purposely instituted to make daily prayers and supplications for the Kings safety and eternal salvation and the peace of the Nation Theodorus Archbishop of Canterbury about the year of Christ 680. thus inscribes his Epistle to Ethelred King of Mercians touching Wilfrid Archbishop of York Ethelredo gloriosissimo excellentissimo Regi Merciorum Theodorus c. In Domino perennem salutem c. Then subjoyns Oculi mei jucundam faciem tuam videant Benedicat tibi anima mea antequam moriar c. Praying for his perpetual health in the Lord and blessing him with his Soul before his death Pope Agatho begins his Epistle to Aethelred King of Mercians Anno 680. thus Agatho c. Aethelredo glorioso Merciorum Regi salutem a Deo et Benedictionem nostram And this King the very same and the next year in his Charters of Lands to the Church of St. Peter of Cantertury gives Lands tà m pro salute animae meae ac pro orationè Fratrum that the Freers therein might pray for him and for the salvation of his soul The Synod of Berghamsted under Withred King of Kent Anno 697. Can. 1. made this decree Pro Rege preces fiant mandatisque ejus non urgente necessitate sed ex sponte obediunto Let prayers be made for the King and let his commands be obeyed not from compelling necessity but from a voluntary minde King Ina in his Charter Anno 704. by the Decree and Counsel of his Prelat Adelm the suggestion of all his Priests and upon the Petition of all the Monks in the Province of the West-Saxons granted this Priviledge to the Monks of Glastonbury Abby ut sine impedimento secularium rerum absque tributo fiscalium negotiorum liberis mentibus sub Deo serviant monasticam disciplinam Christo suffragium largiente regulariter exerceant et pro statu et prosperitate Regni nostri et Indulgentia commissorum criminum ante conspectum Divinae Majestatis Preces fundere dignentur et orationum officia frequentantes in Ecclestis pro nostri fragilitate interpellars nitantur Most antient Monasteries as well as this being specially founded and endowed by our Kings and their Successors for this purpose that they might pray for them and their Realms their Parents Children and Successors temporâ—l spiritual and eternal felicity as the Charters of their foundations and endowments in Monasticon Anglicanum pars 1. 2. and other Authors attest About the year 714. Abbot Ceolfrid writ a large Epistle to Naitan King of Picts concerning Easter and the Tonsure of Clerks beginning thus Domino excellentissimo gloriosissimo Regi Naitano Ceolfridus Abbas In Domino salutem and ending with this Prayer for him Gratia te Regis aeterni longiori tempore regnantem ad nostram omnium pacem custodiat incolumem dilectissime in Christo fili And if Abbots Clergy-men then thus prayed for their health safety long-life and the publike peace of the Nation in their Epistles to Kings much more did they thus pray for them in their private and publike Devotions Ethelred King of Mercians in the year of Christ 716. in the presence of his Bishops and Nobles by his Charter gave and granted the whole Island of Croyland to God the Virgin Mary and St. Barthollomew to found an Abby therein for the black Monks submitting himself wholy to the mercy and piety of Christ and commending himself Sanctae matris Ecclesiae precibus to the Prayers of his holy Mother the Church and particularly to the Prayers of St. Guthlac the Confessor and Anchorite Whence a Poet thus writ of him Ethelbaldus c. Oret pro nobis sanctissimus iste Sacerdos Guthlacus Ad tumbam cujus haec mea dona dedi A clear evidence that the Churches and Ministers of Christ in England did then constantly pray for their Christian Kings who specially recommended themselves to their prayers Our venerable and most learned Beda doth very much pâ—esse this Duty of Prayer for Kings though Pagans and Persecutors from sundry Texts of Scripture on which he comments In his Expositiones allegoricae in Ezram l. 2. c. 7. Et offerant oblationes Deo Coeli Orentque pro vita Regis et Filiorum ejus He thus comments Offerunt autem ea Sacerdotes iidem pro vita Regis et Filliorum ejus juxta illud Apâ— stoli 1 Tim. 2. Obsecro igitur primò omnium fieri obsecrationes orationes postulationes gratiarum actiones pro omnibus hominibus pro Regibs omnibus qui in sublimitate sunt ut quietam tranquillam vitam agamus c. And in his Exposition on the 1 Tim. 2. 1 2 3. Tom. 7. p. 708 709 710. he recites and approves the passages of St. Augustin at large recited in the next Chapter commanding Prayers Supplications Intâ—rcessions and Thanksgivings to be made not only for Christian and pious Kings but even for Pagans and Idolaters though vitious though Persecutors of the Gospel and sincere Professors thereof Our famous Council of Clovesâ—o under Archibishop Cathbert Anno Dom. 747. cap. 30. De orando pro Rege decreed Vt deincepts per canonicas Orationum horas non solum pro se Ecclesiastici sive Monasteriales sed etiam pro Regibus ac Ducibus totiusque populi Christiani incolumitate Divinam incessanâ—èr exorent clementiam quatenus Quietam et Tranquillam Vitam sub eorum pia defensione mereantur agere Et ut ita post haec unanimes existerent in Deum fide spe caritate seipsos invicem diligerent etiam post hujus peregrinationis pericula ad supernam pervenire pariter mereanter patriam The reason of making this Canon for incessant Prayers for Kings Dukes and Princes is thus expressed in the preceding part thereof that there was a scandal and suspition raised amongst the Priests of God inferiour Clergy that they had an ill opinion of Kings Dukes and Princes as too many have now Hoc est quod Reges cum Ducibus Principibus suis ac deindè minoris potetesatis persuasi plurimi de eis dicere soleant quod non tantum sincero eos non diligant affectu sed insuper eorum bonis praesentibus ac prosperitatibus quibusque foelicioribus magis invideant animo nimis infesto quà m devoto satis congaudeant corde eorumque conversationis statum Odibili quadam detractatione dilacerare non desinant A very good ground to revive and re-enforce this Duty both on Ministers and people now Vt horis canonicis Preces fiant pro Regibus as the Margin of this Canon prescribes as well as the body thereof Boniface Archbishop of Mentz an Englishman by birth thus inscribes and begins his 19. Epistle to our King Ethilbald Domino charissimo in Christi amore caeteris Regibus praeferendo inclyta Anglorum imperii sceptra gubernanti Ethilbaldo Regi Bonifacius c. Wera
eleemosynis et innumeris aliis Devotionibus pietatisque operibus pro seculo peccatore fortissimam violentiam Regno coelorum ingerit Die et Nocte And by whose Prayers and tears God who had in his wrath humbled him for his Sins even to the earth and levelled him to the dust iterum in misericordia sua suscitans de pulvere egenum de stercore erigens pauperem ut sedeam eum Principibus et solium gloriae teneam As King Offa King of Mercians in the year 780. by his Charter gave sundry Lands to St. Peters Church of Worcester built by his Grandfather as he did to other Monasteries Sciens cum his transitoriis aeterna mercari posse pro mea meorume priorum propinquiorum perpetua animae salute So King Bertwulf his Successor in the year 841. by his Charter exempting this Monastery as long as the Catholick faith and baptism of Christ should continue in Britain from some secular services thereupon Abbot Edmond and his Congregation of Breodune by way of retaliation decantaverunt duodecim vicibus C. Psalteria 120. Missas pro Rege Bertwolfo et pro illius charis amicis et pro omni Gente Merciorum ut eorum libertas firmior ac stabilior permaneat in aevum et ut illius Regis memoria et amicorum ejus qui hanc pietatem in eleemosynam sempiternam omnibus Mercils illis in Congregatione Breodune donaverat in eorum sacris Orationibus jugiter permaneat usque in ae vum Pope Sergius the 2. closeth his Epistle to Ethelred Alfred and Adulfus Kings of the English with this option and prayer Optamus ergo quo misericordia solita Dominus noster Iesus Christus faciat Vos ineffabiliter Ministerii ac Regi culminis Honore sublimari et in examine futuri judicii reservari King Aethelulph Anno 854. granted the Tenth part of his Realm that is the Tithe of the profits of all Lands as Mr. Selden rightly expounds it to God the Clergy and Monks free from all exactions tributes and secular services ut eo diligentius pro Nobis preces ad Deum sine cessatione fundant that thereupon they might the more diligently powre forth prayers unto God for him without ceasing Whereupon Elhstan Bishop of Salisbury and Swithin Bishop of Winchester with the Abbots Priests Monks and Nonns under them decreed Omni Hebdomade die Mercurii in unaquaque Ecclesia cantent Psalmes 50. et unusquisque Presbyter duas Missas pro Rege et aliam pro Ducibus ejus in hunc modum consentientibus pro salute et refrigerio Delictorum suorum whiles they lived post quà m autem defuncti fuerimus pro Rege defuncto singulariter pro Ducibus communiter Et hoc sit firmiter constitutum omnibus diebus Christianitatis quemadmodum libertas constituta est quamdiu fides crescit in gente Anglorum The end of this gift being thus expressed by the King in the Chartularies of the Abbot of Abingdon Vt Deus omnipotens nobis et nostris posteris propitiari dignetur by the Bishops Priests and Monks Prayers and Intercessions for him in every Church Burgred King of Mercians confirmed all the Lands given by former Kings to the Church of Glocester Et cum consensu Concilio et licentia omnium Optimatum suorum fecit candem Ecclesiam liberam quietam et omnia Monasteria et loca quae eidem Ecclesiae obediunt et pertinent ab omni terreno negocio et servicio ea duntaxat conditione statuta ut orationes illorum deprecationesque pro ipso et pro justis haeredibus suis â—ugiter in illa Ecclesia nocte et die memoriter servarentur This being the principal end of our Kings in founding and endowing Churches and Monasteries and exempting them from all secular businesses and services that they might continually powre out Prayers Supplications Deprecations and Intercessions unto God for themselves their just Heirs Posterities Queens Successors and Realms day and night without ceasing To pretermit the Charter of King Edward the elder of Husbourn to the Church of Peter and Paul in Winchester pro aeterna libertate animae meae et omnis successive posteritatis meae Adulfi Regis et Alfredi Regis â—eâ—non et Antecessorum suorum by the Prayers of the Monks and Clergy of that Church At the Coronation of King Aethelston Anno 924. the joyes acclamations prayers and well-wishes of the Nobles Prelates and People towards him are thus poetically expressed Tunc juvenis nomen regno clamatur in omen Vt fausto patrias titulo moderetur habenas Conveniunt Proceres et componunt Diadema Pontifices pariter dant infidis Anathema Emicat in populis solito festivior ignis Et produnt variis animi penetralia signis Ardet quisque suum Regi monstrare favorem Ille strepit Cythera decertat plausibus iste In commune sonat tibi laus tibi Gloria Christe The Council of Exeter under King Aethelston and his Laws made Anno 928. c. 12. prescribed in pursuance of the Clergies recited decree An. 854. Singulis quoque diebus Veneris decantent Omnes Dei Ministri in omnibus Caenobiis 50. Psalmos pro ipso Rege which was accordingly executed King Edmund by his Charter An. 941. gave to Aedris and his Successors two tenements in Stocke Quatenus temporalium rerum mobili praesentia uteus Fidelem obedientiam ac pacem landabilem erga Regni sceptra nostri et regale nostrum solium aeternabiliter impetret et benigniter servet et post praesentis vitae excessum illis quibuscunque voluerit subsequentibus hoc donum commendet ut in omnibus Paternae obedientiae exemplis circa Regiam dignitatem fideles inveniantur The Abby of Tavistoc founded in time of the Danish wars which long interrupted it in the Regn of K. Edgar was finished confirmed in the reign of K. Ethelred Anno Christi 981. Quando omnipotentis gratia it misericordia Angl. patria Sanctorum in ea vegentium meritis et precibus pacificata est qui die et nocte clamaverunt ad Dominum in prosperis et in adversis cum tribularentur et de necessitatibus eorum libertavit eos The Abbot and Monks of this Monastery of Tavistoc giving themselves to reading and prayer for the safety of the Souls and Bodies of our Kings and good of the Kingdom as their Charters enjoyned them King Ethelred Anno 996. by his Charter gave certain Lands to the Monastery of St. Alban and confirmed the Lands and Privileges formerly granted them by King Offa ut inibi Deo famulantes tà m pro meis quà m pro omnibus Praedecessorum meorum deliquiis sine ulla terreni potestatis molestia Quotidie saluberrima Missarum solennia omnipotenti Deo celebrent et dulcissim as Psalmorum modulationes ore et corde decantantes armis spiritualibus contra visibiles et invisibiles hostes pro
