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

The Signal Loyalty and Devotion of Gods true Saints and Pious Chri∣stians towards their KINGS, in all ages, &c.

WHat was once the false malicious Calum∣ny, cast by * 1.1 Pagan Idolaters upon the Primitive Professors of Christianity, li∣ving under persecuting Heathen Em∣perors, to exasperate their fury a∣gainst them, as the worst of Traytors, and publike Enemies, unworthy to live within their Domi∣nions; That they did neither pray, nor offer sacrifices pub∣likely to the Gods for their health and safety, nor celebrate their solemnities with that outward pomp and ostentation as others did; is of late years become the just Accusation, and Treasonable Impeachment of many degenerate Saints, and Apostate Christi∣ans within our Realms: who have not only totally disconti∣nued, but finally abandoned, prohibited under pain of High Treason, all publike (if not private) Solemn Prayers, Suppli∣cations, Intercessions and Thanksgivings, not for persecuting, Pagan, or Popish Emperors, Princes, but even for their own

undoubted Hereditarie Protestant Kings and their Royal Posterity, in direct contradiction to Gods own Evangelical precepts, 1 Tim. 2. 1, 2, 3. Rom. 13. 1, to 9. Mat. 22. 21. Mar. 12. 17. And not only falsified that excellent large A∣pology which Tertullian made for the transcendent Loyalty of the Christians in his age towards their persecuting Pa∣gan Emperors, by their publike and private Zealous Prayers and Petitions to God on their behalfs, and freedom from the least Conspiracies, rebellions, attempts against their Persons, Crowns or Dignities, of which none but those who were not Christians, & gave Christians the name of publike Enemies were then guilty; but quite inverted this elegant passage of his, and translated it both from the Pagan and antichristian Romans, on those who pretend themselves the most tran∣scendent Christians. * 1.2

Unde Cascii, & Nigri & Albini? Unde qui inter duos lauros obsident Caesarem? Unde qui faucibus ejus exprimendis palestricam exercent? Un∣de qui armati palatium irrumpunt omnibus Stephanis atque Partheniis audaciores? de Romanis ni fallor, id est de non Christianis. Atque adeo omnes illi sub ipsa usque impietatis eruptione et sacra faciebant pro salute Imperatoris, et genium ejus deje•…•…abant, alii foris, alii intus. Et utique publicorum hostium nomen Christianis dabant. Sed et qui nunc scelestarum pa•…•…tium socii aut plausores quotidie revelantur, post vindemiam parrici∣darum racematio superstes, quam recentissimis et ramo∣sissimis laureis postes praestruebant? Quam elatissimis, & clarissimis lucernis vestibula enubilabant? quam cul∣tissimis et superbissimis thoris forum sibi dividebant, non ut gaudia publica celebrarent, sed ut vota propria jam ediscerent, et in aliena solennitate exemplum atque imaginem spei suae inaugurarent, nomen Principis in corde imitantes &c

And that which is most detestable, the generality both of our people and Ministers under our Republican Tyrants, have not only wholly laid aside all pub∣like and private Prayers for their own and other Christian Protestant Kings, against Gods positive precepts, and the practice of Christians, Saints in all former ages, Churches;

but some Ministers in their very Sermons themselves have (out-of base carnal fear of men, and unchristian compliance with our late Usurpers) not da•…•…ed to read or mention the word King, or Kings in the very Texts of Scripture which they have quoted, but skipped over it as dangerous or superfluous, for fear of incurring the guilt of high treason, or displeasure of some •…•…ormidable new Grandees: Whereof I shall relate one memorable instance in perpetuam rei infa∣mium, the principal occasion of these Collections.

When I was removed by John Bradshaw's and his White∣hall Associates Order from my close imprisonment at Taun∣ton to Pendennis Castle in Cornwal, without any cause, exa∣mination, hearing, and conducted thitherwards by se∣veral Troops, on the first Lords day in July 1651. resting at Lanceston in Cornwall, I repaired to the Church there (with 6. Troopers of Major Blackmores troop who conduc∣ted me) in the morning; where the Minister of the Town,* 1.3 Mr. Hull, an antient man (formerly in New England) preaching upon the 1 Pet. 2. 8. A stone of stumbling and a rock of offence; handled the Common place of Scandals, raising this Proposition from the words: That it is the duty of all Christians to be very carefull to avoyd scandals. In the prosecution whereof he prescribed certain rules, how Chri∣stians might avoyd and prevent scandals: the first whereof was, chearfully to submit to all Lawful Powers and Governours under whom they lived: Particularly prescribed by the A∣postle Peter in the 12, 13, 14 verses, which he read thus. Have your conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works which they shall behold, glorifie God in the day of visitation: Sub∣mit your selves (therefore) to every ordinance of man for the Lords sake; unto Governours, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well; for so is the will of God; that with well doing ye may put to silence the ignorance of foolish men, &c. Omitting the very first and principal clause in the Text, which he durst or would not read: Whether it be to the King, as Su∣preme; and the disjunctive Or, (unto Governours:) which

not only mangled, but marred the words and sence of the place. After which he immediately added, that the self∣same rule was prescribed by the Apostle Paul, 1 Tim. 2. 1, 2, 3. which he thus read & maimed as he did the former text. I will therefore that first of all, supplications, prayers, intercesst∣ons and thanksgivings be made for all men; skipping over the principal words (For Kings, and) reading only the next words, All that are in Authority, that we may lead a quiet and peaceable life in all godliness and honesty, for that is good and acceptable in the sight of God our Saviour. Which dou∣ble omission and preterition of these two chief clauses in both these quotations one after another, in this very Doc∣trine, to avoyd scandals, did so much scandalize me, that I presently said to the Soldiers fitting in the same seat with me; This old temporizing unworthy Minister in mangling and perverting both these Texts one after another in this strange man∣ner, by omitting and not reading the principal clauses in them, in the very Pulpit and presence of God himself, and directions to his Auditors, hath given me greater scandal and juster offence, than any Minister I ever yet heard preach in all my life, not only by imitating, but exceeding the very Devil himself when he temp∣ted our Saviour: For he when he tempted Christ to cast himself down from the pinacle of the Temple: Mat. 4. 6. cited only one Text to induce him to it, omitting the last words thereof. Ps. 91. 11, 12. For it is written, he shall give his Angels charge over thee; passing over this mate∣rial clause, to keep thee in all thy wayes; and reciting only the subsequent words; and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Wherein the Devil acted his own part only both as a Tempter, Lyer, Prevaricator, and that in private. But this old Minister (if he deserve the Title) alleged two several Texts one after another publikely to the whole Congregation in the very Pulpit, as the Embassador of Christ himself, both which he mang∣led and prevaricated in the prime Clauses which he omitted: wherein he neither acted the part, nor discharged the duty of a faithfull Minister, but Devil, or diabolical Prevaricator; fearing, pleasing those Anti-royallists in present power, and those who

could but kill the body, more than God himself, who could cast his soul and body into hell, and had under severest penalties enjoyned all men, but Ministers more especially, Deut. 4. 2. &c. 12. 32. not to diminish ought from the word which he hath com∣manded them: Not to turn from it either to the right hand or to the left, Josh. 1. 7. For, if any man shall take away from the words of this Book, God shall take away his part out of the Book of life, and out of the holy City, and from the things that are written in this Book, Rev. 22. 19. All which texts this timorous wretched Minister regarded not at all, dreading the Menaces, Commands, Power of our Repub∣lican Grandees, more than the Threats, Precepts, and Omnipo∣tency of God himself. Whereupon the Soldiers confessed to me, That it was very ill done of the Minister thus to mangle Scripture, and that they were as much offended with him for it as my self. Upon further discourse hereof after Sermon, I told the Troopers, They might now discern the sad effects of abolishing our Kings and Kingship, and how formidable our new Republican Grandees who succeeded them, were already become, not only to the Common people, but also to Ministers of the Gospell, that some at such a great distance from them as Lance∣ston, dreaded them more than God himself, and that in the very Pulpit and House of God, not daring to read the word KING, or KINGS, in the very Texts they quoted, for fear of incurring High Treason, against the new more than Kingly Governors, and Legifers at Whitehall and Westminster; who to prevent this mischief, might do well, to make an Additional Knack to those Knacks they had formerly published against Kings, and King∣ship, and the Ingagement against them, that the words KING and KINGS should be expunged out of these two Texts of 1 Pet. 2. 13, 17. 1 Tim. 2. 2. and all other Texts of the Old and New Testament, in all Bibles to be henceforth printed or read within their New Commonwealth; and all old Bibles prohibited, lest Ministers or people should incur the guilt of High Treason, by reading, or obeying these Scriptures to the pr•…•…dice of their Republike: and if others were afrayd to 〈◊〉〈◊〉 i•…•…, I would in my next Letters to their President John B•…•…dshaw and his Associates at Whitehall, acquaint them

with this passage, and hint thus much to them. Which I did accordingly when I came to Pendennis Castle.

Upon this and other occasions, I made a Collection of such Scriptures and Antiquities in all ages, both before, and under the Law and Gospel, as most clearly evidenced both the practice and duty of the Saints, Churches and People of God (and of Pagans too) in making publike and private prayers for the lives, healths, Prosperity of their Kings, Emperors, and their royal Posterities, whe∣ther they were Good or Bad, Christian or Pagan, Ortho∣dox or Heterodox, Protectors or Persecutors of Christia∣nity and the professors of it. Which being a Subject not particularly treated of at large by any Writers I have seen or heard of, very seasonable, usefull to inform the igno∣rance, and reform the neglect thereof in this Apostate age, wherein this Christian duty hath been so long neglected, decryed, prohibited in all our three Kingdoms; I thought it not only convenient, but necessary to make them pub∣like; and communicate them to posterity, for the glory of God, the Honor of Religion, and the benefit of all Christi∣an Kings, Emperors, Princes throughout the world.

In the Marshalling of these Collections, I shall observe a meer Chronological Method, as most usefull and perspicuous, digesting all Presidents and Proofs pertinent to this Subject into distinct Chapters, beginning with those that are most antient.

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 in∣stituted

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,* 1.4 the Father of all faithfull be∣lievers, thus registred to posterity, Gen. 20. Abraham and his wife Sarah sojourning 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 maried to an husband: And God said un∣to him in a dream, v. 7. Now therefore restore the man his wife, for he is a Prophet, and he shall pray for thes, and thou shalt live: and if thou restore her not, know thou, that thou shalt surely die, thou and all that are thine. Therefore Abi∣melech 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; profering him to dwell in the land where he pleased. So Abra∣ham 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 Abi∣melech, because of Sarah Abrahams wife, v. 17, 18.

In which History there are 6. observable particulars worthy our consideration: 1. That those who are but meer sojourners under Kings in any part of their king∣doms, though not their natural born subjects (as Abraham was here at Gerar under K. Abimelech)* 1.5 owe local allegiance to them, and are bound to pray unto God for their health, life, prosperity, especially upon extraordinary occasi∣ons, 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 faithfull, 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‖ 1.6 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 Jewes, 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 Abrahams words to Abime∣lech v. 11. (Because I thought, surely the fear of God is not in this place, and they will stay 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, Hereticks, 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 A∣bimelech, his wife, family, not of his own voluntary accord, but by special direction and command from God: There∣fore prayer for Kings, & their families, is no human, arbitra∣ry invention, action, which may be omitted or performed at mens pleasure; but a divine institution, precept, duty, which must be constantly performed out of conscience, in obedience to Gods command. 5ly. That this prayer of Abraham was not confined only to King Abimelechs own person, but extended to his wife, maid-servants, and poste∣rity; and was principally, that God would open their wombs, which he had fast closed, 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 Sub∣jects (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 Abra∣hams prayer. Which compared with Abrahams Oath and Covenant to Abimelech, who sware unto him by God; That he would not lie unto, nor deal falsly 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, Allegi∣ance and Supremacy to their Kings, their heirs and successors, but likewise of the antiquity, and inviolable obligation of such Oathes, which ought to be conscienciously observed with∣out lying, falshood, 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 judgements or afflictions of God for their sins, because then they most need their prayers, as a special means prescribed by God to remove his judgements, re∣store his favour, blessings to them, preserve, lengthen their lives, and make them fruitfull in posterity.

The 2. President I shall insist on is this, related Gen. 47. [ 2] 7, 10. And Joseph brought in Jacob his Father (after his com∣ing down into Aegypt) and set him before Pharaoh, and Jacob blessed Pharaoh, so soon as hee 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 pray∣er 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 faithfull, was the first; so Jacob his Grand∣son, the father of the 12. Patriarks, was the 2d. person re∣corded in sacred Story, who prayed for and blessed the King in whose kingdom he resided; whose example is ve∣ry 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 Aegypt; yet he thus blessed and prayed for him: Therefore his and all other Kings genuine Subjects, were much more obliged by du∣ty and allegiance to pray for and blesse them. 3ly. That he thus prayed for and blessed him twice, at his first accesse

to, and recesse from his presence; which should instruct all loyal Saints and Christian Subjects frequently to blesse and pray for their Kings and Princes, both in their accesses to, and recesses from them, and upon all other just occa∣sions, as well in private a•…•… publike. 4ly. That he thus blessed and prayed for Pharaoh though a Pagan King, und•…•… whom and his Successors he and his posterity were assured, th•…•…y should be made b•…•…nd-men, and sorely oppr•…•…ssed for 400. years, till G•…•…d should rescue and bring them out of Aegypt 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, Christi∣ans ought to blesse, pray for, not only their godly, christi∣an, orthodox, Religious Kings, who protect, preserve them in their Religion, Laws, Liberties; but even for their Pagan, Heretical Kings, and such who afflict, oppresse, per∣secute them; and not to curse, depose, murder, destroy, or rebell 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, tenents of the Saints, subjects of this degene∣rate, apostate, treacherous, and perfidious age. 5ly. That one part of Gods and mens 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 happinesse, 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 Jacobs blessing of and prayer for King Phara∣oh; being one principle br•…•…nch 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, •…•…3. c. 49. 10. 22, 25, 28. Whence it inevitably followe•…•…, that it is the proper∣ty, duty of all loyal, pious Saint•…•…, Christians, people, cor∣dially to pray for and desire God to blesse their Kings with a numerous permanent royal issue and posterity to suc∣ceed them in their royal thrones, and reign over them

with all peace, safety, felicity; not to difinherit, banish, abjure, extirpate their posterities, and deprive them of their hereditary Crowns; which some now deem their Saintship; piety, honour, felicity to accomplish.

The 3d. are the several prayers and supplications that Moses made for King Pharaoh, the grand oppre•…•…or, enthral∣ler, afflicter of the Israelites, (when* 1.7 God sent him to rescue them from their intollerable bondage •…•…nder him and his Officers) to remove those very plagues which God himself inflicted on Pharaoh and his Aegyptians, thereby to deliver them from their vassallage 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 Ae∣gypt; then Pharaoh called for Moses and Aaron, and said, In∣treat 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 intreat for thée 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, to morrow. 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 re∣main in the River only. And Moses and Aaron went out from Pharaoh. And Moses cryed 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 dyed out of the Houses, out of the Villages, and out of the Field, v. 29, 30, 31. Moses intreated 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 re∣mained not one. After this Moses intreated the Lord to re∣move the mighty Thunder and Hail he had sent, spread∣iug 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 e 1.8 Moses being born in Egypt, and bred •…•…p in Pharaohs Court, was ra∣ther a Native subject to King Pharaoh, than a mere So∣journer and Foreiner, as Abraham and Jacob were to Abi∣melech and Pharaoh; (though he had been absent thence a∣bout forty years;) it thence follows from the premises, That Subjects as well as Sojourners, are bound by duty and allegeance to pray for their Kings and people. 2ly. Moses was enforced to f 1.9 fly out of Egypt to save his life, because Pharaoh sought to 〈◊〉〈◊〉 him for killing an Egyptian, who smote and oppr•…•… 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 Pa∣gan-Idolater, but in all probability the Kings Son, or Grand-son, who sought to slay him, Aegypt being an her•…•…∣ditary Kingdom, as Isay 19. 11. and all Historians record. Yea both these Pharaohs, with two or more of their Ancestors, and their Officers, did g 1.10 extraordinarily oppress the Israelites, ca•…•…sing all their Male-children they could meet with to be drowned in the River, but such as the Midwives preserved a∣gainst their commands, afflicting them by their Task-masters, heavy burdens, rigor•…•…us 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 remembred 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 waies endeavoured to de∣prive, or disinherit them either of their Lives, Crowns, or Succession, though h 1.11 a chosen Servant, Man, and Saint of God, i 1.12 commissioned, and sent by God himself to deliver the Israe∣lites from their bondage under Pharaoh, and bring them out of Egypt. Whence I shall irrefragably infer, That the emi∣nentest chosen Saints, Men and Servants of God, yea all other loyal Subjects ought chearfully 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 lawfull means to deliver themselves and fellow∣subjects 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* 1.13 and ought to pray for the removal of those Judgements which God himself inflicts upon their oppressive, persecu∣ting Kings, their Servants, People, successively one after a∣nother, for those persecutions, tyrannies, oppressions, under which they groan and cry, of purpose to bring them to repentance, and deliver them from their bondage, pres∣sures, 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, antient 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 Gods Servants and people under the Law, from the first ere∣ction of the Israelites into a kingdom, till our Saviours Nativity, intermixed with some examples of this kind in Pagan Idolators within that circle of time.

