The first and second part of the signal loyalty and devotion of Gods true saints and pious Christians (as also of some idolatrous pagans) tovvards their kings, both before and under the law, and Gospel especially in this our island. Expressed in and by their private and publike private loyal supplications, prayers, intercession, thanksgiving, votes, acclamations, salutations, epistles, addresses, benedictions, options of long life, health, wealth, safety, victory, peace, prosperity, all temporal, spiritual, eternal blessings, felicities to their kings persons, families, queens, children, realms, armies, officers, chearfull subjections and dutifull obedience to them: whethe [sic] good, or bad, Christians, or pagans, orthodox, or heterodox, protectors, or persecutors of them. With the true reasons thereof from Scripture and policy. Evidenced by varieties of presidents, testimonies and authorities in al ages, ... Whereunto the several forms, ceremonies, prayers, collects, benedictions and consecrations, used at the coronations of Christian emperors, kings, queens (more particularly in England and Scotland, not formerly published) and of the Mahometan and Ægyptian kings, are annexed. By

CHAP. IV.

FOr the practice of the Primitive Church and Christians to•…•…ching their publike & private prayers, intercessions,

supplications for Kings and Emperors, though Pagans and Persecutors, as then they were, no doubt it is as antient as the Apostles themselves, as is evident by the 1 Tim. 2. 1, 2. and practiced by them, in their publike Liturgies, if we believe the Liturgies fathered upon St. Peter, and St. Mark, to be genuine.

In the Masse 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, u•…•… una propugnent, &c. But this Masse, 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 pray∣er being not for any Pagan, but most religious Christian Emperors, This Masse is certainly a gross Popish forgery fa∣thered upon Peter some hundreds of years after his death; yet I thought meet to mention this passage in it.

The Liturgie attributed to St. Mark the Evangelist, Peters Disciple, as it is but a Popish forgery as well as Pe∣ters, 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.

Sacerdos hunc in modum orat. Dominator Domine, Deus omnipotens, Pater Domini & Dei, & Servatoris nostri Jesu Christi, precamur & obsecramus te, ut Re∣gem nostrum in pace et fortitudine justitiaque conser∣ves. Subjicito ei, o Deus, omnem inimicum & adver∣sarium. Apprehende arma & scutum, & exurge in ad∣jutorium ejus. Da ei, o Deus, victorias, ut animum ad ea intendat, quae nobis pacifica sunt, & ad nomen san∣ctum tuum. Ut & nos in tranquillitate dierum ejus qui∣etam et tranquillam vitam degamus in omni pietate & honestate, gratia & commiserationibus, & benignitate uni∣geniti filii tui, &c.

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

After which p. 23. follow these two Prayers.

Regem,

Legiones, Principes, Senatus & Concilia, Populos no∣stros in omni pace disponito. Rex Regum et Domine dominantium, Regnum servi tui orthodoxi et Chri∣stum amantis Regis nostri, quem super terram regna∣re justum censuisti, in pace, et fortitudine, et justitia, et tranquillitate conserva. Subjicito ei, Deus, omnem ho∣stem et adversarium, tàm nostratem quam externum. Apprehende arma et scutum, & exurge in adjutorium ei. Obumbra super caput ejus in die belli: fac, ut de fructu lumbi ejus sedeat super sedem ejus. Loquere ad cor ejus bona, pro sancta tua Catholica & Apostolica Ec∣clesia, & omni Christum amante populo, ut & nos in tranquillitate ejus, tranquillam & quietam vitam de∣gamus, in omni pietate & sanctitate.

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 genu∣ine Antiquities.

Polycarpus the Disciple of St. John, and the Elders with* 1.1 him, about 120. years after Christs Nativity, in their c 1.2 E∣pistle to the Church of God at Philippi, precisely enjoyn them, to pray for Kings, Potentates, and Princes, (then all Pagans) and likewise for their Persecutors, Haters, and Enemies to Christs Crosse, that their fruit may be made manifest in all things, and that they might be made per∣fect in Christ.