Nobis et pro omni Populo Christiano dimicare non cessent Quatenus ejusdem beati Martyris interoedentibus meritis sive in praesenti sive in futura sive in utraque vita Christo pro Nobis virtutem facienti victoriam quandoque de Inimicis nostris voti compotes adipisci mereamur King Cnute in the year 1009. by his Charter exempted the Church of St. Mary and All Saints in Excester and the Lands thereof Ab omni regali et seculari gravedine majori aut minori exceptis assiduis orationibus which they were daily to make for him and his Realm nisi sola expeditione et pontis constructione This King about the same year by his Charter granted to the Monks of the Monastery of St. Edmunds that they should be exempted from all Episcopal domination Vt in eo Domino servientes Monachi sine ulla inquietudine pro statu Regni Dominum prevaleant precari and that he by their and St Edmunds prayers might obtain a portion of his beatitude after this life was ended The Council of Habam An. Dom. 1012. decreed Vt in omni Congregatione eantetur quotidie communiter pro Rege una missa ad matutinalem missam quae inscripta est contra Paganos Et in omni â—aenobis celebret omnis Presbyter Sigillatim 30. Missas pro Rege et Populo et omnis Monachus dicat 30. Psalmos By virtue whereof in every Monastery there were Masses and Psalms sung and prayers made both commonly and specially for our Kings which every Priest and Monk used every day without Intermission throughout the Realm and in all parish Churches during the times of Popery and Monasteries by vertue of these recited Canons as all our antient Missals and Psalters evidence Our Historians record that about the year 1030. Bryghtwold a monk of Glastonbury first Bishop of Wilton when King Cnute had banished and almost extirpated the whole royal Progeny of the English race to establish himself and his posterity in the Throne so as there seemed little probability of their restitution this Bishop falling into a serious meditation of the forlorn condition of the Royal race and the English Nation under the Danish usurpers entred into Glastenbury Abby where as Abbot Ailred relates for the restitution of the exiled King and royal issue and deliverance of his Native Country from Danish Tyranny maerens et tristis orationibus vacabat et Psalmis Qui cum aliquando pro Regis plebisque liberatione preces lacrymasque profunderet quasi in haec verba prorumpens Et tu inquit Domine usque quo usque quo avertis faciem tuam obliviscens inopiae nostrae tribulationis nostrae Sanctos tuos occiderunt altaria tua suffoderunt non est qui redimat neque qui salvum faciat Scio Domine scio quia omnia quae fecisti nobis in vero judicio fecisti sed nunquid in aeternum projiciet Deus non opponet complacitus sit adhuc erit ne Domine Deus meus erit ne finis horum mirabilium aut in aeternum tuus in nos mucro desaeviet percutias usque ad internecionem Inter preces tandem lachrymas fatigatum sopor suavis excepit viditque per somnium caelestem chorum cum lumine beatissimumque Petrum in eminenti loco constitutum dignum tantae majestati habitum praeferentem Videbatur aute eum vir praeclari vultus in forma decenti regalibus amictus insigniis quem cum propriis manibus Apostolus consecrasset unxisset in Regem monita salutis adjecit praecipuèque caelibem vitam commendans quot esset annos regnaturus aperuit Obstupefactus Praesul tanti novitate miraculi petit sibi à sancto visionis hujus mysterium revelari de statu insuper regni instantis fine periculi apostolicum exegit oraculum Tunc sanctus vultu placido intuens intuentem Domini inquit o Praesul Domini est regnum ipse dominatur in filiis hominum Ipse transfert regna mutat imperia propter peccata populi regnare facit hypocritam Peccatum peccavit populus tuus Domino tradidit eos in manus Gentium dominati sunt etiam qui oderunt eos Sed non obliviscitur misereri Deus nec continebit in ira sua misericordias suas Erit enim cum dormis cum patribus tuis sepultus in senectute bona visitabit Dominus populum suum faciet redemtionem plebis suae Eliget enim sibi virum secundum cor suum qui faciet omnes voluntates suas qui me opitulante regnum adeptus Anglorum Danico furori finem imponet Erit enim acceptus Deo gratus hominibus amabilis civibus terribilis hostibus utilis Ecclesiae Qui cum praescriptum terminum regnandi in justicia pace compleverit laudabilem vitam sancto fine concludet Quae omnia in beato Edwardo completa rei exitus comprobavit Expergefactus Pontifex rursus ad preces lacrymasque convertitur et licet faelicita tem suae gentis non esset ipse visurus de malorum tamen fine certus effectus gratias agens Deo plurimum gratulabitur Factus igitur animaequior populis poenitentiam praedicabat quibus Deus misericordiam non defuturam constantissimè pollicebatur Most of our Historians record That St. Peter in this vision shewed Edward the Confessor to Bryghtwold whiles he was an exile in Normandy and anointed him King in his sight declaring to him the honesty of his life and peaceablenesse of his Reign which should continue for 22. years space After which he inquiring of St. Peter who should succeed him received this comfortable Answer from him worthy our consideration REGNVM ANGLIAE EST REGNVMDEI IPSE SIBI REGES PROVIDEBIT as he hath done ever since and that especially by the constant Prayers Supplications and Intercessions of the Ministers Clergy and people of the Realm in all Ages Queen Emma Mother of King Edward the Confessor being falsly accused of Incontinency with Aldwin Bishop of Winchester and other crimes and enforced to make her purgation in Winchester Church by going barefoot over 9. plough-shares red hot the King her Son Nobles Bishops and People resorting thither upon this occasion When the Queen was led to this torment between 2. Bishops only Totius populi clerique quasi una voce ululantis S. Swithinum invocantis exclamantis S. Swithine libera eam maximus fletus poene ad coelos elatus est tantusque clamoris sonitus vocibus viribusque omnium factus est ut S. Swithinus vel ilico sine mora vel nunquam occurreret ut tonitrua reboantia superavit credebant enim illa sua vociferatione Deum ipsum vim pati coactumque servum suum Suithinum quasi violenter extractum è coelo ad liberandam Reginam dimissurum After which strong fervent united Prayers and cries of the People and Clergy to God for her the Queen miraculously
preces et eleemosynam animae suae de beneficiis vel eleemosynis quas aliquis dedit praedictae Abbathiae King Henry the 2d comming into England to be crowned after King Stephens death ut decebat tantum tà m beatum virum cum summa laetitia et multis prae gaudio lachrymantibus in Regem benedictus est in throno Regni splendidissimè collocatus est De cujus temporis beatitudine sic diximus heroicè writes Henry Huntingdon Anglia lethali jamdudum frigore torpens Nunc solis servore novi rediviva calescens Erigis impressum terrae caput vacuatis Tristitiae lachrymis pro laetitia lachrymaris Cum lachrymis haec verba tuo profundis alumno Spiritus es caro sum Tu nunc intrante revixi Anno 1166. there falling out a difference between this King and Thomas Becket Archbishop of Canterbury Pope Alexander thus begins all his Epistles to the King on Beckets behalf Alexander c. Dilecto filio Henrico illustri Regi Anglorum Salutem et Apostolicam benedictionem Advising him so to govern his Realm to the honour of God and tranquillity and peace of his Church Vt Regnum temporale conservet et pâ—st illud det tibi Deus sine fine mansuram And Archbishop Becket though in exile begins his Epistle to the King the same year in these words Reverendissimo Domino suo Henrico Dei gratia illustri Anglorum Regi c. Salutem et utinam per omnia benefacere And ends it thus Bene valeat semel et semper Dominus meus Anno 1171. Robert Abbot of Wallatia and 4. other Ambassadors of King Henry sent to Rome about Reckets Businesse began their Epistle to the King with Charissimo domino Henrico illustr Angliae Regi c. Salutem facile in omnibus et ubique servitium Closing it thus Valeat et vigeat sublimitas vestra confortamini in Domino exultet cor vestrum Reginald elect Bishop of Bath begins his Epistle from Rome to this King with Salutem in eo qui dat salutem Regibus And Manuel Emperor of Constantinople thus salutes him in the beginning of his Epistle to him Salutem et omne bonum Pope Lucius in his Epistle to him Anno 1185. wisheth him Salutem et Apostolicam benedictionem The Patriark of Antioch begins his Epistle to him with this option in illo regnare per quem Reges regnant The Master of the Temple Tricius in his Epistle wisheth him Salutem in eo qui dat salutem Regibus Stephanus Tornacensis Episcopus inscribes his first Epistle to this King thus Henrico Regi Anglorum cum omni prospertrate gloriam sempiternam Petrus Blesensis Arch-deacon of Bath thus begins his 12 41 42 62 and 153. Epistles to him Henrico Dei gratia illustrissimo Anglorum Regi c. Salutem in eo per quem Reges regnant His 41. Epistle to him is thus concluded Bene valeat charissimus Dominus meus diuque ac faeliciter vivat et regnet Richard Archbishop of Canterbury his Epistle to him begins with Salutem et in Regno temporali Regni Coelestis memoriam et amorem And the Archbishop of Rhoane the 153. Epistle of Petrus Blesensis beginning with the Salutation used in his 1. Epistle ends with this Prayer Bene valeat altissimus Dominus et Deus qui se contra eum in superbia et abusione erigunt reportet in virtute altissimi gloriam et triumphum King Richard the 1. by his respective Charters granted and confirmed several Lands Liberties and Privileges to the Monasteries and Churches of Stratford Haliwel Frampton Wells Budesley Revesly Boxele and Homecoltram pro amore Dei et pro salute nostra et A. Reginae matris nostrae in liberam et perpetuam elemosynam for which the Monks were to pray King John by several Charters granted and confirmed several Lands and Liberties to the respective Monasteries of Fossa St. Katherine near â—xeter Thikâ—hued St. Neth Dore Farendon Shaftesbury and Wolfraughauton pro salute animae H. Regis avi Patris nostri pro salute nostra et Haredum nostrorum et omnium ancecessorum et successorum nostrorum pro salute animae H. Regis patris nostri et matris sui Imperatricis et antecessorum et haeredum nostrorum Which the Monks in all these Monsteries were obliged constantly to pray for in all their publike and private Masses and Devotions King Henry the 3d. granted and confirmed several Lands and Privileges to the Abbies and Monasteries of Danington Fossa Flamsted Cesthont Wilburtâ—sse Lillichurch Wotton New-Minster near Morpeth Parcolude Kemmer Jorevall Holmcoltram Bynedone Letselege Lenton and Tarente pro salute animae nostrae et H. Regis et haeredum nostrorum et omnium Regum Angliae et omnium fidelium et animarum antecessorum nostrorum et patris mei et matris meae et pro totius nostri progen in remissionem peccatorum et salvationem et pro statu Regni mei Which the Abbots Priors and Monks in these respective Churches were constantly to pray for both in publike and private The Prior and Covent of St. Albaâ— in their Letters to King Henry the 3d. touching the Election and presentation of a New Abbot Anno 1235. used this stile and prayer Excellentissimo Domino suo in Christo Reverendissimo Henrico Dei gratia Regi Angliae c. E. Prior Sancti Albani ejusdem loci Conventus cum omni humilitate devotione aeternam in Domino salutem The Prior and Covent of Bath Anno 1242. begin and end their Letters to King Henry the 3d. and his Queen concerning the Election of the Bishop of Bath and Wells in this form and with these Prayers for them Serenissimo Domino Henrico Dei gratia Regi Angliae c. devoti sui humilis Th. Prior conventus Bathoniae Salutem et debitam cum orationibus assiduis reverentiam et fidelitatem c. In omnibus quae nostrae erunt possibilitatis vestris parati sumus affectuose parere mandatis Valeat et vigeat Dominatio vestra per tempora longa Valeat Regia Excellentiâ— vestra semper iu Domino Conservet vos Ecclesiae et populo suo Altissimus per tempora longiora Valeat et vigeat Serenitas vestra et filiorum vestrorum per tempora longa Valeat Serenitas vestra semper in Domino Which were their daily prayers for theÌ„ in their publike and private Devotions in their Churches and Cells as well as in their Letters And likewise for King Adelstan Edward Edgar Ethelred Kenulphus Henry the I. and King Stephen Benefactors to the Priory of Bath whose Anniversaries they solemnized every year with Solemn prayers and Alms as the Leger book records In the Vigil of St. Matthew Anno 1247. when Prince Edward eldest son and heir of King Henry the 3. was sick the said King writ to all the religious
teneas coelestia regna beatus Cum sanctis pariter semper in arce poli c. Inclytus aeternis David feliciter annis In Christi meritis vivat ubique sa â—r In his 20. Epistle to him col 1517. he informs him Sed lacrymarum munuscula mearum in orationibus apud S. Martinum pro desider antissima authoritatis bestrae prosperitate vobis fidelt transmitto sponsione Ego orabo pro Domino dilectissimo quomodo sancti spiritus visitatio cor meum inluminare dignabitur He winds up his 22. Epistle to him thus col 1521. Ad hujus verò summae beatitudinis indeficientis gloriae post labores hujus vitae felicitatem Deus Jesus te pervenire faciat Domine desiderantissime omni honore dignissime Divitias tribuat veras tibi David amate Cum sanctis pariter Christus in arce poli In the Inscription of his 23. Epistle to him col 1512. he prayeth for and wisheth to him praesentis futurae beatitudinis salutem and begins it with this Thanksgiving Benedictus Dominus Deus et benedicta perpetua illius misericordia super servos suos pro quorum prosperitate et salute vos dulcissime David prosperè duxit et pacificè reduxit conservavit honoravit et exaltavit atque in omni loco adventus vostri lumen justitiae pietatisque ante faciem vestrae beatitudinis splendescere fecit c. Which he thus concludes Hocque Deum asstduis precibus obsecro ut praeseus vita Excellentiae vestrae ejusdem sancti intercessionibus adjuvetur protegatur consistat Et post hanc aeterna cum eodem beatitudine perfrui merearis Domine dilectissune desideratissime David His 90. Epistle to him col 1618. begins thus Domine mi dilect ssime et dulcissime et omnium desiderantissime mi David tristis est Flaccus vester propter infirmitatem vestram Opto et toto corde Deum deprecor ut cito convaleatis ut gaudium nostrum sit plâ—num in vobis et sanitas vestra fit plena anima et corpore I shall close with his 24. Epistle to him which hath this Exordium Gloria laus Deo omnipotenti pro salute et prosperitate vestra duleissime mi David atque pro omni honore et sapientia in quibus tè speciali gratia omnibus supercellere fecit Perpetua gratiarum actio resonet et assidua sanctarum Intercessio orationum ad Deum dirigatur quatenus longaeva prosperitate feliciter vivas valeas et Regnes ad correctionem et exaltationem sanctae suae Ecclessae ut sub protectione tuae venerandae potestatis secura quiete Deo deserviat c. And this memorable conclusion Tu prosperitas Regni Tu salus populi Tu decus Ecclesiae Tu omnium protectio fidelium Christi Nobis igitur sub umbra potentiae et sub regimine pietatis tuae divina concesset gratia Religiosam ducere vitam atque summa quiete Deo Christo deservire Ideo solicita mente et pia intentione pro tua prosperitate et salute curam havere et intercedere justum et necessarium havemus Domine desiderantissime atque omni honore dignissime David Rer. I have at large transcribed these salutations options supplications Prayers Intercessions and thanksgivings of our famous English-man Abbot Alchuvinus for 6. reasons 1. Because they are a most full pregnant evidence of his conscientious observation of the Apostles Exhortation and precept 1 Tim. 2. 1 2 3. and of all other Abbots Prelates and Clergy-men in that age 2ly Because they are a most exact practical commentary upon that Text. 3ly An excellent president for our imitation and notable censure of the Apostacy Disloyalty and Indevotion of sundry Antimonarchical new Saints in this degenerate age 4ly A most clear demonstration of the Excellency of Kingly Government of the happiness that Christian Churches Realms Subjects injoy under Pious Religious Kings Emperors and what extraordinary cause they have to pray unto and to praise and blesse God for them 5ly Because they are full of Excellent variety unknown to most and little taken notice of even by our learnedest Divines 6ly Because they contain the substance of most other Abbots Bishops and Clergy-mens salutations Benedictions Prayers Thanksgivings of this kind in their Epistles to our own and other Kings and Emperors in that and succeeding ages most of which I shall for brevity pretermit since presidented in and by these Epistles About the year of Christ 794. K. Offa praying to God to give him Grace according to his former Vow to find out a place wherein and a Saint to whom he might dedicate a Monastery thereupon turning about to Archbishop Humbert of Canterbury Vnwona Bishop of Winton and other Iust wise men by whom he was governed he intreated them with tears and hands joyned together with all earnestnesse quatenus sincera mente totaque devotione Deum omnipotentem deprecemini ut ad beneplacitum suum honorem et gloriam ad effectum meum perducat defiderium Et cum omnes hoc gaudentes concessissint they with other Clerks whom they had called together entred into an Oratory that was near Super hoc propensius Oraturi Et praemisso hymno Veni Creator Spiritus Oraverunt devotissimi ut Dominus Iustum Regis desiderium ad effectum duceret gloriosum Et cum prolixius orassent eccè lux emissa caelitus totam cellulam illam à summo tecti fastigio usque ad pavimentum perlistravit In qua favor Dei manifestè significabatur After which by the revelation of an angel whiles this King lodged in the City of Baâ—h the place of St. Alban the Martyr his interment was revealed unto him where he built a Monastery to him Pope Leo the 3d. in his Epistle to Kenulphus King of Mâ—rcians concerning the restitution of the see of Canterb to it s antient Metropolitical Jurisdiction hath this thansgiving to God for him Omnipotenti Deo referimus grates qui vestram prudentissimam Excellenciam in omnibus exornavit et decoravit c Cenulsus King of the Mercians Anno 821. by his Charter granted and confirmed sundry Privileges to the Abby of Abbendune Maximè ut ipsi diebus Dominicis 7. Missas pro Nobis saluberrime offerant et armis Spiritualibus centum Psaltertis contra invisibiles hostes dimicare non cessant Witlasius King of Mercians being enforced to hide himself 4. months space from King Egberts Captains who sought his life in St. Ethildritha the Anchorites cell within the Abby of Croyland till by the mediation of Abbot Siward he had made his peace with Egbert thereupon in the year 833. of our saviours incarnation he by his Charter confirmed and enlarged the Lands and Privileges of this Monastery and most holy Church of Croyland wherein he stiles it Turris ad coelum ascendeus quae viligiis et orationibus Psalmis lectionibus disciplinis afflictionibus laâ—hrymis et singultibus