The first Prayer and President of this nature recorded in sacred Story, by Gods own Spirit, is that which was

•…•…ed at the anointing and inauguration of Saul, the very first King, * elected, ordained by God himself over his ow•…•…* 1.14 people of Israel: when Saul being chosen by lot, and fetched from among the •…•…ff where he had hid himself, 1 Sam. 11. 23, 24. The Prophet Samuel said to all the people, See yee 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 He∣brew Phrase renders it: which no doubt they o•…•…t times repeated, according to the usual practice at all Kings inau∣gurations and coronations ever since; which probably they •…•…ned 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, * 1.15 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 Sauls person, and inauguration; but a direct Prayer unto God for his long life, happiness, and prosperous Reign o∣ver 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 pec∣ple, 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 sacrifi∣ced Sacrifices of Peace-offerings before the Lord, and there Saul and the men of Israel rejoyced greatly. Which words imply, that both Samuel and the people by making Saul King the second time before the Lord, and offering Peace∣Off•…•…rings

offering, and rejoycing greatly before the Lord, did make speci∣al Prayers and Thanksgivings unto God for his life, prospe∣rity, and victorious success over his and their Enemies, according to the subsequent Gospel-text grounded on this Pre•…•…dent, 1 Tim. 2. 1, 2. And Samuels 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 Voyce, and not rebel against the Commandement 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 wick∣edly, ye shall be destroyed, both you and your King. Moreo∣ver 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 Gods rejection of Saul, and repenting he had made him King, for disobeying his command in sparing Agag, and the best of the Amalekites spoyles; 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 Sa∣muel 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 Gods reje∣ction during all his Reign, as well as at his inauguration.

The next King over Gods people by divine election 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, 8. c. 23. 3. Ps. 89. 3, 4, 28, 29. Ps. 132. 11, 12, 13, 14. Jer. 33. 20, 21. What parti∣cular Prayers and Acclamations were made at his Instal∣ment in the Royal Throne over the Tribes of Israel, I find not recorded in Scripture or Josephus: only I read in gene∣ral,

2 Sam. 5. 3. All the Tribes of Israel came to David to He∣bron, 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 pro∣sperous Reign, and reiterated shouts, Let the King live, as at Sauls precedent, and Solomons and other kings subse∣quent inaugurations, though omitted for brevity in sa∣cred History. During Davids Reign, I shall observe several particulars pertinent to my purpose.

1. Davids Soul-ravishing Prayer and Thanksgiving made to God himself upon Gods message, and promise to him by Nathan the Prophet, to set up his Seed after him, and to establish his House, Kingdom, and Throne for ever, re∣corded 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 Ser∣vant, and concerning his House, establish it for ever, and do as thou hast said: And let thy name be magnified for ever, say∣ing, 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 goodnesse unto thy Servant; therefore now let it please thee to bless the House of thy Ser∣vant, that it may continue for ever before thee; for thou O Lord hast spoken it, and with thy Blessing let the House of thy Servant be blessed for ever. Here we have David the first hereditary king over Gods people, upon the first tidings of Gods promise to settle the Inheritance and Suc∣cession of the kingdom of Israel in his House and seed for ever; making a most zealous, fervent pathetical Thanksgi∣ving and Prayer to God for the accomplishmeut of this promise, in establishing and blessing his House for ever. Which being afterwards put in writing, and particularly recorded in sacred Story, no doubt was constantly used both in private and publick by himself, and all his loyal devout Subjects, whether Priests. Levites, or people all his Reign, and registred as a sacred President for all he∣reditary pious Kings and Subjects future imitation.

2ly. Davids publick Prayers, Psalms, and Thanksgivings to God for himself as King, and for his Royal Son and his Po∣sterity that should succeed him in the Throne, recorded in sa∣cred 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 Solem∣nities, Victories, Triumphs and Installments, or mariages 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 sheweth mercy to his anointed, to David and to his séed for evermore, Psal. 21. The King shall joy in thy strength, O Lord; and in thy Salvatian how greatly shall he rejoyce! 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 dayes for ever and ever, his glory is great in thy salvation, glory and ma∣jesty hast thou laid upon him; for thou hast made him most blessed for ever, &c. Which Psalm, though it be mystically appli∣ed to Christ the King of his Church and Saints by* 1.16 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 for ever, O prepare mercy and truth which may preserve him. Psal. 72. 1, 2, &c. Give the King thy Judgements, O God, and thy Righteousness unto the Kings Son; Then shall he judge thy people with righteousness, and thy poor with judgement, &c. He shall save the souls of the needy: He shall redeem their Soul from deceit and violence, and precious shall their bloud be in his sight: He shall live, and unto him shall be given of the Gold of Sheba, Praye•…•… 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 publike 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 Rehoboam: However it is a direct form and divine precept for the people of God in all hereditary kingdoms, to make con∣tinual daily publike and private Prayers, intercessions, supplications and thanksgivings unto God for their heredi∣tary kings, their heirs apparent and successors to the crown and royal posterity, according to the 1 Tim. 2. 1, 2. groun∣ded 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 Co∣venant with my chosen, I have sworn unto David my servant; Thy séed will I establish for ever, and build up thy throne to all generations, &c. My mercy will I keep for him for ever∣more, and my Covenant shall stand fast with him: His séed also will I make to endure for ever, and his Throne as the dayes of Heaven. If his children forsake my Laws, and walk not in my judgements; if they break my statutes, and keep not my commandements; 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 faith∣fulness to fail. My Covenant will I not break, nor alter the thing that is gone out of my lips; Once have I sworn by my holiness that I will not lie unto David: his séed shall en∣dure for ever, and his Throne as the Sun before me. It shall be established for ever as the Moon, and as the faith∣full witnesse in Heaven: Selah. 〈◊〉〈◊〉 thy children will keep my covenant and my testimonies that I shall teach them, their children also shall sit upon t•…•…e Throne for evermore; For

the Lord hath chosen Zion, he hath desired it for his habitation: This is my rest for ever, there will I dwell, for I have desired it, &c. There will I make the horn of David to bud; I have ordain∣ed a lamp for mine anointed: His Enemies will I cloath with shame, but upon himself shall his crown flourish. From all these Psalms which you may read at large, these irrefra∣gable Conclusions may be clearly deduced.

1. That it was the constant practise, duty, not only of King David himself, but of the Church and people of God under him and his royal posteritie, to make incessant pray∣ers, supplications, intercessions and thanksgivings to God both publikely and privately for him, his royal house and posterity.

2ly. That they did in their publike and private devoti∣ons, prayers, psalms, and thanksgivings, take special notice and make particular mention of Gods 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 rejoyce therein, yea pray for its accomplish∣ment, and Gods grace and blessing on his House, seed, as their own and the Churches greatest blessing, happinesse, and fafety.

3ly. That as the sins of Davids royal seed and progeny, did not cause God himself, the king of kings, who confer∣red 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 cha∣stize them with his rod, and scourge them for their amend∣ment: So it did neither withdraw the allegeance, loyaltie, dutie, prayers, supplications, intercessions, or thanksgiv∣ings 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 appa∣rently 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 pietie and loyaltie of Davids Great Officers,

and Subjects in praying for him and his people in their con∣ferences 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 peo∣ple, much against his judgement and disswasions from it, 2 Sam. 24. 3. And Joab said unto the King, The Lord thy God adde uuto the People, how many soever they be, and that the eyes of my Lord the King may sée it. The 2. is that of Araunah, when king David after the three dayes of Pestilence inflicted for his numbring 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 thée. 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 Absolom (who usurped his throne and forced him to flie) to undermine Achitophels craftie counsel against him: thus recorded, 2 Sam. 16. 16. And it came to pass, that when Hu∣shai the Archite Davids friend, was come unto Absolom, he said, God save the King, God save the King, or, Let the King live; doubling this salutation of and praier for him. Whence I inferr these 2. probable, if not undeniable Conclusions:

1. That this salutation and praier 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 Davids daies, as well as in all succeeding ages.

2ly. That if Hushai thus used it to Absolom a king only by Traterous usurpation of his Fathers Throne; he and o∣ther loyal Officers, subjects, used it much more at the in∣auguration of, and their addresses to their lawfull pious king David, a man after Gods own heart.

3ly. The third king over Gods own people was Solomon, the first who enjoyed the Crown by inheritance from Da∣vid his Father by Gods 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 partie caused himself to be proclamed king; which David being informed of by Bathsheba, Solomons mother, he thereupon by the advice of the Prophet Nathan, out of a conscienti∣ous 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 Zadock the Priest, Nathan, and Benaiah, to take his servants, to cause Solomon his son to ride upon his own mu•…•…, 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 •…•…uler over Israel and over Judah. Whereupon Benai∣ah 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 So∣lomon, 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 Chere∣thites, and the Pelethites went down, and caused Solomon to ride upon king Davids Mule, and they brought him to Gibe∣on. And Zadok •…•…he Priest took an horn of oyle out of the Taber∣na•…•…le 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 rejoyced with great joy, so that the earth rent with the sound of them, and the City rang again. Vpon this Jonathan the Son of Abiathar the Priest came in to Adonijah, and rela∣ted the premises to him, and all the Ghests that were with him; a•…•…ding, 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 Solo∣mon better than thy Name, and make his Throne great∣er 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 〈◊〉〈◊〉 〈◊〉〈◊〉 my

Throne this day, mine eyes even séeing it. After which * 1.17 David assembled all the Princes of Israel, the Princes of the Tribes, the Captains of the Companies that ministred to the King by course, the Captains over the thousands and over the hund∣reds, the Stewards over all the sub•…•…nce 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 hisfeet, he declared to them Gods election of his son Solomon to sit up∣on 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 commandements 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, pretious stones, brasse and other materials he had provi∣ded 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, brasse, iron and precious stones for the service of the House of God. Whereupon David made a most hea∣venly thanksgiving and prayer unto God before all the Con∣gregation, who joyned with him therein: In which praier 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 kéep thy Commandements, thy Testimo∣nies, 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 Fa∣thers, 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-•…•…ffrings, 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 anoin∣ted him unto the Lord to be Chief Governor, &c. v. 20, 21.

Fro•…•… all which premises it is apparent, 1. That the Priests, Prophets, Prince•…•…, Captains, Officers, and all the people of God at the coronation of Solomon (and so at their other hereditarie 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, acclamacions, God save the King, Let the King live; so that the Earth did rent, and the Ci∣ty 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 affectio∣nate, pathetical expressions, & praiers for them, as Benaiah, and other of Davids 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 bee with Solomon, and make his name better than thy name, and make his throne greater than thy throne. 3ly. That they joy∣ned in publike 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 Comman∣dements, &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 2Sam. 10. 16. and other subsequent texts. 5ly. I shall adde to the premises this passage in Huram king of Tyre his let∣ter to Solomon, 2 Chron. 2. 12. Huram said moreover, Bles∣sed 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 thée, to set thée on his

throne, to be King for the Lord thy God; because thy God loved Israel to establish them for ever, therefore made hee thee King over them, to do judgement and justice. Now if King Huram and the Queen of Sheba meer foreiners, Princes, not subjects, thus blessed God for Solomons kingdom, justice, reign, and advancement to his fathers throne, for the establishment and welfare of his subjects; then much more were the Is∣raelites themselves, his own subjects and servants, obliged to blesse him, and blesse God for his reign, wisdom, and good government over them; which no doubt they did constantly perform in their publike and private Devoti∣ons, and all their addresses to him, as also to their other Kings succeeding him; (though not particularly record∣ed in the books of Kings and Chronicles, which are but short Epitomes of his and their reigns.) 3ly. When King Solo∣mon had finished the Temple, * 1.18 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 ‖ 1.19 Solomon having first bl•…•…ssed all the Congregation, he (with the whole Con∣gregation of Israel, standing before, and joyning 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 loyns 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 * 1.20 he stood before the Altar of the Lord upon a brazen scaf∣fold, and kneeled upon his knees before all the Congregation of Is∣rael, and spred 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 shewest mer∣cy 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 kéep with thy servant David my Father that which thou hast promised him, saying, There shall not fail thée 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 thée) be verified, which thou hast spo∣ken unto thy servant David, &c. O Lord God turn not away the face of thine anointed; Remember the Mercies of David thy servant. When * 1.21 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 for∣sake us: that he may incline our hearts unto him, to walk in all his wayes, and to keep his Commandements, and his Statutes, and his Iudgements, 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, sa∣crifices, offerings and feasts were fully ended, * 1.22 Solomon sent the people away, and they blessed the King, and went unto their tents Ioyfull and glad of heart for all the goodnesse that the Lord had shewed unto David his servant, to Solo∣mon, and to Israel his people. In these remarkable passa∣ges we have King Solomon blessing all his Princes, Elders, people, and they blessing him again; and both of them joyning together in blessings, thanksgivings, and prayers to God for his blessings, mercies, and fulfilling of Promi∣ses, 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 rejoycing for Gods goodness mutually bestowed on each other; but more especially for Gods 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, feli∣city. Now these Prayers, Blessings, and Thanksgivings of Solomon thus made at the dedication of the Temple, re∣gistred by the Dictate of Gods Spirit, inserted into the History and Canon of the Scriptures, as patterns of imitati∣on for the Israelites and all Gods people in succeeding ge∣nerations; we cannot but conceive and acknowledge they were frequently recited and imitated, at least by the god∣ly Israelites upon all occasions, both publikely and privat∣ly.

4ly. When idolatrous* 1.23 King Jeroboam put forth his hand to lay hold on the Prophet and man of God, who prophecied a∣gainst his Altar at Bethel, and God thereupon immediate∣ly dryed 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, Intr•…•…at 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 im∣prison him for prophecying against his idolatrous Altar by Gods 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‖ 1.24 Athaliah had slain all the seed royal of the house of David but Joash, an infant of an year old, and u∣surped 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 •…•…ewed 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 re∣joyced and sounded with Trumpets, also the Singers with Iustruments of Musick, and such as taught to sing praise; praysing the King. And Jehoiada took the Cap∣tains of hundreds, and the Nobles, and the Governours 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 rejoyced, 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 pre∣sent 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 prac∣tised 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 Israe∣lites.

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 publike mourning for their pious and good kings when they died.

It is recorded 2 Chron. 35. 24, 25. that when good King Jo∣siah died o•…•… his wounds received in battel, and was buried, all Iudah and Ierusalem mourned for him: and all the sing∣ing men and singing women spake of Iosiah in their La∣mentations unto this day, and made them an Ordinance in Israel, and behold they are written in the Lamentati∣ons, 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. Wo unto us that we have sinned. If all Judah and Jerusalem, the singing men and singing women, and Jere∣miah 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 li∣ving, (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 spoyl 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 Ezekiels injunction by God, c. 19. 10, &c. to take up a Lamentation for the Princes of Israel because they were cut off and caried away captives, the strong rod (of the royal progeny) broken and withered; so as Israel had no strong rod left to be a Seepter to rule: concluding thus, this is a Lamentation, and shall be for a Lamenta∣tion. 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 fear•…•…d not the Lord: what then should a King do to us? Are convincing Arguments, that these Pro∣phets

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 lamen∣ted the want and Captivity of their kings, and Princes of the royal bloud, to rule over them, as their greatest mise∣ry, and infelicity, both for the present and future, till re∣stored to the throne again to rule over them.