Justin Martyr in his 2d. Apology for the Christians to* 1.3 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 Tri∣butes and praying to God for them, though Pagans, and Persecutors of Christianity. d 1.4

Tributa vero & census iis qui à vobis constituti sunt, ubique in primis conamur pendere, quemadmodum ab eo (Christo) instituti su∣mus: cum enim ad eum quidam adiissent, quaererentque, num tributum pendendum esset Caesari? qua 〈◊〉〈◊〉 qu: •…•…x iis vicissim, cujus imaginem & simulachrum nummus ha∣beret? ac respondissent Caesaris: rursus eis respondit•…•…

Reddite ergo quae sunt Caesaris, Caesari; & quae sunt Dei, Deo. Hinc Deum solum adoramus; vobis autem in alii•…•… rebus laeti servimus, Regesque vos & Principes hominum esse profitemur; Rogamusque ut •…•…os, cum Regali po∣testate, sanam bonamque mentem habere inveniami∣ni. Quod si nobis etiam precantibus, & in lucem omnia proferentibus, negligetis, nihil ex eo detrimenti capiemus, &c.

At the end of this* 1.5 Apology, there is an Epistle of Marcus Aurelius Antoninus the Emperor, to the Senate of Rome, in favour 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. daies space, •…•…e thereupon sent for the Christians in his Army, of whom •…•…e found a great multitude, and would have compelled them with threats to fight, which he ought not to have done, because •…•…e afterwards knew their force. Hereupon they assaul∣ted the Enemies, not with any preparation of weapons, nor of arms, or trumpets; but casting themselves down upon the ground, (ha∣ving God, as it seems, shut up in their minds and Consciences voluntarily, though we call 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 c•…•…st themselves down upon the ground, and had prayed to their God, whom I knew no•…•…, 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 likenesse of fire. And it is also very likely God was presently at hand in the midest of their Prayers, as invincible and indissoluble. Wherefore begining from thence, we may grant to such, that they may be Christians, lest they should request and impetrate any armes of this kinds against us. Wherein it is acknowledged by this Emperor, that all these Christian Souldiers, did in this Extremity of danger, thirst and famine, pray for the Em∣peror and his Armies safety and deliverance from their E∣nemies, though Pagans, & that God instantly heard & an∣swered 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 Liber∣ty, to professe themselves Christians, without any im∣peachment or molestation as formerly. Tertullian ad Sca∣pulam lib. p. 165. thus relates the story. Marcus quoque Au∣relius in Germanica Expeditione, Christianorum Militum Orationibus ad Deum factis, imbres in site illa impetravit. And in his Apologeticus p. 588. Et nos è contrario edimus Christianorum Protectorem, si literae M. Aurelii gravissimi Im∣peratoris requirantur, quibus Germanicam sitim Christiano∣rum forte Militum precationibus, Impetrato imbri dis∣cussam contestatur. O•…•…osius l. 7 c. 15. thus, Milites Christi∣ani sub M. Antonino merentes, pluviam in summa siccitate, & victoriam in ultima propè desperatione, a Deo precatione sua Impotrarunt. 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 extream thirst, danger and necessity, when they were thus praying, God smote their Enemies, which pursued them, with frequent thun∣derboults (whence they were afterwards stiled The thunder∣ing Legion) and refreshed and revived the Emperors Army, with sweet and pleasant showrs. Tam efficaces Scilicet nostro∣rum esse preces. Hanc rem profani etiam Historici tradidere: as Apollinaris, and Julius Capitolinus in the life of M. Anto∣ninus.