Privileges to Monasteries expressed in their Charters Vt pro aeterna salute vel faelicitate Regis constanster delected ipsis Monachis immensam Domini pietatem fugiter implorare And c. 35. Confirmatio Regis de omni corpore facultatis Monasterii Vt vos successores vestri uti necessitas fuerit in conditionibus ipsius Monasterii Pro salute nostra crebeius exorare valeant And cap. 5. Praeceptum de Episcopatu There is this clause in the usual form of Kings Grants of any vacant Bishoprick Quatenus dum Ecclesiam sibi à dispensatione divina commissam strenuè regere atque gubernare videtur Nobis apud aeternum retributorem mercedem suffragia largiantur Isle pro peccatorum nostrorum mole indesinenter immensum Dominum debeat deprecari This being one principal end of Kings erecting and endowing Monasteries Bishopricks and Churches that the Abbots Monks Bishops Priests and People might therein constantly pray for the safety prosperity and felicity of them their Royal Families Posterity and Realms as all their Charters Confirmations and Instruments evidence The 2. Council of Toledo Anno 681. under King Sisenandus as it denounced this solemn Excommunication thrice one after another against all Traytors who should attempt to mâ—rder or dethrone the King or usurp his Crown against their Oath of Allegiance to him Quicunque ergo ex nobis vel totius Hispaniae populis qualibet conjuratione tractatu vel studio Sacramentum sidei suae quo pro Patriae Gentisque Gothorum statu vel conservatione Regiae salutis pollicitus est temeraverit aut Regem nece attractaverit aut potestate Regni exuerit aut praesumpsione tyrannica Regni fastigium usurpaverit anathema sit in conspectu Dei Patris Angelorum atque ab Ecclesia Catholica quam perjurio prophana verit efficiatur extraneus ab omni Coetu Christianorum alienus cum omnibus impietatis suae sociis Anathema Maranatha hoc est perditio in adventu Domini sint cum Juda Scarioth partem habeant ipsi socii eorum Amen So also they made this devout Prayer for this King Pax Salus et Diuturnitas piissimo amatori Christi Domino nostro Sisenando Regi Corroboret ergo Christi gratia Regnum illius Gentisque Gothorum in Fide Catholica Annis et meritis protegat illum usque ad ultimam senectutem summi Dei gratia post praesentis Regni gloriam ad aeternum Regnum transeat sine fine regnet qui in seculo feliciter imperat ipso praestante qui est Rex Regum et Dominus Dominorum cum Patre Spiritu sancto in secula seculorum Amen The 5th Council of Toledo under King Chintilla Anno 684 as it provides for the safety of the Kings person the Royal Issue and their possessions prohibiting all calculation of their Nativities or aspiring after their Crowns and reviling of them under pain of Excommunication So all the Bishops and Nobles in it concluded with this Prayer for their King Donet ei Dominus de inimicis triumphum de beatudine gaudium Custodiat eum protectione assidua muniat bonae voluntatis suae circumspectione tutissima cujus Regnum manet in Secula Seculorum The 6. Council of Toledo under King Suintilla Anno 684. as it provides for the safety of the Kings person and of the Royal Posterity with a Quis ferat aut quis Christianus toleranter videat Regiam sobolem aut potestatem expoliari rebus aut privari dignitatibus c cap. 16 18. So it concludes with this Prayer for the King cap. 19. Donet ei Dominus optimo Principi Diuturnum in saeculo praesenti triumphum in parte Justorum perpetuum Reguum felicibusque Annis felix ipse in longa felicitate fruatur et divinae dexterae protectione ubique muniatur In the 6. general Council of Constantinople under Constantinus Pogonatus Pope Agatho and the Synode of Rome consisting of 125. Bishops prayed thus for him in their several Epistles to him Pro incolumitate atque exaltatione fortissimi vestri Imperii unanimiter incessabiles Domino preces effundentes Dei majestatem fideliter obsecrare pro longe vitate atque perfecta prosperitate vestrae fortitudinis Imperio divinitus concedenda c. And this whole general Council thus unanimously cryed out with loud joyfull Voyces and prayed to God for him Sancta Synodus exclamavit Multos Annos Imperatori Christo dilecto Imperatori multos Annos Pium Christianum Imperatorem Domine conserva aeternum permaneat vestrum Imperium Orthodoxam fidem tu confirmasti After which this whole Council in their Gratulatory Oration to him pray thus for him Omnes unanimiter atque consonanter acclamamus Domine Salvum fac Regem nostrum qui post te corroboravit fidei fundamentum benedicito vitam ejus dirige gressus cogitationum ejus conterat virtutem inimicorum suorum et resistentes ei continuo corruant quia fecit judicium justitiam sempiternam c. This Emperor dying before this General Council dissolved and Justinian succeeding in the Empire all the Fathers assembled therein in their Oration to him close it with this Prayer for him Dominus Imperium tuum stabiliat ac confirmet in pace et justitia et generationum generationibus transmittat et terrenae quoque potentiae adjiciat et etiam coelesti regno fruaris The 7. Council of Toledo under King Chindasiundus and the 38. Bishops in it make this Prayer for him Vt memorato Principi cum prosperitate praesentis regni futuri etiam largiantur praemia gaudii ipso praestante qui in Trinitate unus Deus vivit et gloriatur in saecula saeculorum In the 8 Council of Toledo K. Recesuinthus presented himself amongst the Prelates Abbots Priors Earls then present that they might commend him in their Prayers to Almighty God which they did The 9. Council of Toledo held in the 7th year of his Reign made this Prayer for him Obsecrantes ejus misericordiam largam ut serenissimo Domino et amabili Christo Recesuintho Principi glorioso ita praesentis vitae felicitatem impendat ut Angelicae beatitudinis gloriam post longaeva tempora concedat atque ita nos ejusdem felicitate laetos semper efficiat ut in terra viventium remuner andos attollat The 11 Council of Toledo in the 8. year of King Recesuinthus as it provides for the safety of his Person and Crown in subjecting all Clergymen and Monks who shall wittingly violate their general Oaths made for the safety of his Royal Person and Realm to deprivation and the Kings Justice c. 2. So. c. 6. all present in it pray thus to God for him A quo petimus et optamus ut porrecta in longitudine felicium Dierum sacratissimi Principis vita eam omni gloriarum decore perpetua faciat pollere salute The Council of Cavailon under King
France thus Domino suo Regi Roberto â—enignissimo Fulbertus Dei sui gratia Carnotensis Episcopus in gratia Regis Regum semper manere statu plenae felicitatis in perpetuum regnare Cursum honesti continuum ad beatitudinem finis He concludes his 76 77 78 92 Epistles to this King with Valete regaliter Vale nunc semper Vigeat excellentia vestra He inscribes his 96. Epistle with this option Aeterni Regis consortium and ends it thus Omnipotens Deus dilatet Imperium vestrum et dextra vos semper protegat ad pacem sanctae Ecclesiae Vitam vobis longaeâ—am tribuat et sua vos benedictione in omnibus exornet His 97. Epistle is thus directed Nobilissimo Regi Danemarchiae Cnuto Fulbert Dei gratia Carnotensium Episcopus cum suis Clericis et Monachis Orationis suffragium In which he writes Te non modo Christianum verum etiam erga Ecclesias atque Dei servos benignissinum largitorem agnoscimus Vnde gratias agentes Regi Regum ex cujus dispositione talia descendunt Rogamus ut ipse Regnum tuum in vobis prosperari faciat et animam tuam a peccatis absolvat per aeternum consubstantialem sibi unigenitum Christum Dominum nostrum in unitate Spiritus sancti Amen And his 150 Epist is thus directed Dilectissimo Domino sua Roberto Regi ac Reginae Constantiae Verum in Domino constantissimo Fulbertus humilis Carnot Episcopus Fidelitatis obsequium et orationum suffragium quantum scit et potest I preterm it his other prayers and options of this kind Epist 89 90 91 c. Oecumenius in his Enarratio in 1 Tim. 2. 1 2. useth the self-same words and passages touching prayers intercessions and supplications for Kings as St. Chrysostom and Theodoret forcited p. 111 112 116 c. The like doth Theophylact upon the 1 Tim. 2. 1 2. whom they both follow St. Bernard Abbot of Clarevall thus begins and proceeds in his Epistola 45. ad Ludovicum Regem Francorum written in the name of all the Cistercian Abbots and Monks Eximio Regi Francorum Ludovico Stephanus Abbas Cisterciensis totusque Conventus Abbatum et Fratrum Cisterciensium salutem sospitatem et pacem in Christo Iesu Rex coeli et terrae regnum vobis in terra donavit donaturus et in coele si quod accepistis justè sapienter amministrare studueritis Hoc est quod Vobis optamus et pro Vobis oramus ut et hic fideliter et illic feliciter regnetis Caeterum vos quonam consilio Eisdem Nostris pro Vobis orationibus quas si recolitis olim tà m humiliter requisistis modo tà m acriter repugnatis Qua enim fiducia manus pro Vobis levare possumus ad sponsum Ecclesiae quam ita et sine causa ut putamus ausu inconsulto contristaris Gravem siquidem adversum vos apud eundem sponsum et Dominum suum querimoniam deponit dum quem acceperat defensorem sustinet oppugnatorem c. Alioquin si non meremur exaudiri sed contemnimur et nos fratres et amici vestri et qui quotidie oramus pro Vobis et Filiis Vestris et Regno ex hac jam noveritis parvitatem nostram c. He begins his 170 Epistle ad Ludovicum Juniorem Regem Francorum with this loyal preface and seconds it with his constant prayers day and night Si totus orbis adversum me conjuraret ut quippiam molirem adversus regiam Majestatem ego tamen Deum timerem ordinatum ab eo Regem offendere temerè non auderem Nec enim ignoro ubi legerim Qui potestati resistit Dei ordinationi resistit c. Non contristabit per illum de illo Ecclesiam suam in quem et de quo in tantis plura laetificavit Quem suo munere contulit sua longanimitate servabit et si quid aliter sapitis et hoc ipsum vobis revelabit et erudiet corda in sapientia Hoc optamus hoc oramus die et nocte He begins his 220 Epistle to this King thus Libentèr quidem sicut ipse fateri dignamini etiam propria testante conscientia quae ad honorem vestrum et regni vestri utilitatem spectant pro nostro exiguo posse et quaerimus quaeremus though he sharply reprehends him therein In his 221 Epistle to this King who oppugned the Church he writes thus Profectò stabimus pugnabimus usque ad mortem si ita oportuerit pro matre nostra armis quibus licet non scutis et gladiis sed precibus fletibusque ad Deum Et ego quidem qui me memini praeter Quotidianas preces quas pro Pace et Salute vestra atque Regno coram Domino supplex ipso teste fundebam And why so Insuper et fratri vestro ejusque militibus balastariisque Domos Episcopales contra jus et phas inhabitandas et res Ecclesiae in hujusmodi nefarios usus profligandas audacter nimium exponitis Dico vobis non erit diu inultum si haec ita facere pergitis c. His 255 Epistle begins thus Ludovico Dei gratia excellentissimo Regi Francorum Bernardus Clarevallis vocatus Abbas fidelis suus salutem à Rege Regum Domino dominantium Ipsi et Dilectae ejus et Filiis ejus Regna terrae jura Regnorum tunc sanè sana suis Dominis atque illaesa persistunt si divinis ordinationibus ac dispositionibus non resistunt c. He addes Colligitur Concilium Quid in hoc detrahitur Regiae gloriae regni utilitatibus Ibi Vniversae Ecclesiae commendabitur ac rememorabitur Excellentiae vestrae prompta et specialis Devotio qui Regum primus aut certè inter primos rabiei persequentium eandem matrem vestram strenuissimè et christianissimè defendendo obviastis Ibi gloriosè ab ingenti illa multitudine debitae gratiae referentur vobis Ibi a Millibus Sanctorum orabitur pro vobis et vestris He begins his 138 Epistle thus Henrico illustrissimo Regi Anglorum B. Abbas dictus de Clarevalle honorem sospitatem pacem And his 139 Epistle thus Lothario Dei gratia Imperatori Augusto B. Abbas de Clarevalle Si quid potest peccatoris Oratio Benedictus Deus qui vos elegit et erexit cornu salutis Nobis ad Laudem et Gloriam Nominis sui et reparandum Imperii decus ad subveniendum Ecclesiae suae in tempore malo Postremo ad operandum etiam nunc salutem in medio terrae From all which passages it is most apparent that this devout Abbot with all the Abbots Monks Clergy and Councils in that age did constantly pray for their own Christian Kings their Queens Sons Posteritie and other Kings Emperors wishing all health safety happinesse prosperity to them and their Realms for the Churches happinesse and did blesse God for their reigns exaltations successes Piety Zeal and Government Petrus