9. The Israelites, whiles they were bondmen and Cap∣tives under the Babylonians, Assyrians, Persians, having no kings nor Princes of Davids 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 forein 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 Gods 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 caried them away captive from Jerusalem to Babylon. Thus saith the Lord of hosts, the God of Israel, uuto all who are caried away cap∣tive 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 a∣way captive, and pray unto the Lord for it (to which* 1.25 some Antients adde) 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* 1.26 greatest Enemies and persecutors wherein they lived in captivity and bondage, and for King Nebu∣chodonosor

and his sons lives, who burnt their City and Temple at Jerusalem, destroyed, captivated their Kings, Princes, kingdom, Nation, and sent them captives to Ba∣bylon; because in their Peace and prosperity themselves should enjoy peace and tranquillity even in and under their bondage; Then doubtlesse 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 Ba∣ruch, 1. where we read the Jews in Babylon, upon reading of Baruchs book, made a collection of mony, and sent it to Je∣rusalem 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 mony 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 daies may be upon Earth as the dayes 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 daies, and find favour 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 Iews during their captivity both at Babylon and Ierusalem did constantly pray to God for the long life, welfare, and prosperous reign of Nebuchodonosor, and his Son after him, though Pagan-Idolators, 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, al∣legiance, and prudence, to pray for their own hereditary, natural, rightfull kings of Davids royal Family whiles they reigned over them.

The 2. is the observable president of the Prophet Da∣niel himself, Dan. 6. who did accordingly perform this [ 2] duty: he being a captive under Darius, though a Pa∣gan King, an Idolater, an Enemy to the whole Jewish Na∣tion, a Foreiner, of the Persian, not Israelitish race, an im∣pious Tyrant, Persecutor, if not Enemy to himself and the true God, making, establishing, and signing this royal De∣cree at the sollicitation of his Princes, on purpose to in∣snare Daniel, That whosoever shall ask a Petition of any God or Man for thirty dayes, save of King Darius himself, should be cast into the Lions den; for breach of which impious dec•…•…ee by praying to God, Daniel was cast by the Kings commandement, 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 Lords, that the purpose might not be changed concerning Daniel: Yet, notwithstanding all these circumstances, which might in the judgement of flesh and bloud disoblige Daniel from his dutifull alle•…•…iance to and prayer for Darius his life and happinesse; No sooner did King Darius come to the Lions den the next morning, early, crying with a lamentable voice, and saying, O Da∣niel, servant of the living God, is thy God whom thou servest continually able to deliver th•…•…e from the Lions? but Daniel, the very first words he used, brake forth into this most loyal sa∣lutation of, and prayer for him, v. 20, 21. O King live for ever. 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 innocency was sound in me, and also before thee O King have I done no hurt: calling him King no less than twice to∣gether, no•…•… 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 suffer∣ed from and by his decree) and using the self-same Salu∣tation to and Prayer for him, and other idolatrous perse∣cuting 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 Davids posterity in their own Country, though Idola∣ters, Persecutors, Tyrants, much more when just, upright, mercifull, bountifull, and religious.

The 3. is the memorable Decree of King Darius, con∣cerning [ 3] the building, repairing, expences and oblati∣ons 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 expences be given to these men, that they be not hindred. 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 oyle, according to the appointment of the Priests which are at Ierusalem, let it be given them day by day with∣out fail, that they may offer* 1.27 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 dunghill for this, &c By this Decree it is most ap∣parent, 1. That the Priests and people of God at Ierusa∣lem, living as Tributaries under this pagan Persian King, were specially enjoyned 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 u∣sed thus daily to offer Sac•…•…ifices and prayers to the God of heaven for their own hereditary Kings and their Sons in the old Temple at Ierusalem, by Davids and Solomons injunction, before it was demolished; as they were now ordered after its rebuilding and repair; which is most pro∣bable, since their antient usual daily Sacrifices and prayers for the King and his Sons are here conjoyned. Or, be∣cause their own pagan Priests used to do so in Persia, Baby∣lon, and their own antient Dominions. 2. That this De∣cree in all its part•…•…, 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 El∣ders of the Jews in whose favour it was made. If then those Priests and Subjects demerited such a severe punish∣ment as this, for refu•…•…ing or neglecting to make daily sa∣crifices and prayers to the God of Heaven for this forein Pagan King and his Sons, to whom they were only Cap∣tives and Tributaries; what penalties, executions do those undutifull disloyal Christian Subjects and Ministers de∣serve, who wilfully neglect, refuse, nay prohibit under grievous penalties, daily Prayers and Intercessions to be made to the God of heaven for their own undoubted natu∣ral hereditary Christian Protestant Kings and their Sons, against the purport of this Decree, and the express injun∣ction 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 [ 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 Hea∣ven 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 rea∣son of this Decree at the close thereof. Whatsoever is com∣manded 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 stave off by their daily pub∣lick Sacrifices and prayers to the God of Heaven, in the be∣half 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 Fa∣thers which hath put such a thing as this into the Kings heart, to beautifie the House of the Lord which is at Jerusalem, and hath extended mercy unto me before the King and his Counsel∣lors, and before the Kings mighty Princes, & ch. 9. 8, 9, 10. And now for a little space Grace hath been shewed 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 mer∣cy 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 commandement, &c. The recital of which mercy in Ezra his solemn Thanksgiving, and also in his publick humiliation, was a most effectual prayer for this King and his Sons, and praysing God for the benefits extented to his people by their means and favour.

To these 4. Precepts and Presidents in sacred writ, I [ 5] shall annex a 5th. out of the Jewish History,* 1.28 Apion accu∣sed the Jews to the Emperor Caius Caligula (who usurped to himself divine honour) 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 Sta∣tue 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 dye, and offering their Necks to the Block, than to permit such a transgres∣sion against their Gods law. Hereupon they sent Em∣bassadors to Caius, whereof Philo was chief, to satisfie 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. Therfore no doubt they did the like for Darius, Artaxerxes, Nebuchadnezzar, and o∣ther 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 Gods, 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 Ayr shall carry the voyce, and that which hath wings shall tell the matter: Therefore it is clear by the rule of contraries, yea by Christs and Pauls 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 viola∣ting these divine Precepts in cursing and rayling against King David, and stiling him a Man of blood, &c•…•… when he fled from his usurping Son Absolom, was thought worthy to lose his head by A•…•…ishai, who would have cut it off, bad not David for the present forbad his execution, 2 Sam. 16. 7, to 10. c. 19. 21. For which crime Solomon by Davids 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 pri∣vy 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 for ever; 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 deliver∣ed thy Kingdom into the hand of Absolom 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 rayling against David his King was a capital crime and treason deserving death •…•… and

God himself reputes it an heinous offence in the idolatrous Israelites and others, when vexed with famine, oppression, and other judgements by evil Kings, to curse their King and look upwards, Isay 8. 21. Then questionless, it is a grievous sin, and capital offence for Subjects to give over, & prohibit all publick 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 nought else but exemplary punishments, and the reward of Shimei both from God and men, being contrary to all the recited Presi∣dents of Gods Saints and people under the law.

CHAP. III.

I Proceed now to the last Classis of Presidents for supplica∣tions, prayers, intercessions, & thansgivings for Kings un∣der 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 Shepheards, saying, Behold I bring un•…•…o you tidings of great joy which shall be to all people; for unto you is born this day in the City of David, a Savi∣our, w•…•…ich is Christ the Lord. And suddenly there was with the Angel a multitude of the heavenly host, praysing God and saying,

Glory to God in the highest, in earth peace, good will towards men, Lu. 2. 9, to 15. Of this King Iesus, (to whom the Angel ap∣pearing to his Mother Mary before his conception, said, That the Lord God shall give unto him the Throne of his Father David, and he shall reign over the House of Jacob for ever, and of his Kingdom there shall be no end, Lu. 1. 32, 33.) his Father King David many hundred years before his Nativity, thus pro∣phecyed, 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 praysed, all Nations shall call him Bles∣sed. And the Prophet Zechariah thus prop•…•…ecyed conce•…•…∣ning him, c. 9. 9. Rejoyce greatly O Ierusalem, Be∣hold 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 rejoycing 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 Asse 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 rejoyce and praise God with a loud voyce, and cryed saying,* 1.29 Hosanna to the Son of David, blessed be he that commeth in the name of the Lord, Hosanna in the highest: Blessed be the Kingdom of our Father David, Hosanna in the high∣est: Blessed be the King that commeth 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 imme∣mediatly cry out. After which the Chief Priests and Scribes

seeing the wonderfull 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, a 1.30 Out of the mouths of Babes and Sucklings thou hast perfected prayse. This is likewise evident by those very clauses in the form of prayer, which Christ himself recommended to his Disciples, to be daily used by them, Mat. 6. 1•…•…. 13. thy Kingdom come, (o•…•…t stiled (b 1.31) •…•… Christs Kingdom in the Gospel, as well as the Fathers) for thine is the Kingdom, the power and the glory, for ever and ever, Amen; By that Prayer of all Gods Saints, Rev. 22. 20. Amen, Even so Lord Iesus come quickly. And by that Song of the Lamb, which they who had gotten vi∣ctory over thé Beast, having the harps of God, do sing, Rev. 15. 2, 3, 4•…•… Great and marvellous are thy works Lord God Almighty, just and true are thy wayes thou King of Saints; who shall not fear thee O Lord, and glorifie thy name? for thou only art holy, for all Nations shall come and worship before thee. All which sacred Texts, Prayers, Prayses, Songs and Thanks∣givings for the Nativity, Kingship, Kingdom, and inaugura∣tion of Jesus Christ as a King into his Kingly Office, and for the second comming of his Person and Kingdom of Glory; are sufficient Presidents, grounds, warrants, for all Christian Subjects under the Gospel, to rejoyce, tri∣umph, wi•…•…h Songs and Psalmes of Thanksgiving, and ex∣ceeding 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 comming, restitution, when forcibly dri∣ven from their Kingdoms by Enemies or Rebels. And if any malicious Pharisees, Priests, Scribes, or •…•…rayterous Antimonarchists shall be sore displeased with them for these th•…•…ir Prayers, Prayses, Rejoycings, Thanksgivings, and rebuke them for the same; King Jesus his own An∣swere to the Pharisees, Priests and Scribes forecited, may for ever stop their mouths, and reclaim them •…•…rom such disloy∣al, •…•…reasonable rebukes.

And so much the rather, because these premi•…•… Presi∣dents both before and under the L•…•…w and Gospel, app•…•…∣ved, prescribed by God, and practised by his Servants, were the ground of this Gospel exhortation and injunction, which not only approve•…•…, and prescribes, but commends the same to all Christians under the Gospel, in these ob∣servable 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 Saviour; 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 * 1.32 August 1659. in the University of Cambridge it self, a Minister of the Gospel, the Son of a Par∣liament man, was by the Maior of the town (whose wife is a Quaker) apprehended by a company of Souldiers, 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 Fex, two Qua∣kers, 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 Maiors pre∣sence, and sundry others, without check or punishment; such are the atheistical, antimonarchical times wherein we live. In this text consider, 1. The Pen-man of it by divine in∣spiration, S. Paul the Apostle of Jesus Christ specially delegated by him to the Gentiles & uncircumcision, to open their eies, to turn them from darkness to light, and from •…•…he power of Satan unto God; And to bear Christs name before the Gentiles and Kings, Acts 9. 15. c. 26. 1•…•…, 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 recom∣mended

and prescribed to them. 2ly. The person to whom this Epistle and exhortation was principally, & par∣ticularly 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 publickly in his own person as a Minister, to excite all others thereunto. Therefore these Duties of making publick Supplications, Prayers, Inter∣cessions and Thanksgivings for Kings both in publick and private, do principally belong, and are carefully to be per∣formed 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 de∣sire, import, Exhortings, being the most passionate, patheti∣cal, 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. •…•…. 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, implyed in the word therefore, relating to the close of the precedent Chapter, v. 18, 19, 20. This charge I commit unto thee Son Timothy, ac∣cording to the Prophecies that we•…•… before on thee; that thou by them mightest war a good warfare, holding Faith and a good Con∣science: which he could not do or perform, unless he dis∣charged these Duties he thus exhorted him to, being a part of his spiritual good warfare, and both a means and evi∣dence of his holding Faith and a good Conscience; and his neg∣lect or contempt of them, a ready way to make shipwrack of them, as Hymeneus and Alexander had done, whom he had dilive∣red to Satan. Antimonarchical and Antimagistratical Mi∣nisters or Christians will soon turn Apostates, and Blasphe∣mers, yea put away and make shipwrack of their Faith and good Conscience towards God, when they became disloyal and re∣bellious to their Kings, and give over Supplications, Pray∣ers,

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 Mi∣nistry or Christianity, they are carefully, conscienciously, 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, r 1.33 That all sorts of Supplications, Prayers, Intercessions and Thanksgivings whatsoever ought to be made for them. 2ly. s 1.34 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, per∣petuity in the performance of them both in publick and pri∣vate, all our lives long, without ceasing, or flagging, as the t 1.35 margi∣nal Scriptures evidence. 4ly. An universality in respect of per∣sons and places, thus expressed in the verse following, I will therefore that men pray every where lifting up holy hands. 5ly. An universality of things, Mercies, Blessings, &c. for which Supplications, Prayers, Intercessions and Thanks∣givings ought at any time ordinarily or extraordinarily, publickly or privately to be made to God in behalf of Kings. 6ly. Supplications for the pardon and remission of all their sins, errors, miscariages, frailties, iniquities what∣soever; for converting, diverting, or keeping them from all evil and destructive waies, errors, counsels, designs, un∣dertakings whatsoever, dishonourable to God, scandalous to Religion, hurtfull to the Church, fatal to their King∣doms, People, Royal persons, families and posteritie; and for removing all inflicted, threatned or feared judgements, evils from their Persons, Families, Kingdoms, Relations. Prayers for all sorts of corporal, temporal, spiritual, eter∣nal Blessings, Mercies, which they at any time stand in need

of, and the continuance, increase, and sanctified use of all they doe enjoy for themselves, their Families, Kingdoms, Counsellors, Officers, People, Allies. Intercessions against all machinations, dangers, conspiracies of spiritual or tem∣poral Enemies, Traytors, Conspirators, against their pre∣cious souls, bodies, lives, Crowns, Kingdoms, Posterities, Forces, publike undertakings, Councils; to divert Gods wrath and judgements from, and impetrate his gracious love and favour to them upon all occasions. Thanksgivings, for their births, coronations, health, lives, wisdom, pow∣er, justice, graces, preservations, issues, posterity; all sorts of mercies, blessings, favors, victories, successes, delive∣rances from evils, sicknesses, dangers, 'enemies, conspira∣cies of all kinde, 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, Sacra∣ments, with all other parts of Gods Worship, Peace, Health, Wealth, Safety, Liberty, Prosperity, Laws, Pri∣vileges, Parliaments; exemptions from Oppressions, Ra∣pines, Murders, Rapes, extortions, Illegal Taxes, Excises, Executions, Imprisonments, banishments, wars; for all par∣ticular 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, inter∣cessions, thanksgivings, are here prescribed to all Ministers and Christians under the Gospel in behalf of their Kings.

