasteries and Churches as well in England as in other Kingdoms, during the reign of King Henry the 3 ^d . and in the Kings reigns preceding and succeeding him) which I shall here insert.

Deus qui populis tuis virtute consulis, & amore dominaris, da huic famulo tuo spiritum sapientiae cum regimine disciplinae, ut tibi toto cord devotus, in Regni regimine maneat semper idoneus; tuoque munere ipsius temporibus securitas Ecclesiae dirigatur, ut in tranquillitate devotio Christiana permaneat, ut in bonis operibus perseverans, ad aeternum Regnum te duce valeat pervenire, per eundem Dominum.

Omnipotens sempiterne Deus qui famulum tuum Regni fastigio dignatus es sublimare, tribue ei quaesumus ut ita in hujus seculi cursu in commune salutem disponat, quatenus a tuae veritatis tramite non recedat. Per eundem Dominum nostrum.

Deus qui scis humanum genus nulla virtute posse subsistere, concede propicius, Ut famulus tuus N. quem populo tuo voluisti praeferri, ita tuo fulciatur adjutorio quatenus quibus potuit praeesse, valeat & prodesse Per Dominum.

Omnipotens sempiterne Deus coelestium terrestrium{que} moderator, qui famulum tuum N. •• ad Regni fastigium dignatus es provehere, concede propitius, ut a cunctis adversitatibus libertatus, & Ecclesiasticae pacis dono muniatur, & ad aeternae pacis gaudia te donante pervenire mereatur. Per Dominum nostrum.

Quaesumus Omnipotens Deus ut famulus tuus N. qui tua miseratione suscepit Regni gubernacula, virtutum etiam omnium à te percipiat incrementa, quibus decenter armatus, & vitiorum monstra devitare, & hostem superare, & ad te qui via, veritas & vita es, gratiosus valeat pervenire. Per Dominum nostrum.

Deus in cujus manu corda sunt Regum, inclina ad preces humilitatis nostrae aures misericordiae tuae, & famulo tuo Imperatori nostro regimen tuae appone sapientiae, ut haustis de tuo fonte eonsiliis, & tibi placeat, & super omnia Regna praecellat. Per Dominum nostrum.

Deus cujus Regnum est omnium seculorum, supplicationes nostras clementer exaudi, & Christianorum Regnum tibi • ubditum protege, ut in tua virtute fidentes, & tibi placeant, & super omnia Regna praecellant. Per eundem Dominum nostrum.

Deus qui providentia tua coelestia simul & terrena moderaris, propiciare Christianorum rebus & Regibus; ut omnis hostium fortitudo te pro nobis pugnante frangatur. Per eundem Domiuum nostrum.

Propiciare Domine Precibus famulorum tuorum: & propter Nomen tuum Christiani nominis defend Rectores: ut salus ser vientium tibi Principum, pax tuorum possit esse populorum. Per eundem Dominum.

Deus Regnorum omnium Regumque Dominator, qui nos & percutiendo sanas, & ignescendo conservas, praetende misericordiam tuam, ut tranquillitate pacis tua potestate firmata, ad remedia correctionis utamur. Per Dom. nostrum.

These were the constant public and private prayers and Devotions of the Clergy and people for their Kings, Princes, and their Kingdoms heretofore, not unseasonable for our present times.

In my perusal of the Clause Rolls in the Tower of London, I have observed sundry Memorable Writs and Mandates issued by King Edward the 1, 2, 3. Richard the 2. and other of our Kings, to their Bishops, Clergy, Abbots, Freers Predicants, Minors, and other Religious Orders, upon sundry emergent occasions, requiring and commanding them, to make frequent and fervent Supplications, Prayers, Intercessions, and Thanksgivings unto God alone, (not Saints, or Angels) in times of War, danger, Treaties, and the like, for his special assistance, direction, protection, blessing, and favor, upon the King, Queen, Prince of Wales, the Royal issue, kingdom, Nobles, Armies, the Kings Counsels, Treaties, affairs of all sorts, and for public peace and prosperity: Which Writs, because very rare, pious, pertinent to my present Theme, suitable to the state of our affairs, and never hitherto published in print, I shall here insert the chiefest of them at large, pretermitting all others of like nature for brevity sake, those here transcribed comprehending in them the form and substance of the residue, except only Writs for Masses, Dirgees, and Prayers for deceased Kings, Queens, and Princes, of which there are many Presidents (heterogeneal to my Subject matter) which I shall totally pass by.

Claus. 22 E. 1. m. 11. dorso. Rex Archiepiscopo Eborum, &c. salutem. Cum inter magnificum Principem Dominum Regem Franciae illustrem Consanguineum nostrum, et Nos, aliqua sint exorta propter quae ad partes intendimus transmarinas personaliter Nos confer, cum dicto Rege super hiis habituri colloquium et tractatum. Credentes firmiter et sperantes, quod felicior votis nostris effectus adveniret si devotorum intercessionibus adjuvemur, Paternitatem vestram affectuose requirimus et rogamus, quatenus apud Deum preces devotas suppliciter effundatis, et à vestris Subditis illud idem fieri injungatis, ut in hujusmodi negotio prosequendo, tractando ac etiam ordinando, sic Deus & Dominus regat et dirigat actus nostros, quod cooperante unigenito Dei filio Jesu • Christo, labor noster in hac parte ita possit fructuosus haberi, quod cedat ad laudem sui nominis, ac statum quietum & prosperum Regni nostri pariter & honorem, necnon ad totius Christianitatis commodum & profectum. T. R. apud Sanctum Albanum, decimo die Febr.

• Consimiles literae dirig • ntur A. Dunolm. Epo.
• Consimiles literae diriguntur J. Epo. Karliol.
• Consimiles literae diriguntur O. Linc. Epo.
• Consimiles literae diriguntur W. Elyen. Epo.
• Consimiles literae diriguntur R. Norwye. Epo.
• Consimiles literae diriguntur J. Wynton. Epo.
• Consimiles literae diriguntur G. Cicestr. Epo.
• Consimiles literae diriguntur J. Roffen. Epo.
• Consimiles literae diriguntur Th. Exon. Epo.
• Consimiles literae diriguntur N. Sarum. Epo.
• Consimiles literae diriguntur R. London. Epo.
• Consimiles literae diriguntur W. Bath. & Well. Epo.
• Consimiles literae diriguntur R. Coventr. & Lichf. Epo.
• Consimiles literae diriguntur G. Wygorn. Epo.
• Consimiles literae diriguntur Assaven. Epo.
• Consimiles literae diriguntur Th. Heref. Epo.
• Consimiles literae diriguntur Bangor. Epo.

Consimiles literae diriguntur Custod. Spiritualitatis Archiepiscopatus Cant. seed vacante, mutatis tamen mutandis, viz. ubi paternitatem, &c. ibi devotionem, &c.

Consimiles literae Custodi Episcopatus Landoven. seed vacante diriguntur.

Consimiles literae diriguntur M. Meneven. electo.

Claus. 24 E. 1. dorso m. 10. Rex Venerabili in Christo Patri R. eadem gratia Cant. Archiepo. totius Anglia Primati salutem. Evidentem Causae nost • ae justiciam quam vos latere non credimus, ferventi studio hactenus prosecuti, et adhuc summo opere prosequentes, pro recuperatione et defensione terrae nostrae Vascon. tanquam Coronae Regiae et honori Regni nostri Angliae hereditario jure annexae, de qua Rex Franciae nos unjust exhaeredare conatur, ad partes ipsius Ducatus, gentes nostras nuper cum potentia quam tunc commode potuimus, et nunc demum Edmundum fratrem nostrum cum honorabili comitiva Nobilium dicti Regni duximus destinand. Sane cum in homine non sit auxilium sed e coele, ac propter hoc, oporteat impotentiam nostram divinae manus praesidiis sustentari, Paternitatem vestram requirimus & rogamus, quatenus non solum nostram set vestram justitia mintuentes, & corda vestra sursum habentes ad Dominum, apud eum, ut haec & alia quae negotio expedire cognoveritis antedicto, procedant salubriter & in manibus nostris prosper dirigantur, devotis supplicationibus insistatis. Cumque ob reverentiam sedis Apostolicae, et ad venerabilium Patrum S. Albanem & S. Penestren. Episcoporum Sanctae Romanae Ecclesiae Cardinalium requisitionem instantem, ad tractandum de treugis et pace cum Rege praedicto super guerris, dissensionibus & discordiis quibuscun{que} inter ipsum & Nos exortis & motis, sollempnes Nuncios nostros ad partes miserimus transmarinas ad Praesentiam Cardinalium praedictorum, piam affectionem vestram exciter quaesumus debitum caritatis, ad divinam misericordiam vestris intercessionibus implor. ut praesentis temporis tempestuoso procellarum turbine quiescente, uberiora tempora sub tranquillioris aurae serenitate succedant, quod{que} ad feliciter haec & alia peragenda, quae cepimus, dextera Regis Regum potenter adjuti, ea ad laudem ipsius et honorem nostrum, ac commodum regni nostri ad optatum effectum deducere valeamus, Praemissa vero omnibus vestris Subditis in vestra Dioc. constitutis specialibus orationibus facienda, per vos injungi petimus & mandari. T. R. apud Sanctum Albanum primo die Januarii.

Consimiles literae diriguntur J. Eborum, Archiepo. Angl. Primati, et Episcopis subscriptis, videlicet,

• J. Episcopo Roffen.
• R. Epo. London.
• O. Epo. Lincoln.
• R. Epo. Norwycen.
• W. Epo. Elyen.
• G Epo. Cicestr.
• J. Epo. Wynton.
• Th. Exon. Epo.
• N. Epo. Sarum.
• W. Bathon. & Wellen. Epo.
• G. Wygorn. Epo.
• R. Hereford. Epo.
• A. Epo. Bangor.
• Assaven. Epo.
• J. Electo Landaven.
• J. Karleolen. Epo.
• A. Epo. Dunolmen.
• Custod. Spiritualit. Covent. & Lychf. seed vacante.
• Electo Meneven. vel ejus Vices gerenti, ipso agent in partibus transmarinis.

Claus. 24 E. 1. m. 10. dorso. Rex dilecto sibi in Christo Abbati sancti Augustini Cantuar. salutem. Evidentem Causae nostrae justiciam, &c. ut supra usque ibi praesidiis sustentari: et tunc dicitur, Vos requirimus & rogamus quatenus, &c. ut supra. Praemissa vero omnibus vestris subditis specialibus orationibus faci • nda, per vos injungi petimus & mandari. T. Rege apud Crucem Roes vii. die Januar.

Con • imiles literae diriguntur Abbatibus subscriptis, videlicet,

• Abbati de sancto Albano.
• Abbati de Waltham.
  • Exempti.
• Abbati de sancto Edmundo.
• Abbati de Evesham.
  • Exempti.
• Abbati de Furneys.
• Abbati de Salley.
• Abbati de novo Monasterio.
• Abbati de Jeroval.
• Abbati de Fontibus.
• Abbati de Bella landa.
• Abbati de Melsa.
  • Cisterc.
• Abbati de Neuhous.
• Abbati de Croxton.
• Abbati de Alnewyck.
• Abbati de Eyleston.
• Abbati de sancta Agatha.
  • Premostrat.
• Magistro ordinis de Sempingham
• Fratri Williemo de Hotham Priori provinciali
• de ordine Fratrum Praedicatorum in Angl.
• Ministro ordinis fratrum Min or in Angl. &c.
• Quod ipsi in singulis domibus specialibus orationibus, &c.

Claus. 27 E. 1. m. 7 dors. Rex religioso viro in Christo sibi dilecto. Priori principiali ordinis fratrum Praedicatorum in Angl. salutem. Qualiter pro tranquillitate & pace regni nostri, ad proterviam & maliciam Scotorum reprimendam qui regnū nostrum hostiliter invaserunt, hactenus sumus Nos ipsi in periculis expositi, & jam ad partes praedictas cum comitiva Nobilium dicti regni nostri, ad praesens proponimus Deo dante, dirigere gressus nostros, non credimus vos latere. Et quia in homine non est auxilium sine Deo, ac propter hoc oportet impotentiam nostram divinae manus praesidiis sustentari, vos affectuose requirimus & rogamus, quatenus consratribus vestris singularum domorum vobis subditarum dare velitis in mandatis, ut Deum & Dominum nostrum Protectorem pro Nobis suppliciter exorent. Ita quod per ipsorum orationum devotarum suffragia, gratiam Nobis adaugeat, Nosque ac Liberos nostros & Regnum nostrum sua pietate ab omnibus adversitatibus tueatu • . Dat. apud Langele xxx die Octobr.

Confimiles literae diriguntur pro Rege Generali Ministro fratrum Minorum in Angl. T. ut supra.

Claus. 32 E. 1. dorso. m. 7. Rex religiosis viris in Christo sibi dilectis fratribus de ordine Minorum ad generale Capitulum apud Nottingham proximo conventuris salutem, & spiritu sancto dirigi in agendis.

Ibid. m. 16. Rex religiosis viris & in. Christo sibi dilectis, Magistro

Eadem m. 16. Rex religiosis viris & sibi in Christo

Claus. 34. E. 1. m. 16. Rex Religiosis viris & sibi in Christo dilectis magistro ordinis fratrum praedicatorum ac diffinitoribus fratribus universis in generali Capitulo suo Paris proximo conventur. salutem & spiritu sancto dirigi in agendis. Dum conditionem humanae fragilitatis attendimu, & qualiter omni creaturae quam sublimi quàm humili, praetereuntibus suo cursu diebus praesentis vitae finis appropriate, attenta consideratione pensamus, sic praevenire cupimus quantum Nobis ex alto permittitur, diem mortis, ut aeterni clemencia Judicis dignetur nostri de suae gratiae plenitudine misereri. Verum cum devotarum orationum suffragia inter alia pietatis opera multum prosint ad divinam misericordiam impetrandam, de vobis quorum ordinem benevolentiae specialis favore prosequimur, ut salutem nostram zelemini, & pro Nobis, consorte nostra, et liberis nostris, ac statu prospero regni nostri preces devotas offeratis, plenam fiduciam optinentes, devotionem vestram requirimus & rogamus quatenus nunc & in futurum dignam sollicitudinem impendatis, et insistatis assiduis supplicationibus et intercessionibus apud Deum, ut hîc sua pietate no dirigat per suorum semitam mandatorum, et post diem extre mum, salvationis locum Nobis dignetur misericorditer indugere, statumque regni nostri conservare prosperum et tranquillum. Vniversitatem vestram religiosam diu conservet altissimus in caritate continua et perfecta. Dat. apud Wolneseyae viii. die Aprilis.

Claus. 35 E. 1. m. 9. dorso. Rex religiosis viris & in Christo sibi dilectis Priori Provinciali ac fratribus universis ordinis sancti Augustini in generali Capitulo suo apud Lincoln proximo conventuris, salutem, & spiritu sacro dirigi in agendis. Fidelium devotio ad Religiosorum suffragia imploranda eo ferventius excitatur, quo speratur preces eorundem religiosorum apud altissimum gratiosius exaudiri, et exinde fidelibus sic implorantibus de supernis majora commoda provenire. Considerantes itaque Nos rebus mundialibus quorum dispositioni vacare Nos oportet undique involutos, quominus saluti animae nostrae prout nobis expediret intendere valeamus, firmaque credulitate tenentes, per preces et orationes vestras summum bonum gratiae coelestis posse facilius impretrari, devotionem vestram attentis precibus requirimus et rogamus, quatenus Nos, Reginam consortem nostram & liberos nostros, ac statum Regni nostri ei qui mensurae termino non arctatur sedulis intercessionibus commendetis, ipsius clemenciam suppliciter implorantes, ut Nobis concedat sic regnum temporale regere, negociaque Nos et statum regni et aliarum terrarum nostro dominio subjectarum sua mediante ineffabili gratia ordinare, quod in regno coelesti partem haereditariam consequamur, quodque actus nostri ad laudem sui nominis, et ad nostrum, regnique nostri et terrarum praedictarum cedere valeant commodum et honorem. T. R. apud Carliolum xx. die Maij. Per breve de privato figillo.

Claus. 35 E. 1. m. 15. dorso. Rex religiosis viris in Christo sibi dilectis fratribus de ordine Minorum ad generale Capitulum suum apud Toles conventur. salutem, & spiritu sancto dirigi in agendis. Attendentes beneficia sancta, orationumque devotarum suffragia, ad divinam misericordiam impetr multum humanae conditionis fragilitati prodesse inter alia opera pietatis, Con • iderantesque Nos pro curis et rebus mundialibus quibus circa regni nostri regimen involuti sumus, saluti nostrae spirituali prout nobis expediret intendere non valere, devotionem vestram requirimus et rogamus quatinus Nos, Margaretam Reginam Angliae consortem nostram carissimam, Edwardum Principem Walliae primogenitum nostrum, caeterosque liberos nostros, ac populum Nobis commissum beneficiorum et suffragiorum vestrorū fore participes concedentes, pro Nobis & ipsis, ac statu regni nostri, expeditioneque negociorum Nobis incumbentium supplicationes assiduas et orationes devotas Altissimo offeratis, ut hîc sua pietate Nos et ipsos dirigat per suorum semitam mandatorum, et post diem extremum salvationis locum Nobis et ipsis dignetur misericorditex indulgere, statumque regni nostri conservare prosperum 〈◊〉 tranquillum. T. R. apud Lauretost. 4 to die Febr.

Claus. 35 E. 1. m. 17. dorso. Rex dilectis sibi in Christo Magistro ordinis fratrum praedicatorum, ac diffinitoribus & fratribus universis in generali Capitulo suo apud Argentem in Al • man. in festo Pentecostes proximo futur. conventuris salutem, & spiritu sancto dirigi in agendis. Inter caetera quae fructum salutis repromittere credimus, hoc praecipue in spei nostrae fulcimentum accedit, quod Nos assiduarum deprecationum justorum fulti praesidio divinam propitiationem facilius consequemur. De vobis itaque ut Nostram ac Reginae Consortis nostrae liberorumque nostrorum salutem, necnon statum prosperum Regni nostri & expeditionem felicem negotiorum nobis incumbentium hiis diebus zelemini, plenam in Domino fiduciam optinentes, devotionem vestram affectuose requirimus & rogamus, quatinus apud illum qui est vera salus et qui temporalitatis et perpetuae felicitatis tribuit largitatem, Nos, Reginam, Consortem nostram, et liberos nostros, ac statum regni nostri devote supplicationis studio commendetis, ipsius clemenciam qui mensurae termino non artatur suppliciter exorantes ut sic regnum temporale regere, negociaque nostra praedicta expeditioni felici pro suae subventionis dexteram mancipare possimus, quod hoc ad laudem sui nominis, et ad nostrum regnique nostri commodum cedere valeat & honorem: quodque Nos post supremum vitae nostrae exitum in regno coelesti partem haereditariam consequamur. Dat. apud Lauretost. primo die Decembris.

To pretermit the Charter of King Edward the first to the Abby of Aberconewey, pro salute animae nostrae & animaru • omnium Antecessorum & Haeredum, seu aliorum nostrorum Successorum. And his Charter of Translation of Demhall to the Abby of Ualle-royal, pro salute animae nostrae, & pro salute animae celebris memory Domini Henrici Patris nostri, & animarum Haeredum & Successorum nostrorum. Which the Monks in these Houses were constantly to pray for.

Claus. 1. Edw. 2. m. 17. dorso. Rex Venerabili in Christo Patri W. eadem gratia Eborum Archiepiscopo, Angliae Primati salutem. Quanto in magnis et arduis peragendis negotiis divinum praesidium instanciùs & devotiùs imploratur, tanto exinde speratur successus prosperior & felicior provenire. Hinc est, quod cum inclytae memory Dominoe Edwardo nuper Rege Angl. patre nostro viam universae carnis ingresso, de quo mentis amaritudine intime premimur et turbamur, onus regiminis Regni Angl. Nobis incumbat Jure haereditario, sicut scitis, vires nostras ad onus hujusmodi portand. absque devotarum orationum suffragiis cernimus penitus impotentes: Vestramigitur paternitatem affectuosis precibus requirimus et rogamus, quatinus apud eum per quem Reges regnant, & Principes dominantur preces devotas suppliciter effundatis, & illud idem à Religiosis et aliis vestris Subditis universis fieri injungatis, ut regnum nostrum et alias terras Nobis subditas, semper in statu prospero & pacifico conservare; Nosque ea sub ipso sic regere & tueri per suorum semitas mandatorum ad nostri et ipsius regni dictarum{que} terrarum honorem, commodum et quietem concedere dignetur, quod pro temporali regno in regno caelesti partem haereditariam consequamur, &c. Teste Rege apud Westm. xxviij. die Octobr.

Eodem modo scribitur subscriptis, viz.

• J. Karl. Episcopo.
• A. Dun • lm. Episcopo, & Patriarch. Jerlm.
• T. Roff. Episcopo.
• J. Cist • rcien. Episcopo.
• H. Winton. Episcopo.
• J. Lincoln. Episcopo.
• R. Elien. Episcopo.
• J. Norwych. Episcopo.
• R. London. Episcopo.
• W. Bath. & Well. Episcopo.
• R. Hereford. Episcopo.
• W. Coventr. & Lych. Episcopo.

Custodi spiritualitatis Episcopatus Wigorn. seed vac.

Custodi spiritualitatis Episcopatus Exon. seed vac.

• Abbati sancti Augustini Cantar.
• Abbati Westm.
• Abbati de sancto Albano.
• Abbati de sancto Edmund • .
• Abbati de Evesham.
• Magistr. ordinis de Sempringham.

Ministro generali ordinisfratrum Minorum in Angl. quod, &c. & à gardianis fratribus & subditis suis, &c.

Priori Provinciali ordinis fratrum praedicatorum in Angl. &c. & à singulis Prioribus fratribus et subitis, &c.

Ibid. Rex venerabili in Christo patri W. eademm gratia Ebor. Archiepiscopo Angliae Primati salutem. Deus redemptor omnium et creator, qui hominem ad imaginem et fimilitudinem suam fecit, clarae memoria • Dominum Edwardum dudum Regem Angliae progenitorem nostrum pacis et justiciae fervidum zelatorem, quem aliàs constat magnis fuisse virtutum insigniis et meritorum praeconiis decoratum, nuper ab hac luce prout sibi placuit evocavit, de quo cordis amaritudinem, angustias et dolores intrinsecus non immerito sustinemus. Cum itaque opus sanctum et salubre apud Altissimum censeatur pro defunctis ut a suorum mole peccaminum liberentur, devote et suppliciter exorare; Paternitatem vestram affectuose requirimus et rogamus, quatinus ipsius Patris nostri exequias sollemp • iter celebrantes, animam ejus cum Missarum decantatione et aliis Ecclesiasticis suffragiis Deo vivo et vero qui aufert Spiritum Principum specialiter commendetis, ac ab omnibus Religiosis et aliis subditis vestris in Dioc. vestra per Missarum decantationes et alia hujusmodi suffragia faciatis similiter commendari, ut vestris et ipsorum patroci • iis et precibus adjuta, coelestis Regni solium ingredi et in aeterna beatitudine citius valeat collocari. T. Rege apud Westm. xxx. die Octobr. anno, &c. primo.

Eodem modo scribitur Episcopis, Abbatibus, Magistro de ordinis Sempryngham, Ministro generali ordinis fratrum Minorum in Angl. Priori Provinciali Ordinis fratrum Praedicatorum in Angl. superius nominatis.

Claus. 9 E. 2. m. 15. dorso. Rex Religiosis viris et in Christo sibi dilectis Magistro Ordinis fratrum praedicatorum ac diffinitoribus et fratribus universis in Capitulo suo generali ad Tholosam in proximo celebrand. salutem et spiritus sancti gratia in favore caritatis dirigi in agendis. Quanto ineffabilis divinae miserationis praesidium in urgentibus necessitatibus seu agendis quibuslibet humilius et devotius imploratur, tanto ut nostra tenet fiducia, successus prosperior et eventus felicior subsequuntur. Quamobrem de vestra devotione et sincera in Domino caritate specialiter confidentes, ac sperantes quod eo Nostram ac Isabellae Reginae Angliae consortis nostrae, necnon et Edwardi primogeniti nostri salutem, statumque prosperum et tranquillum Regni nostri Angliae, all • orumque terrarum nobis subditarum, ac felicem expeditionem negotiorum nobis incumbentium hiis diebus tenerius diligatis, quo Nos ad vestram praecipue ordinem nostros affectus hactenus direximus, & devotione fratrum ejusdem ordinis fiduciam gessimus ampliorem, firma etiam credulicate tenentes per orationum vestrarum suffragia Nobis inestimabile bonum coelestis munificentiae in nostris dirigendis et peragendis negotiis uberius affuturum; caritatem vestram sinceris affectibus requirimus et rogamus, quatinus Domino nostro Jesus Christo qui est omnium vera salus, et per quem Reges regnant et Principes dominantur, Nos, Reginam consortem nostram, et Dominum Primogenitum nostrum sedulis precibus et devotis Orationibus commendetis; ipsius clementiam suppliciter exorantes, ut sic Regni temporalis regimen, quod ipso disponente suscepimus, dictaque negotia nostra prosper expedire per suae suventionis potentiam valeamus, quod ad laudem sui nominis, nostrique ac Regni, et aliarum terrarum nostrarum utilitatem cedere valeant et honorem. Dat. apud Westminst. xxiiii. die Aprilis.