THE Signal Loyalty and Devotion OF GOD's True Saints and Pious Christians Especially in this our Island towards their KINGS As also of some Idolatrous Pagans Both before and under the Law and Gospel expressed by their private and publick Prayers Supplications Intercessions Thanksgivings well-wishes for the Health Safety Long Life Prosperity Temporal Spiritual Eternal Felicity of the Kings and Emperours under whom they lived whether Pagan or Christian Bad or Good Heterodox or Orthodox Papists or Protestants Persecutors or Protectors of them and likewise for their Royal Issue Posterity Realms and by their dutiful conscientious Obedience and Subjection to them with the true Reasons thereof from Scripture and Policy Evidenced by Presidents and Testimonies in all Ages worthy the Knowledg Imitation and serious Consideration of our present Degenerated Disloyal Antimonarchical Generation In TWO PARTS By William Prynne Esq late Bencher and Reader of Lincolns-Inne Psal 72. 1 2. Give the King thy Judgments O Lord and thy Righteousness unto the King's Son Then shall he judge thy people with Righteousness and thy poor with Judgment Tertulliani Apollogia adversus Gentes c. 32. Hoc agite boni Praesides extorquete animam Deo supplicantem pro Imperatore Hoc erit crimen ubi veritas Dei devotio est LONDON Printed for Edward Thomas at the Adam and Eve in Little-Britain 1680. Where you may be furnished with most of this Learned Authors Works and a Printed Catalogue To his most Illustrious over-long Exterminated but now happily Restored Soveraign CHARLS the SECOND By the Miraculous Grace of God and indubitable Hereditary Birthright and Succession of ENGLAND SCOTLAND FRANCE and IRELAND KING the invincible constant Professor and DEFENDOR of the truly Antient Catholick and Apostolick FAITH in the midst of manifold Persecutions Provocations Solicitations Temptations and Fiery Tryals the Magazin of all Christian and Royal Virtues and Miracle of Gods preserving and restoring Mercies Most gracious Soveraign THe only potentate and KING OF KINGS who removeth Kings and SETTETH UP KINGS and ruleth in the KINGDOM OF MEN TO GIVE IT TO WHOMSOEVER HE PLEASETH having by his own Omnipotent out-stretched arm and successive Miraculous Providences unexpectedly cut off cast down subverted dissipated without hands or bloodshed the most Execrable Persidious Trayterous Murderers of your Royal Father KING CHARLS the first of Glorious Memory and Unjust disinheriters and proscribers of your Sacred Majestie out of all your own Hereditary Kingdoms and some forein States by Violence War and inhumane Tyranny enforcing your Majesty oft to cry out with the Exiled Kingly Prophet Wo is me that I am constrained to dwell in Mesech and to have my habitation among the tents of Kedar c. who by rigorous Edicts debarred your Majestie not only of the Charitable Relief of your own Protestant Subjects but likewise of the Christian Aid and Evangelical Tribute due to all Pagan as well as Christian KINGS by divine and common natural Right of their daily Supplications Prayers and Intercessions to God for your Personal Preservation and Restitution under severest Penalties imposed many insupportable new Yoaks of Bondage on all your Subjects necks and worse than Aegyptian Burdens upon their galled backs for sundry yeares almost to their Irrecoverable ruine it pleased this Soveraign King over all the earth and God of the Spirits of all flesh by strange Miracles of mercy through the preparatory loyal Endeavours of some of your Majesties most inconsiderable faithfull Subjects upon the very first Reception and reading of your Majesties most gracious Letters and Declarations to the Lords Commons City of London Army and Navy immediately to bow the hearts and spirits of both your Houses of Parliament and all your Subjects yea of the very Military Officers Forces by Land and Sea formerly raised engaged against your Majesties Cause and Kingship as the heart of one man as he bowed the hearts of the men of Judah after rebellious usurping Absoloms death in the case of exterminated King David so that they immediately and unanimously voted your Majesties speedy return dispatched their several Letters Votes Messengers Fleet and Monies to your Majesty without one dissenting voice to hasten your Majesties return and transport you with honour and safety to enjoy your KINGLY AUTHORITY and PATRIMONY contending with a most cordial aemulation who should be first and forwardest to bring back and conduct your Majesty together with your Princely Brothers and Followers from your long most deplorable exile to your Royal City and Palace with all possible demonstrations of their publike joy and dutifull Allegeance to your Majesty and farr greater Magnificence Solemnity Triumph and multitudes of Conductors than any of your most Victorious Royal Progenitors enjoyed when they returned into England from their greatest Forein Conquests And that which crowned this Miracle of Mercies was its celerity and season it having both its inception and perfection within the limits of one Month and its completion on Your Majesties Birth-day May 29. whereon as You were first born a Prince You were now reâ—born A MOST GLORIOUS KING and most magnificently invested in the possession of Your Royal Throne at Whitehall in the presence of all your Majesties Lords Commons and thousands of your People there assembled who with their united Shouts Prayers Praises Acclamations Benedictions and Panegyricks congratulated your Maties Natural and Political Nativity thereon both as a Man and Monarch together with the new Birth and Resurrection of Your three United Kingdoms and Churches of ENGLAND SCOTLAND and IRELAND and their respective Dominions being all raised from their Graves of Death and Misery wherein they had for some years space before been interred and were new born AS KINGDOMS and Churches too on that joyful day worthy to be celebrated by them in all succeeding Generations and to have this Divine motto engraven thereon The stone which the builders refused is this day become the Head of the corner This is the Lords doing and it is marvellous in our eyes THIS IS THE DAY WHICH THE LORD HATH MADE WEE WILL REJOYCE AND BE GLAD THEREIN What the elegant Prophet Isaiah records of Gods miraculous Mercies towards his Church and people Before she travelled she brought forth before her pain came she was delivered of a man-child Who hath heard such a thing WHO HATH SEEN SUCH THINGS Shall the Earth be made to bring forth in ONE DAY OR SHALL A NATION BE BORN AT ONCE For as soon as ZION travelled she brought forth her children Was now verified both of your Majesty and your three whole Kingdoms Churches all brought forth and born together in this one DAY Wherefore Rejoyce ye with Jerusalem with England and be glad with her all ye that love her rejoyce for joy with her all ye that mourned for her It hath been the antient cavill of our Romish Adversaries against our Reformed Protestant Churches Religion that they are false and spurious because they have no
Alchâ—â—ses or at their own or others Tables as well to Godâ— dishonor as your Majesties In fine I shall be a daily Orator to the God of your Majesties and your Kingdoms Salvation that all the temporal spiritual and eternal blessings comprised in the several Prayers Collects Benedictions Salutations Acclamations and Passages collected in this Treatise for any Christian Emperors Kings and Princes may concenter in and be abundantly powred forth on your Majesties Royal Person Family Kingdoms Councils Court Armies Government People that so your Majestie may be Chronicled to all Posterity as in truth you really demerit for the best devoutest holiest justest and most gratious of all Christian Kings that ever reigned and your formerly disloyal degenerated Subjects by your most righteous Reign and pious Royal Example henceforth become the most Loyal Religious Free and Happiest of all Subjects in the Universe Which is and shall be the daily Prayer of Your Majesties most humble yet Faithfull and Loyal Subject William Prynne From my Study in Lincolns Inne June 5. 1660. To the Courteous and Ingenuous Reader THe Original occasion of the Collections comprised in this Treatise with the general causes of its present publication are at large related in the first six pages to which I shall accumulate one special motive more particularly reflecting on my self â—â—â—â—ssitating me thereunto It hath been my portion as well as the Primitive Christians before me to be frequently accused and publickly slandered as a professed Enemy to the late Kings Person to Kingly Government and a justifier an encourager of REGICIDES and exciter of Subjects to lay violent hands upon their Princes sacred persons in some cases This calumny was first raised and fixed on me by Dr. Heylin and Bishop Laud and by their procurements inserted into the Information exhibited against me by M. Noy then Kings Atturney in the starchamber in June 1633. for my Histriomastix licensed by Dr. Buckner Houshold Chaplain to Archbishop Abbot and indeavoured to be proved by some wrested inferences and expressions of Fathers approved Historians quoted by me in that Book though I had in expresse terms therein condemned these disloyal Practises Positions they aspersed me withall as Jesuitical treasonable and Rebellious disclaimed them in my answer thereunto upon Oath as never once entring into my loyal heart being repugnant to the Oaths of Supremacy Allegiance I had taken both as a a Graduate in the University of Oxford and Barrester in the Innes of Court and to the principles of the Protestant Religion I professed After this I was again scandalized and traduced by some of our Prelates to the late King himself in the year 1641. out of meer malice who would needs strain a passage in my Epistle to the High Court of Parliament prefixed to my Antipathy c. or Historical Collection of the EXECRABLE TREASONS Conspiracies REBELLIONS c. of our English British French Scotish and Irish Lordly Prelates against our Kings and Kingdomes then published against the very letter and meaning of my words and the scope of my whole Book as the King himself then answered mine Accusers upon the reading thereof rejecting their Accusation as a false and groundlesse calumny Upon the publishing of my Soveraign power of Parliaments and Kingdomes in the year 1643. I was again calumniated in the self same kind though therein I at large dicovered censured the Treachery and disloyalty of Papists to their Soveraigns both in their Doctrines and Treasonable practices which they since would charge me with whereupon I fully and particularly vindicated my self from this accusation afresh in my Mr. Prynne the Member reconciled to Prynne the Barrester and other Treatises Having sufficiently cleared my innocency against all these reiterated aspersions coming into the House of Commons in November 1648. as a Member much against my will I did then in three several extemporary Speeches in the House upon the Armies presenting their treasonable Declaration from Saint Albans November the 20. demanding the King to be brought to publick Justice and the Prince and Duke of York to be banished and disinherited c. and upon the Kings seisure by the Army and removal from the Isle of Wight to bring him to his Trial and Execution declare my judgement at large against these their Demands Proceedings not onely as illegal and seditious but as TREASONABLE and PERFIDIOUS in the highest degree Whereupon on the 4. of December 1648. some implacable Enemies to the King endeavouring his destruction highly incensed against me for my zealous loyalty to preserve both his Royal Person and Dignity from their intended violence falsely and maliciously published and Printed a CHARGE against the King in my name purposely to defame me and stop my mouth from speaking my conscience freely in the great debate then on foot touching the satisfactoriness of the Kings Answer to the Propositions of both Houses upon the conclusion of the Personal Treaty with him in the Isle of Wight which false Imposture I meeting with that morning going to the House did there openly complain against it as a malicious Forgerie the very stile frame and expressions in it evidencing it to be none of mine After which I particularly disowned it in the beginning and refuted the whole scope of it and the Armies Declaration to bring the King to Justice c. in the end of my Speech that very day Dec. the 4. 1648. as A MEER destructive JESUITICAL and POPISH DESIGN by sundry Arguments from Scripture Policy and our Laws the manifold Declarations Remonstrances of both Houses and the Army officers themselves the Oaths of Supremacy Allegiance Protestation Vow Solemn League Covenant and other Topicks which Speech I soon after published in print at the earnest request of the Members secured and secluded with me by the Army Dec. 6 and 7. for their Vote touching the Kings Concessions all the grounds and Reasons of this Vote and answers to all objections made against it by the Dissenters from it during the whole Debate being comprised in it Hereupon this forged Charge was branded by all sorts for a meer spurious Brat fit for nothing but the Jakes yet notwithstanding one William Saunderson Esquire a person I never saw nor injured to my knowledge hath inserted this gross Imposture at large into his Compleat History of the life and Reign of KING CHARLS from his Cradle to his grave Printed in London 1658. reviving its memory afresh and fathering it upon me as my genuine Issue p. 1116 1117. and that with so much confidence and reduplicated Positive invective asseverations at least ten years after its general Disclaimer as a most false and malicious Forgery that some of my friends begin to suspect and others now believe report it generally to be penned and published byme which all succeeding ages will undoubtedly credit for truth if not now afresh disowned by me in Print retracted by this calumniating Historian Who having read my former disclaimer