7ly. The* 1.36 primacy and precedence of Kings above all o∣ther Governors and persons in authority, both in all our supplications, prayers, intercessions, thanksgivings, and like∣wise in their Civil dignity and Authority: For although the Apostle to avoid all suspition of flatterie (as the* 1.37 Fa∣thers observe) exhorts in the first place, that Prayers, &c. should be mad•…•… for all men in general; yet when he comes to the pa•…•…ticular 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 your selves to every Ordinance of man for the Lords 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* 1.38 KINGS: in the plural, not singular number; and that without any restriction of their personal qualifications, extending uni∣versally to all Kings, and excluding none, though* 1.39 Pagans, Idolaters, Hereticks, Schismaticks, Tyrants, Oppressors, Persecutors, Murderers, Wicked, Prophane, Vitious, Flagitious in any kinde; 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 supplicati∣ons, 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* 1.40 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 Christian•…•… then living under them. 2ly. Because the Apostles p•…•…ece∣dent 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 li•…•…e, in all godliness and honesty: And, who will have all men to be saved, and to come to •…•…he 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 quietnesse, and un∣converted to the knowledge of the truth and means of salva∣tion. 4ly. Because St. Pauls precept, Rom. 12. 14. Blesse them which persecute you, bless and curse not; compared with v. 20, 21. Rom. 13. 1, to 10. Titus 3. 1, 2, 3. paralleld with our Saviours 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, for∣bid 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, presecuted, and put to death, Mat. 10. 18, to 38. Lu. 21. 12, &c. 5ly. Be∣cause he never exhorted, commanded, encouraged in the least degree, any Christians to curse or pray against their Kings, though Pagans, Tyrants, Persecuters: much lesse to rebell against, depose, or dethrone, behead, execute them. If Christians then be thus exhorted, obliged by the Apo∣stle to make prayers, supplic•…•…tions, intercessions, and thanksgi∣vings 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 di•…•…ect 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, rightfull 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 ex∣presly prohibited by these Gospel Texts, and restrained by their Solemn Oathes of Aliegeance, Fealty, Supremacy, Protestation, Vow, League, Covenant, under pain of eternal damnation, and the guilt of highest Perjury, Treachery, Rebellion.

It was* 1.41 Sedulius his Apostrophe to Herod, who feared our Saviour Christ would have deprived him of his earth∣ly Crown,

Herodes hostis impie Non abripit mortaliaChristum venire quid times? Qui Regna dat coelestia.

Why wicked Herod do'st thou fear, and at Christs coming frown?

The mortal he takes not away, who gives the heavenly Crown.

Which Claudius thus seconds,* 1.42 That King which is born cometh not to overcome Kings by fighting, but to subdue them after a wonderfu•…•…l 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 Lords: in daring to ravish not only the Crowns, but Lives, Kingdoms, hereditary Lands, Revenues, Powers, Kingships of their Christian Sove∣raigns, instead of making Supplications, Prayers, Intercei∣sions. 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,

Thnaksgivings for their very persecuting, tyrannizing, op∣pressing Pagan KINGS, G•…•…vernours, and yielding pa∣tient loyal Subjection under them is, because it is the most effectual means prescribed by God, whereby to reclaim, con∣ver•…•…, save them, by overcomming 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 re∣form or dethrone them, which would but increase their troubles, pressures, persecutions, interrupt their peace, quietness, yea make shipwrack 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 intreat, according to our Savi∣ours forecited Precept, Mat. 5. 44, 45. seconded with his own example, and Stephens, who prayed for their murdering Per∣secutors 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. Ja•…•…. 5. 6, to 12.

10ly. The motive God here used to excite Timothy and all other Christians to make Supplications, Prayers, Interces∣sions, and Thanksgivings for Kings and all in Authority under them, whether good or bad, Pagans or Christians, Persecu∣tors or Protectors of Religion, for this is good and ac∣ceptable in the sight of God our Saviour, as well as be∣neficial to themselves, their Kings and Governours in the last recited respects. And if so, then the neglecting, reje∣cting, inhibiting of these Duties in publick or private, must questionless be very evil, sinfull, displeasing in the fight of God our Saviour, 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, endeavoured, desired, and prayed for, but ne∣ver enjoyed since we neglected, and rejected this duty of making Supplications, Prayers, Intercessi•…•…ns, Thanksgivings for our Kings; and casting off their Persons and Kingly Go∣vernment, and a•…•…e 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 considera∣tion, 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 him∣self, when he was brought as a Prisoner, and pleaded his cause before King Agrippa, Acts 26. 28, 29. Who saying to Paul, almost thou perswadest 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 Christi∣anity.

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 Testi∣monies in the Primitive Church, as well for Pagan, Arri∣an 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 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* 1.43 him, about 120. years after Christs Nativity, in their c 1.44 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* 1.45 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 1.46

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* 1.47 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* 1.48 Aurelius, and Commodus, in his d 1.49 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* 1.50 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.* 1.51 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 1.52) 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* 1.53 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 1.54) 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* 1.55 〈◊〉〈◊〉 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* 1.56 〈◊〉〈◊〉 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* 1.57 pro inimicis deum orare, et persecutoribus nostris bene precari. Qui magis Inimici & Persecutores Christianorum quam de quorum majestate convenimus in crimen? sed* 1.58 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* 1.59 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* 1.60 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* 1.61 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* 1.62 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.* 1.63

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.

* 1.64 Dionysius, and othe rChristians, convented before Emil∣lianus* 1.65 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* 1.66 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* 1.67 vos etiam veritatis scientia judicetis, et esse pro diis pios quorum potentia primi opinionum obscaenitate faedastis.

In the reign of* 1.68 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,* 1.69 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,* 1.70 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.

CHAP. V.

BEfore I proceed to the practice of the Primitive Christians, and their successors in all Empires, King∣doms, in praying, interceding, supplicating and giving thanks to God for their Emperors, Kings, and their royal Progeny, whether Orthodox or Heterodox, after they be∣came Christians, I thought fit to subjoyn the practice even of Pagan Idolatrous Subjects, in praying and sacrificing to their Idol Gods, 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 vitious, ty∣rannical, oppressive Kings and Emperors, as those who were most just, gracious, good, bountifull and beneficial to the publick.

I have hinted before, p. 14. That the Israelites borrow∣ed their acclamations to, and prayers for their first King Saul, at his inauguration to the Kingdom, from the Hea∣then Nations round about them, who used to cry, God save the King; O King live for ever, at their Coronations, and addresses to them; and likewise to offer sacrifices, and prayers to their Gods 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 adde, Dan. 2. 4. Where King Nebuchadnezzar sending for all the Magicians, Astrologers, Sorcerers, and Caldeans, to interpret his dream; when they came and stood before the King, and heard his demand, they spake thus to the King in Syriack, O King live for ever: tell thy servants the dream, and we will shew the interpretation. Dan. 3. 8, 9. When King Nebuchadnezzar after this had erected a golden Image, and commanded all to fall down and wor∣ship it, under pain of being cast into the midst of a fiery furnace: Certain Caldeans came near and accused the Jews before the King, for not worshiping his Gods, and the Golden Image he had set up, which accusation they thus prefaced; They spake and said to the King Nebuchadnezzar: O King live for ever: 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 Astro∣logers, Magicians, South-sayers and wise men could read or interpret, the Queen thereupon came into the Banquet∣house, and spake and said: O King live for ever, let not thy thoughts trouble thee, nor let not thy countenance be changed, &c. So Dan. 6. 6. when the Presidents of the Kingdoms, Prin∣ces, Governors, Counsellors and Captains of King Darius, con∣spired against Daniel, and urged him to make an impious roy∣al 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 for ever. 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 Caldeans, and of all their Princes, Governors, Offi∣cers, Astrologers, South-sayers Queens, Wisemen, Cour∣tiers, Subjects, People in all their addresses & speeches to their Kings, to use this salutation to, and prayer for them, O King live for ever; and therefore much more to pray thus for them in their Temples, and to use this accla∣mation

and the like, at all their Coronations and publick triumphs. Hence Theodoret in his Interpretation on Dan. 5. 10. on these words, Rex in saecula, or, in aeternum vive: thus comments: Haec autem er at praefatio, qua subjecti Ke∣gibus e•…•…s •…•…unc salutabant, et ad hoc usque tempus hic mos invaluit: Quidam enim imperiti, Reges eos qui nunc sunt, ae•…•…ernos vocare consueverunt; in syngraphis quoque com∣merciorum hoc quidam ascribunt, stultitiae magis quàm impie∣tatis damnandi. And on Dan. 6 21. He addes, Usitatam praefationem (Daniel) suis ser monibus praeponit, videlieet, li∣ceat tibi 〈◊〉〈◊〉 diui•…•…me vivere: Etenim in praesenti eti•…•…m 〈◊〉〈◊〉 Reges in commerciorum scriptu•…•… is quidā appellare cons•…•…everunt. Junius, C•…•…lvin and others on Dan. 2 & 3. & 5. & 6. observe •…•…hat, O King live for ever, was a common salutation, and p•…•…ayer, used amongst the Cald•…•…ans; for fu•…•…ther proof whereof, I shall only adde one memorable presi∣dent which Aelianus, Variae Hist. l. 3. c. 32. records, It being the cnstom of the Persians alwaies 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 therupon ran to the river Cyru•…•…, and taking up a little water in the palms of his hands, came and presented it to the King, saying, O King Artaxerxes live for ever, O Rex Artaxerxes reg∣nes in ae•…•…rnum, Nunc te prout poss•…•…m, & quomodo possum, te munere dono, ut non indonatus, quantum ad me attinct, & 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 passe from the Persians, Babylonians, and Chaldeans to the Romans.

It is evident by the Testimonies of sundry (a 1.71) Histori∣ans 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 Empe∣rors (wheras Tyberius 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 Gods, which was most palpable flattery and idolatry: but also prayed and offered Vows and Sacrifi∣ces to their Gods 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.

(b 1.72) Dii faciant igitur (quorum justissimus ipse est) Alma nihil majus Caesare terra ferat. Utque biu su•…•… eo, sic sit sub Caesare terra,* 1.73 P•…•…rque manus hujus tr•…•…dit a gentis eat.

Suetonius Tranquil'us in the life of the Emperor Au∣gustus Caesar, c. 57, 58, 59, 60. thus relates the extra∣ordinary acclamations, g•…•…lations, thanksgivings, pray∣ers and snpplications of the People, Senate, and Provin∣ces for Aug•…•…stus the Emperor (under whose Government Christ was born.)

Pro quibus 〈◊〉〈◊〉 quantopere di∣lectus sit, facile est aestima•…•…e. Omitto Senatus consul∣ta, quae possunt videri vel necessitate expressa, vel ve∣recundia. Equites Romani natalem ejus sponte atque consensu biduo semper celebraru•…•…. Omnes ordines in lacum Curtii, quotannis ex voto pro •…•…lute ejus, stirpem jaciebant: Item calendis Januariis Strenam in Capitolio, etiam absenti, ex qua summa, pretiocis∣sima Deorum simulacra mercatus, Vicatim dedical•…•… &c. Re•…•…ertentem ex Provincia, non solum faustis •…•…∣nibus, sed et modulatis carminibus prosequ•…•…, Observatū etiam est, ne quoties introiret urbem, •…•…∣cium de quoquam sumeretur. Patris pat•…•… 〈◊〉〈◊〉 universi repentino maximoque cons•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉

Prima plebs, legatione Antium missa: Dein, quia non re∣cipiebat, in•…•…unti Romae spectacula frequens & laureata, mox in curia Senatus, neque decreto, neque acclama∣tione, sed per Ualerium M•…•…ssalum, 〈◊〉〈◊〉 mandantibus cunctis. Quod bonū, inquit, sanctum{que} sit tibi, Domui{que} tuae, Caesar Auguste (sic enim nos perpetuam felicita∣tem Reipub. et laeta huic precari existimamus) Sena∣tus, te consentiente, cum populo Romano consalutat, Patriae patrem. Cui lacry mans respondit Augustus. Patres C. quid habeo aliud, Deos immortales precari, quam ut hunc consensum vestrum ad-ultimum vitae finem miht perferre liceat? Medico Antonio Musae, cu∣jus opera ex ancipiti morbo convaluerat, statuam, aere collato, juxta signum Aesculapii, statuerunt. Nonnulli patrum familiarum, testamento caverunt, ut ab haere∣dibus suis, praelato victimae titulo, in Capitolium ducerentur, votum{que} pro se persolveretur, quod super∣stitem Augustum reliquissent. Quaedam Italiae civita∣tes, diem, quo primum ad se venisset, initium anni fe∣cerunt. Provinciarum pleraeque super Templa & Aras, ludos quoque quinquennales, paenè oppidatim consti∣tuerunt. Reges amici & socii, & singuli in suo quis∣que regno, Caesareas urbes condiderunt, & cuncti simul aedem Jovis Olympici, Athenis antiquitus inchoa∣tam, perficere communi sumptu destinaverunt, GENI∣OQUE EJUS DEDICARE.

Such was their Devotion, Loyalty and Affection towards him.

(c 1.74) Cornelius Tacitus records, Anno ab urbe condita, 777. Pontifices, eorumque exemplo caeteri Sacerdotes, cnm pro incolnmitate Principis vota susciperent, Nero∣nem quoque & Drusium Iisdem Diis commendavere, non tam caritate juvenum, quàm adulatione. Which Tyberius 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 (d 1.75) furthest parts of Spain, sent Messengers to the Senate, to desire leave to build a Tem∣ple to Tyberius, as Asia had done. Whereupon he made a speech in the Senate, refusing this addresse and adoration,

concluding his oration in these words, Proinde socios, cives, et De•…•…s, et Deas ipsas precor hoc, ut mihi usque finem vitae, quietam et Intelligentem humani Divinique juris mentem duint; illos, ut quandocunque conc•…•…ss•…•…ro, cum laude & bonis recordationibus, facta atque famam nominis mei pro∣sequantur. 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, ul∣teriora mirari, praesentia sequi, vonos Imperatores voto ex∣petere, 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, nuncu∣pationibus Uotorum non adesse (for the Emperors life, health and prosperity) quamvis Quindecim virali Sacer∣dotio praeditum: nunquam pro salute Principis, aut cae∣lesti voce immolavisse. His daughter being produced and interrogated to give in evidence against him, answe∣red, Nullos (inquit) Impios Deos, nullas Devotio∣nes, nec aliud infelicibus precibus invocavi, quam ut hunc optimum Patrem tu Caesar, et vos patres serva∣retis incolumem: On which Passages, Lipsius in his Commentary, p. 298. & in Excursu. p. 540, 541. proves (out of Suetonius in Nerone, c. 46. & Augustus, c. 97. Plinies Epistles and Panegyric, Ennapius in vita Maximi, Dio. l. 59 Tertulliani Apologeticus, Caius Jurisconsultus, de verbo∣rum signif. & Paulus Jurisconsultus cited by Lipsius 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 Uota suscipiuntur; as also, pro Imperii et populi.

* 1.76 Caius Caligula, being elected Emperor, and entring Rome, was received, Tanta publica laetitia, ut tribus proximis mensibus, ac ne totis quidem, supra sexaginta mil∣lia victimarum caesa tradantur, to the Gods for his happiness and prosperity, Cum deinde paucos post dies in pro∣ximas

Campaniae Insulas trajecisset, Uota pro reditu sus∣cepta sunt: ne minimam quidem occasionem quoquam omittente in testificanda solicitudine et cura de incolu∣mitate ejus: ut vero in adversam valetudinem incidit, per∣noctantibus cunctis circa Palatium, non defuernnt qui depug∣naturos se armis pro salute a gri, quique capita sua titulo proposito voverunt.

When this Emperor Claudius was poisoned and very sick; Vocabatur interim Senatus, Uotaque pro incolumi∣tate Principis, Consules et Sacerdotes nuncupabant, as* 1.77 Cornelius Tacitus relates.