Claus. Anno 20 E. 2. m. 10. dors. Rex dilectis sibi in Christo Cancellario, magistris & scholaribus Universitatis Oxford salutem. Bene novit, ut credimus, vestra discretio, qualiter pro bono pacis & reformatione concordiae inter nos & Regem Franc. de consilio & assensu Praelatorum & Aliorum Magnatum regni nostri, Uxorem nostram sub magna amoris confidentia ad ipsum Regem nuper transmisimus, sperantes sicut Nobis certitudinaliter per nuncios domini summi Pontificis, qui tam ad ipsum Regem quam ad Nos pro tractatu concordiae fuerant destinati, & etiam per nostros nuncios tunc in partibus Franciae existentes promissum extitit, quod ipsa à praefato Rege fratre suo posset quaecumque peteret impetrare, & quod ejus interventu firma pax & amoris integritas inter Nos & ipsum Regem, absque amissione juris seu patrimonii nostri, seu alicujus personae de nostris reformari debuissent, Et post haec dicto negocio non secundum promissa, set alium totaliter exitum, sicut nostis, sortiente, cum parati essemus in portu Dover. ad transfretandum versus partes Franc. de consilio Praelatorum & Magnatum praedictorum ac dictorum nunciorum, praefato etiam Rege ad hoc assensum praebente, dictum Ducatum nostrum & omnes terras nostras quas habuimus in regno Franc. Edwardo filio nostro primogenito donavimus, sub certa forma habendum, ipsumque ad dictum Regem Franc. transmisimus pro homagio suo pro Ducatu & terris praedictis faciendo. Et ecce quae amoris dulcedine pro pace egimus ut guerrarū discrimina vitarentur, Nobis in felle conversa sunt amaritudinis & guerrae materias habundantius administrant. Detinuit siquidem idem Rex & adhuc detinet dictos nost • os uxorem & filium, ac magnam partem Ducatus praedicti, quanquā homagiū ipsius filii nostri pro integro receperit, & jam residuum missis exercitibus satagit occupare. Receptat insuper inimicos & rebels nostros & eos fovet, & quasdam naves quorundam mercatorum nostrorum nuper per gentes suas supra mare cepit hostiliter, & interfectis mercatoribus & marinariis in eis inventis infra Regnum Franc. abduci fecit, aliasque nos de guerra multipliciter persequitur tam per terram quàm per mare. Propter quod Nos pro defensione Regni nostri navigium nostrum misimus supra mare, ad refraenand. maliciam gentium ipsius Regis si qui forte ingredi vellent Regnum nostrum. Verùm quia Nobis relatum est, quod aliqui fautores, ut credimus, dictorum inimicorum veritatem nostram in praemissis falsis relationibus satagentes depravare, finistra de Nobis & aliquibus fidelibus nostris praedicare non verentur, ut avertant à Nobis corda subditorum nostrorum, qui ex simplicitate frequenter falsis narratoribus fidem praebent. Nos ipsorum maliciis obviare & veritatem rei gestae cunctis patefieri cupientes, vobis in fide & dilection quibus Nobis tenemini firmiter injungen do mandamus, quod ad confutandam hujusmodi mal • volorum audaciam, praemissa omnia & singuls in publicis sermonibus & aliis congregationibus vestris recitari, & palam exponi faciatis, ut series gestarum rerum universis & singulia nota fiat. Rogamus etiam ves quatinus vos et quilibet vestrum pro Nobis et prospero statu regni nostri missarnm solempniis, eleemosynarum largitionibus, et aliis operibus pietatis ac jugis et devotis precibus jugiter instatis apud Altissimum creatorem, quatinus ipse sua pietate Nos regat et dirigat in mundi hujus turbinibus per suorum semitam mandatorum, statum regni nostri conservet incolumem, et sua ineffabili potenti • a malignorum incursibus tueatur. Teste Rege apud Porcester. v. die September.

Eodem modo mandatum est Cancellar. magistris & scolaribus Universitatis Cantebrig.

Ibid. eadem m. 11. dors. Rex venerabili in Christo patri W. eadem gratia Archiepiscopo Cantur. totius Angliae Primati salutem. Bene novit vestra discretio, nec potest vobis ut credimus in memoriam non venire, qualiter pro bono pacis & reformatione concordiae inter Nos & Regem Franc. de vestro & aliorum Praelatorum ac Magnatum consilio & assensu, uxorem nostram sub magna amoris confidentia ad ipsum Regem nuper transmisimus, sperantes sicut nobis certitudinaliter per nuncios Domini summi Pontificis, qui tam ad ipsum Regem quàm ad Nos pro tractatu concordiae fuerant destinati, ac etiam per nostros nuncios tunc in partibus Franc. existentes promissum extitit quod ipsa à praefato Rege fratre suo posset quaecumque peteret impetrare, & quod ejus interventu firma pax & amoris integritas inter Nos et ipsum Regem absque amissione juris seu Patrimonii nostri, seu alicujus personae de Nostris reformari debuissent: & post haec dicto negotio non secundum promissa, sed alium totaliter exitum sicut nostis sortiente, cum parati essemus in portu Dovor. ad transfretandum versus partes Franciae, de con silio vestro ac aliorum Praelatorum & Magnatum praed • ctorum ac dictorum nunciorum, prae • ato etiam Rege ad hoc assensum praebente, dictum Ducatum nostrum & omnes terras nostras quas habuimus in Regno Franciae Edwardo filio nostro primogenito donavimus sub certa forma habendum, ipsumque ad dictum Regem Franciae transmisimus pro Homagio suo pro Ducatu & terris praedictis faciendo. Et ecce quae amoris dulcedine pro pace egimus, ut guerrarum discrimina vitarentur, Nobis in felle conversa sunt amaritudinis, et guerris materias habundantius administra •• Detinuit fiquidem idem Rex et adhuc detinet dictos nostros Uxorem et Filium, ac magnam partem Ducatus praedicti, quamquam homagium ipsius filii nostri pro integro reciperit, & jam refiduum missis exercitibus satagit occupare. Receptat insuper inimicos et rebels nostros et eos fovet, et quasdam naves quorundam mercatorum nostrorum nuper per gentes suas supra mare cepit hostiliter, et interfectis mercatoribus et marinariis in eis inventis, infra Regnum Franc. abduci fecit, aliasque Nos de guerra multipliciter prosequitur tam per terram quàm per mare. Propter quod Nos pro defensione Regni nostri, navagium nostrum misimus supra mare ad refraenandam maliciam gentium ipsius Regis, si quae forte ingredi vellent Regnum nostrum. Verum quia Nobis relatum est, quod aliqui fautores, ut credimus, dictorum inimicorum, veritatem nostram in praemissis falsis relationibus satagentes depravare, sinistra de Nobis et aliquibus fidelibus nostris praedicare non verentur, ut avertent à Nobis corda subditorum nostrorum, qui ex simplicitate frequenter falsis narratoribus fidem praebent. Nos ipsorum maliciis obviare, et veritatem rei gestae cunctis patefieri cupientes, vobis in fide et dilection quibus Nobis tenemini firmiter injungendo mandamus, quod ad confutandam hujusmodi malevolorum audaciam, praemissa omnia prout gesta fuerunt in publicis sermonibus et aliis congregationibus per totam Dioc. vestram recitari et palam exponi faciatis, ut series gestarum rerum universis et singulis nota fiat, et contra hujusmodi falsa et sinistra de Nobis et fidelibus nostris praedicantes tales et tam rigidas censuras promulgare studeatis, ut hujusmodi saltim timore à suis temeritatibus compescantur. Rogamus insuper vos quatinus clerum et populum vestrae diocaesis salubribus exhortationibus commoneatis, ipsosque Praelatos inferiores, Religiosos et alios, ac Rectores Ecclesiarum in singulis Ecclesiis per totam Dioces. vestram commoneri et exhortari faciatis, ut ipsi pro Nobis et prospero statu Regni nostri missarum solempniis, eleemosynarum largitionibus et aliis operibus pietatis, ac jugis et devotis precibus jugiter insistant apud altissimum creatorem, quatinus ipse sua pietate Nos regat et dirigat in mundi hujus turbinibus per suorum semitam mandatorum, statum Regni nostri conservet incolumem, et sua ineffabili potentia a malignorum incursibus tueatur. Et universis et singulis vestris suffraganeis injungatis, quod ipsi et eorum quilibet praemissa omnia et singula per singulas Ecclesias suorum Dioces. praedicari et exponi faciant, et clerum et populum ut orationibus et aliis pietatis operibus ut praemittitur, jugiter insistant, studeant salubriter exhortari. Et Nos de eo quod inde duxeritis faciendum per vestras literas distinct et aperte cum celeritate qua poteritis certificare curetis. T. R. apud Claryndon xii. die Augusti.

Consimiles literae diriguntur Archiepiscopo Eborum Angliae Primati.

Claus. 20 E. 2. m. 11. dorso. Rex religiosis viris et sibi in Christo dilectis Priori et fratribus ordinis fratrum praedicatorum ad Capitulum generale apud Oxford celebrandum conventuris, salutem et Spiritu sancto dirigi in agendis. Dum conditionem humanae fragilitatis attendimus, et qualiter omni creaturae tam sublimi quàm humili praetereuntibus suo cursu diebus praesentis vitae finis a propriat, attenta consideratione pensamus, sic praevenire cupimus quant • Nobis ex alto permittitur, diem mortis, ut aeterni clementia Judicis dignetur nostri de suae gratiae plenitudine misereri. Verum cum devotarum orationum suffragia inter alia pietatis opera multum prosint ab divinam misericordiam impetrandam, de vobis, quorum ordinem benevolentiae specialis favore prosequimur, ut salutem Nostram zelemini, et pro Nobis ac statu prosper • Regni nostri preces devotas Domino offeratis, plenam fiduciam optinentes, devotionem vestram requirimus et rogamus, quatinus nunc et in futurum dignam sollicitudinem impendatis; et insistatis assiduis supplicationibus et intercessionibus apud Deum, ut hic sua pietate Nos dirigat per suorum semitam mandatorum, et post diem extremum salvationis locum Nobis dignetur misericorditer elargiri, statumque praedicti Regni nostri conservare prosperum et tranquillum. V;niversitatem vestram religiosam diu conservet Altissimus in caritate continua et perfecta. T. R. apud Porcestr. vi. die Septembr.

King Edward the 3d. granted and confirmed by his Charters to the respective Abbyes and Monasteries of St. Denny, Lyllye, Gratia Dei, St. Julian, Charter-House London, sundry Lands and Revenues, ad missas, orationes, & alia divina servicia facienda pro anima nostra, et matris nostrae et pro animalus Antecessorum & Successorum nostrorum, Primogenito nostro & Haeredum suorum, &c. which the Abbots and Monks were daily and constantly to perform in these Abbyes and Monasteries without intermission. And Cl. 7 E. 3. part 1. m. 4. dors. he issued his Writs for a public Thanksgiving and victory over the Scots.

Rex venerabili in Christo Patri S. eadem gratia Archiepiscopo Cantuariensi, totius Angliae Primati salutem. Sedens in trono gloriae qui sui dispositione non fallitur, dilectos suos in oportunitatibus visitat uberius quàm creatae rationis intentio sciat aut valeat invenire: ipse quidem dominantium Dominus misericordiam suam nobiscum licet inmeritis magnifice mirificans hiis diebus, funestam Scotorum inimicorum nostrorum rabiem et ipsorum perfidam feritatem qui partes Regni nostri boreales nuper coadunatis viribus hostiliter invadentes, depraedationes, strages et incendia, necnon & alia mala quae poterant crudeliter perpetrarunt, ordini, aetati vel sexui non parcentes, & denium contra Nos et Nostrum exercitum prope Berewycum die Lunae prox ante festum sanctae Margaretae Virginis proximo praeterit. videlicet decimo nono die Julii, in induratae spiritu superbiae & antiquatae suae maliciae ad Praeliū se parantes virtutis suae potentia mirabiliter dissipavit, ipsos in manu nostra victorioso praesidio concludendo; quos in eo qui dat salutem Regibus, ac de nostra justicia confidentes in timore Domini, licet in perdicione hominum non laetemur, in campo certaminis devicimus absque laesione magna, laudetur altissimus, gentis nostrae, et Castrum ac Villam Berewici Nobis reddi • a favente Domino jam habemus, de quibus gratiarum omnium largitori laudes exsolvimus, ut possimus humiles et devotas, ineffabilem ipsius clemensiam implorantes, ut signum quod nobiscum fecit in bonum incrementis faciat felicibus faecundare, pacis firmandae misericorditer spem conceptam, quae vobis ad vestri recreationem et publicam Regni nostri laeticiam •• vina contemplando magnalia nunciamus. Et quia inter raetera humanae reparationis remedia humilem apud Deum orationis instantiam •• vinae gratiae credimus multipliciter inductivam, Paternitatem vestram affectuose requirimus et rogamus, quatinus Salvatoris nostri clementiam pro concessa Nobis calitus victoria, devotis laudibus attollatis, et a vestris subditis faciatis ut convenit, devotione celebri venerari; ipsos salutaribus monitis inducentes, ut intentis Orationum suffragiis Nos miserationi divinae sedulo recommendent, recommendareque velitis vosmetipsi, quod commissum Nobis Regimen ad Dei beneplacitum, defensionem Ecclesiae, Regni nostri honorem, commodum et quietem, conservationem, augmentum ac redintegrationem jurium nostrorum Regalium, ac Nostri et subditorum nostrorum salutem animarum agere, et in justicia roborari nostris temporibus feliciter valeamus. T. R. apud Berewicum super Twedam xxii. die Julii.

Consimiles literae diriguntur Archiepiscopo Eborum & singulis Episcopis Angliae & Walliae, ac Episcopis subscriptis, videlicet

• Archiepiscopo Burdegal.
• Episcopo Aquen.
• Episcopo Agenen.
• Episcopo Brion.
• Episcopo Basaten.
• Episcopo Adduren.

Rot. Parl. An. 37 Ed. 3. n. 9. Entre les petitions des Comones & les respons sur les ainsi ensint.

Premerement priant les dites Comones, que pleze a lour dite Seigneur lige prier as Ercevesqes Euesqes, et a toute la Clergy pur prier pur son estate, et la pees et bon government de la terre, et pur la continuance de sa bone volente diverse ses dites Comones.

R. Il plest au Roi de les prier.

Clause 8. R. 2. m. 33. dorso. Rex venerabili in Christo Patri W. eadem gratia Archiepiscopo Cantuar. totius Angliae Primati, salutem. Ut praevisa jacula minus laedant, et gravissimis nostri & nostrorum periculis salubrius obvietur, inimicorum fallaces insidias, & malicias mortiferas satis expedit esse notas. Super quo vos scire volumus, quod ab annis teneris quibus Deo volente Regni gubernacula suscepimus, semper in votis gessimus praecipuis ut subditi nostri in quorum uti{que} quiet quiescimus, in pace firma sub nostro regimine ponerentur; et propterea tractatus per inclitae memory Dominum E. nuper Regem Angliae avum nostrum, cum tunc adversario suo Franciae inchoatos, continuare fecimus, facientes adversario nostro Franciae jam praesenti diversas vias pacis multociens offerri, cum detrimento non modico juris nostri, ad finem evitandi subditorum nostrorum gravamina, ac justificandi coram Rege Regum cui nihil est absconditum, causam nostram, et finaliter ut nihil in nobis deesset, quin praedicta pace habenda poneremus ultimum posse nostrum, Johannem Regem Castellae et Legionis, Ducem Lancastr. primo perse, et deinde ipsum et Thomam Comitem Buk. Patruos nostros carissimos ad diversos tractatus pacis cum nonnullis aliis Praelatis, Proceribus et Consiliariis nostris, cum potestate plenaria fecimus destinari. Set pars Adversarii praedicti videns praefatos patruos nostros ad omnem pacem rationabilem prout eis injunximus inclinatos, dictum tractatum pacis et quamplures ipsius articulos quibus antea consenserant, per eavillationes et subterfugia declinarunt, et tanquam aspides surdae obturantes aures suas nolentes intelligere ut been agerent, ea quae pacis erant audire adeo contempserunt, quod patrui dicti adversarii, Di • ces viz. Butricen. et Burgundiae qui soli potestatem tractandi ab eodem receperant, cum prae satis patruis nostris in loco medio inter Cales et Boloniam ubi partes extiterant primitus conventuri et promisso, pro praedicto tractatu, licet multociens requisiti, convenire pentius recusabant; jactantes se, ut dicitur, nedum haereditatem nostram ultramarinam, set Regnum nostrum Angliae se vello hostiliter invadere, et Nobis locum et gentem auferre, ac totam linguam Anglicanam absque consideratione status, aetatis, sexus, aut personae destruere, ipsumque Regnum (quod absit) imbuere nova lingua: set non placent pietati divinae quod ea Nobis accidant quae minantur, un •• merit dicere possumus, quod quaesivimus pacem, et ecce curbacio, et pro tanto dilectionem vestram attente requirimus et rogamus, quatinus praefatas inimicorum malicias induratas clero et populo vestrae Dioc. exemptis et non exemptis, clare intimari et inter eos publicari debite faciatis ipsos vobis quantum ex alto permittetur inducentes, ut ad propulsandam tantam inimicorum proterviam in causa Regni communi et justissima spiritum fortitudinis assumant, et pro nostri nostrorumque fidelium, totiusque Regni salvatione et tutela, pits, apud Deum orationum suffragiis intercedant, T. Rege apud Westm. xxi. die Octobr.

Consimilia Brevia diriguntur Episcopis subscriptis sub eadem dat. videlicet,

• A. Archipiscopo Eborum
• Angliae Primati.
• R. Episcopo London.
• W. Episcopo Wynton.
• Tho. Episcopo Elien.
• H. Episcopo Norwycen.
• W. Episcopo Cicestr.
• J. Episcopo Bathon & Wellen.
• R. Episcopo Coventr. & Lich.
• Joh. Episcopo Dunolm.
• Tho. Episcopo Karliol.
• R. Episcopo Sarum.
• Tho. Episcopo Exon.
• J. Episcopo Hereford.
• Tho. Episcopo Roffen.
• H. Episcopo Wygorn.
• J. Episcopo Lincoln.
• A. Episcopo Meneven.
• J. Episcopo Bangoren.
• Tho. Episcopo Landaven.
• L Episcopo Assaven.

Claus. 10. R. 2. m. 11. dors. Rex venerabili in Christo patri W. eadem gratia Archiepiscopo Cantur. totius Angliae Primati, salutem. Cum nuper considerantes qualiter inimici nostri Franc. & alii quamplures sibi adhaerentes, regnum nostrum Angliae pluribus locis saepius invaserunt, mala intolerabilia tamper terram quàm per mare perpetrantes, & insuper de hoc minime contenti Ecclesiam sanctam populumque, & ligeos nostros subvertere, & penitus destruere de die in diem totis viribus suis se parant, & conantur; de assensu Consilii nostri or dinaverimus dilectum Consanguineum & fidelem nostrum Ricardum Comitem Arundel Admiralum nostrum Angliae, ad proficiscendum in obsequium nostrū super mare, una cum non nullis Magnatibus & aliis fidelibus nostris in Comitiva sua, ad maliciam & proterviam praedictorum hostium nostrorum (gratia mediante divina) propulsandam, ac Ec • lesiam & Regnum praedicta protegenda & salvanda. Verum quia ad praemissa peragenda & complenda absque devotarum orationum suffragiis vires nostras cernimus penitus impotentes; Ac sperantes indubie quod quanto in magnis & peragendis negociis divinum praesidium instantius & devotius imploratur, tanto exinde successus prosperior & felicior proveniat & sequatur; Vestram Paternitatem & devotionem affectuosis precibus requirimus & rogamus, quatinus tam grandibus periculis quae Ecclesiae & Regno praedictis oculata fide indies suo jure conspicitis debite consideratis, suffraganeos vestros ac Religiosos & alios subditos vestros universos vestrae provinciae, ad devotionem suam erga summum Regem elevandam, eo specialius, quo magis sciveritis vel poteritis juxta possibilitatem tanta necessitate causante indicatis cum effectu, ut ipsi apud Altissimum de quo omnis gratia procedit, tota mentis solicitudine preces & orationes devotissimas effundant & devotis precibus & intercessionibus ac processionibus & missarum celebrationibus ad gratiam Dei impetraudam pro Nobis statuque Ec • lesiae & Regni praedictorum, & specialiter praedicto consanguineo nostro ac aliis Magnatibus & fidelibus nostris praedictis qui corpora sua propter salvationem Ecclesiae sanctae ac Regni & totius populi praedictorum periculis exponere non evitant assidue insistant apud Deum ut ipse Deus statum nostri Ecclesiaeque & regni praedictorum conservare dignetur prosperum & tranquillum dictoque Consanguineo nostro ac aliis Magnatibus & fidelibus nostris praedictis in actibus suis expeditionem felicem pro sua magna misericordia gratiosius tribuat & concedat. Teste Rege apud Westm. xx. die Martii.

Consimilis breve dirigitur A. Archiepiscopo Ebor. Angliae Primati sub eadem data.

Rex venerabili in Christo patri R. eadem gratia Episcopo London salutem. Cum nuper, &c. ut semper usque ibi debite considerantes; Et tunc sic universos & singulos clericos & subditos vestros tam regulares quam seculares vestra dioc. ad devotionem, &c. ut supra T. ut supra.

Consimilia brevia diriguntur Episcopis subscriptis sub eadem data, viz.

• W. Episcopo Wynton.
• Th. Episcopo Elien.
• H. Episcopo Norwicen.
• Th. Episcopo Cicestr.
• I. Episcopo Dunolm.
• Th. Episcopo Karliol.
• R. Episcopo Sarum.
• Th. Episcopo Exon.
• I. Episcopo Hereford.
• Th. Episcopo Roffen.
• H. Episcopo Wigorn.
• I. Episcopo Lincoln.
• A. Episcopo Meneven.
• I. Episcopo Bangoren.
• W. Episcopo Landaven.
• L. Episcopo Assaven.
• W. Episcopo Bathon & Well.
• R. Episcopo Covent. & Lich.

Claus. 15. R. 2. m. 36. dors. Rex venerabili in Christo patri W. eadem gratia Archiepiscopo Cantuar. totius Angliae Primati salutem. Cum Ecclesia Catholica seu populus Regni nostri cujus regimen nobis â Domino praestatur, in pace & prosperitate absque devotarum orationum suffragiis altissimo reddendis, aliquandiu persistere non valeat. Et quia speramus indubie quod quanto divinum praesidium instantius et devocius imploretur, tanto exinde successus prosperior & felicior proveniet & succedet. Vestram paternitatem & devotionem affectuosis precibus requirimus & rogamus, quatinus praemissis devote & condign consideratis, universos & singulos clericos & subditos vestros tam regulares quàm seculares vestrae dioc. ad devotionem suam erga summum Regem elevandam eo specialius quo magis sciveritis vel poteritis juxta possibilitatem inducatis cum effectu, ut ipsi apud Altissimum de quo omnis gratia procedit, tota mentis solicitudine preces & orationes devotissime effundant, & devotis precibus & intercessionibus ac processionibus & Missarum celebrationibus ad gratiam Dei impetrandam pro Nobis, ac statu Ecclesiae sanctae, paceque & tranquillitate Regni praedicti assid te insistant apud Deum: Ut ipse Deus, statum Ecclesiae nostrique & Regni praedicti conservare dignetur prosperum & tranquillum, & Nobis ac populo nostro regni praedicti actibus nostris gratiam & expeditionem felicem pro sua magna misericordia gratiosius tribuat & concedat. Teste Rege apud Westm. xxvii. die Aug. Per Ipsum Regem.

Consimilia brevia diriguntur subscriptis sub eadem data, viz.

• Th. Archiepiscopo Ebor.
• Angliae Prim.
• R. Episcopo London.
• W. Episcopo Wynton.
• I. Episcopo Elien.
• H. Episcopo Norwicen.
• R. Episcopo Cicestr.
• W. Episcopo Dunolm.
• Th. Episcopo Karliol.
• I. Episcopo Sarum.
• Th. Episcopo Exon.
• I. Episcopo Hereford.
• W. Episcopo Roffen.
• H. Episcopo Wygorn.
• I. Episcopo Lincoln.
• I. Episcopo Meneven.
• I. Episcopo Bangoren.
• E. Episcopo Landaven.
• A. Episcopo Assaven.
• R. Episcopo Bath. & Wellen.
• R. Episcopo Covent. & Lich.

Claus. Anno 18. R. 2. m. 35. dors. Rex venerabili in Christo patri W. eadem gratia Archiepiscopo Cantuar. totius Angliae Primati, salutem. Cum propter bonum regimen ac prosperam & felicem gubernationem terrae nostrae Hiberniae ac fidelium ligeorum nostrorum ibidem, necnon propter castigationem & justificationem inobedientium & rebellium contra ligeanciam suam in terra nostra praedicta, si qui fuerint, simus ad partes illas personaliter jam profecti. Et quia ad onus regiminis regni nostri Angliae & terrae nostrae praedictae quod Nobis ab alto committitur supportandum, & ad Ecclesiam sanctam ae Regnum & terram nostra praedicta, nec non legeos nostros eorundem protegendos, & debite gubernandos absque summo Dei praesidio ac devotarum orationum, suffragiis pro Nobis effluentius Altissimo reddendis, vires nostras cernimus penitus impotentes; ac sperantes indubie, quod quanto in magnis & peragendis negotiis nostris divinum adminiculum instantius & devotius imploratur, tanto exinde successus prosperior & felicior proveniat & fequatur. Vestram paternitatem & devotionem affectuosis precibus requirimus & rogamus, quatinus praemissis condign & devote consideratis, suffraganeos vestros ac religiosos, & alios subditos vestros universos vestrae provinciae ad devotionem suam erga summum Regem elevandam, eo speeialius quo magis sciveritis vel poteritis juxta possibilitatem tanta necessitate causante inducatis cum effectu, ut ipsi apud Altissimum de quo omnis gratia procedit, tota mentis solicitudine preces & orationes devotissime infundant, & devotis precibus & intercessionibus ac Processionibus & Missarum celebrationibus ad specialem gratiam Dei impetrandam pro expeditione Nostra ac aliorum Magnatum & fidelium nobiscum in excercitu nostro in partibus praedictis existentium, qui corpora nostra propter salvation • terrae illius periculis ponere non evitamus, assidue insistant apud Deum, ut ipse Deus statum nostrum Ecclesiaeque & Regni, ac terrae praedictorum conservare dignetur prosperum & tranquillum, Nobisque & fidelibus nostris in actibus nostris in terra nostra praedicta & alibi expeditionem felicem pro sua magna pietate misericorditer tribuat & concedat. Teste Edmundo Duce Eborum Custode Angliae apud Westm. xv. die Octob.

Consimile breve dirigitur Th. Episcopo Eborum Angliae Primati sub eadem Data.

Rex venerabili in Christo patri R. eadem gratia Episcopo London salutem. Cum propter bonum regimen, &c. ut supra usque ibi consideratis, et tunc sic; universos & singulos clericos & subditos vestros tam regulares quam seculares vestrae dioc. ad devotionem suam erga summum Regem, &c. ut super, Teste ut supra.

Consimilia brevia diriguntur subscriptis sub eadem data, viz.