Theophilus Antiochenus Patriarch of Antioch, flourishing about 180. years after Christ, under the Emperours Mar∣cus* 1.6 Aurelius, and Commodus, in his d 1.7 lib. 1. ad Autolichum, contra Christianae Religionis calumniatores, writes thus con∣cerning his and other Christians practice in honouring and praying for, though not adoring the Pagan Roman Em∣peror aud King. Honorabo Regem sive Caesarem, non tamen adorabo, verum pro eo orabo. Deum qui vere verus Deus est adorabo, sciens Caesarem ab ipso esse ordi∣natum. Rex enim sive Caesar Deus non est, meminerit se esse hominem, a Deo esse in hanc dignitatem promo∣tum non ut adoretur, sed ut juste, quemadmodum ju∣stitia exigit, judicet. Nam Regnum sive Imperium,

rerumque administratio ipsi a Deo commissa & deman∣data est. Regem quidem sive Caesarem honora: honora, inquam, magna cum benevolentia, subjectus ei existens et orans pro eo. Haec faciens, Dei voluntatem exeque∣ris, nam divinae legis hic tenor est; Honora fili mi De∣um & Regem, et nunquam eorum inobediens sis. Subi∣to enim hostes suos ulcisci possunt. This was the loy∣al Doctrine, practice of this Great Patriarch, and the primitive Church of Antioch, (where the Disciples were first called Christians) to obey, honor, and pray for their very Heathen King or Caesar, as set over them by God himself, and that with chearfulness and benevolence, as Duties specially commanded them by the tenor of Gods word.

Irenaeus Bishop of Lions in France flourishing at the same* 1.8 time, as he affirms, Adversus haereses, l. 4. c. 34. Est ergo Altare in coelis, illuc enim preces nostrae dirigendae; so he as∣serts, lib. 5. p. 599, 600, 601. Non diabolus determinavit hu∣jus 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 nun∣quam quietus est, imo qui nec ipsos quidem Gentes vult in tran∣quillo agere) ut timentes Regnum humanum, non se alterutrum homines vice piscium consumant, sed per legum positiones reper∣cutiant multiplicem Gentilium injustitiam. Et secundum hoc ministri Dei sunt, qui tributa exigunt a nobis, in hoc ipsum ser∣vientes quae sunt potestates, a Deo ordinatae sunt. Manifestum est, quoniam mentitur Diabolus, di•…•…ens, 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 correction•…•…m & utilitatem subjectorum dantur, & conservationem justi∣tiae. Quidam autem ad timorem & panam, & increpationem.* 1.9 Therefore there is good reason for the Church and Chri∣stians to pray for them, though Pagans and Persecutors

Athenagoras Atheniensis, a famous excellent Philosopher, in his most excellent (f 1.10) Apologia, sive Legatio pro Christianis,

dedicated by him to the Roman Emperors, Marcus Aure∣lius Antoninus, & Aurelius Commodus, not only justifies the loyalty, fidelity, and obsequiousness of all the Christians then li∣ving under them, and Prayers for them, against all the mali∣cious 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 publick and private. Nos enim adeo vobis devoti addictique, pro Imperio vestro preces ad Deum fundi∣mus, et ut filius (quod justissimum est, let our Antimo∣narchists observe it) in Regno olim Parenti succedat, utque Imperium vestrum magis magis{que} semper auge∣atur. Denique, omnia ex animi sententia vobis eveni∣ant oramus: quod & nobis salutare fuerit, ut quietam tran∣quillamque vitam degentes, vobis interim ad quaelibet Im∣peria prompti inserviamus. Grounding this their pra∣ctice on the 1 Tim. 2. 1, 2, 3. as an evangelical duty prescri∣bed to them by God.

Tertullian flourishing about 200. years after Christ, is* 1.11 very copious in justifying the loyalty of all the Christians in his Age, to their very idolatrous persecuting Roman Em∣perors, together with their dutifull subjection to and prayers unto God for all of them, against the malicious ac∣cusations and complaints then made against them by their Enemies; I shall transcribe two of his passages to this pur∣pose (g 1.12) Sic & circa majestatem Imperatoris infamamur, tamen nunquam Albiniani, nec Nigriani, vel Cassiani, (chief Conspirators and Traytors against their Emperors) inve∣niri potuerunt Christiani; sed iidem ipsi qui per genios eorum in pridie usquam juraverunt, qui pro salute eorum hostias et fecerunt, et voverunt; qui Christianos saepe damnarunt, hostes 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 sal∣vum velit cum toto Romano Imperio, quousque secu∣lum stabit, tamdiu enim stabit. (Therefore they never attempted the deposition of the Emperor, nor change of