The Emperor Claudius Nero, succeeded Caligula in the Empire, whose (a 1.78) beginnings were so just, wise, mild, as all men said, that a God was sent from hea∣ven to govern Rome: but degenerating at la•…•…t into a Mon∣ster of Vice and Tyranny, among others, he banished his incomparable Tutor Seneca, and used him very ungrate∣fully, 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 Cae∣sarem omnemque ejus prolem, superstitem te cum omnibus habes fratribus. Non desinam totiens tibi •…•…ffere Caesarem. Illo m•…•…∣derante 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 sub∣oriuntur ceulis tuis, totiens illos ad Caesarem dirige: Sicca∣buntur maximi et clarissimi conspectu numinis. Fulgur ejus illos, ut nihil aliud possint aspicere, praestringet, in se haerentes detine∣bit. Hic tibi, quem tu diebus intueris et nectibus, a quo nunquam sic•…•…is 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 •…•…ul∣nus obduxerit, nonnulla quae doliri obstarent tuo ingesserit. Quid parco? ut nihil horum fecerit, nonne parcius ipse conspectus, per se tantummodo 〈◊〉〈◊〉 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 mortale esse sentiat. Rectorem R•…•…mano Imperio filium longa •…•…ide approbet, et ante il∣lum Consortem Patris, quam Successorem accipiat. Sera, et 〈◊〉〈◊〉 demum nostris dies nota sit, qua illum Gens sua 〈◊〉〈◊〉 〈◊〉〈◊〉. Abstine ab h•…•…e manus •…•…ua fortuna, nec in illo 〈◊〉〈◊〉 tuam, nisi ex parte qua prodes, ostenderis: Patere illum generi humano 〈◊〉〈◊〉 aegro et affecto •…•…ederi: Patere quicquid prioris Principis furor concussit in locum suum restituere, et reponere. Sidus hoc, quod praecipitato in profundum et demerso in •…•…enebras orbi refulsit, semper •…•…uceat. Hic Germaniam pacet, Britanni•…•…m apereat, et Patris tri∣ump •…•…os ducat, et notos, quorum me quoque spectatorem futurum, quae primum obtinet locum, ex virtuti∣bus ejus promittit Clementia. Nec enim sic me deje∣cit ut nollet erigere: imo ne dejecit quid•…•…m, sed impul∣sum a fortuna, et cadentem sustinuit, et in Praeceps euntem leviter divinae manus usus moderatione deposuit. De∣precatus est pro me Senatum, & votum mihi non tantum de∣dit, sed etiam petiit. Viderit qual•…•…m volet aestimari caussam meam, vel justitia ejus bonam perspiciet, vel clementia faci∣eti utrumque in aequo mihi ejus beneficium erit, sive innocentem me scierit esse, sive voluerit; Interim m•…•…gnum miseriarum mearum solatium est, videre* 1.79 misericordiam ejus totum orbem pervagantem; quae cum ex ipso angulo in quo ego defossus sum, complures jam multorum annorum ruina obrutos ef∣foderit, et in luc•…•…m reduxerit, non vereor ne me unum transeat. Ipse autem optime novit tempus quo cuique debeat succurrere; ego omnem operam dabo, ne pervenire ad me erubescat O felicem 〈◊〉〈◊〉 tuam Caesar! quae efficit ut quietiorem sub te agant vitam exsules, quam nuper sub Caio •…•…gere Principes. Non trepidant, nec per singulas horas gladium exspectant, nec ad omnem navium conspectum pavent. Per te habent ut fortunae saevientis mod•…•…m, it a spem quoque 〈◊〉〈◊〉 ejusdem, ac praesen∣tis quietem. Scias licet ea demum fulmina esse justissima,* 1.80 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 Gods and Goddesses, for his long life, happiness, prosperity, and his families too: the hereditary succession of his Son after him, the happinesse of his Government, the peace and inlarge∣ment 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 inter∣pretation of his severity towards himself: so as we might hereby conjecture, what some write of him to be a truth; that he had read Pauls Epistles, (especially the 1 Tim. 2. 1, 2 3. Tit. 3. 1. Rom. 13. he putting them here in practise) and that there passed Epistles between Paul and him. There are some other passages in his works, wherein he makes short* 1.81 ejaculatory Prayers for Nero, which I shall pretermit, this being the most observable and patheti∣cal. Only I shall insert one memorable Discourse of his, d•…•…claring the grounds and reasons why Subjects ought not only to pray for their Kings, but to honour, love, yea hazard all their lives for their safety and defence upon all occasions, to set home the natural Equity and Justice of this duty of constant, fervent, publick and private Supplications, Prayers, Intercessions and Thanksgivings un∣to God for them.

De Clementia, lib. 1. (dedicated to the Emp. Nero) c. 3, 4.* 1.82 Illius demum Principis magnitudo stabilis fundataque est, quem omnes tam supra se esse, quàm pro se sciunt: cujus curam excubare pro salute singulorum atque universorum cottidie experiuntur; quo procedentenon tanquam malum aliquod aut nox∣ium animal è cubili prosilierit, diffugiunt; sed tanquam ad clarum ac beneficum sidus certatim ad∣volant, objicere se pro illo mucronibus insidiantium paratissimi, et substernere corpora sua, si per stragem illi humanam iter ad salutem sternendum sit. Somnum ejus nocturnis excubiis muniunt, latera objecti circum∣fusique defendunt, incurrentibus periculis se oppo∣nunt: Neque hic est sine ratione populis urbibusque consensus sic protegendi amandique Reges et se sua∣que jactandi quocunque desideraverit imperantis sa∣lus.

Nec haec vilitas sui est, aut dementia, pro uno capite tot millia excipere serrum, ac multis mortibus unam animam redimere, 〈◊〉〈◊〉 senis et invali∣di. Quemadmodum totum corpus animo deservit, & cum hoc tanto majus, tantoque speciosus fit, ille in occulto •…•…aneat tenuis, & in qua sede latitet incer∣tus; tamen manus, pedes, oculi negotium illi gerunt: illum haec cutis munit, illius jussu jacemus, aut in∣quieti discur•…•…imus; cum ille imperavit, sive avarus Dominus est, mare lucri caussa scrutamur; sive am∣bitiosus, jamdud•…•…m dexteram fiammis objecimus, aut voluntarie subsiluimus; Sic haec immensa multitudo, unius anima circumdata, illius spiritu regitur, illius ratione 〈◊〉〈◊〉, pressura se ac •…•…ractura viribus suis, nisi consilio sustineretur. Suam itaque incolumitatem amant, cum pro uno homine denas legiones in aciem ducunt, cum in prima fronte procurrunt, et adversa vulneribus pectora feriunt, ne Imperatoris sui signa vertantur Ille est enim vinculum per quod Respub∣lica coh•…•…ret; Ille spiritus vitalis quem haec tot mil∣lia trahunt; nihil ipsa per se futura, nisi onus et prae∣da, si mens illa Imperii subtrahatur.

—Rege incolumi mens omnibus una, Amisso rupere fidem.* 1.83

Hic casus Romani populi exitium erit, hic tanti fortunam populi in ruinas aget. Tamdiu ab isto peri∣culo aberit hic populus, quamdi•…•… sciet ferre fraenos: quos si quando abruperit, vel aliquo casu discussos, re∣poni* 1.84 sibi passus non erit, haec unitas, et haec maximi Imperii contextus in partes multas dissiliet; Idem∣que huic Urbi dominandi finis erit, qui parendi fue∣rit. Ideo Principes, Regesque, et quocunque alio nomine sunt Tutores status publici, non est mirum a∣mari ultra privatas 〈◊〉〈◊〉 necessitudines: Nam si sa∣nis hominibns publica privatis potiora sunt; sequi∣tur, ut is quoque carior sit in quem se Respublica con∣vertit.

Ollm enim ita se induit Reipublicae Caesar, ut didu•…•…i a•…•…terum non possit, sine utriusque pernic•…•…e: nam ut illi viribus opus est, ita et huic capiti.

All which we have found true by sad experience. He addes, c. 19. Quid pulchri•…•…s est (•…•…egi) quam vivere optantibus cunctis, et vota non sub custode nuncupantibus? Si pau∣lo valetudo titubavit, non spem hominum excitari, sed me∣tum. Nihil est cuiquam tam pretiosum, quod non pro salute Praesidis sui commutatum velit? Omne quod illi continget, fibi quoque evenire deputet? And should not Christians, Protestants, and our three distressed, di∣stracted Protestant Kingdoms, Nations, Churches, upon these very grounds & reasons, shew as much cordial affec∣tion, 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 judge∣ment against them before all Tribunals of God and men, if they do it not? Con•…•…ider well of it, and declare your judgements herein.

When the Emperor Titus was sick.g 1.85 Medendae valetudi∣ni leniendisque morbis, NULLAM DIVINAM humanam∣que opem non adhibuit, INQUISITO OMNE SACRIFICIO∣RUM remediorumque GENERE; the priests & people praying and sacrificing for his health. When his death was known: non secus atque in domestico luctu MAeRENTI∣BUS PUBLICE CUNCTIS, Senatus prius quam edicto convocatus, ad Curiam cucurrit; obseratisque adhuc fori∣bus, deinde apertis, Tantas mortuo gratias egit laudesque, quantas congessit ne vivo quidem unquam atque prae∣senti.

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

Caesaris alma dies, et luce sacratior illa, Conscia Dictaeum, qua tulit Ida Jovem. Longa precor, Pyleoque veni numerosior aevo,

Semper et hoc vultu, vel meliore nite. Hic colat Albano Tritonida cultus in auro, Perque manus tantas plurima quercus eat, Hic colat ingenti Redeuntia secula lustro, Et quae Romuleus sac•…•…a Terentus habet. Magna quidem Superi petimus sed debita terris, Pro tanto quae sunt improba vota Deo?

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

Nil pro me mihi Juppiter petenti, Ne succensueris, velut superbus. •…•…e pro Caesare debeo rogare, Pro me debeo Caesarem rogare.

He begins his dedication of his 8. Book, to Domitia•…•… thus. Imperatori Domitiano Caesa•…•…i, Augusto, Germa∣nico, Dacico, Valerius Martialis, salutem. And Epig. l. 10. Epig. 32. ad Trajanum. he prayes thus for him,

Di tibi dent quicquid, Princeps •…•…rajane mereris, Et rata perpetuo quae tribuêre, velint. Qui•…•…sua restituis spoliato jura patrono, &c.

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

Sacra, Laresque Phrygum, quos Trojae maluit •…•…aeres Q•…•…am rapere arsur as Laomedontis opes; Scriptus & aeterno nunc primùm Juppiter auro, Et soror & summi filia tot•…•… patris. Et qui purpureis jam tertia nomina f astis Jane refers, Nervae, vos precor ore pio; Nunc omnes servate Ducem, servate Senatum, Moribus hic vivat Principis, ille suis. And Epig. l. 12. Epig. 6. in commendationem Nervae. Recta fides, hilaris Clementia, cauta potestas, Jam redeunt; longiterga dedère metus. Hoc populi gentesque tuaepia Roma precantur, Dux tibi sit semper talis, et iste diu, &c.

C. Plini•…•…s secundus, in his Epistles and Panegyrick to the Emperor Trajan, hath many excellent Prayers, Vows, Supplications, Gratulations, and thanksgivings to the

Gods for his long life, health, prosperity, Government, Empire, in his own, the Senates, Souldiers, and Provin∣ces names, which are very pertinent and observable. E∣pistolarum l. 10. Epist. 1. C. Plinius, Trajano Imperatori Salutem (the usual inscription of all his Epistles to him) he prayes thus for him. Prec•…•…r •…•…rgo ut tibi et per te ge∣neri humano prospera omnia, id est digna seculo tuo, contin∣gant: Fortem te et hilar•…•…m Imperator optime, et priva∣tim et publice opto. Lib. 10. Epist: 44. C. Plin. Tra. Imp. Salutem, Solemnia vota pro Incolumi•…•…ate tua, qua pub∣lica salus continetur, et suscipimus. Domine, pariter et solvimus; precati Deos, ut velint ea semper solvi, sem∣perque signari. To which Trajan returned this Answer, Epist. 45. Et soluisse vos cum provincialibus Diis Immor∣talibus vota, pro mea salute et incolumitate nuncupasse, liventer, mi Secunde charissime, cognovi ex literis tuis, Epist. 60. he thus mentions the publick joy & prayers made for him, and the Oath of Allegiance sworn to him, both by the Souldiers, and people on the day of his inauguration. Diem, Domine, quo servasti Imperium, dum suscipis, quanta mereris lae•…•…itia celebravimus, precati Deos, ut te gene∣ri humano, cujus tutela & securitas saluti tuae invisa est, inco∣lumem florentemque praestarent. * 1.86 Praeiimus & commili∣tonibus jusjurandum more solenni praesrantibus, et provin∣cialibus, qui eadem certarunt pietate, juvantibus. To which the Emperor returns this answer. Epist. 61. Quan∣ta Religione ac laetitia commilitones cum provincialibus to praeennte, diem Imperii mei celebraverint libenter mi Se∣cunde charissime, cognovi literis tuis. Epist. 89. Opto Domi∣ne et hunc natalem, et plurimes alios quam felicissimos agas, aeternaque laude florentem virtutis tuae gloriam, et Incolumis et fortis aliis super a•…•…ta operibus Augeas. To which Trajan returned th•…•…s answer to Pliny Epist. 90. Ag∣nosco vota tua mi Secunde charissime, quibus precaris, ut plurimos et felicissimos natales, florente statu Reip. nos∣trae, agam. Epist. 101. C. Plin. Tr. Imp. S. Uota, Domine, priorum annorum nuncupata, alacres, laetique persolvi∣mus, novaque rursus, •…•…urante commilitonum et provin∣cialium

pietate suscepimus, precati Deos, ut te remque •…•…ublicam florentem et Incolumem ea benignitate ser∣varent, quam super magnas plurimasque virtutes prae∣cipua 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 futu•…•…mque nuncupasse, libenter, mi Secunde charissime, cognovi literis tuis.

In his * 1.87 Panegyricus Trajano dictus, by the Senates com∣mand, he begins thus. Benè ac sapienter Patres Con∣scripti, majores instituerunt, ut rerum agendarum, ita dicendi initium, 〈◊〉〈◊〉 precationibus capere: qnod nihil ri∣tè, nihilque providenter homines, sine Deorum immor∣talium ope, consilio, honore, auspicarentur. Qui mos, cui potius, quam Consuli? aut quando magis usurpan∣dus, colendusque est, quàm cum imperio Senatus, aucto∣ritate Reip: ad agendas optimo Principi gratias excita∣mur? Quod enim praestabilius est, aut pulchrius mu∣nus Deorum, quam castus, et sanctus, et Diis simillimus Princeps? Ac si adhuc dubium fuisset, fortè, casuque Rectores terris, an aliquo Numine darentur, Principem tamen nostrum liqueret divinitus constitutum. Non enim occulta potestate fatorum, sed ab ipso Iove coram ac palam repertus, electus est, quippe inter aras et alta∣•…•…ia, eodemque loci, quem Deus ille tàm manifestus ac praesens, quàm coelum et sydera insedit. Quo magis ap∣tum piumque est, te Iuppiter Optime maxime, anteà conditorem, nunc conservatorem Imperii nostri, precari, ut mihi digna Con•…•…ule, digna Senatu, digna Principe contingat Oratio: utque omnibus, quae dicentur a me, libertas, fides, veritas, constet. Talem, non bella civilia, •…•…ec armis oppressa R. P. sed pax, et adoptio, et tandem exorata terris Numina, dedissent. Confugit in sinum, •…•…um concussa Respub: ruensque Imperium super Impe∣ratorem, Imperatoris tibi voce delatum est, &c. Nec judicium hominum, sed Deorum etiam in confilium as∣sumpsit, Itaque non tua in cubiculo, sed In Templo,

nec ante genialem torum, sed ante pulvina•…•… Iovis Opt. Max. adoptio peracta est: quâ tandem non servitus nostra, sed libertas, et salus, et •…•…securitas fundabatur. Sibi enim Dii gloriam illam vindica verunt: Horum opus, horum illud Imperium; Nerva tantum Minister fuit, &c. Ergo non aetas quemquam, non valetudo, non sexus retarda∣vit, quò 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 maxi∣ma 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 un∣dique vias angustamque tramitem relictum tibi; alacrem hinc atque inde populum: Ubique par Gaudium, parem∣que clamorem: Tam aequalis ab omnibus ex adventu tuo laetitia accepta est, quam omnibus venisti: quae ta∣men ipsa cum ingressu tuo crevit, a•…•… propè in singu•…•…os gradus adaucta est. Gratum erat cunctis, quod Sena∣tum osculo exciperes, ut dimissus osculo fueras, &c. Quae cirumstantium gaudia? quam recens clamor? quam similis illi dies, qui hanc genuit diem? Ut plena Altari∣bus, augusta victimis cuncta? ut in unius salutem colla∣ta omnium vota? cum sibi 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, quantò 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. pate∣ris: illi debere Nos qufcquid debeamus, illius quod be∣•…•…e