• W. Episcopo Wynton.
• I. Episcopo Lincoln.
• I. Episcopo Sarum.
• R. Episcopo Bath. & Well.
• R. Episcopo Covent. & Lich.
• I. Episcopo Elien.
• W. Episcopo Dunolm.
• Th. Episcopo Karliol.
• R. Episcopo Cicest.
• W. Episcopo Roffen.
• I. Episcopo Hereford.
• H. Episcopo Wygorn.
• Th. Episcopo Exon.
• I. Episcopo Meneven.
• H. Episcopo Norwicen.
• I. Episcopo Bangoren.
• T. Episcopo Landaven.
• Custodi spiritual. Episcopatus Assaven.

King Richard the 2d. in the 22. year of his reign, confirmed by his Charter to the Abby of Graces near the Tower of London, founded by King Edward his Grand-Father, sundry Lands and Tenements, in respect of the various dangers to which he and the Kingdom were in human reason exposed to, by Land and Sea, beyond recovery. Ad Missas et alia divina officia singulis diebus celebrandas et faciendas in Abbatia praedicta pro salubri statu et prosperitate Nostra dum vixerimus, Et pro anima nostra dum ab hac luce migraverimus, & pro anima ejusdem Avi nostri specialiter, & animabus omnium aliorum Progenitorum Haeredum & Successorum nostrorum & omnium fidelium defunctorum in perpetuum. And Michael de la Poole, founded the Monastery at Kingston upon Hull, confirmed by King Richard the 2d. granting sundry Lands to the Prior, Monks and their successors upon this condition; Volumus itaque & ordinamus, quod praefati Prior & Monachi & eorum successores habeant specialiter in Missis, orationibus, & aliis divinis serviciis recommendatum, statum nobilissimi Domini Regis Ricardi praedicti & nostrum, (and of several others particularly mentioned) dum vixerimus, & cum ab hac luce migraverimus, orent, celebrent & celebrati facient pro animabus nostris, ac specialiter et continue pro anima dicti Domini nostri Regis Edwardi defuncti, and of several others particularly mentioned, & pro quibus orare tenemur, et omnium fidelium defunctorum.

I could add many more Writs and Mandates, of the former nature, upon extraordinary Occasions, out of the Clause Rolls of King John, Hen. the 3d. Edw. the 3d. Henry the 4, 5, & 6. Edward 4. H. 7, 8. Edward 6. Queen Elizabeth, King James, and King Charles; which because they would rather surfit than delight or instruct the Readers, I shall wholly pretermit.

King Henry the 5th. founded a Monastery at Shene, the grounds and ends whereof he thus expressed in his Charter. Cum excelsae. Majestatis exennia quae gloriam nostri regiminis de die in diem ubertim, ut ipsi videmus, extollant, rite à Nobis gratiarum vendicant actiones, justissimum credimus ut eo medio in auctorem tendant quo nobis ab auctore fluxerunt, nomine Salvatoris; ut sicut per Mediatorem Deret hominum Dominum Jesum ad Nos indignos, depatre luminum, bona cuncta procedunt, ità nostrae laudes quamvis inutiles per eundem Jesum Christum et datorem gratiarum, & omnis boni principium revertantur. Whereupon he granted and confirmed for him and his Heirs sundry Lands to this Monastery free from all secular exaction and service, Pro orationibus et aliis divinis Officiis inibi faciendis pro salubri statu nostro dum vixerimus, ac anima nostra cum ab hac luce migraverimus, & animabus parentum & progenitorum nostrorum & omnium fidelium defunctorum: Necnon pro pace, tranquillitate et quiet populi et Regni nostri: ac insuper pro aliis pietatis operibus ibidem sustinendis, ministrandis, et supportandis juxta ordinationem nostram, haereredum et executorum nostrorum in hac parte plenius faciendam; which was accordingly executed.

King Edward the 4th. by his Charter of 17 Febr. in the first year of his Reign, granted the Priory of Shirburn to the Hospital of St. Julian called Domus Dei in the Town of Southampton, In augmentationem divinae cultus infra hospitale nostrum sancti Juliani, &c Necnon ut dilect • Nobis in Christo Magister Jahannes Pereson, nunc Custos Hospitalis praedicti, ac nunc Capellani et Fratres ejusdem Hospitalis, ac successores sui, pro salubri statu nostri et Haeredum et Successorum nostrorum dum agimus in humanis, Necnon pro animabus nostris cum universae carnis viam ingressi fuerimus, nccnon pro animabus recolendae memory Principis Ricardi nuper Ducis Eberici Patris nostri, &c. Et omnium aliorum Primogenitorum nostrorum Imperpetuum specialiter exorare teneantur.

King Henry the 7th. appropriated the Churches of Potterspiry and Eggemond to the Priory and Covent of St. Anne by Coventre founded by his Ancestors, Ut iidem Prior & Conventus, Pro beno statu nostro, ac Consortis nostrae, liberorumque nostrorum, ac carissimae matris n • strae, Deum altissimum deprecentur indies et exorent; ac missam de Spiritu sancto pro Nobis semel in ebdomade durante vita n • stra faciant celebrari, et quendam solempnem annualem obitum pro anima nostra cum ab hac luce migraverimus, custodiant et observent.

In the Book entitled Horae beatissimae Mariae, ad ligituum Ecclesiae Salisburiensis ritum, printed Parisiis, 1519. (the 10. year of King Henry the 8th. but generally used throughout England some hundreds of years before) f. 12. there is this set form of Prayer for the King of England for the time being.

Deus regnorum et Christiani maxim Protector Imperii, Da Servo tuo H. Regi nostro de Hoste triumphum, ut qui tua providentia extitit Coronatus, tuo semper munimine tutus sit et securus, per Christum Dominum nostrum.

And in Processi • ale ad usus insignis Ecclesiae Sarum, Parisiis 1545. f. 6. 124, 208. I meet with these short Prayers & ejaculations then and formerly publicly used in all Processions for our successive Kings. Domine salvum fac Regem. Regem nostrum ac Principes, &c. in omni sanctitate custodi. Salvum fac Regem nostrum Famuium tuum: Et exaudi nos in die quo invocav • rimus • te. All our ancient Missals, Offices, Howers, Primers, in times of Popery, containing the like Prayers, and such as I have formerly recited out of Cassander his Preces Ecclesiasticae, together with Prayers for their Souls after their deaths: which according to the modern use of the Church of Rome are popish, vain, sinful, superstitious, implying and presupposing a Purgatory: but according to their primitive use and institution, pious and religious, importing no purgatory at all, as learned Bishop Usher proves at large in his Answer to the Jesuits Challenge, of Prayers for the Dead, p. 194. to 264. to which I refer the Reader for fuller satisfaction herein, and concerning the forementioned Prayers for, and Charters of our Kings to Monasteries to pray for their own, their Ancestors, Successors, Heirs, and others Souls when departed out of this World.

I could add many Prayers made for King Henry the 8th. in sundry Epistles and Dedications of Books unto him, but for brevity I shall omit all but 3. The 1. is Pope Leo the 10th. his Bull to him in the 22. year of his Reign, subscribed with all the Cardinals Hands; wherein he conferred on him the Title of Defender of the Faith, for writing a Book against Luther, in defense of Pardous, the Papacy, and 7. Sacraments, which Bull begins thus.

Leo Episcopus, Servus servorum Dei. Charissimo in Christo filio, Henrico Angliae Regi, Fidei defensori, salutem et Apostolicam benedictionem; And is closed with this Benediction and Prayer for him and his Posterity. Perpetuum hoc & immortale gloriae tuae monumentum Posteris tuis relinquere, illisque viam ostendere, ut si tali titulo ipsi quoque insigniri optabunt, talia etiam opera efficere, praeclaraq • e Majestatis tuae vestigia sequi studeant, quam prout de Nobis & dicta seed optime merita est, unâ cum uxore & filiis, ac omnibus qui à te & ab illis nascentur Nostra Benedictione in nomine illius à quo illam concedendi potestas Nobis data est, larga & liberali manu benedicentes, Altissimum illum qui dixit; Per me Reges regnant; & Principes imperant, & in manu sua corda sunt Regum, rogamus et obsecramus, ut eam in suo sancto proposito confirmet, ejusque devotionem multiplicet, ac praeclaris prosancta fide gestis ita illustret, ac toti Orbi terrarum conspicuam reddat, ut judicium quod de ipsa fecimus eam tàm insigni titulo decorantes, à nemine falsum aut vanum judicari possit. Demum mortat is hujus vitae •• uito curriculo sempiternae illius gloriae consortem atque participem reddat.

The 2 is William Wraghton (an acute Protestant Writer) who in his Epistles to King Henry the 8th. before his two Books, entitled, The Hunting of the Romish Fox, printed at Basyl, 1543. And his Rescuing of the Romish Fox, against Stephen Gardner, printed 1545. Wisheth him prosperity both of Body and Soul, closing his last Epistle to him with this Prayer. God grant you health both of Body and Soul, victory over your Enemies, and Grace to do in this our matter of Religion as shall be most to the Glory of God, and the profit of the Common-wealth, Amen; And he closeth his last Treatise with this Prayer, God save the King.

The third is our learned Protestant Divine, Thomas Beacon, who in his Path-way unto Prayer (dedicated to the Lady Anne Grey) ch. 55. hath this Godly exhortation to all private Christians. Let us flee to God at all times with humble Obsecrations and hearty Requests. Let our Prayers be continual. Let us in all our Prayers seek the glory of God, the advancement of his most blessed word, and the health of our own Souls. Let us pray for the preservation of the Kings most excellent Majesty (H. 8.) and for the prosperous success of his entirely-beloved Son, Edward, our Prince, that most Angel-like Impe. Let us pray for all the Lord's Spiritual and Temporal: specially for those that have the regiment of the Public-weal under the Kings Graces Highness. Let us pray for the Ministers of God's Word, that they may freely speak the truth of Christ's Gospel, as it becometh them. Let us pray for all men universally, chiefly for the Inhabitants of this Realm of England, That they may all bear a faithful heart both towards God and our King.

Upon the Reformation of Religion, and abolishing of Popish Missals, Psalters, Howers, Processionals, and Portuasses by King Edward the sixth in his Parliament, 2, & 3 Edw. 6. ch. 10. the King by advice of his Convocation and Parliament, commanded A Book of Common-prayer and Administeration of the Sacraments in the English Tongue, to be used in all Churches and Chapels throughout the Realm, by the Statutes of 2 E. 6 c. 1. & 5, & 6 E. 6. c. 1. Wherein there was not only a Prayer for the King in the Litany, but in a special Collect, agreeing in substance with those in our later Books of Common-Prayer, hereafter cited. In this pious Kings reign, the Bishops and Ministers in their Epistles and Dedications to him, and in their Prayers before & after their Sermons, usually prayed most heartily and particularly for his long life, religious and prosperous reign, and spiritual, temporal, and eternal felicity. And John Bale Bishop of Ossery, in his Image of both Churches, or Paraphrase upon St. Johns Revelation, printed 1550. in the last page thereof, exhorts all God's meek-spirited Servants in their daily Prayer, afore all other to remember that most worthy Minister of God, King Edward the sixth, which hath so sore wounded the Beast, that he may throw all his Superstition into the bottomless lake again, (from whence they have come) to the comfort of his People.

Our learned Thomas Beacon in his Preface to The Flower of Godly Prayers, dedicated to Anne Duchess of Somerset, as he doth exceedingly bless God for the extraordinary zeal and piety of King Edward the 6th. in delivering his Realm from Antichristian Tyranny and Popery, reforming the Church, propagating true religion, and in giving us this most worthy Prince to be our King: So he hath this particular Prayer for the King, to be used by all private Christians daily in their respective Families and Closets with zeal and devotion.

Next after this, follows one Prayer for the Kings Council. And after that, a Prayer for the common peace and quietness of all Realms: very seasonable for our times. And in his Pomaunder of Prayer, he hath this Prayer of Subjects or Commons.

As it is thy godly appointment, O Lord God, That some should bear rule in the world to see thy Glory set forth, and the common peace kept, so is it thy pleasure again, that some should be Subjects and Inferiors to others in their vocation, although before thee there is no respect of Persons. And for as much as it is thy good will, to appoint me in the number of Subjects, I beseech thee to give me a faithful and an obedient heart unto the High Powers, that there may be found in me no Disobedience, no Vnfaithfullnesse, no Treason, no Falsehood, no Dissimulation, no Insurrection, no Commotion, no Conspiracy, nor any kind of Rebel • ion in Word or Deed against the Civil Magistrates: But all Faithfulness, Quietnesse, Subjection, Humility, and whatsoever else becometh a Subject; That I living here in all lowlynesse of mind, may at the last day, through thy favor be lifted up into everlasting Glory, where thou, with the Father and the Holy Ghost liv • st and reignest very God forever. Amen.

These were the Godly, Loyal, fervent, daily public and private Prayers of Protestant Ministers and Subjects for King Edward the 6th. in that Age.

Queen Mary, a Popish Prince, succeeding King Edward, set aside the Book of Common-prayer, and introduced Popish M • ssals, Processionals, Howers, Primers, and Popery again, wherein they publicly prayed for her in the forecited manner under our Popish Kings; her zealous Protestant Bishops, Ministers, and Subjects likewise making fervent constant Prayers for her: But some over-zealous, Anabaptistical Fanatics using some unchristian expressions in their Prayers against her, That God would cut her off, and shorten her days, of which there was complaint made in Parliament; Whereupon there was this special Act made against such Prayers, Anno 1555. 1, & 2 Phil. & Mar. ch 9.

These prayers were much against and directly contrary to the Judgment of Archbishop Cranmer, Bishop Farrer, Bishop Hooper, Rowland Taylor, John Philpot, John Bradford, Edward Crome, John Rogers, Laurence Saunders, Edward Laurence, Miles Coverdale Bishop of Fxon, and other of our godly Protestant Bishops and Ministers, who soon after suffered as Martyrs; they in their Letter the 8. of May Anno Dom. 1554. professing, That as obedient Subjects we shall behave ourselves towards Queen Mary, and all that be in Authority, and not cease to pray to God for them, that he would govern them all, generally and particularly, with the spirit of wisdom and grace, and so we heartily desire, and humbly pray all men to do, in no point consenting to any kind of rebellion or sedition against our Sovereign Lady the Queens Highness: but where they cannot obey, but they must disobey God, there to submit themselves with all patience and humility, to suffer as the will and pleasure of the higher powers shall adjudge: as we are ready through the goodness of the Lord, to suffer whatsoever they shall adjudge us unto. And Bishop Hooper writ an Apology against the slanderous Report made of him, that he should encourage and maintain such as cursed Qu. Mary, printed 1552. wherein his innocence and loyalty to the Queen, in praying for her, are vindicated at large.

In this Parliament there being a general opinion that Queen Mary was with child by King Philip her husband, there was a special Act made, that in case Queen Mary should die, during her child's Minority, that King Philip should have the education and protection of him: In which Act, The Lord's Spiritual and Temporal, and Commons assembled in Parliament, have firm hopes and confidence by the goodness of Almighty God, that he will of his infinite goodness give the Queens Majesty and Highness strength, the rather by our continual prayers, so pass well the danger of deliverance of Child, &c. Upon this occasion, the Popish Bishops, Clergy, and Churchmen, made many Processions, Masses, Collects and Prayers, to be daily said in all Churches for Qu. Mary's safe deliverance and her issue, recorded at large by Mr. Fox, where you may peruse them: in one of which prayers there were these expressions. Give unto our Queen thy servant, a little infant in fashion and body, comely and beautiful, in pregnant wit, notable and excellent. Grant the same to be in obedience like Abraham, in chastity and Brotherly love like Joseph, in meekness and mildness like Moses, in strength and valor like Sampson: let him be found faithful as David, after thy heart; let him be wise among Kings, as the most wise Solomon; let him be like Job, a simple and an upright man, fearing God and eschewing evil; let him finally be garnished with the comliness of all virtuous conditions, and in the same let him wax old and live, that he may see his Children's Children to the third and fourth generation. And give unto our Sovereign Lord and Lady King Philip, and Queen Mary, thy blessings, and long-life upon earth, and grant that of them may come Kings and Queens, which may steadfastly continue in faith, love and holiness. And blessed be their seed of our God, that all Nations may know, thou art only God in all the earth, which art blessed forever and ever. Amen.

After Queen Mary's decease, Anno 1558. Masses and Popish Prayers being again abolished, and the Book of Common Prayer restored by the Parliament of 1 Eliz. ch. 2. there were the same prayers publicly used for the Queen, both in the Litany and Collects, as were formerly used for King Edward; and in sundry Books dedicated to her Majesty, and Prayers published during Her reign, there were many loyal and zealous Prayers, Supplications and Intercessions, made to God for her long life and Prosperous reign, over-tedious to recite at large, and vulgarly known; and in all or most Prayers, Morning and Evening, for Private Families and Christians, there were special Petitions to God for her Majesty, some of them being Printed with the Bibles themselves, then in use; and likewise at the end of most Quarto Bibles under King James, and King Charles. I shall touch only upon some few presidents of many.

In the 2. year of her reign, John Veron, (Divinity Lecturer at Paul's) in the close of his Dedicatory Epistle to Her Majesty, before his Fruitful Treatise of Predestination, prays thus. Christ Jesus of his tender mercy and goodness, vouchsafe to defend and preserve your most Gracious Highness, from all your Enemies, and with his holy Spirit, so to fill, strengthen and comfort your Princely heart, that ye may at all times boldly set forth his glory, and maintain it to your lives end. Which the Lord long continue to his Honor.

In the 7th. year of Queen Elizabeth, there was a Collection of Prayers in Latin, entitled Preces privatae, printed by William Seres, and published by the Queens special Privilege and Authority; wherein not only the Duty of Subjects is set down, out of Mat. 22. 17. Rom. 13. 1 Tim. 2. 1, 2, 3. Tit. 3. 1. & 1 Pet. 2. but these special Prayers, Psalms and Hymns made to God; to be used daily in private Closets and Families for the Queen.

Domine Pater coelestis, Rex Regum & Dominus Dominantium, omnium Principum gubernator & rector, intimis votis te suppliciter quaesumus Reginam nostram Elizabetham, benigno vultu respicias, eique singulari gratia & spiritu sancto ità semper assistere digneris, ut voluntatem tuam ubique exequatur, & secundum saluberimam normam mandatorum tuorum, omnem vitam transigat. Accumula in illam coelestia tua dona, ut diu feliciter Nobis imperet, Hosts fortiter devincat, tandemque in Coelesti gloria vivat in aeternum, qui vivis & regnas Deus, per omnia saecula saeculorum. Amen. After which follow the same Prayers for her in Latin in the Litany, as in the English Litany in the Book of Common-prayer: And the same Collects for her in Latin, as for her and the King in English. Then there ensue, Psalmi selecti & peculiares pro Rege vel Regina, to wit, Psalm 20, & 21, & 72. applied to the King and Queen literally, with Domine salvum fac Regem, & exaudi nos in die in qua invocaverimus. After that Precatio d exemplum orationis Salomonis, pro Regina.

Amen.

Salvam fac Domine Reginam, nec unquam avertas faciem tuam ab ea. Vitam longaevam tribus illi: et sub umbra tuarum alarm protege eam. Amen.

After these follow this Prayer, Pro Christianis Magistratibus.

Misericors Deus ac Coelestis pater, in cujus manu est omnis terrena potestas & Magistratus, per te constitutos, ad supplicium malorum, & defensionem bonorum; in cujus potenti dextera sita sunt omnia jura & leges imperatorum, Te supplices oramus pro Principe nostro, proque eis qui sunt ei à consiliis, & qui rempublicam administrant, ut gladium ipsis per te commissum, in fide vera & timore Dei rectegerant, eoque pro tua voluntate & jussu utantur. Obumbret eos virtus & sapientia Altissinii. Illuminet & conservet eos in amore Dei divina tua • gratia. Da illis ô Domine sapientiam & intellectum. Concede quietam gubernationem, ut omnes subditos in veritate sidei, dilection & justitia, quae tibi cordi sit, regant, & dicto audientes conservent. Proroga ipsis Dies vitae suae, et annos multos largire, ut prospera & laudata ipsorum functione, nomen tuum & sanctificetur & laudetur in omne aevum. Amen.

Towards the end of the Book follow certain Latin Prayers and Graces to be used before and after meals, to which there is this Conclusion added. Gratiarum actiones à Cibo, semper concludantur hac precatiuncula: Deus servet Ecclesiam, Regem vel Reginam custodiat, Consiliarios ejus regat, populum universum tueatur, & pacem Nobis donet perpetuam. Amen. In imitation whereof this Prayer was commonly used in all Colleges, Schools, Hospitals, Families throughout the Realm, in their Graces after every Meal. GOD SAVE his Church, our King, Queen, (Prince, the rest of the Royal Issue, when there were such living) and Realms. God send us Peace in Jesus Christ our Lord. Amen.

The like Prayers in English for the Queen to be used in in Christian Families, were published by John Field, in his Prayers and Meditations for the use of private Families, 1581. The Kings Psalms, and Queens Prayers, 1590. in Christian private prayers by Edw. Deering 1590. in the Manuel of Prayers, set out by John Rogers, Anno 1591. in Christian Prayers set out by Henry Bull, Anno 1592. in Tho. Samson's Prayers 1592. with sundry others. But I shall close up all with Bishop Jewels Prayer for the Queens Majesty, in his Epistle to her prefixed to his Apology of the Church of England, printed 1570. and after re-printed.

Amen. And with the Prayer of Doctor Thomas Bilson, in the close of his Epistle to her Majesty before his Books of, The true difference between Christian Subjection and Unchristian Rebellion, (A very learned and seasonable Treatise, wherein he produceth some Testimonies of Fathers praying for Heretical and persecuting Emperors.) The King of Kings and Lord of Lord's bless and preserve your Majesty; and as he hath begun a good and glorious work in you, and in the Realm by you, so continue the same by lightening you with his holy Spirit, and defending you with his mighty Arm, as he hath done from the day that he chose you to be the Leader and Guider of his People, that you may long keep them in truth and peace by the assistance of his Grace, to the praise of his glory, increase of the Godly, and grief of his and your Subjects. Even so Lord Jesus.

The Clergy of England assembled in Convocation, Anno 1603. the first year of King James his Reign, in their Constitations and Canons Ecclesiastical then agreed upon by them, ratified and published by the Kings Authority under his Great Seal, did thus evidence to the world their loyalty to the King and his Royal posterity. Can. 1.

As our Duty to the Kings Most excellent Majesty requireth, we first decree and ordain, That the Archbishop of Canterbury, (from time to time) all Bishops of this Province, or Deans, Archdeacons, Vicars, and all other Ecclesiastical persons, shall faithfully keep and observe, and (as much as in them lieth) shall cause to be observed and kept of others, all and singular Laws and Statutes made for the restoring to the Crown of this Kingdom, the ancient Jurisdiction over the State Ecclesiastical, and abolishing of all foreign power repugant to the same. Furthermore, all Ecclesiastical persons having cure of Souls, and all other Preachers, and Readers of Divinity Lectures, shall to the uttermost of their wit, knowledge and learning, purely and sincerely (without any color or dissimulation) teach, manifest, open, and declare four times every year (at the least) in their Sermons and other Collations and Lectures, That all usurped and foreign power, (forasmuch as the same hath no establishment nor ground by the Law of God) is for most just causes taken away and abolished: and that therefore no manner of obedience and subjection within his Majesty's Realms and Dominions, is due unto any such foreign power: but that the Kings power within his Realms of England, Scotland and Ireland, and other his Dominions and Countries, IS THE HIGHEST POWER UNDER GOD, to whom all men as well Inhabitants as born within the same, do by God's Laws owe most loyalty and obedience, afore and above all other Powers and Potentates in the earth.

And Can. 55. They prescribed this form of prayer to be used by them in their prayers before all their Ser-Lectures, and Homilies.

may serve truly and painfully to the glory of GOD, and the edifying and well governing of his people, remembering the account that they must make. Also ye shall pray for the whole Commons of this Realm, that they may live in true Faith and Fear of God, in humble obedience to the King, and brotherly charity one to another. Which all Ministers and Preachers duly observed; usually adding this clause thereunto; That God out of his infinite mercy, would grant so to bless the Kings Majesty, and his Royal issue with a perpetual Posterity, that there might never want a Man of that Royal race to sway the Scepter of these Realms, so long as the Sun and Moon should endure, and till all Scepters and Kingdoms should be resigned at the last day into the hands of Jesus Christ, the King of Kings.

The Lord's Spiritual, Temporal and Commons of the Realm of England, assembled in Parliament, in the first year of King James, do thus express and declare their own and the whole Kingdoms unspeakable joys, acclamations and thanksgivings unto God, and their own and their posterities Signal Loyalty, affection, and Devotion to King James, his Heirs and Royal progeny forever, in the Statute of 1 Jacobi ch. 1. entitled, A most joyful and just Recognition, of the immediate, lawful, and undoubted succession, descent and Right of the Crown.

Great and manifold were the benefits (most dread and most gracious Sovereign) wherewith almighty God blessed this Kingdom and Nation, by the happy union and conjunction of the two Nobles houses of York and Lancaster, thereby preserving this noble Realm, formerly torn and almost wasted with long and miserable dissention and bloody Civil War. But more inestimable and unspeakable blessings are thereby poured upon us, because there is derived and grown from and out of that union of those two Princely families, a more famous and greater union, (or rather a re-uniting) of two Mighty, Famous, and ancient Kingdoms, (yet anciently but one) of England and Scotland, under one Imperial Crown, in your most Royal Person, who is lineally, rightfully, and lawfully descended of the body of the most excellent Lady Margaret, eldest daughter of the most renowned King Henry the 7th. and the high and noble Princesse Queen Elizabeth his wife, eldest daughter of King Edward the 4th. The said Lady Margaret being eldest sister of King Henry the 8th. father of the high and mighty Princesse of famous memory, Elizabeth late Queen of England.

In consideration whereof, albeit we your Majesty's loyal and faithful Subjects of all Estates and Degrees, with all possible public Joy and Acclamation, by open Proclamations within few hours after the decease of our late Sovereign Queen, acknowledging thereby, with one full voice of tongue and heart, that your Majesty was our only, lawful and rightful Liege Lord and Sovereign, and by our unspeakable and general rejoicing, and applause at your Majesty's most happy inauguration, and Coronation: by the affectionate desire of infinite numbers of us of all degrees, to see your Royal Person, and by all possible outward means have endeavored to make demonstration of our inward love, zeal, and devotion to your most excellent Majesty, our undoubted rightful Liege Sovereign Lord and King: yet, as we cannot do it too often or enough, so can there be no means or way, so fit both to sacrifice our unfeigned and hearty thanks to Almighty God, for blessing us with a Sovereign, adorued with the rarest gifts of mind and body, in such admirable peace and quietness, and upon the knees of our hearts to agnize our most constant faith, obedience, and loyalty to your Majesty, and your Royal Progenie, as in this high Court of Parliament, where all the whole body of the Realm, and every particular Member thereof, either in Person or Represeatation (upon their own free Elections) are by the Laws of this Realm, deemed to be personally present.