the Imperial Government, though Pagan:) colimus er∣go er Imperatorem sic, quomodo et nobis licet, et ipsi ex∣pedit, 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 sa∣lute Imp: sed Deo nostro et ipsius; sed quomodo praecepit Deus, pura prece; Ita nos oramus magis pro salute Im∣peratoris, ab eo cam 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* 1.13 〈◊〉〈◊〉 Augustioris Majestatis, &c. Propterea igitur pub∣lici hostes Christiani, quia Imperatoribus neque •…•…anos, neque men∣tientes, neque temerarios honores dicant, quia verae Religionis homines solemnia eorum conscientia potius quam lascivia cele∣brant, &c. To which he returns this Answer, fully clear∣ing the loyalty of the Christians to their persecuting Pa∣gan Emperors, and constant prayers for them. Insuper eos 〈◊〉〈◊〉 qui salutem Imperatorum sciunt petere, qui •…•…tiam possint impetrare dum sciunt 〈◊〉〈◊〉. Nos enim pro salute Imperatorum Deum invocamus 〈◊〉〈◊〉, De∣um verum•…•… •…•…f D•…•…um vivum, quem et ipsi Imperatores propitium sibi 〈◊〉〈◊〉 〈◊〉〈◊〉 malunt, Sciunt •…•…uis illis dede∣rit Imperium, sciunt quis homines, quis & animas: 〈◊〉〈◊〉 Deum esse solum, in cujus solius potestate sum, à quo sunt secun∣di, post quem primi, ante omnes et super omnes De•…•…s, ho∣mines, &c. Inde est Imperator, unde & homo ante quàm Impe∣rator; inde 〈◊〉〈◊〉, unde & spiritus: Illuc suspicientes Christiani* 1.14 〈◊〉〈◊〉 expansis, quia 〈◊〉〈◊〉, 〈◊〉〈◊〉 nudo, quia non 〈◊〉〈◊〉, denique sine monitore, quia de pectore 〈◊〉〈◊〉, precantes 〈◊〉〈◊〉 semper pro omnibus Imperato∣ribus, vit•…•…m 〈◊〉〈◊〉, 〈◊〉〈◊〉 securum, Domum tutum, Exercitus fortes, 〈◊〉〈◊〉 fidelem, populum pro∣bum 〈◊〉〈◊〉 quiesum, quaecunque hominis et Caesaris vola sunt. Haec ab alio orare non 〈◊〉〈◊〉, quam a quo sciam me 〈◊〉〈◊〉, 〈◊〉〈◊〉 & ipse est qui solus praestat, &c. Sic itaque nos ad Deum expansos ungulae fodiant, cruces suspen∣dant,

ignes lambant, gladii guttura detruncant, bestiae insiliant, paratus est ad omne supplicium ipse habitus orantis Christiani. H•…•…c agite boni Praesules, extorquete animam Deo supplican∣tem pro Imperatore. Hoc erit crimen ubi veritas & Dei de∣v•…•…tio est. Adeo lati nunc sumus Imperatori, & mentiti vota quae diximus, ad evadendum scilicet. Planè proficit ista fallacia. Admittitis enim nos probare quodeunque defendi∣mus. 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, prae∣ceptum esse nobis, ad redundantiam benignitatis (h) Etiam* 1.15 pro inimicis deum orare, et persecutoribus nostris bene precari. Qui magis Inimici & Persecutores Christianorum quam de quorum majestate convenimus in crimen? sed* 1.16 etiam nominatim & manifeste, (i) orate (inquit) pro Re∣gibus, et pro principibus, et potestatibus, ut omnia tran∣quilla sint. Uobiscum enim concutitur Imperium. Con∣cussis 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 universo orbi immin•…•…ntem, ipsamque clausuram seculi acerbitates horrendas comminantem, Romani Imperii commeatu scimus retardari. Itaque nolumus experiri, et dum pre∣camur differri, Romanae diuturnitati favemus. Sed quid ego amplius de Religione et Pietate christiana in Impera∣torem? quem necesse est suspiciamus, ut eum quem Do∣minus noster elegerit. ut merito dixerim, nosterest ma∣gis Caesar, ut a nostro Deo constitutus: itaque ut plus me∣o, plus ego illi operorinsalutem. &c. Iidem sumus Impe∣ratoribus qui & vicinis nostris. Malè enim velle, malè facere, malè dicere, malè cogitare de quoquam ex aequo vetamur. Quodcun{que} non licet in Imperatorem, id nec in quemquam: quod in neminem, for sitan magis nec in ipsum, qui per De∣um tantus est. Si inimicos (ut supra diximus) jubemur diligere, quem habebimus odisse? item si laeso vicem referre prohibemur, ne de facto pares simus, quem possumus laede∣re? &c.