facias muneris esse, quite dedit.* 1.88 &c: Nuncupare Vota, et pro ae•…•…ernitate Imperii, et pro salute Civium, imò pro salute Principum, a•…•… propter illos pro aeternitate Amperii solebamus. Haec pro Imperio nostro, in quae sint verba suscepta, operae pretium est, adnotare: Si benè Remp. et ex utilitate omnium rexeris. Digna vota quae semper suscipiantur, semperque solvantur. Egit cum Diis, ipse te auctore Caesar Resp: ut te sospitem, Incolu∣memque praestarent, si tu caeteros praestitisses: 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; om∣nibusque 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 servent, cum scias an merearis, neminem magis, quàm Deos scire, &c. Capis ergo Caesar salutis tuae gloriosissimum fructum ex consensu Deo∣rum: nam cum ex•…•…ipias, ut ita demum te Dii servent si bene Remp: et ex utilitate omnium rexeris, certus es te bene remp: gerere dum servent, &c. Scis tibi ubique Iurari, cum ipse •…•…uraveris omnibus. Nemo hoc sibi non praestat: amamus quidem te, in quantum mereris; ist•…•…d tamen non tui facimus amore, sed nostri: nec un∣quam illucescat D•…•…es, quo pro te nuncupet vota, non utilitas nostra, sed fides, Caesar.* 1.89 Super h•…•…c precati su∣mus, 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 t•…•…si. Estne verum quod inter ista clamavimus, O NOS FELICES! Quid enim felicius no∣bis, quibus non jam illud optandum est, ut nos diligat Princeps, sed Dii quemadmodum Princeps? Civitas religionibus dedita, semperque Deorum indulgentiam* 1.90 pie merita, nihil felicitati suae putat astrui posse, ni•…•…i ut Dii Caesarem imitentur. After which passages, he clo∣zeth

his Panegyrick, with this prayer: In fine Orationi Praefides, custodesque I•…•…perii Deos, ego Consul pro re bus humanis, ac te praecipue Capitoline Jupiter precor, ut beneficiis tuis faveas, tantisque muneribus add•…•…s perpetuitatem. Audisti quae malo Principi praecabamur, Exa•…•…di quae pro dissimilissimo optamus. Non te distringi∣mus Votis, non enim pacem, non concordiam, non securitatem, non opes oramus, non bonores: simplex, cunctaque i•…•…a complexum unum omnium votum est, salus Principis. Nec enim nova tibi injungimus, tu enim jam tunc illum in tutelam recipisti, cum praedonis avidissimi faucibus eripuisti: neque enim sineauxilio tuo, cum altissima quaeque quaterentur, hic, qui omnibus excelsior, inconcussus stetit: praeterritus est a pessimo Principe, qui praet•…•…riri ab optimo non potuit. Tu elara judicii tui signa misisti cum proficiscenti ad exercitum tuo nomine, tuo honore cessisti. Tu voce Imperatoris quid sentir 〈◊〉〈◊〉 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 bene Remp. si ex utilitate omnium Regis, primum ut illum nepotibus nostris ac pronepotibus serves; deinde ut quandoque et tribuas quem genuerit, quem formaverit, slmilemque fecerit adoptato; aut si hoc Fato negatur, in consilio sis eli∣genti, monstresque aliquem adoptari in Capitolio deceat.

h 1.91 Eutropius, Pedro Mexia, Grimston in the life of Trajan, and others record, that after Trajans death, it was a usual Custom in Rome, conti•…•…ing til Eutropius his time, & after, that when they powred out their Blessings upon their new elected Emperors, they would pray, that they might be as fortunate as Augustus, and as good as Tra∣jan, accounting the one to have attained the heighth o•…•… Happiness, and the other of all Goodness.

i 1.92 Julius Capitolinus records, that whiles Antonius Pius go∣verned Italy, and ascended the Tribunal, the people u∣sed this amongst other Acclamations, Auguste, Dii te ser∣vent, Augustus, the Gods preserve thee. (k 1.93) Uulcanus Gallicanus relates, that when the Letter of Marcus Antoni∣nus,

Pius, the Emperor to the Senate of Rome, was read in the Senate-House; the Senate prosecuted his clemency ther∣in expressed, with these Acclamations and Prayers, Anto∣nine Pie, Dii te servent. Antonine clemens, Dii te servent, Antonine Clemens, Dii te servent. Vincis inimicos, hostes •…•…xuper as, Dii te tuentur.

When (l 1.94) Commodus, after his Election to be Emperor was comming towards Rome, he was received with in∣credible 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 it self he was recei∣ved with exceeding great joy, triumph, and Blessings gene∣rally 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.

(m 1.95) Aelius Lampridius stories, tha•…•… Macrinus the Empe∣ror, understanding how acceptable the name of Antoni∣nus was to the Souldiers and people, presented his Son Diadumenus to the Captains and Souldiers by the name of Antoninus. Whereupon they made these Acclamations, Macrine Imperator, Dii te servent. Antonine Diadumene, Dii te servent. Antoninum divum omnes rogamus. Jupi∣ter optime maxime Macrino et Antonino vitam. Tu scis Jupiter Macrinus vinci non potest. All prayers for them.

(n 1.96) Aelius Lamprid. informs us, when Alexander Severus was elected and enstalled Emperor by the whole Senate of Rome in the House and Temple of Concord, after his com•…•…g thither, acclamatum est, Auguste innocens, Dii te servent. Alexander Imperator, Dii te servent, 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 servent. Infamis Im∣perator ritè damnatus. Felices nos Imperio tuo; felicem Rem∣publicam. Infamis unco, tractus est ad exemplum timoris: luxuriosus Imperator jure punitus est. Contaminator honorum jure punitus est. DII IMMORTALES ALEX∣ANDRO

VIT AM. Judicia Deorum hinc apparent. Et cum egisset gratias Alexander, acclamatum est, Antonine Alexander, DII TE SER VENT. Antonine Aureli DII TE SERVENT. Antonine Pie, DII TE SER∣VENT. Antonini nomen suscipias rogamus, &c. In te sa∣lus, in te vita, ut vivere delectet. Antoninorum Alexandro vitam ut vivere delectet, et Antoninus vocetur. Antoninorum templa Antoninus dedicet. Parthos et Persas Antoninus vin∣•…•…at, Sacrum nomen sacratus accipiat. Antonini nemen, An∣tonin•…•…rum nomen DII CONSERVENT. In te omnia, per te omnia, Antonine •…•…bemus. Et post acclamationes, Aure∣lius Caesar A•…•…gustus, made this speech to them, Grati a•…•… vobis, Patres Conscripti, non nunc primum, sed et de Caesa∣reo nomine, & de vita servata & Augusti nomine addito, & de Pontificatu maximo, & de Tribunitia potestate & Procon∣sulari Imperio, quae omnia novo exemplo uno die in me contuli∣stis. Et cum dicere•…•… acclamatum. Haec suscepisti, Antoni∣num nomen tu sus•…•…ipe: Mereatur Senatus, mereantur Anto∣nini, An•…•…onine Auguste Dii te servent, Dii te Anto∣ninum conservent. Monetae nomen Antonini reddatur. Templa Antoninorum, Antoninus conservet. Which name of Antoninus he by two modest Speeches refusing to ac∣cept: Twice acclamatum est ut supra. Upon his 3d. Speech to put it off, acclamatum est, Dii mala prohibe∣ant: 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, ac∣•…•…amatum est, Alexander Auguste, Dii te servent. Vere∣•…•…undiae t•…•…ae, prudentiae tuae, castitati tuae, hinc intelligimus qualis futurus sis, hinc probamus, &c. Alexander Auguste, Dii te servent. Templa Antoninorum Alexander Augustus dedi∣cet. Caesar noster, Augustus noster, Imperator noster, Dii te servent, vincas, valeas, multis annis Imperes. Af∣ter his 8th. Speech to them, acclamatum est, magne A∣lexandre, Dii te servent. And when by a 9th. Speech he refused this Title of Magni Alexandri, acclamatum est, Aureli Alexander Auguste, Dii te servent. As you may read more at large in Lampridius. Which done, the Se∣nate

being dismissed, he returned to his House in tri∣umph.* 1.97 Unspeakable was the Joy, and infinite were the Prayers and Blessings, that by the Senate and People were powred out upon him that day.

This Emperor (m 1.98) Severus having conquered the Per∣sians, and made a brave triumph, and speech to the Se∣nate 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 servent. Persice maxime, Dii te servent. Verè Parthicus, verè Persicus. Trophaea tua & nos videmus, victorias & nos videmus. Juveni Imperatori, Patri Patriae, Pontifici maximo: per te victoriam per Germaniam spera∣mus; per te victoriam undique praesumimus: ille vincit, qui milites regit: dives Senatus, dives miles, dives populus Ro∣manus, &c.

* 1.99 Corippus thus relates and Poetically describes the ac∣clamations and the prayers of Pagan Romans, at the inau∣gurations of their Emperors.

Augusti vitam laetis clamoribus optant; Post senium dicunt sese juvenescere: mundus Gaudet, & antiquae repetit primordia formae.

The Pagan Idolatrous Romans accused and prosecu∣ted the Primitive Christians as Traytors and Enemies to these Pagan Emperors, not only because they did not swear by their Genius, nor adore, nor honour them as Gods, as they did out of flattery; but likewise because they refused to offer Sacrifices, and prayers for them to their Idol-Gods, as they used to do: as Justin Martyr, Athenagoras, Ter∣tullian, 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. (f 1.100) Tertullian, in answering it, informs us, that when the Roman Emperors besto•…•… any Gift of mony or corn, amongst the common peop•…•…

in congiario dividundo, etiam illa h•…•…ra qua acolamant, De annis nostris augeat tibi Iupiter annos, notwithstanding these expressions of Loyalty to and Prayers for the Empe∣ror, they did yet secretly in their hearts wish for a new Emperor. Jam si pectoribus, ad translucendum quan∣dam specularem materiam natura obduxisset, cujus non prae∣cordia insculpta apparerent novi ac novi Caesaris scena in congiario dividundo praesentis? And not only the vulgar, but planè 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 * 1.101 Cassii, Nigri et Al∣bini, (and other Conspirators against the Emperor Severus, who notwithstanding this, conspired against and murde∣red the Emperor,) omnes illi sub i•…•…sa usque impietatis erup∣tione, et sacra faciebant pro salute Imperatoris, et genium ejus dejerabant, aliiforis, alii intus. So that they usu∣ally prayed and sacrificed for their Pagan Emperors, though they were treacherous and perfidious to them, which no Christians under them ever were.

The Emperor n 1.102 Maximinus and his Son, being de∣clared Enemies by the Senate, and after that slain by Gor∣dianus and his Brother, who were thereupon declared Emperors by the Senate: Upon the receiving and read∣ing his Letters to the Senate, referring himself wholy to their determination. Lectis literis, statim Sen•…•…us accla∣mavit, Gordiane Auguste, Dit te servent. Felix imperes, tu nos liberasti, Sal•…•…us imperes, tu nos liberasti. Per te salv•…•… Respublica, omnes tibi gratias agimus. After some questions propounded, concerning Maximinus and his friends, Ita a•…•…clamatum est, Inimicus Senatus in crucem tollatur. Hostis Senatus ubicunque feriatur. Inimici Senatus vivi exur antur. Gordiani Augusti, Dii vos servent. Ambo feliciter aga∣tis, ambo felicit•…•…r imperetis, &c. After this there being a Decree of the Senate passed. Recitatis in Senatu, per Balbinum Augustum literis, acclamavit Senatus. Hostes po∣puli Romani Dii persequuntur. Iupiter optime tibi gra∣tias. Apollo venerabilis tibi gratias. Maxime Auguste tibi gratias. Balbine Auguste tibi gratias. Tibi grati∣as

Gordiane Auguste. Divis Gordianis templa decer∣nimus, &c. Sanctis•…•…mi Imperatores gratias vobis agimus. Maxime, Balbine, Gordiane, Dii vos servent. Victores hostium omnes desider amus: praese•…•…tiam Maximi omnes deside∣ramus. Balbine Auguste, Dii te servent, &c.

When o 1.103 Maruricius an Af•…•…ican, had made an Oration to the people at Tysdrum, giving thanks to the Gods, for giving them a necessary occasion to proceed against the Tyranny of Maximinus by proclaiming the Gordians Emperors: Thereupon the people made this acclamati∣on. Aequum est, justum est. Gordiane Auguste, Dii te ser∣vent. Feliciter Imperator es. Cum filio imperes. After which the Consul informing the Senate, that both the Gordians were nominated Emperors in the great Coun∣sel of the Africans, and thanking the Gods, and them for delivering them from the monster Maximinus. Post haec liter as legit Gordianorum, ad Senatum, & ad se miss•…•…s. Tunc clamavit Senatus, Dii vobis gratias. Liberati ad hostibus sumus, si penitus liberemur. Maximinum cum filio Diis infe∣ris devovemus. Gordianos Augustos appellamus, G•…•…dianos, Principes agnoscimus. Imperatores de Senatu Dii conser∣vent. Imperatores nobiles victores Videamus. Imperatores nostros Roma videat. Hostes publicos qui occiderit, praemium •…•…erebitur.

p 1.104 Misitheus, in his Letter to the Emperor Gordianus tertius, his son in Law, hath this passage Diis ig•…•…tur gra∣tias, quod •…•…olente teipso emendata Respublica est, &c, To which he answered. Nisi Dii omnipotentes Roma∣num tuerentur imperium, etiam nunc per emptos spadones velut in hasta positi venderemur.

When q 1.105 Vectius Sabinus, had in his Oration to the Se∣nate, declared the necessity of their Electing and making Maximus and Balbinus Emperors. Post haec acclamatum est uno consensu, Aequum est, justum est, sententiae Sabini om∣nes consentimus. Maxime & Balbine Augusti, Dii vos ser∣vent, Dii vos Principes fecerunt, Dii vos conservent. Vos Senatum a latronibus vindicate, vobis bel•…•…um contra latro∣•…•…s mandamus. Hostis publicus Maximinus cum filio pereat:

hostem publicum vos persequimini. Felices vos judicio Sena∣tus: felicem Rempublicam vestro imperio. Quod vobis Senatus detulit, fortiter agite: quod vobis Senatus detulit, libenter ao∣cipite. His atque aliis acclamationibus Imperatores facti sunt Maximus & Balbinus. (r 1.106) Claudius Julianus, con∣cludes his Letter to the Emperor Maximus (whom he stiles Pupienus) and Balbinus, with this prayer, Dii pr•…•…∣stent, praestabuntque, hanc orbi Romano faelicitatem Nam cum ad vos respicio, aliud nihil optare possum quàm quod apud Deos dicitur victor Carthaginis precatus, •…•…t scilicet in eo statu Rempublicam servarent in quo tunc ess•…•…t, quod nullus melior in∣veniretur. I•…•…a ego precor, ut in eo statu vobis Rempub∣licam servent, in quo •…•…am vos adhuc nutantem collocavistis.

(s 1.107) 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 Apollo, to ce∣lebrate 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 frater, tu pater, tu amicus, tu bonus Senator, tu verè Princeps, (dictum octuagies.) At (t 1.108) ano∣ther time, acclamavit Senatus, Claudi Dux fortissimè, habeas virtutibus tuis, devotioni tuae, Claudio statuam omnes dica∣mus, &c. Felicem, te Claudi judicio Principum, felicem et vir∣tutibus tuis, Consulem te, te Praefectum, VIVAS VALERIE, AMERIS A PRINCIPE.

The Emperor (u 1.109) Aurelianus in his wars against the M•…•…comanni, writ to the Senate, ut inspiciantur fatales libri, quibus spes belli terminandi, SACRATA DEO∣RUM IMPERIA TERMINANTUR. And by his Letters, ROGAVIT OPEM DEORVM, quae nunquam cuiquam turpis est ut vir fortissimus admiretur. Whereupou by the Decree of the Senate, the High-Priests, Senate and People went to the Temple, and offered Sacrifices, De∣votions, and solemnities to the Gods for his good suc∣cess and victory over his and their enemies.