To the present acknowledgment whereof to your Majesty, we are the more deeply bounden and obliged, as well in regard of the extraordinary care and pains, which with so great wisdom, knowledge, experience, and dexterity, your Majesty (since the Imperial Crown of this Realm descended to you) have taken for the continuance and establishment of the blessed peace both of the Church of England in the true and sincere Religion, and of the Common-wealth, by due and speedy administration of justice, as in respect of the gracious care and inward affection, which it pleased you on the first day of this Parliament so lively to express by your own words, so full of high wisdom, learning, and virtue, and so replete with Royal and thankful acceptation of all our faithful and constant endeavors, which is, and ever will be to our inestimable consolation and comfort.

We therefore your most humble and loyal Subjects, the Lord's Spiritual and Temporal, and the Commons in this present Parliament assembled, do from the bottom of our hearts, yield to the divine Majesty, all humble thanks and praises, not only for the said unspeakable, and inestimable benefits, and blessings above mentioned, but also that he hath further enriched your Highness with a most Royal Progenie, of Most rare, and excellent gifts and forwardness, and in his goodness is like to increase the happy number of them. And in most humble and lowly manner, do beseech your most Excellent Majesty, that (as a memorial to all posterities, amongst the Records of your high Court of Parliament forever to endure, of our Loyalty, Obedience, and hearty and humble Affection) it may be published and declared in this high Court of Parliament, and enacted by authority of the same, That we (being bounden thereunto, both by the Laws of God and Man) do recognize and acknowledge, (and thereby express our unspeakable Joyes) That immediately upon the dissolution and decease of Elizabeth late Queen of England, the Imperial Crown of the Realm of England, and of all the Kingdoms, Dominions, and Rights belonging to the same, did by inherent Birthright, and lawful and undoubted Success • en, descend and come to your most Excellent Majesty, as being Lineally, Justly and Lawfully, next and sole Heir of the Blood Royal of this Realm, as is aforesaid. And that by the goodness of God Almighty, and lawful Right of descent, under one Imperial Crown, your Majesty is of the Realms and Kingdoms of England, Scotland, France, and Ireland, the most Potent, and mighty King, and by God's goodness, more able to protect, and govern us your loving Subjects, in all Peace and Plentie, than any of your noble Progenitors. And thereunto we most humbly, and faithfully do submit, and oblige ourselves, our heirs and posterities forever, until the last drop of our Bloods be spent, And do beseech your Majesty to accept the same, as the first fruits in this high Court of Parliament, of our Loyalty and faith to your Majesty and your Royal Progenie, and posterity forever. Which if your Majesty shall be pleased (as an argument of your gracious acceptation) to adorn with your Majesty's Royal Assent, (without which, it can neither be complete and perfect, nor remain to all posterity according to our most humble desire, as a memorial of your Princely and tender affection towards us) we shall add this also to the rest of your Majesty's unspeakable and inestimable benefits.

In which Act there are these particulars, very seasonable and observable, in respect of the present posture of our public affairs.

1. That the happy union and conjunction of our divided Kingdoms, formenly torn and wasted, with long and miserable dissensions and bloody civil wars, between Competitors for the Crown, and the King and Subjects, is a great and unspeakable benefit and blessing to the Kingdom and Nation, bestowed on them by God himself.

2. That the re-uniting not only of the two, but three mighty, famous and ancient Kingdoms of England, Scotland and Ireland, under one Imperial Crown, and Heredirary King, is a far more inestimable and unspeakable blessing to all 3. Kingdoms and Nations.

3. That there is no Interregnum in Law in the Realm and Crown of England, but that immediately upon the decease of the King thereof; the Imperial Crown of the Realm of England, and of all the Kingdoms, Dominions, and Rights belonging to the same, do by inherent birthright, and lawful and undoubted Succession, Lineally, Justly, and lawfully descend to the next heir of the blood Royal, before he be publicly crowned King. As this Act in direct Terms declares, and all the Judges of England, unanimously adjudged in the case of Watson, and Cleark, 2. Popish Priests, (who held King James no lawful King, before he was Crowned, and thereupon conspired to imprison him in the Tower, &c. for which they were both condemned and executed as Traitors) Hill. 1. Jacobi; as had been oft adjudged before in the first 7. years of King H. 6. and in the cases of Queen Jane, the Dukes of Northumberland and Suffolk, the Lord Rochford, Sir John Gates, Sir, Thomas Palmer and others, condemned, in levying War against her, and executed 1 Mariae, for Treason against Qu. Mary, before she was Crowned, to deprive her of the Crown; which both the Peers and Judges of the Realm, and the Parliament of 1 Mariae, ch. 16. adjudged Treason within 25 E. 3. against the mistaken Doctrine of Mr. Thomas Scot, and some temporizing Lawyers of late years.

4. That it is the duty and practice of all loyal and faithful Subjects, of all estates and degrees, with all possible public joys, unspeakable general rejoicings, acclamations, applauses, affectionate desires, & by other means to proclaim, acknowledge and Crown their lawful hereditary Kings, after the decease of their Ancestors, and to make all possible demonstrations of their cordial loyalty, love, zeal and affection to them both in and out of Parliment, being obliged thereunto both by the Laws of God and Man.

5. That this Act of Parliament, and the Oaths of Supremacy and Allegiance, do both in point of Law, Loyalty, Justice, Conscience, oblige the whole English Nation, their heirs and posterities forever, to be true, faithful, loyal and obedient to King James, his heirs and posterity forever, (and so to our present King) till the last drop of their blood be spent, as to their undoubted, lawful, and hereditary Kings and Sovereigns.

6. That a numerous hopeful royal Progeny, likely to continue and perpetuate the hereditary succession of the Crown in the true Regal line, is an extraordinary blessing and happiness to the Kingdom, for which they are all bound both in and out of Parliament, to render all humble thanks and praises unto God.

To this I shall subjoin the Statute of 3 Iacobi, ch. 1. entitled,

Upon this occasion there was a special Book of Prayers and Thanksgivings, compiled by the Bishops and Clergy, prescribed by Authority to be annually read in all Churches and Chapels, on the 5th. of November, wherein (amongst others) there were four remarkable prayers and thanksgivings relating to the King, Queen, Prince, all the Royal posterity, Nobility, and Magistrates, which I shall here insert.

After this Deliverance from this horrid Powder-plot, there were these 2. forms of Prayers used in the Commons House by the Speakers during the Parliaments session, very seasonable for our times, wherein they expressed their Loyalty and Devotion to the King and his Royal Progeny.

In the Lord's House, the Collects and Prayers in the Common Prayer Book and Litany for the King, Queen, Prince, and Royal Posterity, with other prayers were daily used by the Bishops, and Peers during their Session.

To mention all the particular Prayers for the King, Queen, and Royal posterity, comprised in Books of private Prayers and Devotion (as the Practice of Piety, and the like) and Epistles Dedicatory, perfixed to hundreds of Books, and Sermons, dedicated to King James, by Bishops, Ministers, and others of all sorts, and in usual Graces before and after meals, would be both infinite, and nauseous, being commonly known, and obvious to all, and therefore I shall wholly pretermit them, the substance of them being comprised in those Prayers already mentioned.

I shall now proceed to the reign of our late King Charles; who as he had constant Supplications and Prayers made for him in all Cathedral and Parish Churches, Chapels, Colleges, most private families, and in our Parliaments themselves, by name, during all King James his reign, as Duke of York and Prince of Wales; so after his coming to the Crown March. 27. 1645. till January 1648. he had the like public and private Prayers, Intercessions, and Supplications, made for him throughout his 3. Realms, as King, and for his Queen and royal Posterity, not only by our preaching Ministers, in their prayers before their Sermons, and by most others in their morning and evening family and closet prayers, & Graces before or after meals, as our own experience attests, but likewise these special set Prayers, Petitions and Collects in our Litany, and common Prayer Book, which I shall here transcribe, because almost quite forgotten, by above 12. whole years discontinuance in most Churches & Families too. In the public Litany, ordered to be read thrice every week, or oftener upon occasion, there are these several Prayers, and Petitions to God,

That it would please thee to keep and strengthen in the true worshipping of thee, in righteousness and holiness of life, thy servant Charles, our most gracious King and Governor. That it may please thee to rule his heart in thy faith, fear and love; and that he may evermore have affiance in thee, and ever seek thy honor and glory. That it may please thee, to be his defender and keeper, giving him the victory over all his Enemies. That it may please thee to bless and preserve our gracious Queen Mary, Prince Charles, and the rest of the Royal Issue. After every of which several Prayers, and Supplications, all the People severally answered; We beseech thee to hear us good Lord. After which followed these two Prayers, for the Kings Majesty, the Queen, Prince and Royal Issue, and read twice every day in most places.

O God our heavenly Father, high and mighty, King of Kings, and Lord of Lord's, the only Ruler of Princes, which dost from thy throne behold all the dwellers upon earth, most heartily we beseech thee with thy favor to behold our most Gracious Sovereign Lord King Charles; and so replenish him with the grace of thy holy Spirit, that he may always incline to thy will, and walk in thy way; endue him plentifully with heavenly gifts, Grant him in health and wealth long to live, strengthen him that he may vanquish and overcome all his Enemies; and finally, after this life, he may attain everlasting joy and felicity, through Jesus Christ our Lord, Amen.

Almighty God, the Father of thine elect and of their seed (which Bishop Laud changed into, the fountain of all goodness) we humbly beseech thee to bless our gracious Queen Mary, Prince Charles, and the rest of the royal issue: Endue them with thy holy Spirit, enrich them with thy Heavenly grace, prosper them with all happiness, and bring them to thine everlasting Kingdom, through Jesus Christ our Lord, Amen.

In the Prayer for the whole Estate of Christ's Church, there is this Clause, relating to Kings in general, and King Charles in particular. We beseech thee also to save and defend all Christian Kings, Princes, and Governors, and Specially thy servant Charles our King, that under him we may be godly, and quietly Governed.

When these Prayers and Collects with the Book of Common-Prayer, were suspended, by the Directory of the public worship of God, in most places throughout the 3, Kingdoms of England, Scotland, and Ireland, Printed by order of both Houses, 13 Martii 1644. yet the substance of them was still continued by the very Directory itself, during the heat of the late Wars, between the King and Parliament: witness p. 10, 11. of public Prayer before the Sermon, wherein all Ministers are directed, To pray for all in Authority, especially for the Kings Majesty, that God would make him rich in blessings, both in Person and Government, establish his Throne in Religion and righteousness, save him from all evil Counsel, and make him a blessed and glorious Instrument for the Conservation and Propagation of the Gospel, for the Encouragement and Protection of those that do well, and the terror of all that do evil, and the great good of the whole Church, and of all his Kingdoms, for the Conversion of the Queen, the Religious education of the Prince, and the rest of the Royal seed, for the comforting of the afflicted Queen of Bohemia, sister to our Sovereign, and for the Restitution and Establishment of the Illustrious Prince Charles, Elector Palatine, (much more then now of our Illustrious long-exiled King CHARLES) to all his Dominions and Dignities.

To pretermit all Prayers made for King Charles, in Epistles perfixed to hundreds of Books, of all sorts, dedicated to him whiles Prince of Wales, and King of England, Scotland, and Ireland; I shall Conclude only with 3. short Prayers of this Nature, in 3. of our learnedest late deceased Antiquaries Dedicatory Epistles to his Majesty, being of 3. several professions.

The first is Mr. John Seldens, in the clo • e of his Dedicatory Epistle to His Mare clausum, Londini 1635. Inexuperabilem Tibi felicitatem, sanctissima illa Majestas, quae Tuae archetypae est, praestet conservetque.

The 2. is Sir Henry Spelmans in the end of his Dedicatory Epistle before the first Tome of his Councils, Londini 1639. Dei Vicario, Ecclesiae Nutricio, Fidei Defensori Carolo, Dei gratia Magnae Britaniae, Franciae, & Hiberniae Regi, &c. Magno, Pio, Augustissimo, Deus optimus maximus, Regiam vestram Majestatem, sovolemque Serenissimum, Ecclesiae et Britaniis Imperpetuum sospitet beatissime.

The 3, is, most learned, renowned and pious Archbishop Usher, who thus winds up his Epistle to King Charles, perfixed to his Britannicarum Ecclesiarum Antiquitates, Dublini, 1639. Deus optimus maximus, Regum suorum custos et vinder, vitam tibi det proliram, imperium securum, domum tutam, exercitus fortes, Senatum fidelem, populum probum; Veteris Ecclesiae pro Imperatoribus suis vota haec solemnia, pro tua et tuorum salute Redintegrat et toto animi affectu numini divino nuncupat, Serenissimae Tuae Majestatis servus humilimus, Jacobus Armachanus.

The very next day after the most illegal Trial, Condemnation and bloody Execution of our late Sovereign Lord King Charles by that Prodigy of Lawyers John Bradshaw, and his Assessors, in the new created High Court of Injustice, against the Votes and Protests of the Secluded Lord's, and Secured Commons, one of the then secured Members (out of his Loyalty to his Majesty, and his royal Heir and Successor whose rights he strenuously asserted in his Speech in the House, for which he was seized and imprisoned by the Army Dec. 6. 1648.) at his own charge Printed, 350. of the ensuing Proclamations, which he caused to be sent to most Sheriffs and Mayers throughout England and Wales, and some of them to be pasted up at Westminster, and elsewhere in and about London, notwithstanding the Anti-Parliamentary, and Antimonarchical Junctoes strict Proclamation to the contrary, under pain of High Treasons and the most Capital Punishments; which deterred others both from crowning and proclaiming their Hereditary Sovereign, according to their former Oaths, Covenants, and printed Remonstrances.

This short ejaculatorie Prayer and Acclamation GOD SAVE THE KING, subjoined to this Proclamation, was not only used at the Coronations, triumphs, and public Receptions in Cities, Colleges, Villages, Corporations, of all our own, & foreign Kings, as I have elsewhere touched; but constantly annexed at the end all our Statutes at large, printed after every Session of Parliament from 19 H. 7. till 1 Caroli, and at the close of all our Kings, & Queens public Proclamations, yea ecchoed out by our Sheriffs, Heralds, Criers, Officers, who proclaimed them, and by the generality of the people present at such Proclamations; And it was likewise constantly used by all Criers of all public Courts of Justice, Assizes, Sessions of the peace, Eyres and Gaol Deliveries upon sundry occasions, yea by every Malefactor, acquitted or admitted to his Clergy, who usually cried, GOD SAVE THE KING; neither could our Kings enter into any City, Town, Village, College, School, or House within their Dominions, but their Ears were filled with the joyful sound of this Prayer and Loyal Acclamation. Which custom I trust will grow into common practice again, after its over-long Dis-continuance, through the treachery, and disloyalty of those who above all others had most obliged themselves to continue it, by their respective old oftreiterated Oaths of Fealty, Homage, Supremacy, Allegiance, Justices, Mayors, Recorders, Serjeants at Law, Freemen; & their new Protestations, Solemn National League and Covenant, Commissions, Trusts, Offices, Callings; obliging them both in point of Conscience and Duty to bear Faith and true Allegiance to the Kings Majesty, his Heirs and lawful Successors, and to maintain and defend his and their Persons, Crowns, and all Jurisdictions Rights, Privileges, and Royal Prerogatives, united, annexed and belonging to the Imperial Crown of their Realms, against all Powers, Persons, Invasions, Plots and Conspiracies whatsoever, without any Apostasy, defection or detestable Neutrality. Which I hope they will now at last remember so far as to expiate all former violations of them, by their future fincere, cordial, constant, inviolable Observations, by their daily public and private fervent Prayers, Supplications, Intercessions, Thanksgivings, to God for his Majesty's restitution, long life, and prosperous Reign; and by ecchoing out this usual Acclamation upon all occasions, according to its pristine frequent use throughout our Realms and Dominions.

I have thus at large by Histories, Records and Presidents of all times & sorts, (to which sundry more might be accumulated) irrefragably evidenced the constant un-interrupted practical loyalty of our Christian Predecessors, in making public and private Supplications, Prayers, Intercessions and Thanksgivings for our Christian Kings in this Island, whether of the British, Saxon, English, Danish, Norman, or Scottish Race, and for their Queens, their Royal Posterity, and Kingdoms, in their public and private Devotions, and in their Epistles, Addresses, and Dedications to them; to the inrent they may now at last excite, encourage, provoke, and enflame our degenerated disloyal, undutiful, Men-fearing, Time-serving Generation conscientiously to revive, and constantly to practice this long neglected Christian Duty, as being the principal means p • e • cribed by God himself, and pursued by his Saints in all Ages, to produce that public peace, unity, prosperity and settlement which we have all so long expected and longed for, but could never yet obtain by any carnal policies, fastings, humiliations, prayers, since we gave over this enjoined Duty, and can never probably hope for, much less actually enjoy, till we return to the cordial un-interrupted performance thereof, and to our pristine Allegiance, Loyaltie, Obedience and Subjection to our undoubted hereditary Sovereign Lord and King, according to our multiplied Oaths, Protestations, Covenant, the Laws both of God and the Land, the only rules of our Consciences and Practises, both as Christians and Subjects. And if all these with the precedent and subsequent Presidents, Scriptures, Examples, Authorities, our own present Pressures, Dissensions, Confusions, decay of Trade, hopes of settlement, peace and prosperity, will not persuade our whole 3. Kingdoms to this their bounden Duty, that black Character which the Apostle gives to the obstinate hard-hearted Jews, upon whom wrath was come to the uttermost, will be ours too, 1 Thes. 2. 15. who both killed the Lord Jesus Christ (their KING) and their own Prophets, and have persecuted us, and they please not God, and are contrary to all men.

CHAP. VII.

I Have heretofore (in the 4th. Chapter) presented you with sundry Presidents of the Primitive Christians signal Loyaltie and Piety to their very persecuting Heathen Emperors, in making fervent public and private Prayers, Supplications and Intercessions unto God for their long life, health and prosperity. To which I shall add two Presidents more.

The first out of the Annals of Eutychius Patriarch of Alexandria (translated out of Arabic into Latin by learned Mr. Pokock) printed Oxoniae 1656. who relates this of the Christians under Marcus Antonius Severus, (a great Persecutor of them) Magnae hic calamitatis & tristitiae diuturnae Christianis author fuit, multis sub illo Martyrium passis. Ejus tempore magna fuit fames, siccitasque & pestis, dum per biennium non plueret, adeo ut parum abesset, quin Rex & populus Imperio ipsius subditus fame & peste perirent; Qui ergo Christianos rogarunt, ut Precibus a Domino suo pluviam impetrarent: illis igitur Preces ad Dominum nostrum fundentibus magnam pluviae copiam demisit, quo pacto sublata est et fames, et pestis, both from this persecuting Emperor and his Subjects.

The second is the memorable story of the Emperor Maximinianus, who was smitten by God with several Diseases for persecuting the Christians, so that his flesh did rot away, and worms crept out of his Bowels, and he lay prostrate on the earth, stinking in such sort that no man could come nigh unto him; All his Companions admiring, and his very Enemies pitying him for what had thus befallen him. Whereupon Ipse vero ad se reversus; Hoc forsan quod patior (inquit) inde mihi accidit, quod Christianos interfecerim. Literas ergo ad omnes provincias suas dedit, ut Christianos quicunque in carceribus essent, dimitterent, eosque honor afficerent, nec ullum iis damnum inferrent; Rogarent autem ut inter precandum pro Imperatore vota funderent; orantibus ergo pro Imperatore Christianis ac preces fundentibus, Deus ipsi sanitatem restituit, adeo ut viribus 〈◊〉 sanitate melius quam antea gauderet, as Eutichyus: or, Addit praetereà mandatum, ut statas solitasque pro Imperatore preces ad Deum funderemus: Christianos Christiana sua templa exaedifieare, rem maturare, consueta Officia in illis facere, Preces pro Imperii-statu fundere, he publishing 2. Edicts in the Christians behalf. Unde Christiani hac indulgentia concessa devincti, Debent Deo suo obnixe supplicare pro nostra, pro Reipublicae, pro sua ipsorum salute, ut quovis modo cum publicus rerum status integer & incolumis retineatur, tum ipsi in suis familiis absque cura & sollicitudi • e vitam traducere queant, as Eusebius & Nicepborus, record the story. Lo here this persecuting bloody Pagan Emperor restored to his perfect health, by the Prayers of the Christians whom he slew, imprisoned, persecuted in his health; yet behold his desperate ingratitude both to God and them. Ille vero ubi sanitati restitutus convaluisset, ad majorem impietatis gradum quàm antea prolapsus, in omnes ditiones suas scribens, Christianos occidi jussit, & ne professionis ejus quispiam in Imperio ejus relinqueretur, neve urbem aut oppidum incolere sinerentur, sed penitus extirparentur. Interfecti sunt ergo e Christianis, qua viri, quafeminae, qua pueri, plures quàm numerari possint, adeo ut prae occisorum multitudine Plaustris delati in mari, & in deserto projicerentur. But God soon after smote him with an ulcer in his Bowels, which tortured him extremely, corroded and eat out his Bowels, caused his very eyes to fall out of his head upon the ground, burnt up his Flesh which was severed from his bones, so as he perished by a most miserable death, confessing that God had deservedlie punished him in this sort, for his madness and rashness against Christ and his Members.

Constantine the Great (born and declared Emperor first of all in this our Island of Britain, the first professed Christian of all the Roman or other Emperors in the World) about the year of our Lord 310. having conquered this Tyrant Maximinianus in the field, he and the Christians sang praises unto God for his great victory, in the words of Moses and the Israelites after Pharaoh his overthrow, Exodus 15. 1, to 22. After which entering into Rome in triumph with great pomp, he was there received by all the people, both men, women and children, Senators and other Noble persons running out by Troops to meet him with joyful countenances, willing minds, happy acclamations, and insatiable joy, as their Deliverer, the Conservatour of their Country, and most benign Patron. But he as one having the fear of God naturally residing in his mind, not puffed up with these triumphant acclamations and popular applauses, nor yet with the Proclamation of his praises, yet very conscious of the aid given him from God, commanded immediately, that the Banner of our Savior's passion should be set in the hand of his statue. Which being set up in the most famous place in Rome, holding the sign of the Cross in his right hand, he commanded this following Inscription to be engraven thereon in Roman Letters; In this wholesome sign, the true cognisanee of Fortitude, I have delivered the City from under the Tyrants yoke, and set the Senate and People of Rome at liberty, and restored them unto their pristine Greatness and Splendor.

After Maximinianus the Tyrants death, anutter Enemy to all Piety and Godliness, through the Grace of Almighty God Churches were re-edified, and erected from the Foundations, the Gospel of Jesus Christ freely preached, professed and propagated; Maximinianus by public Edicts, proclaimed the chiefest and most deadly Enemy, the most impious, wicked, pernicious and malicious Tyrant, and most exeerable hater of God. All Tables and Inscriptions set up in every City to his and his Children's honor, were either thrown down from aloft to the ground, or obliterated, or blotted out with a deformed & black color: In like manner all Statues erected to his honor being tumbled down, were broken in pieces, and exposed to the laughter and derision of such who would abuse them. All his persecuting Instruments, Favorers and Partisans, were in like manner disgraced, disofficed, and some of them slain. The Christian Bishops, Ministers, and Professors of the Gospel, made and sang special Songs of Praise and Thanksgiving unto God Almighty, the King and Governor of all things, and to Jesus Christ his Son, the Redeemer of their Souls, and Author of their internal and external peace, enjoyed under their Christian Emperor; whose Prayses they extolled, as you may read at large in Eusebius, Ecles. Hist. l. 10. c. 1, 3, 4, 6, 9. And De Uita Constantini, l 2, 3, & 4. After which Constantine prescribed to all his Soldiers and Subjects as well Pagans as Christians, a set form of Prayer to God for himself and his Sons, to be said every day, or Lord's Day at least; recited in the former Chapter. This first Christian Emperor, in the first General Council of Nice, Anno 325. when he dismissed the many Bishops there assembled by him from all parts (whereof 3. came from our Isle of Britain) with a grave exhortation, to preserve mutual coneord; added this request to them in the close thereof, Vt pro ipso ad Deum preces obaixe funderent, That they would earnestly pour forth Prayers for him unto God. Eusebius further records of him, That where as he esteemed that the Prayers of Pious men, were of great moment to him, and to the safety and preservation of the whole Common-wealth, towards which seeing he reputed them necessary, he did not only upon all occasions throw himself down as a Supplicant unto God, Verum etiam ut pro s • ab Ecclessae Praesidibus supplicaretur, mandavit, but likewise commanded that Supplications should be made for him by the Rectors of the Church; which they accordingly performed.

In the 30th. year of his reign, when a certain Priest praised him to his face, as worthy to enjoy the chief Power of all things in this life, & to reign together with the Son of God in the life to come; He signifying his dislike thereof, exhorted him, not to use such flattering words concerning him for time to come; but rather to contend for him with Prayers from God, that he might seem worthy to be the servant of God both in this life, and that which is to come. The same year this Emperor having assembled a very great Synod of Bishops and Priests to Jerusalem to the Dedication of the Temple he had there built; some of them adorned that solemnity with Prayers and Disputations, others with elegant Orations, Sermons and Interpretations of obscure places of Scripture: others who could do none of these, Supplices Deo preces, &c. Offered up humble Prayers and Supplications unto God for common peace, for the Church of God, and for the Emperor himself, the Author of these most excellent things, and for his Children who were dear to God.

In his Expedition against the Persians, communicating his design unto the Bishops, and defiring some of them to be always present with him who were most fit to discharge the Duties of Piety, they readily promised to follow and not to depart one step from him, but to go on warfare with him, Et apud Deum supplicibus vovotis se pugnaturos, and that they would fight with God for him against his Enemies with Supplications and Prayers: whereupon being greatly delighted with this expression of their Wills and Endeavors, he caused a magnificent Tabernacle to be made in form of a Church, in quo Deo victoriarum datori ipse cum Episcopis supplicaret. Wherein he with his Bishops might make Supplications to God the giver of Victories.

