A companion to the temple and closet, or, A help to publick and private devotion in an essay upon the daily offices of the church.

A Practical Discourse on the Prayer for the Kings Majesty.

§. 1. O Lord our heavenly Father] The Almighty and Eternal God is (without dispute) the King of Heaven and Earth, and supream governor of all the world. But since his throne is in Heaven, he is pleased to constitute Princes his Deputies on the Earth, which he hath given to the Children of men(a) 1.1. Wherefore since by him Kings reign(b) 1.2, we submit to his appointment of them, and revere his Majesty in them, and to him we make our supplications for them, who hath power to defend them, as well as authority to create them. And he must needs have a peculiar regard toward them, and love to them, because they are anointed by him to administer his rights among us. This hath encouraged all Nati∣ons to pray for their Governors so universally as if it had been an agreement among all mankind. To omit the Heathen sacrifices and Prayers for the Cities and Emperors, we shall find two Psalms(c) 1.3 which were used by the Jews as Forms of Prayer for the King, and both by Gods command and the de∣sire of the Princes of the Gentiles (who then were rulers over that people) supplications were made to God in their behalf(d) 1.4 by those Jews, who were under their pro∣tection. But to come nearer, we Christians are most expresly com∣manded by God and his holy A∣postle(e) 1.5, to Pray for Kings and

all in authority: So that it was e∣ver a part of the Churches Pub∣lique Devotions, to intercede for the Emperours and Princes even while they were enemies to the Faith, as all Antiquity doth e∣vince. Much more when the Pow∣ers of the world became Chri∣stian; for then they named them in their offices with titles expres∣sing the dearest affection and most honourable respect. And surely since we meet in Publique to pray especially for Publique mercies, there is not any temporal blessing that is of so uni∣versal concern, as that we should have righteous and religious Kings, guided by wise councels, and liv∣ing in prosperity and Peace. For this (as the Apostle himself observes)(f) 1.6 is every mans advantage. The government of a Hea∣then or a Tyrant is better then Anarchy, Change or Confusion. And if the Preservation of such were advantageous to Christianity, how much more then are we obliged to call upon our heavenly Father for the welfare of Christian Kings, who are Fathers of their Country and nursing Fathers to the Church(g) 1.7; who execute justice, and de∣fend Religion, and do good to all quiet and peaceable men. Therefore we here call God our heavenly Father to signify, it will be a great demonstration of his love to us and Care of us, if he please to preserve our Prince whom he hath set over us.

§. 2. High and mighty King of Kings, Lord of Lords, the only Ruler of Princes] We ought to beware that while we give Caesar his due, we rob not God of his. The splendour of Royal Majesty might be apt to dazle

us, and make us imagine it had no superior nor needed no supporter. To prevent which the Church hath se∣lected out of holy Writ, those glorious Attributes of God which declare him to be higher then the Kings of the Earth(h) 1.8. We see every head uncovered before mortal Princes and every knee bending to them, which shews they are high in dig∣nity: but(i) 1.9 there is one higher then they, who hath greater reverence paid him by Angels then these by their most dutiful subjects. If Earthly Kings be judged mighty in Power because of their guards and revenues, their forts and armies; then who can estimate his power and might, against whom such preparations are nothing, since he speaks in thunder, and can arm all the hosts of heaven, nay the meanest creatures u∣pon earth to destroy the highest and mightiest of the sons of men. Yet if Kings and their people do confess with holy David that he is the most high and to be fear∣ed(k) 1.10, his might shall be the sup∣port of their dignity, and their pow∣er, which is assuredly the wisest course, for they can never be higher then when they sub∣mit to the most high, nor stronger then when they trust in the Almighty. He who is not only above them as be∣ing higher in dignity and greater in power, but supream over them, a King of Kings, and Lord of Lords(l) 1.11, who hath not only some petty Princes of a few Provin∣ces his homagers (which is all the greatest Empires in the world can boast of) but all mor∣tal Princes are his Vice-gerents, since he hath and ever had the absolute dispos••l of all the Kingdoms upon Earth, set∣ting up one and pulling down another as it pleaseth him. It may be accounted di honour to a Prince to crave aid of his equal: but let not the greatest Monarch blush to bend his knee to the supream Majesty of Heaven, whose Vassals and Homagers are all the Governors of this lower world, who wear their Crowns by his donation, and must resign them at his command. How can Kings or Subjects want