who prayed for the person and family of the King under whom he lived and sojourned that so his example might be obligatory and presidential to all other faithful people servants and saints of God in all ages and places as well Gentiles as 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 Abimelech v. 11. Because I thought surely the fear of God is not in this place and they will slay me for my wives sake and Gen. 21. 32 34. import Therefore the Saints and people of God ought to pray to God for their Kings and their Families though Pagans Infidels Papists 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 Abimelech his wife family not of his own voluntary accord but by special direction and command from God Therefore prayer for Kings their families is no human arbitrary invention action which may be omitted or performed at 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 posterity and was principally that God would open their wombs which he had fast â—â—sed that they might bear children which they bare after Abraham prayed for them unto God v. 17 18. that so there might be an hereditary succession of his children after him in the kingdom Therefore Subjects especially in hereditary kingdoms are obliged not only to pray for their Kings own persons but also for their Queens families the multiplication and continuance of their royal posterity to sway the scepter and succeed them in the throne even by this original president of Abrahams 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 Allegiance 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 without 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 restore 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. 7 10. And Joseph brought in Jacob his Father after his coming 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 prayer to God to bestow all kinds of blessings on King Pharaoh and his posterity as is evident by Gen. 24. 60. c. 27. 1 to 41. c. 28. 1 3 4. c. 48. 8. to the end and ch 49. 1 to 29. compared with this Text. From whence it is remarkable 1. That as Abraham the Father of the faithfull was the first so Jacob his Grandson the father of the 12. Patriarks was the 2d person recorded in sacred Story who prayed for and blessed the King in whose kingdom he resided whose example is very presidential for all others and worthy their imitation 2ly That Jacob was no natural born Subject to Pharaoh but only a stranger and sojourner in Aegypt yet he thus blessed and prayed for him Therefore his and all other Kings genuine Subjects were much more obliged by duty and allegiance to pray for and 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 occasions as well in private as publike 4ly That he thus blessed and prayed for Pharaoh though a Pagan King under whom and his Successors he and his posterity were assured they should be made bond-man and forely oppressed for 400. years till God should rescue and bring them out of 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 Christians ought to blesse pray for not only their godly christian orthodox Religious Kings who protect preserve them in their Religion Laws Liberties but even for their Pagan Heretical Kings and such who afflict oppresse persecute 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 degenerate 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 Pharaoh being one principle branch of the blessings he bestowed on and wished to his own Sons and Grandsons when he blessed them before his death Gen. 48. 15 16 19 23. c. 49. 10. 22 25 28. Whence it inevitably followes that it is the property duty of all loyal pious Saints Christians people cordially to pray for and desire God to blesse their Kings with a numerous permanent royal issue and posterity to succeed them in their royal thrones and reign over them with all peace safety felicity not to disinherit banish
abjure extirpate their posterities and deprive them of their hereditary Crowns which some now deem their Saintship piety honour felicity to accomplish The 3d. are the several prayers and supplications that Moses made for King Pharaoh the grand oppressor enthraller afflicter of the Israelites when God sent him to rescue them from their intollerable bondage under 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 Aegypt then Pharaoh called for Moses and Aaron and said Intreat the Lord that he may take away the frogs from me and from my people and I will let the people go that they may do sacrifice to the Lord. And Moses said to Pharaoh Glory over me against when shall I intreat for thee and for thy Servants and for thy People to destroy the frogs from thee and thy houses that they may remain in the river only And he said 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 remain 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 remained not one After this Moses intreated the Lord to remove the mighty Thunder and Hail he had sent spreading abroad his hands unto the Lord in prayer for that end and they ceased Exod. 9. 28 29 33. The like he did at his Intreaty to remove the plague of Locusts Exod. 10 7 18 19. From these Presidents and practice of Moses I shall deduce these genuine seasonable Observations 1. That Moses being born in Egypt and bred up in Pharaohs Court was rather a Native subject to King Pharaoh than a mere Sojourner and Foreiner as Abraham and Jacob were to Abimelech and Pharaoh though he had been absent thence about forty years it thence follows from the premises That Subjects as well as Sojourners are bound by duty and allegeance to pray for their Kings and people 2ly Moses was enforced to fly out of Egypt to save his life because Pharaoh sought to slay him for killing an Egyptian who smote and oppressed an Hebrew one of his Brethren and this Pharaoh to whom God sent him and for whom he thus prayed four times after each other was not only a Pagan-Idolater but in all probability the Kings Son or Grand-son who sought to slay him Aegypt being an hereditary Kingdom as Isay 19. 11. and all Historians record Yea both these Pharaohs with two or more of their Ancestors and their Officers did extraordinarily oppress the Israelites causing all their Male-children they could meet with to be drowned in the River but such as the Midwives preserved against their commands afflicting them by their Task-masters heavy burdens rigorous service and hard bondage which made their lives bitter and caused them to sigh groan and cry unto the Lord by reason of the bondage who thereupon heard their cry and saw their oppression and 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 deprive or disinherit them either of their Lives Crowns or Succession though a chosen Servant Man and Saint of God commissioned and sent by God himself to deliver the Israelites from their bondage under Pharaoh and bring them out of Egypt Whence I shall irrefragably infer That the eminentest chosen Saints Men and Servants of God yea all other loyal Subjects ought 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 and ought to pray for the removal of those Judgements which God himself inflicts upon their oppressive persecuting Kings their Servants People successively one after another for those persecutions tyrannies oppressions under which they groan and cry of purpose to bring them to repentance and deliver them from their bondage pressures vexations under them as Moses did in this case of Pharaoh his Officers and the Egyptians for the removal of 4 grievous Plagues inflicted upon them one after another by God himself and Moses and Aaron as his Instruments Thus much concerning these most memorable 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 erection 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 used at the anointing and inauguration of Saul the very first King * elected ordained by God himself over his own people of Israel when Saul being chosen by lot and fetched from among the stuff where he had hid himself 1 Sam. 11. 23 24. The Prophet Samuel said to all the people See 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 Hebrew Phrase renders it which no doubt they oft times repeated according to the usual practice at all Kings inaugurations and coronations ever since which probably they learned from the custom of other Nations round about them who had Kings and kingly Government before them as the 1 Sam. 8. 5 19 20. Make us a King to judge us like all the Nations Nay but we will have a King over us that we also may be like all the Nations compared with Deut. 17. 19. And
his glory is great in thy salvation glory and majesty hast thou laid upon him for thou hast made him most blessed for ever c. Which Psalm though it be mystically applied to Christ the King of his Church and Saints by many yet doubtless it was literally meant of King David himself who compiled it Psal 45. My heart is indicting a good matter I will speak of the things which I have made touching the King literally intended of Solomon but mystically of Christ his kingdom and Church Psal 61. Hear my cry O God attend unto my Prayer c. Thou wilt prolong the Kings life and his years as many generations He shall abide before God 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 be 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 Prayer also shall be made for him continually and daily shall he be praised Which Psalm though mystically meant of Jesus Christ the Son of David as all accord yet it was first literally made used in and by the Church and people of God and prescribed to them as a 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 Rehobeam However it is a direct form and divine precept for the people of God in all hereditary kingdoms to make continual daily publike and private Prayers intercessions supplications and thanksgivings unto God for their hereditary kings their heirs apparent and successors to the crown and royal posterity according to the 1 Tim. 2. 1 2. grounded on this Psalm I shall conclude with Psal 89. and Psal 132. of like nature with the former wherein not only the Psalmist but the Churches Congregations of the Saints in that and succeeding ages do sing of the mercies of the Lord and make known his faithfulness to all generations for making this Covenant with David and his seed I have made a Covenant with my chosen I have sworn unto David my servant Thy séed will I establish for ever and build up thy throne to all generations c. My mercy will I keep for him for evermore and my Covenant shall stand fast with him His 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 faithfulness to fail My Covenant will I not break nor alter the thing that is gone out of my livs Once have I sworn by my holiness that I will not lie unto David his seed shall endure for ever and his Throne as the Sun before me It shall be established for ever as the Moon and as the faithfull witnesse in Heaven Selah I thy children will keep my covenant and my testimonies that I shall teach them their children also shall sit upon the Throne for evermore For the Lord hath chosen Zion he hath desired it for his habitation This is my rest for ever there will I dwell for I have desired it c. There will I make the horn of David to bud I have ordained a lamp for mine anointed His Enemies will I cloath with shame but upon himself shall his crown flourish From all these Psalms which you may read at large these irrefragable Conclusions may be clearly deduced 1. That it was the constant 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 prayers 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 devotions 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 accomplishment and Gods grace and blessing on his House seed as their own and the Churches greatest blessing happinesse and safety 3ly That as the sins of Davids royal seed and progeny did not cause God himself the king of kings who conferred the kingdom and throne upon them to break his Oath and Covenant with them nor to deprive them of their kingly Government Throne or totally to withdraw his loving kindness and mercy towards them but only to chastize them with his rod and scourge them for their amendment So it did neither withdraw the allegeance loyaltie dutie prayers supplications intercessions or thanksgivings of the Church and their pious subjects from them but rather intend and augment them as is evident by Psal 89. 38 to 59. and Psal 132. All which particulars do apparently check and reprehend the contrary late practice of the Subjects and Saints within our three kingdoms and Churches of England Scotland and Ireland 4ly The pietie and loyaltie of Davids Great Officers and Subjects in praying for him and his people in their conferences with and addresses to him I shall instance only in 3. presidents The 1. is that of Joab his chief Captain and General when David commanded him to number the people much against his 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 Hushai 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
praying for an Idolater and persecuting king to restore that very hand he then stretched out against him to apprehend and imprison 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 Athaliah had slain all the seed royal of the house of David but Joash an infant of an year old and usurped the Crown above six years Jehoiada the High Priest called the Rulers of the hundreds and Captains of the guard and all the chief fathers of Israel and the Levites and brought them into the House of the Lord and made a Covenant with them and took an Oath of them and shewed 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 rejoyced and sounded with Trumpets also the Singers with Instruments of Musick and such as taught to sing praise praysing the King And Jehoiada took the Captains 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 present at the coronation of Joash right heir to the Crown by descent from the House of King David as was used at the Inaugurations of Saul and Solomon and no doubt was practised at the coronations of all other Kings of Judah and Israel though not particularly recorded in the Sacred History of their lives and reigns being a thing so vulgarly known for brevity sake it being the received practice custom of all other Nations at the Coronations of their Kings and Emperors till this very day as is evident by Dan. 2. 4. c. 3. 9. c. 6. 6. 21. as well as among the Israelites 6. I shall evidence the truth of the Israelites practice in praying for their kings whiles they lived by what the Scripture records touching their lamentation and publike mourning for their pious and good kings when they died It is recorded 2 Chron. 35. 24 25. that when good King Josiah died of his wounds received in battel and was buried all Iudah and Jerusalem mourned for him and all the singing men and singing women spake of Josiah in their Lamentations unto this day and made them an Ordinance in Israel and behold they are written in the Lamentations writ upon this occasion amongst others as is evident by Lam. 4. 20. c. 5. 16. The breath of our nostrils the anointed of the Lord was taken in their pits of whom we said Vnder 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 Jeremiah the Prophet thus mourned for and lamented the death of Josiah and their other good Kings at and after their funerals no doubt they constantly prayed for their health long life and prosperous reigns whiles they were living as the premises evidence though not particularly recorded in the Abridgement of their reigns in the Books of Kings and Chronicles 7. Ezra c. 9. 7. in his prayer Nehemiah c. 9. 32 34. in his prayer Jeremiah Lam. 2. 9. and Daniel c. 9. 6 8. in his prayer confessed lamented the sins of their Kings and Princes and bewailed their deliverance into the hands of the Kings of the Lands to the Sword to Captivity to a 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 Scepter to rule concluding thus this is a Lamentation and shall be for a Lamentation with that of the Prophet Hosea c. 10. 3. In that day Israel shall say by way of Lamentation and grief we have no King because we feared not the Lord what then should a King do to us Are convincing Arguments that these Prophets and all fearing God did constantly pray for the life and continuance of their kings and kingly Government and Posterity whiles they enjoyed them as their principal earthly blessing and security since they thus sadly lamented the want and Captivity of their kings and Princes of the royal bloud to rule over them as their greatest misery and infelicity both for the present and future till restored to the throne again to rule over them 9. The Israelites whiles they were bondmen and Captives under the Babylonians Assyrians Persians having no kings nor Princes of 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 captive from Jerusalem to Babylon Build ye houses plant vineyards take ye Wives and beget Sons and Daughters c. And seek ye the peace of the City whither I have caused you to be carried away captive and pray unto the Lord for it to which some Antients adde and pray for the life of Nebuchodonosor and his sons virtually included in the former clause at least for