When (x 1.110) Tacitus was nominated Emperor by the Se∣nate,

Omnis Senatus acclamavit, Tacite Auguste, D•…•… TE SERVENT: te diligimus, te Principem facimus, tibi •…•…ram Reipublicae orbisque mandamus; suscipe Imperium ex Senatus auctoritate, &c. And when he refu•…•…ed to accept the Dignity by reason of his Age, acclamationes Senatus fue∣runt, Et Trajanus ad Imperium senex venit (dixerunt de∣cies,) &c. Antoninum tamen, non corpus eligimus (dixe∣runt vicies) TACITE AUGUSTEDII TE SERVENT. Statimque acclamatum est, Omnes, omnes. After this Itum est ad campum Martium: comitiale tribunal ascen∣dit: ibi Praefectus urbis Aelius Caesenanus sic locutus est. Vos sanctisimi milites et sacratissimi vos Quirites, habetis Prin∣cipem, quem de sententia omnium exercituum Senatus elegit: Tacitum dico, augustissimum virum, ut qui hactenus senten∣tiis suis Rempublicam juv•…•…, nunc juvit jussis atque cons•…•…ltis. Acclamatum est a populo, felicissime Tacite Auguste, Dii te servent, et reliqua quae solent dici.

Probus comming to the Army when there wanted an* 1.111 Emperor, Quasi divino nutu undique AB OMNIBUS AC∣CLAMATUM EST, PROBE AUGUSTE, DII TE SER∣VENT. Deinde concursus, cespititium tribunal: appella∣tusque Imperator, ornatus etiam pa•…•…io purpureo, quod de statua templi ornatum est: atque inde ad Palatium reductus, invitus et retrectans, et saepe dic•…•…ns. Non vobis expedit milites, non mecum bene agitis. Ego enim vobis blan∣diri non possum. After his Letters read in the Senat, their Opinions being demanded, accl matumest, PRO∣BE AUGUSTE, D•…•…I TE SERVENT. Olim dignus, et fortis, et justus, bonus ductor, bonus Imperator. Exemplum militis, exemplum Imperii, DII TE SERVENT. A•…•…rtor Reipublicae FELIX IMPERES. Magister militis FELIX IMPERES; TE CUM TUIS DII CUSTODIANT, &c. After which Manlius Statianus the President made an O∣ration 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 Antonini, non Trajanus, non Claudius requirendi sunt: omnia

in uno Principe constituta sunt, &c. Decerno igitur, Patres conscripti, votis omnium concinnentibus, nomen Caesare∣um, nomen Augustum, addo Proconsulare imperium, Patris patriae reverentiam, Pontificatum maximum, jus tertiae re∣lationis, tribuniciam potestatem. Post haec acclamatum est, Omnes, omnes.

To pretermit all other Presidents of this kind in Histo∣ries, and in Panegyrical Orations, Poems, Epistles, and In∣scriptions by the Pagan Romans to their Heathen Empe∣rors, expressing their Prayers, Supplications, Intercessious, Thanksgivings, Acclamations, Vows, Applauses in behalf of their Emperors both at their elections, inaugurations, confirmations, triumphs, congiaries, and all other occa∣sions; 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 exhor∣tation, 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 punctu∣al 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 supplicati∣ons, prayers, intercessions and thanksgivings unto God, for their Kings, Queens, and their royal posterity, both in publick and private devotions, and in their Epistles & ad∣dresses to them, whether good or bad, pious or impious, orthodox or heterodox, gracious or tyrannical. 2. The universal practice of all the primitive Christians, Church∣es, Fathers, Councils under the Roman Emperors, and

Kings after they turned Christians, and of their succes∣sors in all succeding ages to this present, in doing the like. 3. The usual special forms of prayers, collects, supplications and thanksgivings, at the solemn Inaugura∣tions and 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 mas∣ter 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* 1.112 fearing God, and honoring their law∣full King. I shall therefore cloze up this part, with a few brief Corollaries and Conclusions, deduced from, and war∣ranted by the premised Chapters.

1. That it is not a meer arbitrary and voluntary, but the very bounden commanded, indispensible duty of every Christian and Subject whatsoever, but more especi∣ally of Ministers and Clergy-men, by the Law of God, Na∣ture, Nations, to make daily, hearty, fervent, constant supplications, prayers, intercessions and thanksgivings, unto God for their lawfull Emperors, Kings, Princes, and their royal Posterity where hereditary; whether their Emperors or Kings be Infidels, Idolaters, Papists, Hereticks, Persecutors, Tyrants, or Orthodox Christians, Protestants, Just, Righteous, Pious, Mercifull, and Fa∣thers to their people. And that it is not only a great sin and impiety against God, but a high contempt, Indig∣nity, Disloyalty and Treason to their Soveraigns, to neg∣lect and give over these duties, or coldly or rarely to per∣form them.

2. That these duties are more frequently, fervently and constantly to be practised by Ministers and all other Subjects and Christians, in the times of their Emperors, Kings and Princes greatest Dangers, Troubles, Trials, Distresses, Exiles, Necessi∣ties, Sickn•…•…ss•…•…s, Sufferings, Afflictions, Temptations, because then they need them most; as well as private Christians, Churches, Nations, as the (a 1.113) marginal Scriptures will abun∣dantly evidence

3. That it is not only unnatural, unchristian, and in∣human,

but antichristian, tyrannical, treasonable, if not dia∣bolical and atheistical, for any usurped Powers or Innova∣tors whatsoever, not only to enforce Subjects against their Loyalty, Consciences, the Presidents of all Christ•…•…∣ans, Pagans, and the P•…•…ecepts of God himself, not onl•…•… by unrighteous, flagitious Edicts and Engagements t•…•… command and injoyn both Ministers, & all other Subjects to

b 1.114 abjure their former hereditary Kings, their Heirs & lawful Successors, against all Scripture presidents, Laws, their former Oaths of Fealty, Homage, Allegiance, Su∣premacy, Protestation, Vow, Leagues & Solemn Cove∣nant, to be true, loyal, faithful and obedient Subjects to them, their Heirs and Successors, and to maintain and defend their Persons, Rights, Jurisdictions and Crowns, with their lives and estates, against all attempts, con∣spiracies, and machinations whatsoever; but to inhi∣bit under severe penalties, all publick and private Prayers, Intercessions, and Thanksgivings unto God in their behalfs, even in their greatest extremities, when they stand most in need of them. And to commit, im∣prison, sequester, and cast any Subjects into a Lions den, for obeying God herein, rather than men, (as th•…•…c 1.115 High-Priests heretofore committed and imprisone•…•… the Apostles, and thed 1.116 Babylonian Princes, and King, the Prophet Daniel) the extremity of Tyranny, Impiety, ande 1.117 devilish persecution, which God will most severe∣ly revenge, and recompence in due season

4. That for any professing themselves the chiefest of all Saints, and men truly fearing God, to obliterate, de∣face, & remove out of all our Churches, Chapels, Courts, publick Halls & places, the Arms of their lawful Kings, to erect only a bloody Crosse, 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, honour the King; and in other places, HO∣NOUR 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 conjoyned both in the Old Testament and New: That so the Ministers and people might be thereby deterred, not only from honor∣ing & praying for their Kings, as God enjoyns them, but in∣duced to cast off the very fear & publick worship of God himself; & provoked at last, to say with the despairing I∣dolatrous revolting 10. tribes of Israel, Hos. 10. 3. We have no King because we feared not the Lord, what then should & King do to us? (a crime whereof so me swaying Gran∣dees have been deeply guilty in our 3. Kingdoms) is in truth the highest strain of Apostacy, Irreligion, pr•…•…∣fessed Atheism and contempt of God, that ever men pro∣fessing themselves Saints or Christians were guilty of, in a∣ny age since the Creation. And for others of them to say in the very Church, and presence of God himself, with much passion (as* 1.118 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 Lords day, prayed; That God (g 1.119 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 im∣piety, Antimonarchical malice, brutish Tyranny and Barba∣rity, as should make our very hearts and loins to q uake, and will certainly draw down the extremity of Gods 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, happyest, peaceablest, honorablest, safest Gover∣nors and Governments of all others in the world because in the first place, we are commanded, obliged by God him∣self, to make supplications, intercessions, prayers and thanks∣givings unto him for them, that under them 〈◊〉〈◊〉 live a

peaceable and quiet life, in all godlinesse and honesty (but never for a Commonwealth by name) and all Christian, Nations in all ages, have accordingly practiced it, as the premises and second pa•…•…t, will abundantly demonstrate.

6ly. That ever since we neglected, disused and gave o∣ver this publick 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 peacea∣ble life, in Church or State, and have generally abandoned all real godlinesse and honesty, which are hardly to be found in any of our 3. Kingdoms, especially amongst our Gran∣dees, Army-Officers, and those refined, sublimated Saints of the last edition, who most pretend unto them; and have done, acted, voted, setled nothing, that is good or acceptable in the sight of God the Father, or tending towards the Tem∣poral or eternal salvation of all men, and reducing them to the knowledge, much lesse the practice of the truth; but we have been still disquieted, vexed, oppressed, tormented with endless wars, tumults, revolutions of Governors and Governments, intollerable taxes, excises, losses, decay 〈◊〉〈◊〉 trade by Land and Sea, errors, schismes, sects, heresie•…•… 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 opp•…•…r∣tunities which Gods 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, hopefull, 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 en∣deavoured pristine peace, quietness settlement, trade, godliness, honesty, honor, prosperity, the saving knowledg, power, sincere profestion 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, oppres∣sions, tyrannies, taxes, heresies, blasphemies, and Jesuiti∣cal designs, now threatning ruine both to our Churche, Kingdoms, Families and Poste•…•…ities, is for all and every of them, publickly and privately to revive and practise these duties with constancy, frequency, zeal, fervency, resolution for our undoubted hereditary King, and the royal poste∣rity in their and our greatest distresses, according to the premised Commands and Presidents, recorded in Scripture by God himself, and the Presidents of all Gods Saints and people in former Ages, maugre all op∣positions, 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 encrease of their and our miseries, afflictions, pressures, and sad confusions. If then the serious consideration of Gods own reiterated Injunctions, the presidents of Fathers, Christians, Saints, Martyrs, Subjects inall ages, yea of the very Pagans them∣selves, and the many Oaths, Vows, Covenants, Protesta∣tions, Declarations, Remonstrances, we have formerly made, with our own and our Ancestors constant practice of these Dutyes for many hundreds of years, will not per∣swade us hereunto; yet let the consideration of our per∣sonal 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, & our selves (which all * 1.120 exes, ages though mean, poor in Purse, or feeble in Body, unable to assist and ayd their Soveraign or Country in either, are as able to perform, as well as the noblest Peers, the richest Subjects the valiantest Souldiers, or the wisest States men,) now at last excite and engage them unanimously, conscien∣•…•…iously and fervently to perfom them both in publick and private. To induce them more chearfully thereun∣to, I shall recommend unto them this memorable obser∣•…•…ation, and seasonable passage of St. B•…•…sil the Great,

famous in his gene•…•…ation, and in the Church of Christ.

* 1.121 Being by the goodnes and benignity of my most good God, through the grace of our Lord Jesus Christ, according to the operation of the holy Ghost, delivered from the error of the Gentiles traditions, and long ago, even from the beginning educated by Christian parents, I verily learned the holy Scriptures from them, •…•…om my childhood, which brought me into the know∣ledge of the truth: but when I became a man, and had very frequently used peregrinations, and had fallen into the consideration of many things, as was meet; I verily found in other Arts & Sciences much concord amongst those, who exactly exercise singular Arts: but in the Church of God, only and for which Christ dyed, and into which he hath abundantly and richly powred forth his holy Spirit, I observed the greatest discord, and ve∣hement dissentions of many, both between themselves, and also against the divine Scripture: and that which is most horrid, the very Presidents of the Church consti∣tuted in so great a Dissention both of mind, and opini∣ons between themselves, and fighting against the commands of our Lord Jesus Christ, with so great contrariety, as even cruelly to dissipate the Church of Christ, and to disturb his redeemed Flock, without any commiseration; that even on these now, if ever when wicked men went out and flourished, that of the Apostles may be fulfilled b 1.122 Out of your selves shall a∣ris•…•… men, speaking perverse things, that they may draw disciple•…•… a•…•…r them.

When I discerned these things and the like, and doubted what, and whence the sourse of so great an e•…•…l might be, at •…•…irst I was as it were in some thick dark∣•…•…sse, and as if •…•…t in a ballance, I did turn my self now on this side, now on that side; onescale drawing me to it sel•…•…, by reason of thelong custom of men, but the other pulling me back for the truth acknowledged in the holy Scrip∣ture. Now when as this •…•…ad for some space, and very 〈◊〉〈◊〉 hapned, whiles I was searching out the cause of this •…•…vil, as I have related, 〈◊〉〈◊〉 〈◊〉〈◊〉 the Book relating the Histo∣ry

of the Judges, came into my mind, where it is written, c 1.123 that every one 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 daies, there was no King in Israel Therefore remembring these things, I did think even of these present dissentions, that which truly is •…•…erri∣ble 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 every one hath revolted from the Doctrine of our Lord Iesus Christ, and challengeth to himself by his * 1.124 own Authority, his own cogitations and definitions; and would rather reign a∣gainst the Lord, than be subject to the Lord, and be govern∣ed by him. When I searched this with my self, and stood amazed at this monstrous impiety, & did yet further search it out, I was farther perswaded, 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* 1.125 some one 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 a liberty obtained of doing any thing we would. I have seen sometimes even a swarm of* 1.126 Bees from the Law of Nature to wage War, and in or∣der to follow their own King; And tr•…•…ly I my self have beheld many such things, and I have also heard many such things, and those know more who are imployed 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 〈◊〉〈◊〉 unto the command of one, and obey and use one King, that they are & may be well disposed and at concord among themselves; therfore all d ssention & discord, is both a Iudg∣ment 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 Com∣mandements

of our Father and our Lord, and also be∣tween our selves, 〈◊〉〈◊〉, either from a departure from the true King, or from the r•…•…uncing of him: which he there further proves from sundry Texts. Therefore by his and Gods own resolution, there is no way to heal our mani∣fold Dissensions, Distractions, and restore peace, unity, or∣der in our Church and State, but by returning to our t•…•…ue lawfull Spiritual and Temporal only Kings, both whom we have most contemptuously and obstinately so long rejected, both in •…•…ur dev•…•…tions & 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* 1.127 Campanella, Spanish and Romish Emissaries, to promote our ruine; who of our Servants are now become our Soveraign Lords and Legifers, changing their lunatick Votes, Resolutions, Mod∣dels 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 stupendious 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, (a 1.128) He that sitteth in the Heavens, if they therein still proceed, will laugh at them, and their Antimonarchi∣cal Votes, the Lord shall have them in derision; yea he shall speak unto them in his wrath, and vex them in his sore displea∣sure, He shall break them with a rod of Iron, and dash them in pieces like a Potters vessel. maugre all their forces, votes, coun∣sels, confederacies, and make good those general promises, (b 1.129) Yet have I set my King upon my holy Hill of Sion. (c 1.130) Rule thou in the middest of thine enemies. (d 1.131) The Lord reigneth, let the Earth rejoyce; let the mul•…•…de of the Isles be glad thereof. Yea the Lord reigneth, be the p•…•…∣ple never so impatient, He •…•…tteth between the Cher•…•…bine, be the Earth never so unquie. (e 1.132) Great deliverance giveth he unto his King, and sh•…•…th 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 se∣cluded, 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 Judgement, 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 Souldi∣ers who first created them a Parliament, without a King or House of Lords, and restored them to their present pow∣er in May last; and engaging others of them in such displea∣sing 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 denyal to ad∣mit, 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, accord∣ing 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 Coun∣ties requests, these their Desires in Letters, directed to their Speaker, and unjustly refusing to bayl them upon Habcas Corporaes. in Courts where they sit both as Mem∣bers and Judges, and Parties, which none ever did be∣fore; thereby leaving the subjects in greater Vassalage, than ever they sustained under the late King, whom they* 1.133 brand∣ed and beheaded as the worst of all Tyrants. And yet doubling and trebling their Taxes, in their exhausted condition, and losse 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 d•…•…ring their Represen∣tatives forcible seclusion, against their own Act Oct. 11. 1659. contrary to all their former & late Declarations, no Kings of Engl•…•…nd having been so extra vagant, arbitrary, unjust & oppressive in their Governments and proceedings, as they have been, and that in the very midst of their own private sears and unsettlement, and our publick dangers, after all the late vast expences of blood, and treasure, to maintain our Laws, Liberties, Propertys against all arbitrary and ty∣rannical powers; nor yet daring to attempt against their Subjects, what they have boldly acted against their fellow Members, and the People, whom they once* 1.134 voted the Sove∣reign power of the Nation, & whose servants (not Lords) they pretend themselves; which desperate violences, oppressi∣ons, and extravagances, without any hopes of ease, peace, liberty or settlement, will render our Kings and Kingshi•…•… more amiable and desirable than ever, and more promote, and accelerate their restitution, than all Royallists Counsels and endeavours whatsoever, in wise mens Judgements. Cum duplicantur lateres, Venit Moyses.