When he lay upon his Death-bed, his Centurions, and Captains of the Army coming to his Chamber, deploring his Condition, Longioremque ei vitam optarent, and wishing him a longer life: he answered them, He had now obtained true life, (after his Baptism) and that he only understood of what felicity he was made partaker; and therefore he would hasten and not procrastinate his migration unto God. Upon the tidings of his death, all his Guards renting their Cloaths, casting their Bodies upon the Ground, and knocking their Heads against it, sending forth mournful Voyces with great sorrow and clamours, calling him their Lord, Prince, Emperor and in the interim bewailing him not as a Lord and Tyrant, but as pious and natural Children do their Father. The Centurions and other Officers and Soldiers predicated him their Savior, Keeper, Benefactor; the whole Army with all reverence desired him as Flocks of Sheep their Shepherd; all the People throughout every City running up and down manifested the secret wound and grief of their minds by outcries and clamours, and the rest walked with dejected Countenances as if they were astonished; everyone reputing that this calamity had principally happened to himself, and miserably afflicting themselves, as bereaved of the common safety of human life. All the Dukes, Earls, and Assembly of Princes, who were formerly accustomed to reverence and bow down unto him, observing their pristine use and custom, going in at set tim • s saluted the Emperor lying in his Herse, as if he were alive even after his death, bowing themselves to the ground; the Senate, with all the rest of the Magistrates and People doing the like reverence to him. Upon which Eusebius hath this memorable Observation, Solus vero iste beatus Imperator etiam mortuus regnavit, cum ei solipost hominum memoriam, vel ipso Deo author, omnes qui solebant, honores tanquàm superstiti tribuerentur. Nam cum is solus ex omnibus Imperatoribus, Regem omnium Deum & Christum ejus omnibus vitae actionibus, piesaneteque coluerit, jure sane etiam hunc honorem solus adeptus est, ut Dei voluntate, quod in eo morte sepultum erat, tamen apud homines regnaret, ut ista scilicet ration nobis Deus signifiearet, animarum Regnum, his qui non prorsus obduruerunt, nunquàm consenescere, nunquàm emori. His two Sons being absent when he died, there were some select Captains out of the whole Army, eminent for their Fidelitie, sent to acquaint them with his death, the News whereof being spread throughout all the Legions, they all with one mind and consent presently resolved, as if great Constantine himself were alive, Neminem praeter ejus Filios Romani Imperii Principem 〈◊〉 turos; and soon after all resolved, that they should not only be called Caesar's, but likewise Augusti, which being a Title of the greatest Dignity of all sorts, is the Proper note of the greatest Empire. The Senate, People, and whole City of Rome exceedingly lamented this Emperors death, did the same reverence to his Pictures, as to himself whiles living; and painting the Effigies of Heaven in its proper colors, pictured him above the Celestial Orbs, resting in the Heavenly Assembly. At his Funeral the Soldiers, Priests and People standing round about his Herse expressed their Affections and Devotions towards him in every kind they could: • quibus Divinus per Preces cultus exhibitus est. Whose Prayses when they gloriously predicated; Jam populus frequens unà cum Saverdotibus non fine lachrymis, et fane magns cum gemitu, preces pro anima Imperatoris fundebant (to wit, that it might speedily be united to his body again at last by a most joyful resurrection, not delivered out of purgatory) in quo & illi gratum atque optatum pro Principe officium praestabant: & Deus ipse singularem benevolentiam ergà famulum suum ostendit, Quod post mortem charis ejus ac Germanis Filiis, Patris sui Successoribus, Imperium donasset. This was the signal loyalty, piety and devotion of the Christian Bishops, Priests, Nobles, Senators, Soldiers and People of all sorts, in that Age, to this first Christian Emperor Constantine, both living and after his decease, and to his royal Posterity after him, worthy our imitation.

Constantine the 2d. Son of Constantine the Great, degenerating from his Fathers Faith and Piety, favored the Arian Heresy, and very much persecuted the Orthodox Bishops, who maintained the Deity of our Savior Jesus Christ; yet they and the Orthodox Christians ceased not to make constant fervent-public and private Prayers unto God for his long life, health and prosperous reign. Among others Athanasius Bishop Alexandria, (the chiefest Champion against the Arians) though exceedingly perse •• ted, injured, deprived and banished by him, merely for his zeal in defending the Orthodox Faith, and the Godly Christians under his charge, were very loyal and conscientious in discharge of this Duty, as is evident by these notable passages in his Apologia ad Constantinum Imperatorem, against the Arians calumnies, who falsely accused him, for holding intelligence with Magnentius (the Murderer of his Brother Constance) who wipes off that Calumny by this Argument, That he made Prayers for this Prince in the open Assembly of the People, and likewise for the Emperors safety, Pro salute tua • ota facio. Quapropter dum te contemplatus fuissem in illo (Constante Imperatore) illumque in te, quî fieri potuisset ut illi malidicere sustinerem, aut hosti illius literas mittere, ac non potius pro tua salute voces prccesque fanders, quod et feci. Hujus reitestis est praecipuus Dominus, qui exaudivit te, & largitus tibi est integrum à majoribus tuis relictum Imperium: Testesque sunt qui tam affuerunt Philicesumus qui fuit Dux Aegypti, Ruffinus, item & Stephanus, (and four more there named) agents in rebus. Nihil enim aliud dixi, quàm precemur pro salute religiosissimi Imperatoris Censtantii; & statim, universus Populus una voice acclamavit, Christ auxiliare Constantio, et magna cum perseverantia has preces continuavit. After which excusing the Peoples meeting in the great Church of Theona built by the Emperor, before it was consecrated by his Order, because the multitude of the people was so great, that the other Churches could not hold them; he adds, Festum erat Paschae, & tanta vis populorum aderat, quantum Christianorum in urbe esse Christicola Principes optarunt. Cum igitur & Ecclesiae paucae parvaeque essent, magnoque tumultu posceretur ut in magna Ecclesia conventus celebrarentur, atque ibidem Preces pro tua salute fierent, quod et factum est, egone adhortationibus, &c. Nec tamen celebrata sunt à nobis Encaenia, sed tantummodo precationum Synaxis habita est. Tu autem religiosissime Imperator, ubinam malles populum manus extendere, et pro te orare, ibine, ubi Ethnici oberr abant? an in loco tuum nomen titulumque referrente? quem cum in praesenti Dominicum universi appellarent, &c. Ecce Domine Jesu Christ Rex Regum, veri Fili Dei unigeniti, verbum & sapientia Patris reus agor. Quia tuam misericordiam Populus suis orationibus convenit, & per te, Patrem Deum omnium imprecavit, idque pro salute Famuli tui pientissimi Constantii. Sed tamen gratiae sunt tuae lenitati, quod de precibus Populi & de tuis ritibus in crimen vocari. Tu tamen interim Deo dilectissime Auguste vivas per multos Annorum recursus, & solemnia dedicationis perficias. Preces enim omnium pro tua salute factae nihil impediunt Encaeniorum festum, &c.

If then this Godly Orthodox Bishop, and all other Orthodox Bishops and Christians thus constantly prayed to God for this cruel persecuting Arian Emperor, that Christ would be propicious to him, that he might continually live in safety, and reign in peace, and live many years; and styled him, most religious and gracious Emperor, and Prince; I shall thence infer, with our learned Doctor Thomas Bilson against the Jesuits, in The true Difference between Christian Subjection, and Unchristian Rebellion part 1. p. 378, 379.

I beseech you let truth take place with you and leave not this suspicion upon the Catholic Church, as thought any such things were written or though of by Christians, and especially by Bilshops.

St. Hilary Bishop of Poyctiers wrote thus to this Arian Emperor Constantius, not long after Athanasius, in the Orthodox Christians behalf. We beseech your clemency to permit, that the people may have such Teachers as they like, such as they think well of, such as they choose, and let them solemnize the divine mysteries, and make Prayers for your safety and prosperity.

The godly Western Bishops assembled by this Arian Emperor Constantius to the Council of Ariminum, and there long detained by him from their Cures, writ two Epistles to him from thence, to dismiss them to their Bishoppricks before the cold winter approached. In the first they write thus. We beseech you that you cause us not to be banished, nor stayed from our Churches, but that the Bishops, together with the people may live in peace and tranquility, and may humbly pray for your Health, Kingdom and safety, in which the Divine Majesty long preserve you: Pro tua salute, Imperio, & pace orantes, quam tibi Divinum numen largiri dignetur prolixam; so Nicephorus renders it; but others thus, Supplicantes Deo pro pace tui Imperii pariter & salutis, quam tibi Dominus in perpetuum largiatur. They conclude their second Letter to him in these words. For this cause we beseech your clemency the second time, most religious Lord and Emperor, that you command us to depart to our Churches, if it so please your Godliness, before the sharpness of Winter come, That we may make our accustomed Prayers together with the People, to the Almighty God, and our Lord and Savior Christ for your Empire (or Reign) as we have always accustomed in times past, and yet cease not to do, and now wish to continue. Here we have a most pregnant double Testimony of all these Godly Bishops assembled in full Council, of their own and the Peoples constant and continual Custom, both for time past, present, and to come, to pour forth fervent public Prayers, Supplications and Thanksgivings to God, for the Health, Reign, Safety and Prosperity of their Christian Emperors, though Arians and Persecutors of them; much more then was it their constant usage when Orthodox and Protectors of them, thus to do.

St. Cyril Bishop of Jerusalem thus recites the practice of the Christians in his Age in this particular: We pray to God for the common peace of the Church throughout the world, For our Kings, their Forces and Adherents.

St. Ambrose Bishop of Milan flourishing in the year of Christ 370. in his Book, De Uocatione Gentium, l. 1. c. 4. reciting the 1 Tim. 2, 1, 2, 3. thus descants upon it. De hac ergo doctrinae Apostolicae regula qua Ecclesia universalis imbuitur ne in diversum intellectum nostro evagemur arbitrio, quid in ipsa universalis Ecclesia sentiat, requiramus, quia nihil dubium esse poterit in praecepto si obedientia concordat in studio. Praecepit itaque Apostolus, imo per Apostolum Dominus qui loquebatur in Apostolo, Fieri obsecrationes, & postulationes, gratiarum actiones pro omnibus hominibus, pro Regibus, ac pro iis qui in sublimitate sunt. Quem legem supplicationis ita omnium Sacerdotum et omnium Fidelium devotio concorditer tenet, ut nulla pars mundi sit, in qua hujusmodi Orationes non celebrantur a populis Christianis: Supplicat ergo ubique Ecclesia Deo non solum pro sanctis, & in Christo jam regeneratis, sed etiam pro omnibus infidelibus, & inimicis crucis Christi; pro omnibus Idolorum cultoribus, pro omnibus qui Christum in membris suis persequuntur; pro Judaeis, quorum caetati lumen Evangelii non refulget; pro haereticis & Schismaticis qui ab unitate fidei & charitatis alieni sunt. Quid autem pro istis petat, nisi ut relictis erroribus suis convertentur ad Deum, accipiant fidem, accipiant charitatem, & de ignorantiae tenebris liberati in agnitionem veniant veritatis, &c. Which he thus prosecutes in his Commentary on 1 Tim. 2. 1, 2, 3. Haec regula

To pretermit all other passages of this kind, in his Funeral Oration,

This Godly Emperor Theodosius (as Eutychius Patriarch of Alexandria records) was by the joint and fervent Prayers of the Christians in Constantinople (who spent the whole night in Supplications, and beseeched God and our Lord Jesus Christ, ut nobis Regem eligat, & quemcunque ipse elegerit nobis Regem praeficiamus) miraculously elected and chosen Emperor, beyond all human expectation, being of a very poor and mean condition, as he there relates.

Gregory Bishop of Nyssa in his excellent Book De Oratione, p. 6. hath this memorable passage. Oratio corporum robur est, abundantia domus, recta Juris ac Legum in Civitate constitutio, Regni vir • s, belli Trophaeum, pacis securitas, dissidentium conciliatio, conjunctorum conservatio, &c. Therefore it was certainly used by all Christians, Churches, Bishops, Ministers, Subjects, for their Kings and Kingdoms to effect these public ends, especially in times of war and danger.

The 150. Godly Bishops assembled together in the first General Council of Constantinople, Anno 381. in their Epistle to the Emperor Theodosius, not only render public Thanks to God for advancing him to the Empire for the peace of the Church, and maintenance of the Orthodox Faith, but likewise pray to God for the establishment of his Empire in peace and righteousness for many Generations, and his temporal and eternal joy and beatitude, in these ensuing words, Initio quidem nostri ad tuam Poetatem scripti, Gratias agamus Deo, qui tuae Pietatis Imperium constituit ad communem pacem Ecclesiarum, & sanae fidei confirmationem; agents autem DEO DEBITAS GRATIAS, necessaria quoque ea, quae acta sunt in sancto Concilio, ad tuam referrimus pietatem, &c. Dominus antem Imperium tuum in pace et Justitia stabiliat, transmittatque et producat in multas et infinitas usque generationes, atque ad terrenam potentiam caelestis quoque Regni gaudium et fructum adjiciat. Gratificetur Deus orbiterrarum, ut te, qui rever à pietatis studiosissimus, Deique amantissimus Imperator es, valentem, omnibusque praeclaris rebus Florentem et excellentem videat, id quod sancti etiam ab illo praecibus et votis petunt et orant. This being the general usual Prayer of all Bishops, Saints and Christians for him under his Empire, both in their Churches, Closets & Epistles to him.

The Bishops assembled in the Council of Aquileia, whereof St. Ambrose was one, in their Epistle to Gratian, Valentinian and Theodosius the Emperors, use this Benediction and thanksgiving for their advancement to the Empire. Benedictus Deus Pater Domini nostri Jesu Christi qui vobis Romanum Imperium dedit; Et Benedictus Dominus noster Jesus Christus, Unigenitus Dei Filius, Qui Regnum vestrum sua pietate custodit, apud quem gratias agimus vobis clementissimi Principes quod & fidei vestrae studium probavistis, &c. concluding with this prayer and option for them, Ut vos, Deo Praestante, triumphetis, qui paci Ecclesiarum quietique consulitis.

St. Jerome in his Commentary (and Caelius Sedulius too in his Exposition on the 1 Tim. 2. 1, 2, 3.) press the duty of Praying for Kings, though Pagans, and persecutors; in the same words and manner almost, as St Ambrose, & Chrysostom, Theodoret, Primas • us and Rhemigius (hereafter cited) And Comment. in Danielem c. 6. v. 21. Tom. 4. p. 509. upon Daniel's words to King Nebuchadnezzar; Rex in aeternum vive; he thus paraphraseth: Honorat honorantem se, et ei vitam Impreca • ur aeternam, though cast into the Lions den by his command.

St. Chrysostom Archbishop of Constantinople, though very much persecuted by the Emperor and Empresse for his zeal and piety, yet zealously presseth the duty of Prayer for Kings, and all in Authority, though Infidels, and wicked, Homilia 33. in Epistolam ad Corinthios 1. c. 13. Quod oporteat orare pro Infideli, audi quid dicat Paulus. Obseero primum omnium fieri obsecrationes, orationes, postulationes, gratiarum actiones pro omnibus hominibus. Quod autem non essent omnes fideles est cuivis perspicuum. Et rursus, pro Regibus, & omnibus qui in sublimitate constituti sunt. Quod autem ii essent impii & iniqui, hoc quoque est perspicuum. Deinde causā quoque orationis dicens, subjungit. Hoc enim bonum est & acceptum coram Deo Salvatore, qui omnes homines vult salvos fieri, & ad agnitionem veritatis venire. In his Homilia. 6. in Epist. 1. ad Timotheum, c. 2. he thus comments on these words of Paul. Quasi communis quidam totius orbis Pater, Sacerdos est: dignum igitur est ut omnium curam agat, omnibusque provideat, sicut et Deus cujus Ministerio servit & fungitur vice; idcirco ait, obsecro igitur primum omnium fieri obsecrationes & orationes, &c. Quid autem sibi vult quod ait, primum omnium? In obsequio seilicet quotidiano, perpetuoque divinae religions ritu. Atque id noverunt Fideles quomodo diebus singulis mane et vespere Orationes funduntur ad Dominum pro omni mundo et Regibus, et omnibus qui in sublimitate sunt positi, obsecrationes ab Ecclesia fiant. Sed forte quis dixerit, pro omnibus quod ait, tantum fideles intelligi voluisse. At id verum non esse, quae sequuntur ostendunt. Denique ait, pro Regibus: Neque enim tunc Reges Deum colebant, verum multis postea temporibus in infidelitate quàm per seriem successionis acceperant, perstiterunt. Deinde ut omnis assentationis suspicio tolleretur, cum praemisisset, pro omnibus, tunc demum, pro Regibus, addidit: si enim tantum pro Regibus dixisset, fortassis non deessent qui adulationis gratia illum ita scripsisse putarent. Quoniam vero consequence esse cernebat, ut Christiani animus ad ista torpesceret, neque hujusmodi admitteret monita, siquidem pro Gentili Sacramentorum tempore Preces oporteret offerre, vide quid secutus adjunxit, ut ex consideratione lucri admonitionem facilius, libentiusque susciperent; ut quietam inquit & tranquillam degamus vitam. Ac si diceret, in eorum salute securitas vestra consistit. Deus enim pro utilitate communi hujusmodi Principatus instituerit. Quàm igitur absurdum est, cum illi idcirco militant, & arma circumferant, ut nos in tranquillitate atque ocio simus, nos pro periclitantibus, ac nostri causa labores suscipientibus Preces effundere detrectemus? Non igitur assentandi gratia hujusmodi mandatum dedit, verum Justitiae servavit Leges: nisi enim illi servarentur, atque inter bella & hosts prosper agerent, necessario & nostra omnia turbis tumultibusque plena essent. Nam nos aut militare opus fuisset, ac per nosmet eadem subire pericula concisis illis, aut fugere vagosque per orbem terrarum ferri. Sunt enim, inquit, hujusmodi veluti obices quidam hostibus oppositi per quos nos in pace servemur. Bellorum tria sunt genera, unum quod à Barbaris excitatur. Bellum quod a Barbaris ingruit, Regum industria atque virtus sedat; quibus et nos orationibus succurrere opus est, &c. Deprecationes inquit, orationes, interpellationes, gratiarum actiones. Deo quippe oportet refer gratias etiam pro sucessionibus aliorum; quod scilicet solemn oriri faciat super malos & bonos, & pluit super justos & injustos. Vides ut ill non modo per orationis studium, verum etiam per gratiarum actiones nos conjungat atque conglutinat? Qui enim necessario cogitur Deo refer gratias pro felicibus proximorum successibus, ipsum quoque amore compellitur sibique familiarius jungi. He adds much more in the Moral or use, to like effect. In his Homilia 5. De incompraehensibili Dei natura, he hath this memorable passage touching Prayer in general, & for a sick King in special. Minime igitur agendum & pro his (insanis & haereticis) Preces agamus supplicemusque Domino. Aptissima enim arma oratio est, thesaurus certe perpetuus, divitiae inexhaustae, portus quietus, occasio tranquillitatis, denique author, parens, fons, & radix bonorum omnium & innumerabilium oratio est, atque etiam Regia ipsa facultate potior & superior. Saepius itaque evenit, ut cum Rex ipse aegrotet, cubet, febriat, ardore laboret, & adsint medici, adsint clientes familiares, Proceres, Milites, Duces; non ars medicorum, non amicorum praesentia, non familiarium administratio, non medicamentorum copia, non apparatus magnificentia, non pecuniarum facultas, non aliud quicquam rerum humanarum possit reddere infestantem morbum leviorem. At si quis valens familiaritate apud Deum accesserit, ac corpus languidum duntaxat tetigerit, et sincere pro eo oraverit, languorem omnem expellet; & quod non divitiae, non numerus Ministrorum magnus, non medecinalis scientia, non Regius fastus efficere possit, hoc unius pauperis atque egeni oratio potuit. Oratiouem dico, non tamen illam & defidiosam, sed eam quae intenta ex amino dolente, & cord contrito proficiscatur. Haec enim est quae in coelum scandere valeat. To pretermit all passages to this effect in his 15, 17, & 20. Homilies Ad Populum Antiochiae, and in his two Homilies De Davide & Saul, I shall conclude with these set forms of Prayers for Kings in the Liturgy of Mass, which is attribnted to Chrysostom, and printed with his works. Memento Domine Augustissimorum et Dei observantium Regum nostrorum. Diaconus. Pro Augustissimis et Deo deditis Regibus nostris, toto palatio, et exercitu illorum Dominum rogemus. Populus. Domine miserere. Diaconus. Ut illos in bello adjuvet, & subjiciat pedibus illorum omnem hostem & inimicum. Dominum rogamus. Populus. Domine miserere. Adhuc te invocamus pro fidelissimis et Christum amantibus nostris Regibus, omni palatio et exercitu illorum. Da illis Domine pacificum robur, ut & nos in tranquillitate illorum pacatam & quietam vitam agamus in omni pietate & religione. Pacem mundo tuo da, Ecclesiis tuis, Sacerdotibus, Regibus nostris, exercitui, & omni populo tuo, &c. Amen.

St. Augustine de Civitate Dei l. 19. c. 26. thus presseth this duty, and the reasons of it. Quoniam quamdiu permixtae sunt ambae Civitates, utimur & nos pace Babylonis. Ex qua ita per fidem Dei populus liberatur, ut apud hanc interim peregrinetur. Propter quod & Apostolus admonuit Ecclesiam, ut oraret pro Regibus ejus atque sublimibus, addens, & dicens, ut quietam & tranquillam vitam agamus cum omni pietate & charitate. Et Propheta Jeremias quum populo veteri Dei venturam praenunciaret captivitatem, & divinitus imperaret, ut obedienter in Babyloniam irent, Deo suo etiam ista patientia servientes, monuit & ipse, ut oraretur pro illis, dicens, Quia in pace ejus erit pax vestra; utique interim temporalis, quae bonis malisque communis est. Pax autem nostra propria, & hic est cum Deo per fidem, & in aeternum erit cum illo per speciem. In his book De Catechezandis rudibus, He prosecutes this more largely. Extiterunt Reges Babyloniae sub quibus illi serviebant, qui ex eorum occasion commoti quibusdam miraculis cognoscerent & colerent & coli juberent unum verum Deum, qui condidit universam creaturam. Jussi sunt autem pro eis orars, a quibus captivi tenebantur, & eorum pace pacem sperare ad gignendos filios, & domos aedificandas, & plantandos hortos & vineas. Post septuaginta autem anos promittitur eis ab illa captivitate liberatio. Hoc autem totum figurate significat Ecclesiam Christi in omnibus sanctis ejus qui sunt cives Hierusalam coelestis servituram suisse sub Regibus hujus seculi: Dicit enim, & Apostolica doctrina; ut omnis anima sublimioribus potestatibus subdita sit, & ut reddantur omnibus omnia, cui tributum tributum, cui vectigal vectigal, &c. Quae salvo Domini nostri cultu constitutionis humanae Principibus redditur. Quando & ipse Dominus, ut nobis hujus sanae doctrinae praebe et exemplum, pro capite hominis quo erat indutus, tributum luere non dedignatus est. Jubentur autem etiam servi Christiani & boni fideles, Dominis suis temporalibus aequanimiter fideliterque servire, quos judicaturi sunt, si usque in finem iniquos invenerint, aut cum quibus aequaliter regnaturi sunt, si & illi ad verum Deum conversi fuerint. Omnibus autem praecipitur servire humanis potestatibus atque terrenis quousque post tempus praefinitum, ab istius saeculi confusion tanquam de captivitate Babyloniae sicut Jerusalem liberetur Ecclesia. Ex cujus captivitatis occasion, ipsi etiam terreni Reges relictis idolis, pro quibus persequebantur Christianos, unum verum Deum & Christum Dominum cognoverunt & colunt. Pro quibus Apostolus Paulus jubet orare, etiam cum persequerentur ecclesiam. Sic enim dicit (1 Tim 2. 1, 2, 3.) Obsecro, &c. Itaque per ipsos data est Pax Ecclesiae, quamvis temporalis tranquillitas temporis ad aedificandas spiritualiter domos, & plantandos hortos & vineas. Nam ecce modo per istum sermonem aedificamus atque plantamus, & hoc fit per totum orbem terrarum, cum pace Regum Christianorum, ficut idem dicit Apostolus: Dei agricultura, Dei Ecclesia estis. In his Book Ad Paulum Episcopum, paraphrasing upon the 1 Tim. 2. 1, 2, 3. showing the differences between Supplications, Prayers, Intercessions and Thanksgivings, He adds, Pro omnibus hominibus, pro Regibus, &c. ne quisquam ficut se habet humanae cogitationis infirmitas existimaret ista non esse facienda pro his à quibus persecutionem patiebatur Ecclesia, cum membra Christi ex eorum essent hominum genere colligenda. Unde addit & adjungit, Hoc enim bonum est & acceptum coram Salvatore nostro Deo; qui omnes homines vult salvos fieri, & in agnitionem veritatis venire.

Theodoret Bishop of Cyrene, in his Interpretation in 1 Tim. 1. 2, 3. pro Regibus, & omnibus qui in sublimitate sunt: thus descants, Valde sapienter hominum commune praeposuit, ne quis orationem pro Regibus assentationem existimaret. Quia enim erant Impii, qui tunc Dominatum obtinebant, & pietatis aperti hosts, docet Iustam esse causam cur pro eis oretur. Vt quietam & tranquillam vitam agamus in omni pietate & castitate. Si enim illi in pace degant nos quoque sumus tranquillitatis participes, ac in quiet ac filentio leges pietatis adimplemus: Ita etiam captivi Judaei qui erant Babyloniae, ad eos qui in Judea relicti erant, scripserunt, ut pro Nebuchadnezzar et Baltasar ejus filio Deo preces funderent. Dominus autem Apostolus non solum ubi est causa praecipit pro eis fieri orationes, sed etiam ut ab impietate cessantes, ediscant pietatem: as he proves by the subsequent words. Sanctorum enim deprecatio est commune omnium malorum remedium: non solum autem medetur aegritudinibus corporis, sed etiam animis convenientem exhibet curationem; as he adds in the life of Muco. In his Interpretation upon Daniel, c. 5. 10. And the Queen said, O King live forever: Rex in secula vive, Rex in aerernum vive. He writes, Haec autem erat praefatio qua subjecti Regibus, eos tunc salutabant, & ad hoc usque tempus mos invaluit: quidem enim imperiti, Reges eos, qui nunc sunt aeternos vocare consueverunt: in syngraphis quoque commerciorum hoc quidam ascribunt, stultitiae magis quàm impietatis damnandi. And c. 6. v. 21. Daniel respondet, dicens, Rex in secula vive, &c. usitatam praefationem sermonibus praeponit, videlicet, Licet et tibi Rex diutissime vivere.