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 Presidents of Gods Saints and people under the law CHAP. III. I Proceed now to the last Classis of Presidents for supplications prayers intercessions thansgivings for Kings under the Gospel where I shall begin with Jesus Christ the King of Kings the principal subject matter Author of and first K. under the Gospel which as it begins with the Genealogy and Nativity of Jesus Christ who was born King of the Jews and inquired after worshipped presented with Gold Mirrhe and Frankincense by the Wisemen under the notion of a King Mat. c. 1 2. 1 2 c. So it informs us that at his birth an Angel of the Lord appeared to the Shepheards saying Behold I bring unto you tidings of great joy which shall be to all people for unto you is born this day in the City of David a Saviour which 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 appearing to his Mother Mary before his conception said That the Lord God shall give unto him the Throne of his Father David and be shall reign over the House of Jacob 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 prophecyed 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 Blessed And the Prophet Zechariah thus prophecyed concerning him c. 9. 9. Rejoyce greatly O Jerusalem Behold thy King cometh unto thee he is just and bringing Salvation riding upon an Ass and upon a Colt the foal of an Ass which Prophecies were fulfilled both by the earnest Prayers and Desires of many Prophets Kings and righteous men to see and hear King Jesus before his incarnation by the Songs of 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 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 highest 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 immemediatly 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 Out of the mouths of Babes and Sucklings thou hast perfected prayse This is likewise evident by these very clauses in the form of prayer which Christ himself recommended to his Disciples to be daily used by them Mat. 6. 10. 13. thy Kingdom come oft stiled 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 Jesus come quickly And by that Song of the Lamb which they who had gotten victory over the Beast having the harps of God do sing Rev. 15. 2 3 4. Great and 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 Thanksgivings for the Nativity Kingship Kingdom and inauguration 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 triumph with Songs and Psalmes of Thanksgiving and exceeding joy both at the Births and Coronations of their Kings Princes yea to pray for their Persons Kingdoms Posterities Felicity Stability Tranquillity Perpetuity and for their speedy comming restitution when forcibly driven from their Kingdoms by Enemies or Rebels And if any malicious Pharisees Priests Scribes or trayterous Antimonarchists shall be sore displeased with them for these their Prayers Prayses Rejoycings Thanksgivings and rebuke them for the same King Jesus his own Answers to the Pharisees Priests and Scribes forecited may for ever stop their mouths and reclaim them from such disloyal treasonable rebukes And so much the rather because these premised Presidents both before and under the Law and Gospel approved prescribed by God and practised by his Servants were the ground of this Gospel exhortation and injunction which not only approves and prescribes but commends the same to all Christians under the Gospel in these observable words 1 Tim. 2. 1 2 3. I exhort therefore that first of all Supplications Prayers Intercessions and giving of thanks be made for all men for Kings in the first place as Supreme 1 Pet. 2. 13 14. and for all that are in Authority under and after them that we may live a quiet and peaceable life in all godliness and honesty for this is good and acceptable in the sight of God our 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 August 1659. in the University of Cambridge it self a Minister of the Gospel the Son of a Parliament man was by the Maior of the town whose wife is
all men in general yet when he comes to the particular enumeration of them he placeth Kings in the front before all others being ranked before them all by the Apostle in these words For Kings and all that are in Authority and more particularly by the Apostle Peter 1 Pet. 13 14. Submit 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 KINGS in the plural not singular number and that without any restriction of their personal qualifications extending universally to all Kings and excluding none though Pagans Idolaters 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 supplications prayers intercessions thanksgivings without dispute This I shall clear by 5. undeniable Arguments 1. Because all Kings Emperors Princes throughout the world when this Epistle was written and for above 500 years after but Lucius were Pagans Idolaters and for the most part bitter persecutors of the Saints Church of Christ and some transcendently impious flagitious especially Caligula Claudius and Nero under whom Paul lived and suffered Martyrdom with others of the Apostles and many hundreds of Christians yet even St. Paul himself exhorts first of all that supplications intercessions prayers and thanksgivings should be made for them by Timothy all other Christians then living under them 2ly Because the Apostles precedent and subsequent exhortation is universal for all Men for Kings and All that are in Authority If then we must make supplications prayers intercessions thanksgivings for all men good or bad then certainly for all Kings though the Apostle had not named Kings because all Kings are men and included in the general all men and if for all that are in Authority or Eminent place then certainly for all Kings being in supremest Authority and Eminency and included by name between those two universals All men All in Authority 3ly Because the subsequent words that under them we may lead a quiet and peaceable life in all godliness and honesty And who will have all men to be saved and to come to the knowâ—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 unconverted to the knowledge of the truth and means of salvation 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 forbid not to take thy coat also that you may be the children of your Father which is in heaven for he maketh his Sun to rise to the evil and to the good and sendeth rain on the just and on the unjust Which precept relates principally to Kings and Rulers before whom they should be brought persecuted and put to death Mat. 10. 18 to 38. Lu. 21. 12 c. 5ly Because he never exhorted commanded encouraged in the least degree any Christians to curse or pray against their Kings though Pagans Tyrants Persecuters much lesse to rebell against depose or dethrone behead execute them If Christians then be thus exhorted obliged by the Apostle to make prayers supplications intercessions and thanksgivings even for their Persecuting Tyrannical Pagan wicked Kings not to depose murder execute them in High Courts of Justice or to extirpate their royal posterity Kingship and alter their form of Government which they are professedly prohibited to do for conscience sak under pain of damnation in direct terms Rom. 13. 1 to 7. Tit. 3. 1. and 1 Pet. 2. 13 14. Then certainly they are much more obliged to make supplications prayers intercessions thanksgivings for their hereditary Christian Protestant Orthodox 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 expresly prohibited by these Gospel Texts and restrained by their Solemn Oathes of Allegeance Fealty Supremacy Protestation Vow League Covenant under pain of eternal damnation and the guilt of highest Perjury Treachery Rebellion It was Sedulius his Apostrophe to Herod who feared our Saviour Christ would have deprived him of his earthly Crown Herodes hostis impie Christum venire quid times Non abripit mortalia 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 That King which is born cometh not to overcome Kings by fighting but to subdue them after a wonderful manner by dying c. for he is come not that he may destroy alive but that he may triumph being slain How then any Servants can be greater wiser powerfuller than their Lord King Jesus who came not to dethrone uncrown any earthly Kings and reign alive in their steads but to conquer and triumph over them only by his death though King of Kings and Lord of Lords in daring to ravish not only the Crowns but Lives Kingdoms hereditary Lands Revenues Powers Kingships of their Christian Soveraigns instead of making Supplications Prayers Intercessions Thanksgivings for them and their Royal posterity let their own Consciences resolve them and all others who preach the Gospel wherein there is neither Precept nor President for such Antichristian Jesuitical practices 9ly The end reason why Ministers Christians and other Subjects should make Supplications Prayers Intercessions Thanksgivings for their very persecuting tyrannizing oppressing Pagan KINGS Governours and yielding patient loyal Subjection under them is because it is the most effectual means prescribed by God whereby to reclaim convert save them by 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 reform 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 Saviours forecited Precept Mat. 5. 44 45. seconded with his own example and Stephens who prayed for their murdering Persecutors at their very deaths Luke 23. 34. Acts 7. 60. leaving us an example that we should follow their steps herein 1 Pet. 2. 20 21 22 23. Jam. 5. 6 to 12. 10ly The motive God here used to excite Timothy and all other Christians to make Supplications Prayers Intercessions and Thanksgivings for Kings and all in Authority under them whether good or bad Pagans or Christians Persecutors or Protectors of Religion for this is good and acceptable in the fight of God our Saviour as well as beneficial to themselves their Kings and Governours in the last recited respects And if so then the neglecting rejecting 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 never enjoyed since we neglected and rejected this duty of making Supplications Prayers Intercessions Thanksgivings for our Kings and casting off their Persons and Kingly Government and are never likely to enjoy till we Loyally and Conscientiously restore both them and these duties for them prescribed in and by this Gospel Text which I have opened and pressed to the full upon this consideration and the Apostles Resolutions Acts 4. 19. c. 5. 29. We ought to obey God rather than Men. 11ly This exhortation of Paul was practiced by himself when he was brought as a Prisoner and pleaded his cause before King Agrippa Acts 26. 28 29. Who saying to Paul almost thou 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 Christianity Thus much for scripture Presidents and Precepts warranting and commanding this duty both before and under the Law and Gospel I now proceed to other Testimonies in the Primitive Church as well for Pagan Arrian and heretical persecuting Emperors Kings Princes as for Christian Orthodox and such who were Protectors of Christianity and Christians CHAP. IV. FOr the practice of the Primitive Church and Christians touching their 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 ut 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 prayer being not for any Pagan but most religious Christian Emperors This Masse is certainly a gross Popish forgery fathered upon Peter some hundreds of years after his death yet I thought meet to mention this passage in it The Liturgie attributed to St. Mark the Evangelist Peters Disciple as it is but a Popish forgery as well as Peters yet because it contains some set observable Prayers for Kings I shall here insert them as translated out of the Greek Copy Biblioth Patrum Coloniae Agrip. Tom. 1. p. 21. C. Sacerdos hunc in modum orat Dominator Domine Deus omnipotens Pater Domini Dei Servatoris nostri Jesu Christi precamur obsecramus te ut Regem nostrum in pace et fortitudine justitiaque conserves Subjicito ei o Deus omnem inimicum adversarium Apprehende arma scutum exurge in adjutorium ejus Da ei o Deus victorias ut animum ad ea intendat quae nobis pacifica sunt ad nomen sanctum tuum Ut nos in tranquillitate dierum ejus quietam et tranquillam vitam degamus in omni pietate honestate gratia commiserationibus benignitate unigeniti 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 nostros in omni pace disponito Rex Regum et Domine dominantium Regnum servi tui othodoxi et Christum amantis Regis nostri quem super â—erram regnare justum censuisti in pace et fortitudine et justitia et tranquillitate conserva Subjicito ei Deus omnem hostem et adversarium tam 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 Ecclesia omni Christum amante populo ut nos in tranquillitate ejus tranquillam quietam vitam degamus 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 genuine Antiquities Polycarpus the Disciple of St. John and the Elders with him about 120. years after Christs Nativity in their Epistle 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 perfect in Christ Justin Martyr in his 2d Apology for the Christians to Aelius Adrianus and Antoninus pius the Emperors and the Senate of Rome about the year of Christ 150. thus relates the loyalty of the Christians to them both in paying Tributes and praying to God for them though Pagans and Persecutors of Christianity Tributa vero census iis qui à vobis constituti sunt ubique in primis conamur pendere quemadmodum ab eâ— Christo instituti sumus cum enim ad eum quidam adâ—â—ssent quaererentque num tributum pendendum