relief that humbly and earnestly sue to this blessed only Potentate, the King of Kings? If we that are by the su∣pream disposer of all things, placed under Authority, want any thing in or for our Governors, let us apply our selves to him who is the only Ruler of Princes, and hath the hearts of Kings in his hands(m) 1.12, he can persuade, convince, and turn them, when they will not take advice from their inferiors. And he only is the judge of their actions, since they are his servants and substitutes, to their own master they must stand or fall, and are only account∣able at his tribunal(n) 1.13. And there∣fore we have so much the more need to pray for them to their great Lord, that he would direct them to do well and to execute justice, and guide them who are to rule us; that this their mighty power may be our safe∣ty and our peace, for if it should be otherwise (which God forbid) we neither will nor can oppose them, having no other arms against our Prince but prayers and tears(o) 1.14. But why should we doubt, since we Pray to him that can over-rule the greatest Kings, and will not suffer this unless it be as a just punishment to our ini∣quities? Finally let all this create in every soul most honourable opinions of this great God, and fill every heart with reverence that is before him, when we see our dread Sove∣raign and all the mighty Monarchs of the Christian world, doing obeisance to his footstool, and laying down their Crowns at his feet, acknow∣ledging they received their domini∣ons from him, and hold them by his favour; and decla∣ring they trust not in the multitude of their people, strength of their Cities, nor prudence of their Counsels:

but though they have Armies and Navies terrible and nu∣merous, and Revenues unaccountable, they come to the Throne of our God to Petition for his help. And all their faithful subjects attend on them and joyn with them; who then would not fear before him, and trust in him? express all possible lowliness in his presence, and give him all ima∣ginable glory, who liveth and reigneth over all from the beginning, and shall do so for ever and ever.

§. 3. Who dost from thy throne behold all the dwellers upon earth] It is an infallible maxime that the less is al∣waies blessed of the greater(p) 1.15. Wherefore being to beg a blessing from the King of Heaven for the Ru∣lers of this World, we must first acknowledge they are in∣ferior to him, in the extent of their dominion, as well as in the quality of their dignity, power, and authority. There is a Providence in Scripture attri∣buted to Governors(q) 1.16, who as they sit on their thrones above all their subjects, so that heigth is the em∣bleme of the advantage they have to behold, and a Monitor of the duty lying on them to take care of all that are under their charge. But the most vi∣gilant Princes with all their faithful Ministers (who are as so many eyes and ears to them) find it difficult enough to oversee, and provide for the inhabitants of one King∣dome. Whereas the King of Kings hath the Heaven for his throne(r) 1.17 and the Earth for his footstool; and as he sits higher so he sees further the•• they. From his throne he beholds all the world, the meanest are not below his cognizance, nor the greatest above his reach. He sees and rules all, which gave ground to that Egyptian Hieroglyphick which repre∣sented God by an eye in a scepter the emblems of Providence and Autho∣rity. And in the sacred pages the same thing is expressed by the Phrase of Beholding from his Throne(s) 1.18. For the

Divine Majesty is no idle spectator, but improves the heighth of his seat and the universal prospect he hath from thence, to the good of all mankind. His eye denotes his care, for he sees the necessi∣ties(t) 1.19, and considers the wants and desires of all men, and of every par∣ticular, and orders his supplies ac∣cordingly. So that his Providence and Dominion is over all the earth, and no Monarch need account it a dishonour to bow before this mighty Lord and his glorious throne.

§. 4. Most heartily we beseech thee with thy favour to behold our most gracious Soveraign Lord King CHARLES] Since all mankind is under the eye and care of God, no doubt he hath an especial regard to Kings and Princes, on whose safety the welfare of all the rest (next under his own providence) doth de∣pend(u) 1.20. He cheifly delights in men as they are united into Societies by charity and laws; and for the preservation of these unions, his prin∣cipal care is for those he hath set over them who are the bond of the rest. We may therefore cheerfully pray for an especial and more par∣ticular providence over our graci∣ous King, because God doth usually grant this, and because he needs it more then ordinary persons do. His duty is more dif∣ficult, his abundance exposeth him to more temptati∣ons, and his heigth to more dangers, then any of his people; and yet his preservation is far more necessary and of universal concernment(x) 1.21 for he is worth ten thousand of us, and we had need pray heartily to God to save him who doth defend us all. He stands in need of more wis∣dome to direct him, more power to protect him, more care to preserve