The Bishops assembled in the Great Synod of Ephesus, held about the year 432. in their 4th. Epistle, Pientissimis ac Deo dilectissimis Theodosio & Valentiniano Victoribus, triumphatoribus & semper Augustis, made this prayer for them: Deus autem omnium, Regnum vestrum multis annorum Revo utionibus custodiat pientissimi Uictores ac semper Augusti. And in their 6. Epistle to these Emperors, the business being ended for which they were convened, they prayed the Emperors to dismiss them from Ephesus. Ut ordinationi futuri Episcopy incumbamus, & in fide jam & pietate confirmata nos oblectemus, purasque et synceras pro Dominatione vestra preces Domino Christo destinemus.

Primasius Bishop of Utica in Africa, in his Commentary, on 1 Tim. 2. 1, 2, 3. comments thus, Obsecratio firmior oratione est. Uel aliter. Obsecrationes sunt pro peccatis praeteritis vel prae entil us; Orationes, pro adipiscendis quae speramus; Postulationes cum pro aliis intervenimus; Gratiarum actiones, cum ea quae poissmus, impetramus, velcerte, pro universis Dei beneficiis gratias laudesque referimus. Gratiarum actiones, Gratias agamus ei qui nos dignos fecit pro aliis impetrare. Pro omnibus hominil us, etiam pro persecutoribus. Pro Regibus omnibus qui in sublimitate sunt, ut quietam & tranquillam vitam agamus in omni pietate & castitate. Ut cognoscant Deum, sive ut subjectas habeant gentes: in eorum enim pace nostra consistit: si enim Christiani sunt cessabit persecutionis impetus.

Pope Leo the 1. flourishing about the year of Christ, 450. in his 24. Epistle to the Emperor Theodosius, writes thus: Ecce ego Christianissime Imperator cum Consacerdotibus meis implens erga reverentiam elementiae vestrae synceri ameris officium, cupiensque vos per omnia placere Deo, cui pro vobis ab Ecclesia supplicatur: & Epistola 25. to the same Emperor, he hath the same passage. In his 59. Epistle to the Emperor Martian he writes thus, Unde ineffabiliter Deo gratias ago, qui eo tempore quo oboritura Haereticorum scandala praesciebat, in Imperii fastigio collocavit; in quibus ad totius mundi salutem, & regia potentia, & Sacerdotalis vigeret industria. Epist. 60. to the Empresse Pulcheria, he thus expresseth himself: Per quam significationem clementiae vestrae, absolute me gaudere, & incessabilibus a Deo precibus postulare; ut vos et Romanae Reipulicae, et Catholicae Ecclesiae in omni prosperitate conservet. In his Epist. 74. to the Emperor Leo, he writes, Non desinimus gratias agere, & providentiam Dei in fidei vestrae fervore Benedicere, qui sancto & Catholico Spiritu, ita Haereticorum impudentiae restitistis, &c. His Epistola 78. to the same Emperor, begins thus, Multo gaudio men's mea exultat in Domino, & magna mihi est ratio gloriandi, cum clementiae vestrae excellentissimam fidem ingeri per omnia donis gratiae caelestis agnosco, &c. And Epist. 99. to the same Emperor Leo, he informs him, Sciat igitur clementia vestra omnes Ecclestas Dei cum laude vestra exultare pariter et laetari: Inveniemur impares in gratiarum action, si nostri tantum oris angustiis universalis Ecclesiae gaudia celebremus, &c.

In the General Council of Chalcedon, Anno 451. consisting of no less than 630. Bishops and Fathers of the Church, they all unanimously cried out several times with this acclamation, Multi anni Imperatoribus, Multi Anni Augustae (Placidiae) Multi Anni Imperatoribus; Multi Anni Imperatoribus; Deus qui hoc fecit; Multi Anni Imperatorum; Magnorum Imperatorum Multi Anni; Multi Anni Senatus; Multi Anni Judicum; Orthodoxorum multi anni. Haec integra adunitio, haec pax Ecclesiarum. Piissimis & Christi amantibus nostris, nostris Imperatoribus, Flavio Valentiniano & Flavio Martiano, victoribus ac triumphatoribus semper Augustis, Multi Anni. After which divers Archimandratae (or Abbots) in their Epistle to the Emperor Mantianus, pray thus for him, Ut iterum per sanctos Patres sancta fide confirmata, possimus reliquum tempus vitae nostrae caste & pie vivere, & in pace incessanter consuetas orationes offerre Domino nostro Christo pro diuturnitate aeterni vestri Imperii, qui et sua bona voluntate in visibiliter nobis donavit Imperium divinissimi Augusti. After this Actio 6. Martianus the Emperor making 2. Orations to the Council, the one in Latin, the other in Greek, recorded in the Acts thereof, All the whole Council at the end of both his Orations cried out, Omnes clamaverunt; Multi Anni Imperatori; Multi Anni Augustae; Orthodoxis Multos Annos; Martiano novo Constantino Multos Annos; Imperatori Multos Annos; Augustae Orthodorae Multos Annos; Martiano amatore Christi, vestrum nobis duret Imperium, semper nobis Imperatis, digne ex Orthodoxa fide. Amatoribus Christi procul invidia. After this having tendered a Confession of their Faith to the Emperor, Omnes clamaverunt. Omnes sic credimus, &c. Martiano novo Constantino, novo Paulo, novo David multos Annos. David Imperatori pro Domino vitam ei. Novo Constantino, novo Martiano. Vos estis par orbis, pie Domine. Dominus vitam ei conservet. Vos, fides nostra. Christus quem honoras, ipse te custodiet. Orthodoxam fidem tu roborasti. Sicut Apostolici ità creditis. Augustae mu tos Annos. Uos lumina Orthodoxae fidei. Propter haec ubique pax est. Lumina pacis, Domine tu custodi. Luminaria mundi, Domine tu custodi. Perpetua memoria novo Constantino. Quae ex genere Orthodoxa est, Deus eam custodiat. Eam quae semper praest Deus custodiat. Pia Orthodoxa, quae contraria est Haereticis, Deus eam rustodiat. Omnes Haereticos tu fugasti, Nestorium & Eutichen tu persecuta es. Absit invidia a vestco Imperio. Fideles Imperatores sic honorantur. Deus custodiat Potestatem vestram. Deus pacificet Imperium vestrum. Martianus novus Constantine. Pulcheria nova Helena. Zelum Helenae tu sectaris. Vestra vita, muninem cunctorum est, vestra fides, Ecclesiarum gloria est. After which the Emperor rendering public thanks to God for composing the manifold discords of those who had erred concerning the Faith, and that now, in unam eandemque Religionem omnes nunc una voluntate convenerimus, sperantes celerimam vestris ad Divinitatem Precibus, & curae omnia pacem Nobis a Deo donari. Omnes clamaverunt. Haec digna vestro Imperio. Haec propria vestri Regni, &c. Coelestis Rex, terrenum custodi. Per te firmata fides est. Coelestis Rex Augustam custodi. Per te fides firmata est. Unus Deus qui hoc fecit. Coelestis Rex Augustam custodi, dignam paci, &c. Per vos fides, per vos pax. Haec oratio Ecclesiarum: Haec oratio Pastorum. After this again, Omnes clamaverunt, multos Annos Imperatori; Multos Annos Augusto pio et Christiano, Augustae Orthodoxae multi Anni. Multos Annos piae et matricae Christi. Imperium vestrum Deus custodiat, &c. In perpetuum maneat vestrum Imperium. After which in this Council, Actio xi. Bassianus Bishop of Ephesus humbly petitioned the Emperors Valentinian and Martian to be restored to his Bishopric, & Goods, of which he was forcibly dispossessed by Soldiers without hearing, ut iis potitus, consuetas orationes referam incessanter Deo pro vestrae Potestatis Imperio. It being the custom of that and former Ages for Bishops and People to make Supplications, Prayers and Intercessions for the Emperors in all their public Churches and Assemblies.

Rhemigius Bishop of Reims in his Explanatio, in Epist. 1. ad Tim. c. 2. 1, 2, 3. makes this abridgement of the Contents of this Chapter, Vult pro Regibus & Magistratibus, fieri orationes, et gratiarum actiones. Then explaining the Precept, Obsecro, &c. Beatus Apostolus dirigens haec verba Timotheo, in illo tradidit omnibus Episcopis & Presbyteris, omnique Ecclesiae formam, quomodo debeut Missarum solemnia celebrare, & pro omnibus hominibus orare: Quam formam, id est, Exemplum omnis Ecclesia modo tenet, &c. Ne forte diceret aliquis, Non debemus orare pro Regibus infidelibus, & Judicibus ac Dueibus, Quia Pagani sunt; praecepit Apostolus pro omnibus hominibus orare: eodem spiritu afflatus quo & Hieremias Propheta; qui misit Epistolam Judaeis, qui erant in Babylon, ut orarent pro vita Regis Nebuchadonozor Filiorumque eius, & pro pace Civitatis, ad quam ducti erant Captivi; inquiens, Ideo debetis orare pro eis, quia in pace eorum erit pax vestra: similiter & Apostolus reddit causam quare talia praecipiat: ut tranquillam & quietam, id est Pacificam, vitam agamus in omni pietate & castitate. Pietas est cultus, & Religio Omnipotentis Dei. Ideo ergo orandum est servi Dei, Pro vita Regis, et pace Regni, ut ipsi liberius possint dedi i esse in cultu et Religion Dei. Quia plerumque dum hosts fugant servos Dei à propriis sedibus, & discurrerent bella & seditiones per Regna, ut non possint in cultura Dei esse intenti per omnia sicut tempore pacis. Pietas etiam est misericordia, quàm debemus impendere pauperibus & indigentibus. Si ergo depraedamurab hostibus, non possumus opus misericordiae exercere, quia non valet impendere alteri, qui non habet unde semetipsum sustentet. Sed ut habeamus, unde eleemosynam tribuamus, Orandiun est pro vita Regis ac Principum, et pro pace Regni, & ut agamus vitam nostram in omni castitate corporis tempore pacis; utcumque & nimia difficultate servari potest castitas. Quando vero depraedatur Regnum à praedonibus & hostibus, nequaquam potest servari, quia Domini qui depraedati sunt captivos, expleant voluntatem & immunditiam suam cum eis, ut libet, nec valent resistor. Quapropter orandum est pro salute et vita Fidelium Regum et Principum, ut longo tempore conservati pacem habeat Regnum, et magis ac magis proficiant in melius. Pro infidelibus quoque orandum est ut proficiant in melius et transeant ad fidem, &c.

Pope Gregory the 1. in his Epistles written to Emperors, Kings and Queens, hath many Prayers unto God for them, some of them recited in the precedent Chapter, relating to England, I shall insist only upon some others, Epist. l. 4. Epist. 62 Mauricio Augusto, he hath this passage. Tunc magis Dominorum exercitus contra hosts crescit, quanto Dei exercitus ad orationem creverit; by their Prayers, Tears and Fastings for the Emperor, Epist. l. 4. Epist. 31. Mauricio Augusto, he concludes with this Prayer for him. Inter haec ergo omnia incerta ad solas lachrymas redeo, petens, ut idem Omnipotens Deus pussimum Dominum nostrum et sua hic manu regat, et in illo judicio liberum ab omnibus delictis inveniat. Epist. l. 4. Epist. 34. Constantinae Augustae: he hath this passage. Et in Redemptoris nostri largitate confido, quia bonum hoc in serenissimo Domino (Mauritio) & piissimis filiis in Coelestis quoque patriae retributione recipietis. In omnipotenti autem Domino confido, quia longam piissimis Dominis vitam tribuet; Lib. 5. Epist. 16. Mauritio Augusto, he concludes thus. Quatenus Deus omnipotence, qui placitam sibi Catholicae rectitudinis integritatem clementiam vestram amare cernit atque defendere, Et hic devictis hostribus pacasae vos Imperare Reipublicae, et cum sanctis in aeterna faciat vita regnare. The like expressions he useth Epist. 59. Brunichildae Reginae Francorum. He begins his 63 Epistle Mauricio Augusto, with, Inter annorum curas, & innumerabiles sollicitudines quas indefesso studio pro Christianae Reipublicae regimine sustinetis, magna mihi cum universo mundo Laetitiae causa est, quod pietas vestra custodiae fidei, quà Dominorum fulget Imperium, praecipua solicitudine semper invigilat. Unde omnino confido quia ficut vos Dei causas religiosae mentis amore tuemini, Ita Deus vestras Majestates sua gratia suetur et adjuvat. Lib. 6 Epist. 6. Mauricio Augusto; he begins thus. Omnipotens Deus, qui pietatem vestram pacis Ecclesiasticae fecit esse custodem, ipsa vos fide servat, &c. Pro qua re totis Precibus deprecamur, ut bonum hoc Omnipotens Deus serenitati Dominorum, piaeque eorum sobolt, et in praesenti seculo, atque in perpetua remuneratione retribuat. Epist. 31. Mauritio Augusto, he concludes with this Prayer for him. Omnipotens autem Deus serenissimi Domini nostri vitam, et ad pacem sanctae Ecclesiae, et ad utilitatem Reipublicae Romanae per tempora longa custodiat. Certi enim sumus quia si vos vivitis, qui Coeli Dominum timetis, nulla contra veritatem superbia praevalere permittetis, Lib. 7. Epist. 5. Brunichildae Reginae Francorum: he ends with this Prayer for her. Omnipotens Deus sua vos protectione custodiet, atque a perfidis Gentibus Regnum vestrum sui Brachii extensione defendat. Vosque post longa Annorum curricula ad gaudia aeterna perducat. The like prayer he makes Epist 42. Theodelindae Longobardarum Reginae, videlicet, Dei nostri misericordiam deprecamur, ut bonorum vicem & retributionem in corpore & in anima, hîc & in futuro compenset, &c. Epist. 102. Theoderico & Theoberto Regibus Franciae, he begins and ends thus: Summum in Regibus bonum est, justiciam colere, ac sua cuique jura servare, & subjectis non smere quod potestatis est fieri, sed quod aequum est custodire, &c. Quatenus per hoc aequitatem Sacerdotibus custoditis, Eorum Precibus ante Dei semper occulos floreatis. Epistola 128. Richaredo Regi Wisigothorum, he is very copious in rendering Thanks to God for him, as being a chief instrument in converting the Goths to the Christian Faith, concluding with this Prayer for him. Omnipotens Deus in cunctis Actibus vestris, Coelestis Brachti extensione vos protegat, vobisque et praesentis vitae prospera, et post multa annorum curricula gaudia concedat aeterna. Lib. 8. Epist. 2. Mauritio Augusto; he and the Clergy thus prayed for him. Pro quare lachrymabili Prece omnes deposcimus, ut omnipotence Deus qui Clementiae vestrae corda compunxit, incolume in amoris sui constantia Dominorum servet Imperium, ut victorias eorum in cunctis Gentibus auxilio suae Majestatis extendat. See his Epistola 53, 54, 55, 56, 59, 60, 64. to several Kings and Queens, wherein he renders thanks and makes Prayers for them unto God, Lib. 11. Epist. 1. he recites the murder of the Emperor Maurice, with all his 5. Sons, Brother, and some of his Nobles by Phocas; after which Phocas who usurped the Empire, and Leoutia his Empresse sending their Statues to Rome, 7 Kal. Maij, Acclamatum est eis in Lateranis in Basilica Julii, Ab omni clero vel Senatu, Exaudi Christ, Phocae Augusto et Leontiae Augustae vita: So much did they flatter this bloody Murderer of his Sovereign Lord and his Royal Issue, and Invader of his Crown. And Epist. 45. Phocae Augusto, Pope Gregory himself thus courts and prays for him. Considerare cum gaudiis & magnis gratiarum actionibus libet, quantas Omnipotenti Domino laudes debemus, quod remoto jugo tristitiae ad libertatis tempora sub Imperialis benignitatis vestrae pietate pervenimus, &c. Sancta itaque Trinitas vitam vestram per longa tempora custodiat, ut de bono vestrae pietatis quod tarde suscepimus, Diutius gaudeamus. Lib. 11. Epist. 8. Brundechildae Reginae Francorum; He concludes with this Prayer for her, Omnipotens Deus excellentiam vestram in suo timore semper custodiat, atque ita vestra vota ad filiorum Excellentissimorum Regum nepotum vestrorum sospitate adimpleat, ut stabile vobis gaudium de eorum semper incolumitate sicut cupitis, habere concedat. And Epist. 9. Theodorico Regi Francorum, De pace in republica facienda, (fit for our Age and Condition) he prays thus for him. Sancta Trinitas in suo semper faciat vos timore proficere, & ita cor vestrum placita sibi moderation disponat, ut & subjectis vestris de vobis, & postmodum vobis de se gaudium sine fine concedat. I shall conclude with his Epist. l. 11. Epist. 46. Leontiae Augustae fraught with Thanksgivings, Gratulations and Prayers for her. Quae lingua loqui, quis animus cogitare sufficiat, quanta de serenitate vestri Imperii Omnipotenti Deo gratias debemus, quod tam dura longo tempore pondera cervicibus nostris amota sunt, & Imperialis culminis leve jugum subiit, quod libeat portare subjectis. Reddatur ergo creatori omnium ab Hymnidicis Angelorum choris gloria in coelo, persolvatur ab hominibus gratiarum actio in terra, quia universa Respublica quae multa maeroris pertulit vulnera, nunc consolationis vestrae invenit fomenta. Vnde nobis necesse est Omnipotentis Dei misericordiam enixius exorare, ut cor vestrae pietatis sua semper dextera teneat, ejusque cogitations Coelestis gratiae ope dispenset; Quatenus tranquillitas vestra tanto rectius valeat sibi servientes regere, quanto dominatori omnium noverit, minus deservire. In amore Catholicae Fidei faciat Defensores suos, quos fecit ex benigno opere Imperatores nostros. In undat in vestris mentibus zelum simul et mansuctudinam, ut semper pro fervore valeatis, et quidquid in Deo exceditur non inultum relinquere, et si quid vobis delinquitur parcendo tolerare. Det vobis in vestra pietate P • lcheriae Augustae clementiam, quae pro zelo Catholicae Fidei in sacta Synodo Helena nova vocata est. Omnipotens Dei misericordialargiora vobis cum piissimo Domino spacia vivendi concedat, ut quo vestra longius vita extenditur, subsectorum omnium, consolatio validius confirmetur, &c. Ipse ergo sit vestri custos Imperii, sit vobis Protector in terra, sit pro vobis Intercessor in Coelo; ut per hoc quod relevatis duris ponderibus in vestro Imperio subjectos gaudere facitis, post multa Annorum tempora in Caelesti Regno gaudeatis.

The 1. Council of Toledo Anno 600 under King Reccaredus, thus extol and pray for him. Cui à Deo aeternum meritum; Cui aeterna corona; Cui praesens gloria & aeterna nisi vere Catholico, Orthodoxo Reccaredo Regi? Ipse sit Deo & hominibus amabilis, qui tàm mirabiliter glorificavit Deum in terris.

Marculfus a Monk flourishing about the year of our Lord, 610. in his Formularum, l. 1. c. 2. Concessio Regis ad Privilegium granted to an Abby: makes this the only usual form in that Age of Kings Confirmations of Lands, and Privileges to Monasteries, expressed in their Charters: Ut pro aeterna salute, vel faelicitate Regis, constanster delected ipsis Monachis, immensam Domini pietatem fugiter implorare. And c. 35. Confirmatio Regis, de omni corpore facultatis Monasterii: Ut vos & successores vestri, uti necessitas fuerit, in conditionibus ipsius Monasterii, Pro salute nostra crebeius exorare valeant. And cap. 5. Praeceptum de Episcopatu: There is this clause in the usual form of Kings Grants of any vacant Bishopric: Quatenus dum Ecclesiam sibi à dispensatione divina commissam, strenue regere atque gubernare videtur, Nobis apud aeternum retributorem mercedem suffragia largiantur, & Isle pro peccatorum nostrorum mole, indesinenter immensum Dominum debeat deprecari. This being one principal end of Kings erecting and endowing Monasteries, Bishoprics and Churches, that the Abbots, Monks, Bishops, Priests and People might therein constantly pray for the safety, prosperity and felicity of them, their Royal Families, Posterity, and Realms; as all their Charters, Confirmations, and Instruments evidence.

The 2. Council of Toledo, Anno 681. under King Sisenandus: as it denounced this solemn Excommunication thrice one after another, against all Traitors who should attempt to m • rder or dethrone the King, or usurp his Crown, against their Oath of Allegiance to him. Quicunque ergo ex nobis, vel totius Hispaniae populis qualibet conjuratione, tractatu vel studio, Sacramentum sidei suae quo pro Patriae Gentisque Gothorum statu vel conservatione Regiae salutis pollicitus est, temeraverit, aut Regem nece attractaverit, aut potestate Regni exuerit, aut praesumpsione tyrannica Regni fastigium usurpaverit, anathema sit in conspectu Dei Patris & Angelorum, atque ab Ecclesia Catholica, quam perjurio prophana verit, efficiatur extraneus, & ab omni Coetu Christianorum alienus, cum omnibus impietatis suae sociis. Anathema Maranatha, hoc est, perditio in adventu Domini sint, & cum Judah Scarioth partem habeant ipsi & socii eorum. Amen. So also they made this devout Prayer for this King. Pax, & Salus, et Diuturnitas piissimo & amatori Christi Domino nostro Sisenando Regi. Corroboret ergo Christi gratia Regnum illius Gentisque Gothorum in Fide Catholica Annis et meritis, protegat illum usque ad ultimam senectutem summi Dei gratia, & post praesentis Regni gloriam ad aeternum Regnum transeat, sine fine regnet, qui in seculo feliciter imperat, ipso praestante, qui est Rex Regum et Dominus Dominorum, cum Patre & Spiritu sancto in secula seculorum. Amen.

The 5th Council of Toledo under King Chintilla, Anno 684 as it provides for the safety of the Kings person, the Royal Issue, and their possessions; prohibiting all calculation of their Nativities, or aspiring after their Crowns, and reviling of them, under pain of Excommunication: So all the Bishops and Nobles in it concluded with this Prayer for their King. Donet ei Dominus & de inimicis triumphum, & de beatudine gaudium: Custodiat eum protectione assidua; muniat bonae voluntatis suae circumspectione tutissima, cujus Regnum manet in Secula Seculorum.

The 6. Council of Toledo under King Suintilla, Anno 684. as it provides for the safety of the Kings person, and of the Royal Posterity: with a Quis ferat, aut quis Christianus toleranter videat Regiam sobolem aut potestatem expoliari rebus, aut privari dignitatibus, &c? cap. 16, 18. So it concludes with this Prayer for the King, cap. 19. Donet ei Dominus optimo Principi Diuturnum in saeculo praesenti triumphum, & in parte Justorum perpetuum Reguum, felicibusque Annis felix ipse in longa felicitate fruatur, et divinae dexterae protectione ubique muniatur.

In the 6. general Council of Constantinople under Constantine Pogonatus, Pope Agatho, and the Synod of Rome consisting of 125. Bishops, prayed thus for him in their several Epistles to him, Pro incolumitate atque exaltatione fortissimi vestri Imperii unanimiter incessabiles Domino preces effundentes. Dei majestatem fideliter obsecrare pro longe vitate atque perfecta prosperitate vestrae fortitudinis Imperio divinitus concedenda, &c. And this whole general Council thus unanimously cried out with loud joyful Voyces, and prayed to God for him Sancta Synodus exclamavit: Multos Annos Imperatori: Christo dilecto Imperatori multos Annos. Pium & Christianum Imperatorem Domine conserva; aeternum permaneat vestrum Imperium. Orthodoxam fidem tu confirmasti. After which this whole Council in their Gratulatory Oration to him, pray thus for him, Omnes unanimiter atque consonanter acclamamus; Domine Salvum fac Regem nostrum, qui post te corroboravit fidei fundamentum: benedicito vitam ejus, dirige gressus cogitationum ejus, conterat virtutem inimicorum suorum, et resistentes ei continuo corruant, quia fecit judicium & justitiam sempiternam, &c. This Emperor dying before this General Council dissolved, and Justinian succeeding in the Empire,, all the Fathers assembled therein in their Oration to him, close it with this Prayer for him, Dominus Imperium tuum stabiliat ac confirmet in pace et justitia, et generationum generationibus transmittat, et terrenae quoque potentiae adjiciat, et etiam coelesti regno fruaris.

The 7. Council of Toledo under King Chindasiundus, and the 38. Bishops in it, make this Prayer for him. Ut memorato Principi cum prosperitate praesentis regni, futuri etiam largiantur praemia gaudii, ipso praestante qui in Trinitate unus Deus vivit et gloriatur in saecula saeculorum.

In the 8 Council of Toledo K. Recesuinthus presented himself amongst the Prelates, Abbots, Priors, Earls then present, that they might commend him in their Prayers to Almighty God, which they did.

The 9. Council of Toledo held in the 7th. year of his Reign, made this Prayer for him, Obsecrantes ejus misericordiam largam ut serenissimo Domino et amabili Christo Recesuintho Principi glorioso, ita praesentis vitae felicitatem impendat, ut Angelicae beatitudinis gloriam, post longaeva tempora concedat: atque ita nos ejusdem felicitate laetos semper efficiat, ut in terra viventium remuner andos attollat.

The 11 Council of Toledo in the 8. year of King Recesuinthus, as it provides for the safety of his Person, and Crown in subjecting all Clergymen and Monks, who shall wittingly violate their general Oaths made for the safety of his Royal Person and Realm, to deprivation, and the Kings Justice, c. 2. So. c. 6. all present in it pray thus to God for him. A quo petimus et optamus, ut porrecta in longitudine felicium Dierum sacratissimi Principis vita, eam omni gloriarum decore perpetua faciat pollere salute.

The Council of Cavailon under King Clodoveus assembled in the Church of St Vincent, pray the intercession of this holy Martyr, ut longae vitatem supradicti Principis suo suffragio mereamur.