After which relating the manner of the Christians pub∣licks Assemblies, he addes. Coimns in coetum & congrega∣tionem, ut ad Deum, quasi manu facta Precationibus ambia∣mus orantes. Haec vis Deo grata est. Oramus etiam pro Imperatoribus, pro Ministris eorum, et Potestatibus se∣culi, pro rerum quiete, pro mora finis, &c. And for their faithfull paying of Tribute to the Emperours with∣out fraud, he subjoyns. Sed caetera vectigalia gratias Chri∣stianis agunt ex fide dependentilus debitum, qua alieno frau∣dando abstinemus, ut si ineatur quantum vectigalibus pereat fraude & 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 mere∣ly out of conscience and duty towards Gods commands, is evident by the premises; and Tertullians expresse words, who informs us, that the Christians then were so numerous and potent, That they wanted neither num∣ber, nor power to resist and avenge their enemies, if they pleased, & could easily do it in one night, being* 1.17 more in number than the Mauritanians, Marcomanni, or Parthians, or any one Nation of the world, confined but to one Country, having then over∣spread the world itself. Externi sumus & vestra omnia 〈◊〉〈◊〉, urbes, insulas, castella, municipia, conciliabu∣la, 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 disciplinam, magis occidi liceret, quam occidere. Potuimus et inermes, nec rebelles, 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 dutifull subjection, loyaltie, these frequent fervent prayers of the primitive Chri∣stians, for the life, safety, continuance of the Govern∣ment, Empire of their very persecuting Pagan Roman

Emperors, in consciencious obedience to Gods commands, and out of these grounds of Christian policy, for their own safety, tranquillity, and the publick good; condemn the transcendent disloyalty, treachery, rebellions, anti∣monarchical conspiracies, practices, prayers, humiliati∣ons of many degenerated Saints, and Apostates in our Age, against their lawfull hereditary Christian Kings, and their Kingly Government; who upon the serious consi∣deration 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* 1.18 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 justa piaque bella, neque detractemus militiam si res ita postulat. Respondemus: feremus Imperatori auxilia suo tempore, sed divina, ut it a loquar, ni∣mirum armatura fretos non humana. Idque facimus Apostoli monitis obedientes, cujus haec verha sunt: Obsecro vos pri∣mum, ut faciatis deprecationes, orationes, interpellationes, gra∣tiarum* 1.19 actiones pro omnibus hominibus, pro Regibus, & omni∣bus in potestate collocatis. Et quo cujusque insignior est pietas, eo majorem opem Imperatori fert, magis quàm stantes in procinctu milites, & occidentes quotquot possunt ex hosti•…•…us: Possumus eti∣am sic respondere alienis a nostra fide, & ad militiam pro Republica caedesque hominum nos vrgentibus. Ecce vestrum quoqué numinum Sacerdotes & delubrorum custodes dextras ser∣vant puras à sanguine causa sacrorum, ut incruentis impolu∣tisque caede manibus victimas offerant solenniter iis, quos habetis pro Diis, nec ullo bello delectos habetis è sacrificorum ordine. Hujus moris si vobis constat ratio, quantò magis caeteris militanti∣bus, non contemnenda est nostrorum hominum militia, manus qui∣dem 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 profli∣gantes omnes bellorum excitatores Daemones ac per∣turbatores