diximus jubemur diligere quem habebimus odisse item si laeso vicem referre prohibemur ne de facto pares simus quem possumus laedere c. After which relating the manner of the Christians publicks Assemblies he addes Coimus in coetum congregationem ut ad Deum quasi manu facta Precationibus ambiamus orantes Haec vis Deo grata est Oramus etiam pro Imperatoribus pro Ministris eorum et Potestatibus seculi pro rerum quiete pro mora finis c. And for their faithfull paying of Tribute to the Emperours without fraud he subjoyns Sed caetera vectigalia gratias Christianis agunt ex fide dependentibus debitum qua alieno fraudando 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 merely 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 number nor power to resist and avenge their enemies if they pleased could easily do it in one night being more in number than the Mauritanians Marcomanni or Parthians or any one Nation of the world confined but to one Country having then overspread the world it self Externi sumus vestra omnia implevimus urbes insulas castella municipia conciliabula castra ipsa tribus decurias palatium forum sola vobis relinquimus templa Cui bello non idonei non prompti fuissemus etiam impares copiis qui tam libenter trucidamur Si non apud istam disciptinam magis occidi liceret quam occidere Potuimus et inermes nec 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 Christians for the life safety continuance of the Government 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 antimonarchical conspiracies practices prayers humiliations of many degenerated Saints and Apostates in our Age against their lawfull hereditary Christian Kings and their Kingly Government who upon the serious consideration of these premises must either execrate renounce reform these their unchristian antichristian practices or else confess themselves to be no true nor real Christians Origen flourishing about the year of Christ 230. hath a most pregnant full and punctual passage to my purpose Contra Celsum l. 8. Operum Basiliae 1571. Tom. 2. p. 809 810. Postremo hortetur nos Celsus ut opem feramus Imperatori totis viribus geramus ejus auspiciis just a piaque bella neque detractemus militiam si res ita postulat Respondemus feremus Imperatori auxilia suo tempore sed divina ut ita loquar nimirum armatura fretos non humana Idque facimus Apostoli monitis obedientes cujus haec verba sunt Obsecro vos primum ut faciatis deprecationes orationes interpellationes gratiarum actiones pro omnibus hominibus pro Regibus omnibus in potestate collocatis Et quo cujusque insignior est pietas eo majorem opem Imperatori fert magis quà m stantes in procinctu milites occidentes quotquot possunt ex hoctibus Possumus etiam sic respondere alienis a nostra fide ad militiam pro Republica caedesque hominum nos vrgentibus Ecce vestrum quoque numinum Sacerdotes delubrorum custodes dextras servant puras à sanguine causa sacrorum ut incruentis impolutisque caede manibus victimas offerant solenniter iis quos habetis pro Diis nec ullo bello delectos habetis è sacrificorum ordine Hujus moris si vobis constat ratio quantò magis caeteris militantibus non contemnenda est nostrorum hominum militia manus quidem puras seruantium decertantium autem fusis ad Deum precibus pro legitimo Imperatore et pium justumque bellum gerente milite ut destruatur quicquid est juste facientibus adversarium Itaque precibus nostris profligantes omnes bellorum excitatores Daemones ac perturbatores pacis ac faederum plus conferimus Regibus quam qui arma gesiant pro Republica Laboramus autem pro Imperio Romano dum justè viventes vota pro eo facimus exercentes jus in contemnendis voluptatibus nec sinentes nos ab eis quovis pertrahi Sic nos prae aliis pugnamus pro Imperatore licet cum ipso non militemus habemus tamen castra propria pietatis auspiciis et rem deprecationibus gerimus Quod si Celsus jubet nos etiam praefecturis militaribus fungi pro patria Sciat nos hoc quoque facere sed non in conspectu hominum ad captandam inanem gloriam In occulto enim mentis nostrae ad Deum vota fundimus pro patria haud secus quam Sacerdotes Et plus beneficiorum a Christianis confertur in patriam quam a reliquis hominibus dum cives erudiunt ad pietatem erga Deum tutelarem patriae praesidem ejusque viam ad coelestem quandam civitatem Dei muniant modo recte vivant vel in exiguis civitatibus How shonld this shame and reprove us now for neglecting this Christian duty for our christian Protestant Kings and Kingdoms St. Cyprian Bishop of Carthage who was martyred in the 8. perâ—ecution under the Emperors Valerianus and Galienus Anno 248. in his elegant Book Ad Demetrianum Proconsul of Afric who imputed all the wars famins wherewith the world was then afflicted to the Christians writes thus of the Christians prayers for and loyalty to their persecuting Emperors and Superiours Nos qui exposita nativitate terrena spiritu recreati renati sumus 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 jugiter atque instanter oramus On which passage Pamelius hath this observation Locus insignis pro antiquitate precum Ecclesticarum communium qualis est etiam in Tertul. Justin Apologiis Reperiuntur hujusmodi preces in Litnrgiis etiam Jacobi Clementis Basilii Chrysostomi That the Christians then prayed for their very Enemies and Persecutors according to Christs injunction St. Cyprian expresly asserts in his Book De bono
Patientiae p. 184. b. De Zelo Livore p. 191. a. Testim l. 3. ad Quirinum Sect 49. p. 221. Dionysius and other Christians convented before Emillianus the Governour under the Pagan Emperour Valerianus Anno 260. as if they were enemies to the Emperors and prayed not to God for them and the Empire gave him this Answer Nos omnes Deum Deum omnium Gubernatorem qui Valeriano Galieno Caesaribus Impertum largitus est et colimus et veneramur Huic etiam sine intermissione pro eorum Regno ut stabile et firmum maneat preces adhibemus And can any Christians think they do either God or their Country good service in giving over praying thus for their Christian Kings and Kingdoms and maintaining and continuing them both together Arnobius a Christian Philosopher and Rhetorician flourishing about the year of Christ 300. under persecuting Pagan Emperors in his Disputationum adversus Gentes l. 4. Antuerpiae 1582. p. 148 150. writes thus Majestatis sunt apud vos rei qui de vestris secus obmurmuraverint Regibus Magistratum in ordinem redigere Senatorem aut convitio prosequi suis esse decrestis periculosissimum paenis c. Soli sunt apud vos Superi inhonorati c. Nostra quidem scripta cur ignibus merverint dari cur immaniter conventicula dirui in quibus summus oratur Deus Pax cunctis et venia postulatur Magistratibus exercitibus Regibus familiaribus inimicis adhuc vitam degentibus in quibus aliud auditur nihil nisi quod mites verecundos pudicos castos familiares 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 anteire vos etiam veritatis scientia judicetis et esse pro diis pios quorum potentia primi opinionum obscaenitate faedastis In the reign of Constantine the Great a Godly and devout Christian Woman being taken Captive by the Iberians dwelling nigh the Euxine Sea then Idolators and Barbarians gave herself to continency fasting and fervent prayer during her Captivity the Kings Son of very tender years fell into a dangerous disease whereof none to whom he was carried could cure him at last they brought him to this Christian Captive who in the presence of many Women without applying any salve or medicine laid her Sackcloath upon him and said only these words Christ which health many will also heal this Infant When she had uttered these words And also prayed unto God for 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 bountifully rewarded Who sending back his rewards said she wanted no riches but esteemed Godlinesse the greatest treasure 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 Christian Faith called all his Subjects together by Proclamation to whom he rehearsed the manner of his Sons and Queens cure by this Captives prayers and what 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 Clergy-men to instruct them further in the Faith protesting their further belief in Christ as the marginal Historians more at large relate Here we have a Captive Christian by her Prayers healing the Kings Son and Queen of incurable Diseases under whom she was a Captive and converting the King Queen and all his Subjects to the Christian Faith by her Prayers and the miraculous cures wrought by them and 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 Kings and Princes much more for Christian under whom they live not as Captives but natural born Subjects St. Ambrose Hierom Sedulius Chrysostom Theodoret Primasius Remigius Bishop of Rhemes Beda Rabanus Maurus Haymo Halberstatensis Oecumenius 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 inspired with the same Spirit as the Prophet Jeremy Baruch was who sent an Epistle to the Captive Jews in Babylon to pray unto the Lord for the life of King Nebuchadonozer and of his Sons and for the peace of the City to which they were carried Captives because in the peace thereof they should have peace And that upon the same ground the Servants of God ought to pray unto him for the lives of their Kings Princes and their Sons and the peace of their Realms thougb Pagans that they may the more freely serve God and lead a quiet and peaceable life in all 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 Pagan and idolatrous Emperors Kings Princes thus constantly to make supplications prayers intercessions thanksgivings unto God for them and to be most dutifull 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 notable 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 Kingdoms in praying interceding supplicating and giving thanks to God for their Emperors
the holy Scriptures from them from my childhood which brought me into the knowledge 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 vehement dissentions of many both between themselves and also against the divine Scripture and that which is most horrid the very Presidents of the Church constituted in so great a Dissention both of mind and opinions 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 Out of your selves shall arise men speaking perverse things that they may draw disciples after them When I discerned these things and the like and doubted what and whence the sourse of so great an evil might be at first I was as it were in some thick darknesse and as if set in a ballance I did turn my self now on this side now on that side one scale drawing me to it self by reason of the long custom of men but the other pulling me back for the truth acknowledged in the holy Scripture Now when as this had for some space and very often hapned whiles I was searching out the cause of this evil as I have related that of the Book relating the History of the Judges came into my mind where it is written that 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 terrible to be spoken and perchance a paradox but if it shall be considered and weighed is most true that peradventure even now for the contempt of one great true and only King of all there is so great Dissention and Fighting among those who are in the Church of Christ whiles every one hath revolted from the Doctrine of our Lord Jesus Christ and challengeth to himself by his own Authority his own cogitations and definitions and would rather reign against the Lord than be subject to the Lord and be governed by him When I searched this with 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 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 liberty obtained of doing any thing we would I have seen sometimes even a swarm of Bees from the Law of Nature to wage War and in order to follow their own King And truly I 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 look 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 dissention discord is both a Judgment and sign of that contumacy wherein the principality of one is rejected According to the same reason even the very dissention which is forbidden both between the Commandements of our Father and our Lord and also between our selves ariseth either from a departure from the true King or from the renouncing of him which he there further proves from sundry Texts Therefore by his and Gods own resolution there is no way to heal our manifold Dissensions Distractions and restore peace unity order in our Church and State but by returning to our true lawfull Spiritual and Temporal only Kings both whom we have most contemptuously and obstinately so long rejected both in our devotions legal transactions our Church and State affairs which I wish all Republicans Antimonarchists most seriously to ponder and our new Junctoes and General Council of Army-Officers seduced and acted by Campanella Spanish and Romish Emissaries to promote our ruine who of our Servants are now become our Soveraign Lords and Legifers changing their lunatick Votes Resolutions Moddels of Government as frequently as the Moon to keep us in endless Confusions by trampling all Laws of God and the Realm and their spiritual as well as temporal King and Monarchy under their feet But this King of Kings as he hath of late years dashed them in pieces by his admirable 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 He that sitteth in the Heavens if they therein still proceed will laugh at them and their Antimonarchical Votes the Lord shall have them in derision yea he shall speak unto them in his wrath and vex them in his sore displeasure He shall break them with a rod of Iron and dash them in pieces like a Potters vessel maugre all their forces votes counsels confederacies and make good those general promises Yet have I set my King upon my holy Hill of Sion Rule thou in the middest of thine enemies The Lord reigneth let the Earth rejoyce let the multitude of the Isles be glad thereof Yea the Lord reigneth be the people never so impatient He sitteth between the Cherubins be the Earth never so unquiet Great deliverance giveth he unto his King and sheweth mercy to his Anointed to vid and to his Seed for evermore And that which is most considerable their own transcendent unpresidented tyrannical illegal unrighteous violent proceedings against the whole House of Peers the majority of their own secluded ejected old Fellow-Members the City of London and their Common Council their former chief Supporters whom they have now made the scorn and derision of the World by voting down their Common Council and pulling down their Gates Percullises and Posts before any hearing or 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 Souldiers who first created them a Parliament without a King or House of Lords and restored them to their present power in May last and engaging others of them in such displeasing services as do render them odious for the present and infamous to posterity Their exasperating the generality of the Nobility Gentry Ministers and Commons of our three Kingdoms against them by their peremptory denyal to admit and forcible seclusion and voting out the old secluded Members the Majority of the House to monopolize all Parliamentary power and Offices into their own hands and refusing the convening of a free and full Parliament without prelimitations to settle our Distractions according to the general Desires and Addresses of most Counties and Cities of the Kingdom and imprisoning some worthy Gentlemen Swordmen only for presenting at their Counties requests these their Desires in Letters directed to their Speaker and unjustly refusing to bayl them upon Habeas Corporaes in Courts where they sit both as Members and Judges and Parties which none ever did before thereby leaving the subjects in greater Vassalage than ever they sustained under the late King whom they branded and beheaded as the worst of all Tyrants And yet doubling and trebling their Taxes in their exhausted condition and 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 during their Representatives forcible seclusion against their own Act Oct. 11. 