The 11. Council of Toledo in the 8th. year of King Uuambanus (or Bamba) made this Prayer for him, Det ergo eidem Principi Dominus, et cursum praesentis vitae in pace transire, et post diuturna tempora, ad se in pace, remissis iniquitatibus pervenire: qualiter et hîc selicia tempora ducat, et felix cum omnibus, quibus principatur, ad Christum sine confusion perveniat: ut, quia per eum corona nostri ordinis in melius restauratur, coronam futuri regni capiat ex hoc in regione vivorum regnans cum Christo insaecula saeculorum. Amen.

The Council of Bracara in the same year, concludes with this prayer for King Bamba, Sit pax, salus et diuturnitas, piissimo & amatori Christi Domino nostro Vuambano Regi: Divinam postulantes clementiam, ut gloria Christi Regnum ejus coroberet usque ad ultimam senectutem, praestante ipso qui cum Patre & Spiritu sancto vivit & gloriatur in Trinitate Deus, in saecula saeculorum. Amen.

The 12. Council of Toledo under King Evingius, c. 13. is closed up with this Prayer for him: Sanctae Trinitatis poscimus inenarrabile numen & gloriosam ineffabilis potentiae Majestatem, ut det amatori Christi serenissimo Domino nostro atque amantissimo Evingio Principi, imperare clementer, Regnare felicitor, habere de elementis fructum, obtinere de Justitia premium, de pietate trophaeum, quo & hic invictus victor hostium semper appareat; & post diuturna hujus seculi curricula, ad Regnum aeternum cum suis omnibus coronandus pervenire, praestante Deo & salvatore nostro Jesu Christo Domino nostro, qui cum Patre & Spiritu sancto in Trinitate vivit & regnat Deus, in secula seculorum. Amen.

The Synod of Frankford on the Mene under Charles the Great, thus prayed for him. Catholicum atque clementissimum semperque inclytum Dominum Carolum Regem, Omnipotens & sancta Trinitas sua cum gratia circumcingat, suaque dextra semper protegat et defendat, ut faciat semper quae illi sunt placita, quatenus coelestibus fretus armis inimicos nominis Christi auxilio fultus de caelo, ad terram prosternat. Barbaras etiam Nationes, infinita Deus Omnipotens ditioni ejus potentia subdat, ut ex hac occasion ad agnitionem perveniant veritatis, et cognoscant verum et unum Deum Creatorem suum, &c. Multipliceter pax in diebus ejus, ut sit sancta Ecclesia libera, et ab omni strepitu mundi secura qua libertate Christus eam liberavit, &c. indulgeat miseratus captivis, subveniat oppressis, dissolvat fasciculos deprimentes: sit consolatio viduaarum, miserorum refrigerium: sit Dominus et Pater; fit Rex et Sacerdos, fit omnium Christianorum moderantissimus gubernator, anxiliante Domino nostro Jesu Christo, qui cum Patre et Spiritu sancto vivit et regnat Deus in Trinitate perfecta per omnia secula seculorum. Amen.

The judgments and practices of this kind of our venerable Beda; Of Boniface Archibishop of Mainz, and Lullus his Successor; Of the Council of Clovesho and Calchuth; and of Abbot Alchuvinus and others: from the year 714, to 796. you have already cited in the precedent Chapter.

The Synod of Towers in France, under Charles the Great, c. 1. decreed: Primo omnium admonuimus generaliter cunctos, qui nostri conventui interfuêre, ut obedientes sint Domino excellentissimo Imperatori nostro, et fidem quam ei promissam habent inviolabiliter conservare studeant. Orationes quoque assiduas intent fundere pro ejus stabilitate ac incolumitate omnes se velle secundum nostram admonitionem unanimiter professi sunt, ut misericordia divina longiori aevo illius mansuetudinem conservare dignetur, &c.

The Council of Mainz about the same time under Charles the Great, c. 1, &c. made this Prayer for him and his Posterity: In nomine Patris et Filii, et Spiritus sancti; Gloriosissimo et Christianissimo Imperatori Carolo Augusto, verae Religions Rectori, ac Defensori Dei Ecclesiae, una eum prole sua, ejusque Fidelibus, vita et salus, honor et benedictio, cum victoria sine fine mansura.

The Council of Cavailon the same year under this Charles the Great, thus decreed: Omnis iste Conventus gratissima deliberatione decrevit, ut ab omnibus indestuenter orationes fiant pro vita et incolumitate, pro salute animae et corporis Domini Imperatoris prolisque ejus; pro statu Regni, &c.

The Synod of Reims the same year under the same Emperor decreed: Ut pro Domino Imperatore suaque Nobilissima prole, Orationes et Oblationes, quae pro ipsis hactenus Deo Omnipotenti oblatae sunt augeantur, ut eos suis temporibus in praesenti seculo cum omni faelicitate custodiat, et in futuro cum sanctis Angels suis pia miseratione gaudentes efficiat.

The like is decreed in Capitularia Caroli Magni & Ludovici, l. 7. c. 7. Fredericus Lindebrogus Codex Legum Antiqu. p. 1663. The Synod of Paris under Lewis & Lotharius, Anno 829. l. 1. c. 8. as it presseth all Obedience, Subjection, and Loyalty to Kings, so it prescribes constant Prayers for them, from the 1 Tim. 2. concluding thus: Si enim Hieremias Propheta Dei, pro vita Idololatrae Regis Nebuchadonozor orare admonet, quanto magis pro salute Christianorum Regum de omnibus ordinibus Deo est humiliter supplicandum?

The Synod of Paris under Bishop Odo made this Decree: Praecipitur district omnibus Presbyteris ut pro Domino Rege faciant specialem commemorationem quando poterunt.

Theodulphus Abbas Floriacensis, et Aurelianensis Episcopus in his Poems to Ludovicus the Emperor thus prays for him. Inclite Caesar ave, Ludovice serene, valeque,

In his Poem, In Adventu Caroli filii Augustorum, he hath this Salutation, and Prayer for him.

Which Salve is 7. times more repeated in that Poem, with other Prayers for Prince Charles.

In his Poem, In adventu Lotharii Imperatoris, he useth these Prayers for and Acclamations to him.

Semper et feliciter, which is ten times repeated.

Walafridus Strabus Abbot of St. Gall, in his Poem to Ludovicus the Emperor makes this expression of his Loyalty to, and prays thus for him.

In his Verses to the Empresse Judeth, he prays thus for her, and hers.

In another Poem to her, in reference to her name Judeth, he prays thus for her.

In his other Verses to her, he prays thus.

And in his Poem to Charles the Emperors Son by Judeth, he prays thus for him.

Haymo Bishop of Halberstat in Germany, Interpretatio. in 1 Epist. Tim. c. 2. v. 1, 2, 3. hath the self-same Commentary, and Words, pressing the duty of praying for Kings, as Remigius forecited.

Hincmarus Archbishop of Reims in France, flourishing under Charles the Great, and • ewis his son, one of the learnedest Scholars in that age, in his Epistola 1. ad Ludovicum Balbum Regem, who desired his advice, how he might settle and govern his distracted Kingdom in peace, in such a time of confusion, as we now are in; returns him this answer, in an Epistle thus directed. Domino Ludovico Regi glorioso, Sit semper Salus et Vita. 1. That he should elect good Counsellers of State, quia boni Reges constituti bonos sibi Consiliarios adhibuerunt, & per bonos Reges & bonos Consiliarios regimen populi multa bona habuerunt. 2ly. Vt Seniores et Regni sui Primores convocaret, ut omnes Communi Concilio de Communi Necessitate et Vtilitate tractetis: (the best means of public peace and settlement, as he proves by sundry former presidents;) nec in exordio Regni vestri inter Primores Regni de vestro Regimine oriatur discordia, quae non sine impedimento possit esse sedata. Et Regni Primores qui vobiscum sunt, sic seipsos & suas voluntates contemperent, ne alios istius Regni Primores ad scandalum per suam cupiditatem, aut negligentiam provocent. 3ly That when this Great Parliamentary Council of the Nobles, and Great men of the Realm should assemble, they should treat of these 6. Heads, very pertinent and seasonable for our times.

Primo, qualiter vos in regimine Regni cum honor & salvamento, ac supplemento de his quae necessaria sunt, cum Regno ac domo vestro possitis insistere. Secundo, ut Capitulum, de honor sanctae Ecclesiae & Sacerdotum & Servorum Dei debito privilegio ad effectum perduci possit; ut & Ecclesiae in isto Regno per occasionabiles cicadas & per indeletas consuetudinarias exactiones, quae tempore Pipini, Caroli & Ludovici non fuerunt, ante annos viginti impositas, non affligantur. Tertio, qualiter Regni Primores cum debita sereniate & honor ergà vos consistere possint, & caeteri Nobiles homines in Regno securitatem habeant, ne per diversa ingenia a suis opibus, quas habere potuerint, despolientur: quia postquam radix omnium malorum cupiditas in Regno isto exarsit, ut nullus, aut poene nullus honorem, aut aliquod bonum sine precio possit adquirere, aut tenere, aut securitatem habere; pax, & consilium & justicia, atque judicium, sicut necesse fuerat, locum in isto Regno non habuerunt. Quarto, ut inveniatis cum Deo & vestris fidelibus, qualiter istae rapinae & depraedationes in isto regno cessent, & miser iste populus, qui jam per plures annos perde praedationes diversas & continuas & per exactiones ad Normannos repellandos affligitur, aliquod remedium habeat, & justitia & judicium quae quasi emortua apud nos sunt, reviviscant: quia usque modo, jam ante plures annos locum in isto regno defensio non habent, sed redemptio & tributum, & non solum paupers homines, sed & Ecclesias quondam divites tàm emarciatas habent. Quinto, ut concordiam quae secundum Deum cst, inter fideles Dei & vestros haberi, & vigere quantum potueritis, satagatis; & vos talem ergà eos praeparetis, ut verum consilium vobis dare possint & audeant, &c. Sexto, ut inveniatis cum Deo & vestris fidelibus, qualiter pacem & amicitiam secundum Deum eum vestris sobrinis, patrui vestri filiis, & juvenum adjutorium vobis ad Dei voluntatem, & sanctae Eccles • ae ac vestrum honorem, at communem fidelium vestrorum Salvationem exhibeatis. Caeterum qualiter haec ad effectum perveniant, et caetera necessaria inveniantur, et assequautur, Deus est exorandus, &c. Faciendum est judicium pro iniquorum correctione, et pro injuriam sustinentium directione, non pro malevolentiae ultione, nec pro justam causam habentium oppressione, &c. Sollicite unicuique ambulandum est cum Deo suo, et Regi precipue, qui sub tantis erit in poenis in futuro seculo, si malus fuerit, super quantos fuerit in isto seculo, in quo se à malitia non correxit, et non fecit judicium et justitiam, et non ambulavit solicit cum Deo suo.

In the front of his 2d. Epistle to the Emperor Charles the Grosse, Praesentem et futuram optat prosperitatem et gloriam; advising him: Ut Ecclesiam Gallicanam poene collapsam restituat, Regni dissidia tollat, Justitiae leges apud Primores aeque ac subditos sartas tectas conservare, Divinum auxilium per preces crebro imperare, impios et sceleratos coercere; orphanorum et pupillorum patrocinium suscipere; humilitateni, caritatem, mansuetudinem erga omnes sectari, improborumque societatem et samiliaritatem defugere: as the readiest way to public peace, unity and prosperity. His 3d. and 4th. Epistles are full of excellent instructions for young Kings: and his 5th. very pertinent to our Condition. The Emperor Louis the 2d. being dead, Charles the Bald King of France went into Italy to obtain the Imperial Crown from the Pope: which his Brother Louis, King of Germany, taking in ill part, attempted in his absence to invade the Realm of France. Whereupon divers Bishops and Nobles of France being doubtful what to do in this difficult Cause, craved the advice of their Metropolitan, Hincm • rus Archbishop of Reims; who in this Epistle adviseth them at large: In tanta discrimine, confugiendum esse ad arma spiritualia orationum, jejuniorum, aliorumque id genus praesidiorum; et in fide proprii Regis Caroli, licet absit, fortiter persistendum; nec oves ulla ration, quantumvis Ludovicus vi invadat regnum, deserendas, Ipsosque Reges libere de suis erratis commonefaciendos, ac si parere nolint, etiam à corpore Christi abscindendos; quod multorum S. Patrum exemplis fuse probat. After his debate of the difficulties and dangers on both sides in resisting the unjust Invador of his Brothers Realm, and deserting Charles their absent lawful King, he resolves thus: Nos Episcopy Domini nostri Caroli, si acciderit ut consulere ei non possimus, sicuti cupimus in temporali sui Regni defensione atque tuitione, et consulamus et in debitae Fidei observatione. Consulamus et Nobis Dei cooperatione in pia Dei erga illum observatione, et continua mentis devotione atque pro eo apud Deum et Sanctos ejus obsecratione, &c. Consulamus et nobis ne pro quacunque cupiditate vel temporali emolumento ab illius debita fide exorbitantes, quenquam in illius regnum missis Episcopis, vel quibuscunque internunciis, invitemus, nec pro Abbatiis, vel honoribus temporalibus, atque rebus, vel facultatibus nos venundemus, Iudae similes effecti, qui abiens ad Iudaeos dixit; Quid vultis mihi dare, & ego vobis eum tradam? Est etiam, quoniam ab alio quocunque juste & rationabiliter credi non poterimus neque debemus, si quocunque terreno lucro vel illata injuria, salva in Deum fide, seniori nostro (Regi) Fidem non servaverimus, &c. Consulamus etiam quantum adjuvante Domino poterimus, Sociis & commilitonibus nostris, exhortantes eos, ut fidem debitam apud eum observent, &c. Consulamus etiam ei, si forte quis fuerit, qui in absentia ejus Regnum ipsius moliatur subripere, ut moneamus eum de Sacramentis inter se, et Seniorem nostrum factis, quae Rex noster se servare velle fatetur, et proponemus ei sententiam Domini prolatam per Jeremiam Prophetam contra Sedechiam, qui juravit Nebuchadonozor Gentili Regi in Nomine Domini Ezech. 17. & Jerome. ibid. (whose severe judgment on him for this Perjury he recites at large out of 4 King 25. together with the danger of Perjury out of St. Augustine, Epist. 89. who stiles it, Gravissimum peccatum) Si autem & contra Praepositum suum agentibus consulere non potuerimus; secundum verba sancti Ambrosii, consulamus Nobis, ne faciamus quacunque cupiditate, vel adulatione, vel deceptione, vel communicatione unde vituperetur Minister ium nostrum, & perdamus nomen bonum, &c. Et non solum in vectigalibus stipendiariis militiae, & Ecclesiis debitis, et Regibus deservire jub • mur, verum et in Orationibus, sicut Augustinus in libro De Civitate Dei ostendit, (whose words he recites at large.) After which he thus winds up this most learned and seasonable Epistle, worthy reading. Si denique Rex noster -fuerit, annuente Deo reversus, recipiamus eum cum gaudio, & de sibi ac Ecclesiae at que Regni necessariis in postmodum procurare Episcopaliter illum commoneamus, et prosperitari suae congaudeamus; si vero, quod non optamus, aliter judicio Dei contigerit, Devotionem ac fidem debitam erga illum sinceriter custodientes, sicut scriptum est dicamus cord, dicamus & ore Domino, exultaverunt filiae Iudae, id est, confessionis humillimae, in omnibus judiciis tuis Domine. This was the advice of that learned loyal Bishop in that Age upon this occasion.

Gerbertus Archbishop of Reims, afterwards Pope Sylvester the 2d. as he hath this expression of his Loyalty to the Emperor Otho, Epist. 1. Non dicatur reus, cui pro Caesare stare semper fuit gloria, contra Caesarem ignominia. So in his his 20. Epistle, Adelaidi Imperatrici, he concludes thus: Mea sententia haec est, quam fidem filio Dominae meae (Imperatori) asservavi, eam matri servabo; si nequeo praesens, saltem absens, been loquendo, been optando, been orando. He begins his 154. Epistle Othoni Imperatori thus Domino & glorioso Othono semper Augusto Gerbertus gratia Domini Remorum Episcopus, quicquid tanto Imperatori dignum. And in his 31. Epistle to Diedericus the Bishop, in the person of Prince Charles the Emperors Nephew, he thus brands him for his perjury and treachery to the Emperor, and the Republic. Diederico Hypocritarum ideae, Imperatorum infidelissimo, prolisque parricidae, ac in communi hosti Reipublicae. Tu divina & humana confundisti jura. Cur pastorali officio minas intendis? quasi vero tu pastor, & non lupus rapax, & non potius alter Judas Apostolus, qui Dominum suum 30. perdidit argenteis, & tu Episcopus qui Dominum tuum Regem Haeredem Regni Regno privasti spe famostssimi quaestus, &c.

Fulbertus Carnotensis Episcopus, inscribes his 3, 4, & 13, & 93. Epistles to Robert King of France thus. Domino suo Regi Roberto • enignissimo, Fulbertus Dei & sui gratia Carnotensis Episcopus, in gratia Regis Regum semper manere; statu plenae felicitatis; in perpetuum regnare. Cursum honesti continuum ad beatitudinem finis. He concludes his 76, 77, 78, & 92 Epistles to this King, with Valete regaliter; Vale nunc & semper. Vigeat excellentia vestra. He inscribes his 96. Epistle with this option: Aeterni Regis consortium; and ends it thus: Omnipotens Deus dilatet Imperium vestrum, et dextra vos semper protegat ad pacem sanctae Ecclesiae; Vitam vobis longae • am tribuat, et sua vos benedictione in omnibus exornet. His 97. Epistle is thus directed: Nobilissimo Regi Danemarchiae Cnuto, Fulbert. Dei gratia Carnotensium Episcopus, cum suis Clericis et Monachis Orationis suffragium. In which he writes: Te non modo Christianum, verum etiam erga Ecclesias atque Dei servos benignissinum largitorem agnoscimus. Unde gratias agents Regi Regum, ex cujus dispositione talia descendunt; Rogamus ut ipse Regnum tuum in vobis prosperari faciat, et animam tuam a peccatis absolvat, per aeternum & consubstantialem sibi unigenitum Christum Dominum nostrum in unitate Spiritus sancti. Amen. And his 150 Epist. is thus directed, Dilectissimo Domino sua Roberto, Regi ac Reginae Constantiae, Verum in Domino constantissimo Fulbertus humilis Carnot. Episcopus Fidelitatis obsequium et orationum suffragium, quantum scit et potest. I preterm it his other prayers and options of this kind, Epist. 89, 90, 91, &c.

Oecumenius in his Enarratio in 1 Tim. 2. 1, 2. useth the self-same words and passages touching prayers, intercessions and supplications for Kings, as St. Chrysostom and Theodoret, forcited, p. 111, 112, 116, &c.

The like doth Theophylact, upon the 1 Tim. 2. 1, 2. whom they both follow.

St. Bernard Abbot of Clarevall thus begins and proceeds in his Epistola 45. ad Ludovicum Regem Francorum (written in the name of all the Cistercian Abbots and Monks) Eximio Regi Francorum Ludovico, Stephanus Abbas Cisterciensis, totusque Conventus Abbatum et Fratrum Cisterciensium, salutem, sospitatem et pacem in Christo Jesus. Rex coeli et terrae regnum vobis in terra donavit, donaturus et in coele, si quod accepistis juste & sapienter amministrare studueritis. Hoc est quod Vobis optamus, et pro Vobis oramus, ut et hic fideliter, et illic feliciter regnetis. Caeterum vos quonam consilio, Eisdem Nostris pro Vobis orationibus, quas, si recolitis, olim tàm humiliter requisistis, modo tàm acriter repugnatis? Qua enim fiducia manus pro Vobis levare possumus ad sponsum Ecclesiae, quam ita et sine causa, ut putamus, ausu inconsulto contristaris? Gravem siquidem adversum vos apud eundem sponsum, et Dominum suum querimoniam deponit, dum quem acceperat defensorem, sustinet oppugnatorem, &c. Alioquin si non meremur exaudiri, sed contemnimur, et nos, fratres et amici vestri, et qui quotidie oramus pro Vobis, et Filiis Vestris, et Regno; ex hac jam noveritis parvitatem nostram, &c. He begins his 170 Epistle, ad Ludovicum Juniorem Regem Francorum, with this loyal preface, and seconds it with his constant prayers day and night. Si totus orbis adversum me conjuraret, ut quippiam molirem adversus regiam Majestatem, ego tamen Deum timerem, & ordinatum ab eo Regem offender temere non auderem. Nec enim ignoro ubi legerim; Qui potestati resistit, Dei ordinationi resistit, &c. Non contristabit per illum & de illo Ecclesiam suam, in quem et de quo in tantis plura laetificavit: Quem suo munere contulit, sua longanimitate servabit; et si quid aliter sapitis, et hoc ipsum vobis revelabit, et erudiet corda in sapientia. Hoc optamus, hoc oramus die et nocte. He begins his 220 Epistle to this King thus, Libenter quidem sicut ipse fateri dignamini, etiam propria testante conscientia, quae ad honorem vestrum et regni vestri utilitatem spectant, pro nostro exiguo posse et quaerimus & quaeremus: though he sharply reprehends him therein: In his 221 Epistle to this King (who oppugned the Church) he writes thus. Profecto stabimus & pugnabimus usque ad mortem, si ita oportuerit, pro matre nostra, armis quibus licet, non scutis et gladiis, sed precibus fletibusque ad Deum. Et ego quidem qui me memini praeter Quotidianas preces, quas pro Pace et Salute vestra, atque Regno coram Domino supplex ipso teste fundebam. And why so? Insuper et fratri vestro, ejusque militibus balastariisque Domos Episcopales contra jus et phas inhabitandas, et res Ecclesiae in hujusmodi nefarios usus profligandas audacter nimium exponitis. Dico vobis non erit diu inultum, si haec ita facere pergitis, &c. His 255 Epistle begins thus, Ludovico Dei gratia excellentissimo Regi Francorum, Bernardus Clarevallis vocatus Abbas, fidelis suus, salutem à Rege Regum, & Domino dominantium Ipsi, et Dilectae ejus, et Filiis ejus. Regna terrae & jura Regnorum tunc sane sana suis Dominis atque illaesa persistunt, si divinis ordinationibus ac dispositionibus non resistunt, &c. He adds, Colligitur Concilium. Quid in hoc detrahitur Regiae gloriae, regni utilitatibus? Ibi Vniversae Ecclesiae commendabitur ac rememorabitur Excellentiae vestrae prompta et specialis Devotio, qui Regum primus, aut certe inter primos rabiei persequentium eandem matrem vestram strenuissime, et christianissime defendendo obviastis. Ibi glorious ab ingenti illa multitudine debitae gratiae referentur vobis: Ibi a Millibus Sanctorum orabitur pro vobis et vestris. He begins his 138 Epistle, thus. Henrico illustrissimo Regi Anglorum, B. Abbas dictus de Clarevalle, honorem, sospitatem & pacem. And his 139 Epistle, thus. Lothario Dei gratia Imperatori Augusto, B. Abbas de Clarevalle. Si quid potest peccatoris Oratio, Benedictus Deus, qui vos elegit, et erexit cornu salutis Nobis ad Laudem et Gloriam Nominis sui, et reparandum Imperii decus, ad subveniendum Ecclesiae suae in tempore malo, Postremo, ad operandum etiam nunc salutem in medio terrae. From all which passages it is most apparent, that this devout Abbot, with all the Abbots, Monks, Clergy, and Councils in that age, did constantly pray for their own Christian Kings, their Queens, Sons, Posterity, and other Kings & Emperors, wishing all health, safety, happiness, prosperity to them, and their Realms, for the Churches happiness, and did bless God for their reigns, exaltations, successes, Piety, Zeal, and Government.

Petrus Abbas Cluniacensis, Epist. l. 2. Epist. 7. Sigivardo Norwegiorum Regi, prefaceth his Epistle with this salutation; in praesenti faeliciter, in futuro, faelicissime cum Christo regnare: & begins it with this Thanksgiving to God: Omnipotenti et aeterno Regi toto cordis affectu gratias agimus, qui menti vestrae favorem et amorem suum inspirare dignatus, in vobis amorem coelestium terrenis affectibus praevaluisse ostendit, &c. And thus closeth it, Ipsi omnium bonorum largitori grates quas possumus agimus; et ut hoc ad effectum perducere satagatis, votis omnibus exoramus. Epist. 39. Glorioso Principi et magnifico Constantinopolitanae urbis Imperatori, Ioanni Cale, he wisheth, Salutem ab eo qui dat salutem Regibus: beginning with this Thanksgiving. Gratias omnipotenti Regi Regum, cujus Regnum Regnum est omnium seculorum, qui Imperatoriam Majestatem vestram super omnes Christiani nominis Principes exaltavit, et ad tenendam toto orbe Ecclesiam suam, velut in medio Orientis, Occiedentis, Aquilonis constituit, &c. Et ut aliquid beneficii spiritualis vobis istud facientibus, rependamus, sicut Praedecessores nostri ac nos ipsi, Reges Francorum, Reges Anglorum, Reges Hispanorum, Reges Romanorum, ipsos Imperatores, ac vicinos vobis Reges Ungarorum confratres et comparticipes omnium beneficiorum Cluniacensis congregationis fecimus (by their daily Prayers for them) ità sublimitatem vestiam, ex parte omnipotentis Dei, &c. in eisdem et spiritualibus beneficiis, plene et perfect, in quantum licet, suscipimus: ut omnipotence Salvator et hîc temporale Regnum vobis adaugeat et conservet, et in futuro, cum sanctis Regibus vos ad sempiternum perducat. Amen. He begins his 46. Epistle to the King of I • rusalem with the like Salutation and Thanksgiving to God. Epistola l. 3. Epist. 3. Illustri et religioso Regi Siciliae, Domino et amico Rotgerio, he useth the very same Salutation, blesseth God for him, and ends with this prayer for him: Inde laetamur, inde in domino gloriamur, inde Celsitudinem vestram, etsi vultu incognitam, verae dilectionis brachiis amplectimur: et ut ad honorem nominis sui, et ad salutem populi sui omnipotence Salvator vestram regalem potentiam magnificet et conservet, humiliter et frequenter precamur. Epist. l. 4. Epist. 37. to the same King Rotgerio: he wisheth, Bonorum Regum dignitatem et honorem: beginning it with Gratias omnipotenti Regi Regum, qui sublimitatem vestram inter universos Christiani orbis Reges ac Principes quadam specialis magnificentiae gloria insignivit, quadam gloriosi nominis fama singulariter exaltavit. Adding, Personam vestram Regnumque Omnipotenti Deo, Religiosisque tam nostris, quam aliis congregationibus, studios • ssime commendavi. Epistola 36 Illustri ac magnifico Principi, Domino Ludovico Regi Francorum, is prefaced with this option: Feliciter hîc regnare, Regemque Regum in Regno ac decore suo videre: and begins with, Licet Regis aeterni militiam, quam per te Regem terrenum contra inimicos crucis suae armare disposuit, ad peregrina euntem comitari non valeam: Devotione tamen, oratione, consilio, et auxilio, quali quantoque potero, prosequi concupisco, &c. I shall only add, Epist. l. 6. Epist. 16. Magnifico Principi, domino Rotgero, Regi Siciliae, Frater Petrus humilis Cluniacensium Abbas, Salutem praesentem et Regnum sempiternum. Audientes obitum filiorum, vestrorum valde doluimus, et tàm pro sospitate vestra, quàm pro omnibus illorum, Missas celebrari, orationes ad Deum sundi, eleemosynas fieri, in conventu nostro praecepimus. Non solum autem nunc sed et saepe diebus solempnibus et majoribus capitulis nostris, inter alios Reges amicos et Benefactores nostros, vestri memoriam frequentamus.