him then other men, and therefore we pray that the King of heaven will shew a particular favour to him. A pious and religious King doth as earnestly seek and as much va∣lew a favourable look from the Majesty of heaven, as any of his Courtiers do a smile from his countenance.(y) 1.22 Lord (saith holy David) look upon the face of thine anointed, and thou wilt make me glad with the joy of thy Coun∣tenance, yea more joyful then the worlding is in the encrease of his admired wealth. And methinks it should fill our Souls with awful and noble thoughts of our glo∣rious Lord God to see Kings in the light of whose coun∣tenance is life, and whose favour is a dew upon the grass(z) 1.23, courting so humbly and needing so mightily the favour of the Majesty of heaven. Let us joyn our most hearty requests that what our deer Soveraign wants and wishes he may have; if he were a Saul or a Nero we should sin in ceasing to pray for him(a) 1.24: But no affections nor passi∣ons are too fervent, no opportuni∣ties too often to call upon God for our gracious King, who is our lawful and natural Liege Lord, a just possesser of his Crown, a worshiper of God, a defender of the faith, a maker of good laws, and an executor of the same; who secures our rights, protects us from publique enemies and Private fraudes, and en∣deavours to choose fit and faithful governours both for Church and State. For such an one we must pray not only out of o∣bedience to God and the Churches order but out of our private love and particular affection, as St. Ambrose(b) 1.25 did for the Emperour Gratian. To quicken us whereunto we may do well to call to mind the miseries of the Church of God under persecuting hea∣thens of old, later furious Romanists, and the particu∣lar calamities of this Church under the late usurpers, and then we shall discern what praise we owe to God and

what love to our gracious King, whose name ought to be so deer to us, that in our daily office we should wish it written in heaven and registred in the book of life, as well as in the leaves of the Churches devotions.

§. 5. And so replenish him with the Grace of thy holy Spirit that he may alwaies incline to thy will and walk in thy way] Grace is so constant a companion and so cer∣tain an effect of the Divine favour that the Greek expres∣seth both by one word. So that if we can prevail with God to look favourably on our Soveraign we may be as∣sured he will give bountifully to him. And since the first and choicest of his largesses is the Grace of his holy Spirit we first beg, that he may have a constant and boun∣tiful supply of that, of which he needs a double portion. For the temptations of a Prince are many to pride and luxury, to carelesness and vanity; his faithful friends very few, who either will or dare inform or advise him without partiality and self interest; his Concerns are weighty, since the welfare of Church and State depend u∣pon them; his example prevalent and usually made the incouragement of virtue, or the excuse of vice. All which declares the danger of Governors to be very great to fall into evil waies, and their preservation from them to be the greatest blessing, wherefore all faithful subjects and good men cease not to pray that he who rules us may be governed by the will and walk in the waies of God, and then judgment shall be executed, religion maintained, the Nation shall remain in peace and the Church in prospe∣rity; the Kingdom established, the King and people ex∣ceeding happy in each other. Evil men (for their own designs) may advise their Prince to attend nothing but the pursuing his own inclinations, and to walk in the ways of his own heart; but the Church knows it is his happiness honour, and interest, to will according to the will of God, and act according to his law, and therefore orders us to pray for such abundant measures of Grace as may incline his heart and guide his life into all the Paths of true holi∣ness, that his eminent dignity may make his virtue exem∣plary and conspicuo••s, and th••t may refle••t again a lustre upon his honour to make him still more glorious. And to

encourage this Petition we may remember it is desired in heaven as well as on earth, by him that can give, as well as by us that ask: for God himself enjoyns the Prince to have alwaies beside him a Coppy of his law(c) 1.26, to read on it, meditate in it, ask councel of it(d) 1.27, and walk ac∣cording to it, that he might prosper all his daies. And from thence came that ceremony (still in use) of deli∣vering the word of God to the King(e) 1.28 at his Coronation, the substance whereof is fully expressed in this excellent sentence, which will most heartily be put up, by all that desire the glory of God, the benefit of the Prince, and the welfare of this Nation.

§. 6. Endue him plenteously with heavenly gifts] In the first ages of the world there were usually many visible effects of the descent of the holy spi∣rit(g) 1.29, upon such as were chosen to govern the people of God, to beget in those under them a reverent opi∣nion of these Persons whom all the world hath ever accounted sacred. And there are still some footsteps of these miraculous gifts in the power of healing which God hath bestowed u∣pon the lawful heir of this Crown, as a testimony that our King is the Lords anointed. To which we beseech our heavenly father to add the Spirit of wisdom and un∣derstanding, the Spirit of counsel and might, which are so necessary that in our prayers as well as Solomon's choice(g) 1.30 they have the precedence of all outward blessings. For these gifts will enable him to determine intricate cases, to mannage weighty affaires, to countermine subtle de∣vices, to disentangle cunningly pro∣posed counsels, in which general use∣fulness, and the advisers self-inter∣est are commonly closely twisted. Wherefore we pray that he may have