pacis ac faederum, plus conferimus Regibus, quam qui arma gesiant pro Republica. Labor amus au∣tem pro Imperio Romano, dum justè viventes, vota pro eo fa∣cimus, exercentes jus in contemnendis voluptatibus, nec sinentes nos ab eis quovis pertrahi. Sic nos prae aliis pugnamus pro Impe∣ratore, & licet cum ipso non militemus, habemus tamen castra propria pietatis auspiciis, et rem deprecationibus ge∣rimus. Quod si Celsus jubet nos etiam praefecturis militari∣bus fungi pro patria. Sciat nos hoe 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 beneficior•…•…m a Christi∣anis 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* 1.20 in the 8. persecution, under the Emperors Valerianus and Galienus, Anno 248.) in his elegant Book Ad Demetria∣num 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 Superiours.* 1.21

Nos qui exposita nativitate terrena, spiritu recreati & renati su∣mus, nec jam mundo, sed Deo vivimus, non nisi cum ad Deum venerimus, Dei munera & promissa capiemus: Et tamen pro arcendis hostibus, et preces fundimus; et pro pace ac salute vestra, propitiantes ac placantes diebus ac noctibus •…•…ugiter atque instanter oramus.

On which passage, Pamelius hath this observation. Locus insignis pro antiquitate precum Ecclesticarum communium; qualis est etiam in Tertul. & Justin. Apologiis. Repe•…•…iuntur hujusmodi preces in Litnrgiis etiam Jacobi, Clementis, Basilii, Chry∣sostomi. That the Christians then prayed for their very Ene∣mies and Persecutors, according to Christs injunction, St. Cyprian expresly asserts in his Book, De bono Patientiae, p. •…•…84. b. De Zelo & Livore, p. 191. a. Testim. l. 3. ad Qui∣rinum, Sect 49. p. 221.

* 1.22 Dionysius, and othe rChristians, convented before Emil∣lianus* 1.23 the Governour under the Pagan Emperour Valeria∣nus, 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 omni•…•…m Gubernatorem, qui Valeriano & Galieno Caesaribus Imperium largitus est, et colimus, et veneramur. Huic e•…•…iam sine inter∣missione pro eorum Regno, ut st•…•…bile et firmum man•…•…at, 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 flou∣rishing* 1.24 about the year of Christ 300. under persecuting Pagan Emperors, in his Disputationum adversus Gentes, l. 4. Antuerpiae, 1582. p. 148, 150. writes thus,

Majestatis sunt apud vos rei, qui de vestris secus obmurmurave∣rint Regibus. Magistratum in ordinem redigere, Senato∣rem aut convitio prosequi suis esse decrestis periculosissi∣mum paenis, &c. Soli sunt apud vos Superi inhonorati, &c. Nostra quidem scripta cur ignibus merverint dari? cur immaniter conventicula dirui? in quibus summus ora∣tur Deus, Pax cunctis, et venia postulatur, Magistra∣tibus, exercitibus, Regibus, familiaribus, inimicis, adhuc vitam degentibus: in quibus aliud auditur nihil, nifi quod mites, verecundos, pudicos, castos, familia∣res, communicatores rei, & cum omnibus, quos solidet germanitatis necessitudine copulatio. Verum ita se res habet, ut quoniam plurimum gladiis, & potestate valetis ferri (the case of our Army-Saints now) ante∣ice* 1.25 vos etiam veritatis scientia judicetis, et esse pro diis pios quorum potentia primi opinionum obscaenitate faedastis.