Stephanus Tornacensis Episcopus, thus ends his Epistola 39. Illustri, R. Hungariae Regi: Valeat sanctitas vestra et Regnum vestrum coram Domino. And he inscribes his 170 Epistle thus. Canuto Illustri Dacorum Regi, Salutem, vitam et victoriam, and concludes it in this manner, Valeat et crescat in dies semper Magnificentia vestra.

I could draw down a continual series of Authorities almost every year, from the year of our Lord 1200. till this present, pressing and practicing this duty of Prayer for Kings, in public and private, in their Commentaries, Epistles, and other writings; but to avoid Prolixity, I shall refer the Readers to Hugo de sancto victor, Petrus Lombardus, Nicholaus Gorran, Anselmus Laudensis, Petrus Commestor, Hugo Cardinalis, Dion. Carthusianus, Nicholaus Lyranus, Hugo de sancto victor, Isiodor Clarius, Vitus Theodorus, Johannes Sarisburiensis, Alexander Alesius, Jo. Arboreus, Jo. Eradmyllerus, Tho. de Vio Cajetan, Calvin, Bulinger, Gualther, Hemmingius, Arrias Montanus, Nic. Hemingius, And. Hyperius, And. Scaynus, Nic. Selneccerus, Dan. Tossanus, Fran. Titeburamus, Jo. Brand myllerus, Jo. Faber, Egidius Hunnius, Jo. Miyer, Alf. Salmeron, Guil. Estius, Jo. Gagneius, Claud. Guilliandus, Cornelius a Lapide, Junius, Beza, Marlorat, Lamb. Danaus, Cl. Espencaeus, Ant. Fayus, Phil. Melancthon, Wolf. Musculus, Jo. Piscator, Frid. Balduinus, Deodatus, Georg. Dibuadius, Georg. Wenirichius, Adam. Sasbout, Pet. Steuartius, Jodoc. Willichius, Hugo Grotius, Dr. Hamond, and others in their Commentaries, Explanations, and Annotations on the 1 Tim. 2. 1, 2, 3. the Harmony of Confessions, Chapter of the Civil Magistrate, who all press this duty in point of precept and practice, as well for Pagan as Christian, vicious and tyrannical, as Virtuous and Gracious, Heretical and Popish, as well as Orthodox and Protestant Kings and Emperors. As for the Forms of public and private Prayers for them, I shall refer you to all ancient and modern Missals, Processionals, Pontificals, Ceremonials, Psalters, Primers, Litanies, Manuals, Books of Prayers and Devotions, which are almost infinite in all Popish and Protestant Kingdoms throughout the World. I shall only recite a few public Prayers of this Nature, for Example sake.

The 1. is Missa Aethiopum, Or the usual Forms of Common Prayers used in all the Ethiopian Churches: wherein there are these, Preces pr • Rege Da Domine pacem, Regi nostro Caludio, et Principibus ejus, & Judicibus ejus, & subditis ejus, orna eos omni genere pacis, Rex pacis pacem da Nobis, quoniam omnia dedisti Nobis.

The 2. is the ancient Prayers used for the Roman Emperors in Churches: Deus Regnorum omnium & Christiani maxim Protector Imperii: Da servo tuo Imperatori nostro R. triumphum virtutis tuae scienter excolere, ut qui tua constitutione est Princeps, tuo munere sit Potens, Per eundem Dominum nostrum.

Deus qui ad praedicandum aeterni Regis Evangelium, Romanorum Imperium praeparasti, praetende famulo tuo Imperatori nostro R. arma coelestia, ut pax Ecclesiarum nulla turbetur tempestate bellorum, Per eundēm Dominum nostrum.

These two Forms of public Prayers are still retained in Missal Romanum ex decreto Concilii Tridentini, Printed Salamanticae, 1588. Orationes ad diversa, p. 81, 82. and Missal Romanum ex decreto Pii quinti Antuerpiae 1630. Orationes ad diversa, p. 76, 77. to which there are these two Prayers, pro Rege subjoined.

Quaesumus omnipotence Deus ut famulus tuus, N. Rex nostor, qui tui miseratione suscepit Regni gubernacula, virtutum etiam omnium percipiat incrementa: quibus decenter ornatus, & vitiorum monstra devitare, & ad te qui via, veritas & vita es, gratiosus valeat pervenire. Per Dominum.

Munera quaesumus Domine, oblata sanctifica, ut & nobis Vnigeniti tui corpus fiant, Et Regi nostro ad op •• nendam animae corporisque salutem; et ad peragendum injunctum officium, te largtente, usquequaque proficiant. Per eundem Dominum nostrum Jesum Christum.

What other Prayers have been used for them, I have before transcribed, p. 40. To which I shall add, that in most Litanies, there is this Prayer inserted. Et Regibus, et Principibus Christianis pacem et veram concordiam donare digneris; te rogamus. Never more seasonable to be used than now.

In the Pontificale Romanum, restored and published by command of Pope Clement the 8. printed Antuerpiae 1627. p. 486, 487. There is this set Form of receiving the Emperor, when he comes to any City, or notable Town, by the Clergy thereof in way of Procession, entitled, Ordo ad Recipiendum Processionaliter Imperatorem. Quando Imperator venit ad aliquam urbem vel oppidum insigne, Clerus urbis obviam venit ei Processionaliter, extrà portam, &c. Imperator, ex equo descendens, &c. sub baldachino ducitur usque ad Ecclesiam. Processio praecedit immediate Imperatorem, &c. Whiles they go in procession towards the Church, divers Anthems and Hymes are sung; and when the Emperor enters into the Church, the Bishop or chief Minister, turning towards the Emperor, saith, Deum judicium tuum Regi da: and the Chorus answer, Et justitiam tuam filio Regis, V. salvum sac N. Imperatorem nostrum Domine. R. Deus meus sperantem in te. V. mitte ei auxilium D • mine de sancto. R. Et de Zion tueri eum. V. Nihil proficiat Inimicus in eo. R. Et filius iniquitatis non opponat nocere ei. U. Fiat pax in virtute tua. R. Et abundantia in turribus ejus. U. Dominus exaudi orationem meam. R. Et clamor meus ad te veniat. U. Dominus vobiscum. R. Et cum spiritu tuo. Oremus.

Deus in cujus manu sunt corda Regum, inclina ad preces humilitatis nostrae aures misericordiae tuae, Et Imperatori nostro famulo tuo N. Regimen tuae sapientiae appone, ut haustis de tuo fonte consiliis, et tibi placeat, et super omnia regna praecellat.

Praetende Domine quaesumus, famulo tuo N. Imperatori nostro dexteram caelestis auxilii, ut te toto cord perquiret, et quae digne postulat assequi mereatur. Per Christum Dominum nostrum. Amen.

After which follows p. 487, 488. Ordo ad recipiendum processionaliter Regem; almost in the self-same words with • ome variation only in the Anthem; and this Prayer.

Deus, cui omnis potestas & dignitas famulatur, da huic famul • tuo Regi nostro N. prosperum suae dignitatis effectum, in qua te semper timeat, tibique jugiter placere contendat. Per Christum Dominum nostrum. Amen.

Ibidem p. 489. follows, Ordo ad recipiendum processionaliter Principem magnae potentiae, little different from that of Kings. And p. 491. Ordo ad recipiendum processionaliter Imperatricem vel Reginam. Where the respo • sory is fitted to these Persons; and then this Prayer ensues. Oremus.

Deus, cujus providentia insua dispositione non fallitur, ineffabilem clementiam tuam supplices exoramus, ut ficut Esther Reginam, Israeliticae plebis causa salutis, ad Regis Assueri thalaemum, regnique sui consortium transire fecist • : ità hanc famulam tuam Christianae plebis salutis gratia, ad gratiam tuam transire facias; ut tibi super omnia jugiter placere desideret, et te inspirante, quae tibi placita sunt, toto cord perficiat, et dextera tuae potentiae illam semper hic et ubique circumdet. Per Christum Dominum nostrum. Amen.

I shall cloze up this Chapter with the Decree of the Synod of Towers in France, Anno 1584. Imprimis, Deo optimo maximo haec Synodus referendas gratias censuit, (prout refert) Quod divini ejus spiritus afflatu, Christianissimus Rex noster, Ecclesiae Dei statum ac ordinem modis omnibus Roborare disponens; Conciliorum Provincia lium in universo Galliae regno celebrationem gratam non solum habuerit, sed eam etiam indici procuraverit: hinc futurum sperans, ut quae summo nostro malo diutius grassatae sunt Heresies, radicitu extirpentur, & quibus turpiter Ecclesia deformatur, prorsus aboleantur abusus, ac toti Galliae multis jamdudum seditionibus, ac perturbationibus afflictae, omnium bonorum votis desiderata pax plenissime restituatur. Idcirco summopere exoptat, et humilibus a Deo precibus obnixe contendit haec Synodus, ut Regem tam pium, tamque Religiosum fidei suae conservatione stabiliat, aequa justitiae rogatione muniat, pacem ei locupletem reddat, misericordiae fulciat affectibus, virium fortitudine roboret, commissa sibi Regni Gubernacula discreto moderamine tenere concedat, ut commissos sibi populos benign regat, aeque judicet, et ad pietatis jura modi •• cetur, illum et piissimam Religiosamque ejus sponsam virili prole fructuosoque Regni successore locupletet, ejusque optimam matrem, quam diutissime conservet. Itaque cum sancta sit et Augusta Regum Majestas, sitque ut Sacrilegus et parricida, qui vel re vel verbo • enus Regem violat; Quod priscis cautum est Conciliis, quod que praesertim in Synodo apud Lauriacum pagum Andegavensem habita pridem fuit constitutum, renovans haec Synodus statuit. Quandoquidem Religioni inimicum, & hominibus constat esse perniciosum, futura curiosius perscrutari, & fata Principum corumque casus inquirere, cum scriptum sit; Non est vestrum nosse momenta, vel tempora, quae Pater posuit in sua potestate: hoc Decreto censemns, ut quisquis inventus fuerit talia perquisivisse, et vivente Principe •• alio Regni successore habendo cons • lium in •• sse, sib • que hac in re socios conciliasse, a conventu Catholicorum excommunicationis sententia expellatur.

Qu • • tiam pro perversis hominum moribus • mendan dis salubri deliberatione censemus, Ne quis in Principem maledicta congerat: Scriptum est enim a Legislatore; Principem populi tui ne maledixeri • . Quod 〈◊〉 quis fecerit, excommunicatione Ecclesiastica plectatur. Nam si maledici Regnum Dei non possidebunt; Quanto magis talis ab Ecclesiae necessario pellitur, qui divinae sententiae violator, atque in Principem peacans, invenitur▪

Si quis contra Regiam dignitatem dolose, callide et perniciose machinari comprobatus suerit, nisi dignissime satisfecerit, anathematizetur.

Si quis potestati Regiae (quae non est nis • a Deo) contumaci ac 〈◊〉 Spiritu, contra anthoritatem et rationem pertinaciter contradicere praesumpserit, et ejus in •• is Imperils obtemperare noluerit, anathema sit.

CHAP. VIII.

I Now proceed in the last place to the Solemn public Prayers, Acclamations, Supplications, Thanksgivings, Collects, usually made at the Solemn Coronations of Christian Emperors, Kings and Queens, and the Homage and Oaths of Allegiance and Fidelity then commonly sworn to them by their Prelates and Nobles, especially in England.

I shall begin with Corippus, who poetically relating the manner of the Coronation of the Emperor Justin, and his Empresse Sophia, Anno 565, (he living in that Age) brings in the Patriarch of Constantinople, thus praying for him, and the People supplicating and praying for their happiness, long life, and prosperous Reign, with united reiterated Shouts and Acclamations.

Cautacbuthenus, Histor. l. 1. c 41. recording at large the Ceremonies used at the Coronation of the Emperors of Constantinople, and particularly of the inauguration of Andronicus the younger, Anno 1330. informs us, That the Patriarch of Constantinople ascending upon a Scaffold: Patriarcha precationes ad Imperatorum unctionem compositas, alias submissa, alias clara voice, omnibus andientibus ordine recitat, ac Deum, ei qui ungendus est propitiat, &c. Patriarcha vero ad soleam consistens, pro Imperatore, Imperatrice, et eorum populis Preces pronunciat. After which Diaconus sublata voice inquit, Memor sit Dominus Deus potentiae Imperii vestri, in Regno suo ubique, nunc et semper, et in secula seculorum, addens, Amen. Deinceps et reliqui Diaconi ac Sacerdotes adeuntes, idem comprecantur. After his Consecration he ascends into the Catechumeum, where he may be seen of all, where there is a Hymn Sung to his Praise, et sanctis Acclamationibus ab omnibus excipitur.

As touching the Ceremonies used at the Coronations of the Roman Emperors, and the several Prayers, Collects, Oaths made at them, you may consult at leisure, Hieromymus Balbus de Coronatione ad Carol. 5. c. 6, & 31. Gunther. lib. 1. Onuphrins de Comitiis Imperatoriis, c. 10, 11. Bartholomeus Chassaneus, Catalog. Glor. Mundi pars 5. consid. 27. Krantzius Saxoniae Hist. l. 4. c. 37. Sigonius de Regno Ital. l. 1, 3, 4, 7. Aventinus Annal. Boyorum, l. 6. Antonius Sabinus, Georgius Flammin. Grimstones Imperial History and others in the lives of the Emperors Charles the 5th. Maximilian 1, & 2. Matthias & Ferdinand. The form of the Emperors coronation in Italian, printed 1558 and above all others Melchior Goldastus Politica Imperialia: Part. 3. Discurs. 3.

The old Ordo Romanus Antiqu. de divinis Catholicae Ecclesiae Officiis et Ministeriis, compiled about 800. years after Christ, as Iodocus Coccius, and others apprehend, prescribes this form of Consecration, Prayers, and Collects at the Emperors Coronation, which I shall recite, because omitted by Mr. Selden; it begins thus,

To this I shall subjoin the Ceremonies and Prayers made at the Coronation of the Emperor of Russia, recorded both in Latin and English in the Marginal Authors.

The Solemities used at the Russe Emperors Coronation, are on this manner. In the great Church of Precheste (or our Lady) within the Emperors Castle is erected a Stage, whereon standeth a Screen, that beareth upon it the Imperial Cap and Robe of very Rich staff. When the day of the Inauguration is come, there resort thither, first, the Patriarch with the Metropolitans, Abchbishops, Bishops, Abbots, and Priors, all richly clad in their Pontificali • us. Then enter the Deacons with the Q • ier of Singers. Who so soon as the Emperor setteth foot into the Church, begin to sing: Many years may live Noble Theodore Juanowich, &c. whereunto the Patriarch and Metropolitan, with the rest of the Clergy, answer with a certain Hymn, in form of a Prayer, singing it altogether with a great noise. The Hymn being ended, the Patriarch with the Emperor mount up the Stage, where standeth a Seat ready for the Emperor. Whereupon the Patriarch willeth him to sit down; and then placing himself by him upon another Seat provided for that purpose, boweth down his head towards the ground and saith this Prayer: O Lord God, King of Kings, and Lord of Lord's, which by thy Prophet Samuel diddest choose thy Servant David, and anoint him for King over thy People Israel, hear now our Prayers, and look from thy Sanctuary upon this thy Servant Theodore, whom thou hast chosen, and exalted for King over these thy holy Nations; anoint him with the Oil of gladness, protect him by thy Power, put upon his Head a Crown of Gold and precious Stones, give him length of days, place him in the seat of Justice, strenthen his Arm, make subject unto him all the barbarous Nations. Let thy fear be in his whole heart; turn him from an evil Faith, and from all error, and show him the salvation of thy holy, and universal Church, that he may judge thy People with justice, and protect the children of the poor, and finally attain everlasting life. This Prayer he speaketh with a low voice, and then pronounceth aloud: All praise and power to God the Father, the Son, and the Holy Ghost. The Prayer being ended, he commandeth certain Abbots to reach the Imperial Robe, and Cap: which is done very decently, and with great solemnity, the Patriarch withal pronouncing aloud: Peace be unto all. And so he beginneth another Prayer to this effect: Bow yourselves together with us, and pray to him that reigneth over all. Preserve him (O Lord) under thy holy protection, keep him, that he may do good and holy things, let Justice shine forth in his days, that we may live quietly without strife and malice. This is pronounced somewhat softly by the Patriarch, whereto he addeth again aloud: Thou art the King of the whole world, and the Savior of our Souls; to thee the Father, Son, and the holy Ghost, be all praise forever and ever. Amen. Then putting on the Robe and the Cap, he bl • sseth the Emperor with the sign of the Cross: saying withal, in the Name of the Father, the Son, and the holy Ghost. The like is done by the Metropolites, Archbishops and Bishops: who all in their order come to the Chair, and one after another bless the Emperor with their two fore-fingers. Then is said by the Patriarch another Prayer, that beginneth: O most holy Virgin Mother of God, &c. After which a Deacon pronounceth with a high loud voice: Many years to Noble Theodore, good, honorable, beloved of God, great Duke of Volodemer, of Mosko, Emperor and Monarch of all Russia, &c. whereto the other Priests and Deacons, that stand somewhat far off by the Altar or Table, answer singing, Many years, Many years to the Noble Theodore; The same note is taken up by the Priests and Deacons that are placed at the right and left side of the Church, and then altogether they chaunt and thunder out, singing: Many years to the Noble Theodore, good, honorable, beloved of God, great Duke of Volodemer, Mosko, Emperor of all Russia, &c. These Solemnities being ended, first cometh the Patriarch with the Metropolites, Archbishops and Bishops, then the Nobility and the whole Company in their Order, to do homage to the Emperor, bending down their heads, and knocking them at his feet to the very ground.

To these Prayers and Acclamations used at the Coronations of Christian Emperors, I shall only annex the Prayer of the very Turks themselves, as the Coronation of their Mahometan Emperors (which they doubtless derived from the Christians) thus briefly related by Leunclavius. When Selim the 2d. after the death of his Father Soliman was placed in the Imperial Throne, Inde per urbem, proclamationes more majorum factae, quibus, votae primum concipiebantur ut anima Solimanis in paradiso foelix aevum ageret, ac in perpetua gloria quiesceret: deinde, multos ut annos viveret Sultanus Selimes Chan, prosperique status incremento continuo frueretur.

I now proceed to the Prayers and Benedictions used at the Coronation of Christian Kings and Queens, beginginning with those in foreign parts.

Ordo Romanus Antiquus, de divinis Ecclesiae Catholicae Officiis, contains and relates them in this manner,

There the Copy is defective; nor hath it more that concerns Anointing the King. But after the Ceremonies that belong to the whole Coronation of the King, follows the form of the crowning the Queens also of that age, who were likewise anointed.

Sequitur consecratio Reginae quae propter honorificentiam (so are the words of the Rubrique) ab Epis • opo sacri unguinis oleo super verticem perfundenda est, et in Ecclesia coram Optimatibus cum condigno honor & Regia celsitudine, & in Regalis thori consortium benedicenda & consecranda est, quae etiam Annulo pro integritate fidei & Corona pro aeternatatis gloria decoranda est.

The words used at their anointing were, In Nomine Patris, & Filii, & Spiritus Sancti, prosit tibi haec Unctio Olei in honorem et confirmationem aeternam in saecula saeculorum: Amen.

—& cunctos sanctae Dei Ecclesiae adversarios regnumque tibi commissum tutari atque protegere Castra Dei, per auxilium invictissimi Triumphatoris Domini nostri Ihesu Christi, qui cum Patre in Vnitate Spiritus Sancti vivit & regnat.

Then it goes on thus, in the Kings Coronation.

Which are the same almost in a Syllable that in the latter Ceremonials of the English Coronation, are appointed for the particular time of the putting on the Crown.

By the same old Ceremonial also, the Queen after her Unction and receiving the Ring, is to be Crowned with these words, which are also in the latter Forms.

Thus much for the Saxon Kings & Queens coronations.

I find this Note of the principal Officers used at the Coronation of our King Richard the first.

For the third, I shall present you with the Ceremonies and Prayers used at King James, Queen [unspec 3] Annes, and our late King CHARLES their Coronations at Westminster, (of which I have two Authentic Copies) never formerly Printed.

The Litany being ended, the Archbishop begineth to say aloud,

Resp.

Answ.

This done, the King ariseth from his Devotion, and reposeth him a while in his chair of Estate.

After a while, he goeth to the Altar, and there disrobeth himself of his uppper garments (his under apparel being made open with loops only closed) at the places which are to be anointed.

The Archbishop undoeth the loops, and openeth the places which he is to anoint.

The Archbishop first anoynteth his hands: saying,

The mean while the Choir singeth the Anthem, Sadoc. Sacerdos.

Sadock the Priest, and Nathan the Prophet, anointed Solomon King, and all the people rejoiced, and said, God save the King forever.

The Archbishop saith this prayer.

The prayer ended, the Archbishop proceedeth with his anointing.

• 1. Of the Breast.
• 2. Between the Shoulders.
• 3. Of both the Shoulders.
• 4. Of the boughs of both his arms.
• 5. Of his head in the Crown.

The anointing being done, the Abbot of Westminster closeth the loops again which were opened.

The Archbishop saith these prayers.

The prayers being ended. First a shallow Quoife is put on the Kings head (because of the anointing)

If his Majesty's hair be not smooth after it; there is King Edwards Ivory comb for that end.

Then the Colobium or Dalmatica is put on him.

After the putting on whereof, the Archbishop saith the prayer. Deus Rex Regum, &c.

The King putteth on the Linnen gloves (part of the Regalia.)

Then he taketh off his Sword, wherewith he was girt before.

He goeth to the Altar, and there offereth it.

The chief Peer then present offereth, and redeemeth the Sword.

Which having done, he draweth the Sword out, and carrieth it naked before the King, from that time all the solemnity.

The Archbishop taketh the Scepter with the Cross, and delivereth it into the Kings right hand, with these words;

After the Archbishop saith this prayer.

Then the Archbishop delivereth the Rod with the Dove into the Kings left hand, saying.

After this he blesseth the King, saying.

The King kisseth the Archbishop, and the Bishops then Assistant.

After this, the King goeth up from the Altar to the Stage (all the Peers solemnly attending his Majesty in their places.)

In the mean time the Choir sing; Te deum laudamus, &c.

Which being ended, the Archbishop inthronizeth the King into his throne there: saying,

Which done, all the Peers do their homage to the King. His verbis.

And after, put their hands and touch the Crown (by way of ceremony, as promising to support it with all their power.)

Then the King to ease himself of the Scepter and Rod in his hands, giveth them to carry to such as it pleaseth his Majesty.

The Archbishop kneeled down, and made his Homage as followeth,

Out of the Coronation of Edward the 6.

And so kissed the Kings left cheek, &c.

Or these words taken out of another book.

The Archbishop goeth down to the Altar, and begins the Communion.

• The Epistle, 1 Pet. 2.
• The Gospel, Matth. 22.
  • By two Bishops.
• The Nicene Creed.
• The Offertory.

The King cometh down from the Throne to offer. He offereth twice.

• 1. Bread and Wine.
• 2. A Mark of Gold.

The prayer done, the Abbot of Westminster arrayeth the King.

• 1. With the supertunica, or close Pall.
• 2. Then with the Tynsin hose.
• 3. Then with his Sandalls.

The Spurs are put on by a Nobleman, thereto by the King appointed.

Then the Archbishop taketh the Sword, and layeth it before him on the Altar, and saith the Prayer, Exaudi Domine, &c.

Then the Archbishop delivereth the Sword into the Kings hands, saying, Accipe gladium. Which Sword is girt about him by a Peer thereto appointed.

Then the Armill is put about his neck (in the manner of a Stole) and tied to the boughts of his two Arms.

The Archbishop saying;

Then the Mantle or open Pall is put on by the Abbot of Westminster.

The Archbishop saying,

Then the Archbishop taketh the Crown into his hands, and saith this prayer.

The Archbishop Crowneth the King, saying:

In the mean time the Choir singeth the Anthem.

Then he putteth the Ring on his Wedding finger: saying,

After this the Archbishop saith this prayer:

The King cometh to the Step of the Altar, to receive the Sacrament.

The Archbishop ministereth the Bread.

The Abbot of Westminster the Cup.

The King returneth to his Throne, and there stayeth the end of Service.

The Communion being done, the King cometh down in Estate to the Altar.

Thence into King Edwards Chapel.

The King taketh off his Crown, and delivereth it to the Archbishop, who layeth it on the Altar there.

The King withdraweth himself into the Traverse.

There the great Chamberlain of England, disrobeth him of the Robes of King Edward the Confessor.

These Robes he immediately delivereth to the Abbot of Westminster.

The King is arrayed with his own Royal Robes provided for his Majesty to wear that day.

The King being newly arrayed, cometh forth of the Traverse, and goeth to King Edwards Altar.

There the Archbishop putteth on him the Crown which is provided for his Majesty to wear that day.

The King taketh again his Scepter with the Cross into his hand, and the Rod with the Dove.

The King with his whole train, in most solemn manner, goeth back to his Palace, by the same way he came.

Dinner being done, and the King withdrawing himself, the Scepter which the King carried in his hand, with the Rod (being the Regalia) are to be re-delivered to the Abbot of Westminster again, to be kept as they have been.