so quick an apprehension; so sound a judgment and so couragious a mind that (like many of his Royal progeni∣tors) he may with a spirit almost prophetical unriddle the dark Intrigues of Policy, and with an Heroick reso∣lution break through the most rugged difficulties: that he may neither fear his Enemies, nor too much incourage any of his seeming friends, that he may neither be lifted up in prosperity nor dejected by adversity, and may tread the narrow path between justice and clemency, severity and indulgence: and we are to hope that he who hath advanced our Soveraign to this dignity will be mindful of the necessities of his own anointed, and fit him for the place he hath called him to; so that all his people may reverence and love him and be happy under the Go∣vernment of so wise and religious a Prince.

§. 7. Grant him in health and wealth long to live] Though Solomon chose wisdome and grace, yet God ad∣ded beyond his promise riches and honour, long life and health as an accessary to the for∣mer(h) 1.31. Wherefore according to our Saviours rule we pray for those in the first place; and now we hope our all sufficient Lord who hath endless treasures of all sorts will not deny us these temporal blessings, which are requisite to his external felicity. And we have the primitive Christians(i) 1.32 for our example in this as well as in other things; who though they did offer no incense to fase Gods for the health and safety of the Emperour, as the Gentiles did, yet did daily and earnestly sacrifice to the true God with fervent prayers beseeching him to give their Princes health, and wealth, long life and peace, and whatsoever Caesar or any man could wish for or desire; as we learn out of Tertullian and all the ancient Li∣turgies. But we must take these

words in their full latitude and so they will comprehend all outward blessings, so health signifies not only the good temperament of the body, but (as the Latin salus) safety from all dangers(k) 1.33. And wealth in∣timates not only riches but all man∣ner of plenty and prosperity(l) 1.34. And a long life is to be interpreted of a life of comfort and happiness;(m) 1.35 for the life of the miserable is almost a continual dying. And now let us put all these together, and the sum will be that we earnestly pray that his Majesties life may be long, and his years many and prosperous; that he may be freed from sickness and want, that so his Reign may abound with all blessings. Which we ought earnestly to desire for our own sakes because it is our concern the Supream power should be alwaies vigorous and safe, prosperous and abounding in all plenty, that he may be a terrour to his enemies, and a defence to his loving and loyal subjects. In his safety we are safe, his health and wealth enables him to secure us in that which is ours; since his strength, and his time, his treasures and his power are imployed and expended for the common good. And because changes are alwayes dan∣gerous sometimes destructive to a Nation, we pray that our King may be long preserved in his gracious Reign over us. And no doubt his majesty shall fare the better for the fer∣vent prayers of the Church, which he hath so well deser∣ved by being the Restorer and Defender of its ancient doctrine and discipline.

§. 8. Strengthen him that he may vanquish and over∣come all his enemies] Guiccardine the famous historian tells us that the constant opposition of the Popes to the Emperors, had occasioned it to pass for a Proverb (pro∣prium est Ecclesiae edisse Caesares) that it was natural to the Church to hate the Emperor. Which how justly it is said of the Roman Church the world knows. But 'tis sure no∣thing is more contrary to the principles and practise of this our Church, who may rejoyce and glory in her fer∣vent love of her gracious King, her devout prayers for

him, and her constant loyalty to him and his Royal Pro∣genitors. So that I hope it may be more justly said that it is natural to the true Sons of the Church of England to love the King. Whoever loves the peace of the Church doth heartily pray for the flourishing of the Crown; because they live and grow together: and he that is a friend to one, cannot be a foe to the other. His friends are our friends, and his enemies our enemies. For whoever attempts to smite the Shepheard(n) 1.36 seeks to destroy the flock, and he is a mor∣tal foe to the whole nation(o) 1.37. I know nothing so common with rebels and usurpers as to pretend love to those they would stir up against their law∣ful Prince; but it appeares to be am∣bition and covetousness, in the la∣ter end; and such persons design to rise by the fall of many thousands. Or it Religion should be the ground of the quarrel, besides our late sad ex∣perience, Reason will tell us, that War, and faction, in∣justice and cruelty, can never lodge in those brests where that pure and peaceable quality doth dwell. If it be a for∣reign Prince that opposeth our King, he is a Robber and unjust to invade his neighbours rights: if he be a Subject who riseth against his Soveraign he hath renounced Chri∣stianity with his allegiance, and is to be esteemed a trou∣bler of our Israel(p) 1.38. Therefore whosoever they be that are enemies to the King, or whatsoever the pre∣tence be, we wish they may never prosper in that black impiety of un∣just invasion or unchristian rebelli∣on. And how exactly our fidelity and our devotions in this, agree with the rites and manners of the first and best Christians may appear to any discer∣ning person(q) 1.39. We know the Em∣perors when Heathens and afterwards obtained many and great Victories