In the reign of* 1.26 Constantine the Great, a Godly and de∣vout Christian Woman being taken Captive by the Iberi∣ans, dwelling nigh the Euxine Sea, then Idolators and Barbarians, gave herself to continency, fasting and fervent prayer, during her Captivity, the Kings S•…•…n 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 healeth many, will also heal this Infant. When she had uttered these words, And also prayed unto God for ayde 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 practised, 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 answer'd, It is not my doing, but Christs 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 bounti∣fully rewarded; Who sending back his rewards, said, she wanted no riches, but esteemed Godlinesse the greatest trea∣sure, and that the King should receive a precious Iewel, if he would acknowledge that God with she professed: Whereupon the King and his Queen long instructed by her in the Chri∣stian Faith, called all his Subjects together by Proclama∣tion, to whom he rehearsed the manner of his Sons and Queens cure by this Captives prayers, and what hapned 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 Cler∣gy-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 Christs power concurring with her prayers: a strong obligation for Christians to practise the Apostles precept, 1 Tim. 2. 1, 2, 3. even for Pagan persecuting King•…•… and Princes, much more for Christian, under whom 〈◊〉〈◊〉 live not as Captives, but natural born Subjects.

St. Amórose, Hierom, S•…•…dulius, Chrysostom, Theodoret, Primasius,* 1.27 Remigius Bishop of Rhemes, Beda, Rabanus Mau∣rus, Haymo Halberstatensis, Oe•…•…umenius, Theophylact, and all Antients in their expositions and commentaries on the 1 Tim. 2. 1, 2, 3. with all modern Expositors on this Text, and St. Augustin, De civitate dei, lib. 19. c. 26. resolve, That Christians ought to pray publickly 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 inspi∣red with the same Spirit as the Prophet Jeremy & Baruch was,* 1.28 who sent an Epistle to the Captive Jews in Babylon, to pray unto the Lord for the life of King Nebuchadonozer, a•…•…d 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, though Pagans, that they may the more freely serve God, and lead a quiet and peaceable life in all godlinesse 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 Pa∣gan and idolatrous Emperors, Kings, Princes, thus con∣stantly to make supplications•…•… prayers, intercessions, & thanksgiving unto God for them, and to be most duti∣full, 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 lawfull hereditary Christian Kings and Princes, for which I shall produce some nota∣ble presidents in former ages, after Emperors and Kings became Christians, and imbraced the Gospel of Jesus Christ, in the 6. & 7. Chapters, reserved for a second part.

Notes

• * 1.1

  Anno Christi 120.
• c 1.2

  Bibliotheca Patrum, Colo∣niae Agrip. 1618. Tom. 1. p. 96. G.
• * 1.3

  An•…•…o 150.
• d 1.4

  Bibliotheca Patrum Tom. 2. p. 43. G. H.
• * 1.5

  Ibid. p. 52.
• * 1.6

  Anno 180.
• d 1.7

  Bibliotheca Patrum, Tom. 2. p. 158. D.
• * 1.8

  Anno 180.
• * 1.9

  Anno 190.
• f 1.10

  Bibliotheca Patrum, Tom. 3. p. 129, 139, 140.
• * 1.11

  Anno 200.
• g 1.12

  Ad scapu∣lam, lib. p. 162, 163.
• * 1.13

  h Apologia, c. 30, •…•… c. Cent. Magd. 3. c 3. col. 11. See 1. a Cerda, & Rhenanus An∣notations,
• * 1.14

  See Clement 〈◊〉〈◊〉 〈◊〉〈◊〉, 1. 6.
• * 1.15

  d Mat. 5. 44, 45. Lu. 6. 27. 28.
• * 1.16

  k 1 Tim. 2. 1, 2, 3.
• * 1.17

  See Plinii Epist. l. 10. Epist. 97.
• * 1.18

  Anno 230.
• * 1.19

  1 Tim. 2.
• * 1.20

  Anno 240.
• * 1.21

  Edit. Pam. 1617. p. 166.
• * 1.22

  Euseb. Eccl. Hist. l 7. c. 10. Centur. Magd. 3. c. 4. col. 61.
• * 1.23

  Anno 260.
• * 1.24

  Anno 300.
• * 1.25

  Anno 310.
• * 1.26

  Socrates, Eccles. Hist. l. 1. c. 20 Ruffi∣nus, l 1. c. 10. Theod. l. 1. c. •…•…3. Sozomen, l. 2. c. 6. Cent. Magd. 4. c. 13. col. 1441.
• * 1.27

  〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 •…•…. pa•…•…s 3. 93•…•….
• * 1.28

  Ier. 23. 7.