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

FINIS.

Notes

• * 1.1

  Tertulliani Apologeticus, c. 30. to 38. Athenagoras Apologia pro Christianis
• * 1.2

  see Beatus Rhenanus, & la Cerda on the place.
• * 1.3

  A great Re∣publican at first; afterward a greater Pro∣tectorian, christning one of his Sons by the name of Cromwel Hull.
• * 1.4

  Rom. 4. 11, 12, 16, 17.
• * 1.5

  See Cooks 7 Rep. Calvins case, f. 6, 7. 1 Instit. f. 68 b Spelmanni Glossarium, Tit. Fidelitas, & Ligeantia.
• ‖ 1.6

  See Rom. 4. 1, 10 25. Heb. 7. 4, 10 10.
• * 1.7

  Exod. 1. 6, to the end. c. 2. 23, 24, 25. c. 3. 7, 8, 9, 10. Acts 7. 18, to 35.
• e 1.8

  Exod. 1 8. c. 2. 1, to 16. Act. 7. 20, to 32. H•…•…. 11 23, 24, 25.
• f 1.9

  Exod 〈◊〉〈◊〉. 11, to 16. Acts 7. 24, to 30.
• g 1.10

  Exod 1 8, to 22 c. 2. 1, to 23. c 3. 6, to 11. Acts 7. 18, to 35 〈◊〉〈◊〉. 105 25.
• h 1.11

  Numb. 12. 〈◊〉〈◊〉. ps. 90. 1. Ps. 106. 23.
• i 1.12

  Exod. 3, & 4, to 〈◊〉〈◊〉. 15 Acts 7. 30, to 37. 〈◊〉〈◊〉. 105. 26, to 30.
• * 1.13

  Ma•…•…. 〈◊〉〈◊〉. 43, 44, 〈◊〉〈◊〉 〈◊〉〈◊〉 page 〈◊〉〈◊〉.
• * 1.14

  1 Sam. 8. 22. c. 9. 16, 17 c 12. 12, 13. c. 15. 1. 19. Jo-s•…•…phus 〈◊〉〈◊〉 〈◊〉〈◊〉 1. 6. c. 5, 6, 7.
• * 1.15

  Josephus Antiq Judaic. 1. 6. c. 5. 6.
• * 1.16

  Basil, Au∣gustin, Arno∣bius, Mercer, & others.
• * 1.17

  1 Kings 2. 1, to 23. 1 Chron. c. 28. & 29.
• * 1.18

  1 Kings c. 7. & 8. 2 Chron. c. 5. & 5.
• ‖ 1.19

  1 Kings 8. 14, to 22. 2 Chron. 6. 4, to 12.
• * 1.20

  1 Kings 8. 22, to 27. 2 Chron. 6. 12, to 18. 42.
• * 1.21

  1 Kings 8. 34, to 62. 66.
• * 1.22

  1 Kings 8. 66. 2 Chron. 7. 10.
• * 1.23

  1 Kings 13. 1, to 7.
• ‖ 1.24

  2 Kings 11, 4, &c. 2 Chron. 23.
• * 1.25

  Rhemigius Haymo.
• * 1.26

  Ps. 137. Jer. 50, & 51.
• * 1.27

  Iosephus An∣tiqu. Iudae. l. 11. c. 4. 〈◊〉〈◊〉 n•…•…n desinentes quoti∣die sacrificare, TAM PRO ME, quam pro Persarum gente Deum deprecan∣tur.
• * 1.28

  Josephus Antiqu. Jud. l. 18. c. 10, 11. philo de lega∣tione ad Cai∣um. Eusebius Eccles. Hist. l. 2. c. 5. Ni∣cephorus, l 2. c. 9. Dr. Ha∣monds Anno∣tations on 1 Tim. 2. 1, 2.
• * 1.29

  Chrysostom, Theophylact, and Marolat. on the place.
• a 1.30

  Ps. 8. 2.
• b 1.31

  Mat. 19. 28. c. 20. 21. Lu. 1. 33. c 22, 30. c. 23 42. John 18. 36. Col. 1. 13. 2 Tim. 41. Heb. 1. 8 2 Pet. 1. 11. Rom. 1. 9.
• * 1.32

  See Mr. Smith his Gagg for the Qua∣kers, p. 8, 9.
• r 1.33

  Ephes. 6. 16. 1 Kings 8. 38.
• s 1.34

  Ps. 72. 20. I. say 1. 15. Lu. 2. 37. Acts 2. 42. Rom. 15. 30.
• t 1.35

  1 Sam. 12 23. Ps. 72. 15. Ps. 55. 17. Mat. 26. 41. Lu. •…•…8. 1, &c. 1 Thes. 5. 17. 2 Thes. 1. 1•…•…. Ephes. 6. 18. 1 Thes. 3•…•… 10. 2 Tim. 1. 3. Jam. 5. 16. 1 Pet. 4. 7. Col. 1. 3, 9. c. 4. 2, 12. Acts 6. 4. c 12. 5. u See Chryso∣stom, Hierom, Remigius, Be∣da, The Di∣vi•…•…es and Dr. Hamonds Notes on the 1 Tim. 2. 1. 2, 3. Augu∣stin. Epist. 59.
• * 1.36

  See the As•…•… semblies Notes there∣on, and on 1 Pet. 2. 13, 14.
• * 1.37

  Chrysostom•…•… Theodoret, Oecumenius, Theophilact, •…•…mbrose.
• * 1.38

  The Divines Notes on 1 Tim. 2. 1, 2.
• * 1.39

  Hierom, Chrysostom, Sedulius, •…•…i∣masius, Am∣brose, Theo∣do•…•…er, Rhe∣migius, Oecu∣me•…•…ius, Beda, Theophylact.
• * 1.40

  see •…•…usebi∣us, Socrates Scholasticus, Nicephorus, Dorotheus, B•…•…, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 others.
• * 1.41

  In Hymno 〈◊〉〈◊〉 de 〈◊〉〈◊〉 Christi.
• * 1.42

  •…•…ex iste qui natus est non venit Reges pugna•…•…do su∣perare, sed moriendo mi∣rabiliter, venit enim non ut regnet vi•…•… vus sed ut tri∣u•…•…phar occi∣sus. Claudius •…•…. 1. in Matth. Bishop Usher of the Religi∣on pro•…•…essed by the Anti∣ent Irish, p. 97, 98 Mat. 10•…•… 24, 25. J•…•…hn 13. •…•… 1•…•… 2•…•…,
• * 1.43

  Anno Christi 120.
• c 1.44

  Bibliotheca Patrum, Colo∣niae Agrip. 1618. Tom. 1. p. 96. G.
• * 1.45

  An•…•…o 150.
• d 1.46

  Bibliotheca Patrum Tom. 2. p. 43. G. H.
• * 1.47

  Ibid. p. 52.
• * 1.48

  Anno 180.
• d 1.49

  Bibliotheca Patrum, Tom. 2. p. 158. D.
• * 1.50

  Anno 180.
• * 1.51

  Anno 190.
• f 1.52

  Bibliotheca Patrum, Tom. 3. p. 129, 139, 140.
• * 1.53

  Anno 200.
• g 1.54

  Ad scapu∣lam, lib. p. 162, 163.
• * 1.55

  h Apologia, c. 30, •…•… c. Cent. Magd. 3. c 3. col. 11. See 1. a Cerda, & Rhenanus An∣notations,
• * 1.56

  See Clement 〈◊〉〈◊〉 〈◊〉〈◊〉, 1. 6.
• * 1.57

  d Mat. 5. 44, 45. Lu. 6. 27. 28.
• * 1.58

  k 1 Tim. 2. 1, 2, 3.
• * 1.59

  See Plinii Epist. l. 10. Epist. 97.
• * 1.60

  Anno 230.
• * 1.61

  1 Tim. 2.
• * 1.62

  Anno 240.
• * 1.63

  Edit. Pam. 1617. p. 166.
• * 1.64

  Euseb. Eccl. Hist. l 7. c. 10. Centur. Magd. 3. c. 4. col. 61.
• * 1.65

  Anno 260.
• * 1.66

  Anno 300.
• * 1.67

  Anno 310.
• * 1.68

  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.
• * 1.69

  〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 •…•…. pa•…•…s 3. 93•…•….
• * 1.70

  Ier. 23. 7.
• a 1.71

  Tacitus, Ae∣lius Lamprid. Flavius Vo∣piscus, Eutro∣pius, Aelius spartianus, Jo∣sephus, Sue∣tonius, Dion Cassius, Grim∣stons Imperial History, p 15. 41. T•…•…tull. ad Scapnlam & Apolog Ar nobius ad•…•…er∣sus Gentes, Cent. Magd. 1, 2, 3, 4 c 15. de Gentilisimo: La Cerda An∣notationes in Tertulliani Apologiam.
• b 1.72

  De ponto, l. 1. Elegia 6.
• * 1.73

  See l. 2. Eleg. 1.
• c 1.74

  Annal. l. 4. c. 3. see Alex∣ander ab A∣lexandro Gen. Dierum, l. 3. •…•…. 22.
• d 1.75

  Ibid e. 5.
• * 1.76

  suetonii Tranquilli Caliguli c. 14. Pedro Mexia & Grimston 〈◊〉〈◊〉 his life.
• * 1.77

  Annalium l. 13. Sect. 14.
• a 1.78

  Grimstons Imperial Hi∣story, p. 62.
• * 1.79

  See his Book De Cle∣mentia, •…•… •…•… c. 1. l. 2. e. 1, 2.
• * 1.80

  Quae•…•…
• * 1.81

  Vincat mor∣talia tempora vitae. Ludus de morte Claudii Caesaris.
• * 1.82

  See •…•…. Lipsii Dissertatiu•…•…∣cula. thereon.
• * 1.83

  Virgil-Geor. lib. 2.
• * 1.84

  No•…•…a.
• g 1.85

  〈◊〉〈◊〉 〈◊〉〈◊〉, c. 8. 11.
• * 1.86

  Praebu•…•…us.
• * 1.87

  A•…•…rpiae, Cum 〈◊〉〈◊〉 Li•…•…si perpe∣•…•… Co•…•…en∣tario, 〈◊〉〈◊〉 1600, p. 1•…•…, 21, 25, 49, 52, 59.
• * 1.88

  Ibidem, p. 131, 132.
• * 1.89

  page 14•…•….
• * 1.90

  page 167, 168.
• h 1.91

  Rerum Ro∣manorum, l. 10. p. 116. Im∣perial Hist. J. Lipsii Com∣mentarius in Panegy•…•…. Tra∣jano dict.
• i 1.92

  Antonius Pi∣ns, p. 10.
• k 1.93

  In the life of Avidius Cassius, p. 126.
• l 1.94

  Herodi 〈◊〉〈◊〉. Pedro Mexia, Grimston, and others in his life.
• m 1.95

  Anto•…•…inu; Diadumenus, p. 280, 281.
• n 1.96

  Alexander Severus, p. 333, 334, 335, 336, 337, 338.
• * 1.97

  Grimstons Imperial Hi∣story, p. 161. & pedro, Me∣xia.
• m 1.98

  Aelius Lam∣prid•…•…us, Alex, Sev. p. 388.
• * 1.99

  Lib. 3. See La Cerda An∣not: in Ter∣tull. Apolog.
• f 1.100

  〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉
• * 1.101

  See Ae•…•…ii, Spartiani, Se∣verus, pisceni∣as Niger, & Claudius Al binus, Vulcatii Gallicani Avi dius Cassius, & La Cerda in Tertul. Apo log.
• n 1.102

  Julii Capito∣lini Maximini duo, p. 412, 413. 423, 424.
• o 1.103

  Julii Capito∣lini Gordiani duo p. 439, 440.
• p 1.104

  Julii Capito∣lini Gordia∣nus tertius p. 459, 460.
• q 1.105

  Julii Capito∣li•…•…i Maximus & Balbinus p. 473, 474, 475.
• r 1.106

  Ibid. P. 490, 491, 492.
• s 1.107

  Divus Clau∣dius p. 589, 590.
• t 1.108

  Ibid. p. 605.
• u 1.109

  •…•…lavii Vo p•…•…sci Aurel•…•…∣nus, p. 624, 625, 626.
• x 1.110

  Flav. Vo. pisci Tacitus, p. 860, 861, 862, 863, 864, 865.
• * 1.111

  y Flavii Vo∣pi•…•…i Probus, p. 689, 690, 691, 692.
• * 1.112

  1 Pet. 2. 17.
• a 1.113

  Ps. 132. •…•… Ps. 119. 153. Ps. 9. 13. Ps. 20. 1. Ps. 22. 11. Ps. 39 10. Ps. 46. 1. Ps. 60. 11. Ps. 63. 17. Ps. 81. 7. Ps. 102. 2. Ps. 106. 6, 13, 19. 28 Ps. 143. 11. Isa. 26. 16. Jer. 3. 27. c. 12. 14. c. 14. 8. John 27. 9. c. 30. 15. 2 Chron 20. 9. c. 33. 12. Jer. 30. 15. Lam 1. 9. c 3. 19. Jam. 5. 13, 14. Acts 12. 5. 2; Cor. 1. 12. Phil. 1. 19. 1 Thes. 3. 10. Heb. 5. 7, Isa. 37. 15, &c. c. 38. 2.
• b 1.114

  See my Con∣cordia Dis∣•…•…s.
• c 1.115

  Act. 4. 18, 19, 20, 21. c. 5. 16, 27, 28, 29, 40, 41.
• d 1.116

  Dan. 6. 4, to 25.
• e 1.117

  •…•…m. 3. 14, 15, 16. Rev. 2. 10.
• * 1.118

  •…•…ho. Lister.
• g 1.119

  Isa. 49. 23.
• * 1.120

  Ezra 10, 1, &c Jonah. 2. 7, 8.
• * 1.121

  〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.
• b 1.122

  Acts 20. 29, 30.
• c 1.123

  Judges 17. 6. c. 18. 1. c. 21. 25.
• * 1.124

  As our Army Councils, Jun∣ctoes and Gran∣d•…•…s h•…•…ve d•…•…ne, and do.
• * 1.125

  See 〈◊〉〈◊〉 Rhodigi•…•… 〈◊〉〈◊〉 Lectio•…•…. l. 24. c. 29, 30.
• * 1.126

  See 〈◊〉〈◊〉 here, P. 71, 7•…•….
• * 1.127

  De Monar∣chia Hisp. c. 21.
• a 1.128

  Ps•…•…l 2 4, 5, 6, 9.
• b 1.129

  Psal. 2. 6.
• c 1.130

  Psal. 100. 2
• d 1.131

  Psal. 97. 1. Psal. 99. 1.
• e 1.132

  Psal. 18. 50.
• * 1.133

  In their De∣cla•…•…ation of March 17. 1648.
• * 1.134

  Jan. 4. 164.