by the Christians prayers; for which cause one of the Legions(r) 1.40 was sir∣named the thundering Legion: and let us pray in hope our prayers shall not be less effectual for a Prince of the right Faith, that so the enemies of his soul, and of his life, the enemies of his Crown and dignity, may either be converted or discovered, defeated and deservedly punished: and then we may live in love and peace, and give the glory of our safety to him who strengthens the hands and hearts of all faithful subjects, and gives the Victory to his Anointed.

§. 9. And finally after this life, that he may attain e∣verlasting joy and felicity through Iesus Christ our Lord, Amen.] Having now wished our Prince all the hap∣piness which this world is capable of, we must remember he is mortal, and though never so dear to us he must be taken from us. His health must end in sickness, his wealth in a Sepulchre; his life and his glories here must have an end. For he that conquers all other enemies, must add to the number of deaths trophies, and fall under the hand of the last enemy. Wherefore we do most heartily pray that an earthly and transient prosperity may not be all his portion; but that he may so please God in the Admi∣nistration of this temporal Authority, that when all these things cease, he may be admitted to that never ceasing fe∣licity of Heaven, to reign in a glorious eternity, crowned with that Crown of life which fadeth not away; which doth so infinitely transcend all that an earthly Diadem can afford, that the greatest Monarchs have renounced th ir Crowns and Scepters, and all the pleasures and mag∣nificence of their Courts, and sought after it in the retire∣ments of a poor obscurity, accounting it a blessed ex∣ch••nge to part with Earth for Heaven, Temporals for E∣ternals.

There is now nothing further in this world we can desire, and therefore we pray that our dear Soveraign may never be so deceived with the glories of this golden Crown, as to forget, much less neglect, or despise to seek for that glorious Crown, which is richer, sweeter and safer a thousand times: but that he may be happy both in this world and the next through Jesus Christ, who is the blessed and only potentate, the King of Kings and Lord of Lords; by his merits alone those whose swords can cut them a passage to an earthly throne must be admitted to reign in glory; and he must intercede for those, to whom the world make their Petitions: they who by their inter∣est and power can have or do any thing here, must be there accepted through Jesus Christ as well as the meanest of their Subjects. Wherefore in his name we ask, and by his mediation we hope to obtain, that our beloved Prince may be prosperous and holy, wise and couragious; that he may have a healthful body, a pious Soul, a quiet mind, faithful counsellors, loyal Subjects, conquering armies, a long life abounding with riches and honour, and at the end of these transient glories, a never ceasing joy in the Kingdom of heaven: and let every good Subject and good Christian, whoever loves the Church, and respects his Country, say Amen. Let us pray thus, and live thus, to the honour of God, the establishment of Religion, and the welfare of both King and people, Amen.

Notes

• (a) 1.1

  Psal. 115.16.
• (b) 1.2

  Prov. 8.15. Nos judicium Dei suscipimus in Impe∣ratoribus, qui gen∣tibus illos praefecit; id in eis seimus esse quod Deus voluit, ideoque & salvum volumus esse quod Deus voluit. Ter∣tul. Apol. c. 32.
• (c) 1.3

  Psal. 20. & Psal. 72.
• (d) 1.4

  Ezra. 6.10. Jerem. 29.7.
• (e) 1.5

  1 Tim. 2.1, 2. In obsequio quotidi∣ano — & pro regi∣bus & pro his qui in sublimitate positi sunt orandum est. Chrys. in 1 Tim. 2. Pro potestatibus se∣culi. Tertul. Apol. Obsecramus Deum pro tranquillitate mundi, pro Regibus. Cyril. catech. 5. Pro fidelissimis & Deo dilectis Impera∣toribus. Liturg. Chris. Memento Do∣mine piissimi & fi∣delissimi Imperatoris Basil. in Liturg.
• (f) 1.6

  Illorum namque salus est nostra tran∣quilitas. Theophil. in 1 Tim. 2.

  Ostendit in nostrum lucrum cadere ip∣sorum incolumita∣tem. Oecum. in loc.
• (g) 1.7

  Numb. 11.12. Isai. 49.23.
• (h) 1.8

  Psal. 89.27.
• (i) 1.9

  Eccles. 5.8.
• (k) 1.10

  Psal. 47.2.
• (l) 1.11

  Dan. 2.47. 1 Tim. 6.15.
• (m) 1.12

  Prov. 21.1.
• (n) 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Xiphilin. Vide Psal. 51.4. Neque enim ullis ad poenam vocantur le∣gibus tuti imperii potestate, homini er∣go non peccavit cui non tenebatur ob∣noxius. Ambros. de loc.

  Nulla creatura ju∣dicat regem sed so∣lus Deus: ss. b. Pirk. Aboth.
• (o) 1.14

  Lachrimae meae arma mea sunt — aliter nec debeo nec possum resistere. Ambros. Orat. in Auxent. l. 5.
• (p) 1.15

  Heb. 7.7.
• (q) 1.16

  Acts 24.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Graec.
• (r) 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Orpheus. Isai. 66.1. Psal. 97.9.
• (s) 1.18

  Psal. 33.14. Isai. 63.14.
• (t) 1.19

  Psal. 34.15. Gen. 22.14. Deus videbit al. providebit.
• (u) 1.20

  Nihil est illi principi Deo accep∣tius quam concilia coetusque hominûm, quae Civitates appel∣lantur, earumque rectores & servato∣res hinc profecti hûc revertuntur. Cicer. som. Scip.
• (x) 1.21

  2 Sam. 18.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutar. vit. Pelopid. Cum tot ab hac animâ populorum vita salus{que} Pendeat—Lucan
• (y) 1.22

  Psal. 84.9. Psal. 21.6. Psal. 4. ver. 7, 8.
• (z) 1.23

  Prov. 19.6. Chap. 16.15.
• (a) 1.24

  1 Sam. 12.23.
• (b) 1.25

  Me{que} non solum officio publico debi∣tas pendere preces sed etiam amore pri∣vato. Amb. ep. ad Gr.
• (c) 1.26

  Deut. 17.18. Josh. 1.8.
• (d) 1.27

  Psal. 119.124. Heb. viri consilii mei sunt.
• (e) 1.28

  2 Kings 11.12.
• (g) 1.29

  Numb. 11.17. Judges 13.25. 1 Sam. 10.10. and Chap. 16.13.
• (g) 1.30

  1 Kings 3.9, 10, 11. ubi Grotius ex Men. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (h) 1.31

  1 Kings 3.11. Mathew 6.33.
• (i) 1.32

  Nos enim pro sa∣lute Imperatoris De∣um invocamus aeter∣num: & paulo post —Oramus pro om∣nibus Imperatoribus, vitam illis prolixam imperium securum, &c.— & quaecun∣que hominis & Caesa∣ris vota sunt. Tert. Apol. cap. 30. Sacrificamus pro sa∣lute Imperatoris (sed Deo nostro & ipsius, sed quomodo praece∣pit Deus) purâ pre∣ce. Idem ad Sca∣puli cap. 2.
• (k) 1.33

  Isaiah. 58.8.
• (l) 1.34

  Job. 21.13. 1 Corinth. 10.24.
• (m) 1.35

  Non vivere sed valere est vita. Prov. Rab. ita. 1 Kings 1.31. Dan. 2.4.
• (n) 1.36

  Si quis ovem ju∣gulat gregem immi∣nuit, at qui pastorem tolàt omnes dissipat. Chrys. in 1 Tim. 2.
• (o) 1.37

  In reos majesta∣tis & publicos hostes omnis homo miles est. Tertul.
• (p) 1.38

  Nisi falior Ʋ∣surpator bellum in∣fert, Imperator jus suum tuetur. Ambr.
• (q) 1.39

  Pro p••••ssimo & à Deo conservando Imp. nostro, o•• nique palatio & exercitat ejus — pr•• quo pug∣nare Dominum Deum nostrum dignetur & subjicere sub pedi∣bus ejus omnem ho∣stem & hellatorem. Liturg. S. Basil. ita ferè Lit. Chrys. Exercitus fortes, se∣natum fidelem, popu∣lum probum, orbem quietum. Tertul. Apol. c. 30. — ut subjectas ha∣beant gentes — ut amotâ perturbatione seditionis succedat laetitia. Ambr. in 1 Tim. 2.
• (r) 1.40

  Euseb. Eccles. hist. l. 5. c. 5.