1659. contrary to all their former late Declarations no Kings of England having been so extravagant arbitrary unjust oppressive in their Governments and proceedings as they have been and that in the very midst of their own private fears and unsettlement and our publick dangers after all the late vast expences of blood and treasure to maintain our Laws Liberties Propertys against all arbitrary and tyrannical powers nor yet daring to attempt against their Subjects what they have boldly acted against their fellow Members and the People whom they once voted the Sovereign power of the Nation whose servants not Lords they pretend themselves which desperate violences oppressions and extravagances without any hopes of ease peace liberty or settlement will render our Kings and Kingship more amiable and desirable than ever and more promote and accelerate their restitution than all 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 ERRATA P. 4. l. 24. last r. middle p. 43. l. 19. 500 r. 300. p. 68. l. 31. disciâ— r. dejicis l. 34. r. dolori p. 77. l. 32. dele si p. 78. l. 1. r. orationis l. 19. nuncupari l. 34. Antoninus Margin p. 78. l. 9. Antoninus l. 10. p. 10 r. 49. THE SECOND PART OF THE Signal Loyalty and Devotion of Gods true Saints and pious Christians towards their KINGS HAving lately presented the world with the first part of the Signal Loyalty and Devotion of Gods true Saints and Pious Christians as likewise of Idolatrous Pagans towards their Kings and Emperors both before and under the Law and also under the Gospel whiles their Emperors and Kings were Idolaters and Ethnicks expressed both by their private and publick Supplications Prayers Intercessions and Thanksgivings unto God by their Votes Acclamations unto themselves others for their health safety long-life temporal spiritual and eternal felicity whether they were Good or Bad Orthodox or Heterodox Protectors or Persecutors in 5. distinct Chapters I shall now by Gods assistance proceed to the constant practice of Christians under the Gospel in this kind after their Kings and Emperors became Christians professing the Gospel of Jesus Christ whether their Kings and Emperors were gracious and Religious vitious or impious Orthodox or Erronious beginning with the Kings of our own Island and presenting you with presidents of this kind both in forein Prelates and Clergy-men as well as in their Domestick Christian Subjects of all sorts our British Island producing the first Christian King Queen and Emperor in the world and the first presidents of private and publick Supplications Prayers Intercessions and thanksgivings for them unto God and Votes Acclamations for their safety health life and prosperity as they were Christian CHAP. VI. THe very first Christian King professing the Christian Religion under the Gospel mentioned in History is Lucius King of the Britons reigning in this our Island this King Anno Christi 156. as Radulphus Baldoc the Chronicle of Gisâ—urn the antient Manuscript De primo statu Landavensis Ecclesiae and Bishop Vsher out of them relate sending two Embassadors to Pope Elutherius most earnestly and devoutly intreating him That by his command and will he might be made a Christian This Pope thereupon granting his request Gratias agens Deo suo c. giving thanks to his God and singing Glory be to God on high for joy that this King and Nation who had continued Gentiles from the first peopling of the Island by Brute did so ardently hasten to the faith of Christ sending Eluan and Meduin to convert them After which this King Lucius in the year 179. or sooner as some or in the year 185. or later as others think it writing a Letter to Pope Elutherius to send him a Copy of the Imperial Laws to govern his Nation by them this Pope in the conclusion of his Epistle in Answer to the Kings Letter inserted this devout Prayer unto God in his behalf Det vobis omnipotens Deus c. Almighty God grant you so to rule the Kingdom of Britain that you may reign for ever with him whose Vicar you are in the Realm aforesaid If this Pope though a forein Prelate thus prayed to God for this first Christian King no doubt his own Christian Bishops Ministers whom he endowed with ample possessions and maintenance and his Christian Subjects in their private and publick Prayers and Devotions to God and in their Epistles and Addresses to him did much more imitate his example in pursuit of the Apostles precept 1 Tim. 2. 1 2 3. as all the Primitive Christians did even for their Pagan Kings and Emperors as I have evidenced in the precedent Chapters though we find no expresse mention thereof in our British Histories The first Christian Queen in the world was Helena Daughter of King Coel whose Son Constantine the Great born and first created Emperor in our Island of Britain was the first Roman Emperor who publickly professed the Christian faith and instituted publick Prayers to be made unto God by his Souldiers People and Subjects whether Christians or Ethnicks for himself his Sons and his Posterity who constantly powred forth their Supplications Prayers Intercessions and Thanksgivings unto God for his life health safety victories and successes
as well in this our Island as in all other places of his Empire as these passages of Eusebius who lived in his Court and flourished under him will aboundantly evidence This Godly Christian Emperor Constantine before his Battel with the persecuting Tyrant Licinius dedieated a certain vacant time to powr forth Prayers to our Saviour Christ in the tabernacle of the Crosse which he fixed far remote from his Camp where afflicting his body with fasting and abstinence he powred out Prayers Supplications to God to reconcile him to himself and become his gracious Protector In which Duty he imployed certain Persons whom he reputed eminent both for faith and piety to joyn with and assist him in the performance thereof as he usually did upon other occasions before every battel with the enemy After which having vanquished Licinius and by his death obtained the sole power and government over the Roman Empire Omnes ubique victorem hymnis celebrabant Tum choreis hymnis primum Deum summum omnium regem esse praedicarunt deindè victorem Constantinum ejusque filios modestissimos Deoquâ— charos Caesares acclamationibus continuis extulerunt After which this Godly Emperor to excite his Subjects to Prayers was portrayed in all his Coyns Statues standing upright with his eyes looking up and his hands stretched forth and elevated towards Heaven as if he were praying prescribed all his Legions and Soldiers as well Pagans as Christians this set form of Prayer in the Roman tongue which they were to use and recite every Lords day in their daily prayers with their hands and eyes lifted up to Heaven unto God the Giver of all good things and Author of victory Te solum Deum agnoscimus c. We acknowledge thee to be God alone we professe thee to be King we invocate thee our helper by thee we have obtained victories by thee we have overcome Enemies from thee we confesse we have received present hope that we shall obtain future felicity Tui omnes supplices sumus abs te petimus ut Constantinum Imperatorem nostrum unà cum piis ejus liberis quà m diutissimè nobis salvum victorem conserves We are all Supplicants unto thee We all request from thee that thou wouldest conserve our Emperor Constantine together with his pious Children safe and victorious to us for many generations or as long as possible may be or for ever Ejusmodi ferè Sanciebat a Militibus solis die fieri talesque ab eis voces in diurnis Precibus adhibert Which prayers no doubt were used in this our Island of Britain where he was born and crowned by his Soldiers and other Subjects for him and his royal posterity as well as in other places the Churches and Christians then in Britain concurring both in their Doctrine and Practice with the Churches in Rome Italy Aphrick Aegypt Spain Frauce Lybia Greece Asia Pontus and Cilicia as Constantine himself records in his Epistle to all Churches concerning the affairs of the Council of Nice Anno 330. But of this more in the next Chapter It is the Observation of Thomas Rudburne the History of Winton Church and Bishop Vsher out of them Orationes ac deprecationes justorum assiduae cum multum valeant apud justum judicem Deum ascenderunt lacrymae suorum fidelium in conspectu conditoris altissimi sedatum est gravissimae persecutoris ac percussionis jaculum fulminosum completo videlicet spatio viginti duorum annorum undè Christiani qui priùs in sylvis opacissimisque locis se posuerant within this our Island of Britain as well as in other places during the reigns of Dioclesian Maximinian and Licinius who grievously persecuted them in publicum se ostendentes under Constantine the Great renovant Ecclesias quae usque ad solum undique erant destructae Quo in tempore aedificata est Ecclesia Wintoniensis secundò ab Christi fidelium oblationibus The Christians daily Prayers and tears to God in this our Island being the principal means to cease their former persecutions under their cruel Pagan Emperours and to procure them peace and prosperity under this first Christian Emperor Constantine for whose long life and prosperous reign they daily Prayed unto God in the Churches they re-edified and repaired during his pious Reign Guithelin Archbishop of London in the the year of our Lord 455. being sent by the Christian Britons of our Island into Britain in France to crave ayde against the barbarous Nations who invaded murdered spoyled and miserably oppressed them thereupon Androenus King of the French Britons sent his Brother Constantine with 2000. men unto them upon condition they should elect and crown him for their King Which expedition Constantine undertaking Guithelin thereupon brake out into these gratulatory Acclamations and Prayers unto Christ for him Christus vincit Christus regnat Christus imperat Assit igitur gratia Christi Regi Britanniae qui est defensio nostra ut insulam miserimam ad pristinam reducat libertatem Christ overcommeth Christ reigneth Christ commandeth Therefore let the grace of Christ be present and assistant to the King of Britain who is our defence that he may reduce the miserable Island to its pristine liberty A Prayer as suitable for our miserable exiled King and Island now as for this their new British King and Island in that Age wherein the other Bishops and Christian Britons made the like Prayers for him both at and after his Coronation as Guithelin did before it Our famous British King Aurelius Ambrosius after he had destroyed and burnt the bloody Regicide and Usurper Vortigern and conquered and exiled the Pagan Saxons in the year of Christ 488. repaired and new built the Churches they had demolished placed Priests and Clerks in them restored divine service to its due state conferred many Gifts Rents and Revenues upon Church-men Et orare pro Regno et Ecclesiae statu omnibus imperavit And he commanded all men to pray for the Realm and state of the Church which no doubt they performed accordingly in their Churches not forgetting to pray likewise for this good King who repaired them and restored Christianity To pretermit Saint Patricks Prayers and Petitions to God for the seven Kings he baptized and the Irish he converted to the Faith with his ascending into a Mount and there fasting forty daies ut oraret pro eis that he might pray for them Pope Gregory the 1. in his Epistle to Aldeberga or rather Bâ—rtha wife to King Edilbert before his conversion to the faith of Christ who after her conversion was very instrumental to help convert the King and his subjects to the faith useth this thanksgiving and prayer to God on her behalf Omnipotentem Deum Benediximus qui conversionem Gentis Anglorum mercedi vestrae dignatus est propitius reservare c. Bona vestra non solâ—m jam apud Romanos qui pro vita
Vestra fortius oraverunt sâ—d etiam per diversa loca et usque Constantinopolim ad Serenissimum Principem pervenerunt ut sicut nobis de Christianitatis vestrae solatiis laetitia facta est itaquoque de perfecta operatione vestra Angelis fiat gaudium in coelis c. Vt et hîc foelicitèr cum glorioso filio nostro conjuge vestro regnetis et post longa Annorum tempora futurae quoque vitae gaudia quae finem habere nesciunt capiatis Oramus autem Omnipotentem Deum ut gloriae vestrae cor et ad operanda quae diâ—imus gratiae suae igne suecendat et aeternae mercedis fructum vobis de placita sibi operatione concedat The same Pope Gregory in his Epistle to Edilbert King of Kent exhorted him willingly to hear devoutly to perform and studiously to keep in memory what Augustin then his Bishop should admonish him for this reason Quia si vos eum in eo quod pro omnipotenti Deo loquitur auditis idem Omnipotens Deus hunc pro vobis exorantem celerius exaudiet Si enim quod absit verba ejus postponitis quomodo eum omnipotens Deus poterit audire pro vobis quem vos negligitis audire pro Deo A clear evidence that Augustin and other Bishops and Christians in that age devoutly and constantly prayed to God for King Edilbert Tota igitur mente cum eo vos in fervore fidei stringite atque adnisum illius virtute quam vobis divinitas tribuit adjuvate ut regni sui vos ipse faciat participes cujus vos fidem in regno vestro recipi facitis et custodiri After which he conclude his Epistle with this prayer for this Kings spiritual temporal and eternal safety long life felicity and salvation Omnipotens itaque Deus in vobis gratiam quam coepit perficiat atque vitam vestram et hic per multorum annorum curricula extendat et post longa tempora in caelestis vos Patriae congregatione recipiat Incolumem excellentiam vestram gratia suprema custodiâ—t Domine fili 10 Julii Anno 19. Mauritii Tiberii Augusti Pope Boniface in his Epistle to King Ethelbert sent by Mellitus Bishop of London Anno Dom. 615. prayes thus for him In Christo valeas Domine Fili. Edwin King of Northumberland promised to renounce his Idolatry and to serve Christ because Edelburga his Queen being a Christian by the prayers of Paulinus Bishop of the Northumberlanders was delivered without much pain of a child Wherupon Episcopus gratias caepit agere Domino Christo Regique astruere Quod ille precibus suis apud illum obtinuerit ut Regina sospes absque dolore gravi sobolem procrearet But this King deferring his Conversion to Christianity contrary to his promise Thereupon Pope Boniface writ to Queen Edelburga to use all possible means for her Kings conversion and amongst others to make fervent Prayers to God for his illumination and salvation Unde orationi continuò insistens a longanimitate coelestis clementiae illuminationis illius beneficia impetrare non definas Ut videlicet quos copulatio carnalis affectus unum quodammodo corpus exhibuisse ministratur hos quoque unitas fidei etiam post hujus vitae transitum in perpetua sociotate conservet Ad hoc enim misericordiam Dominicae pietatis consecuta es ut fructum fidei creditorumque tibi beneficiorum redemptori tuo multiplicem resignares Quod equidem suffragante praesidio benignitatis ipsius ut explere valeas assiduis non desistimus precibus postulate After this King Edwin being converted to the Christian Faith Pope Honorius Successor to Boniface writ an Epistle to this King in the close whereof there is this Prayer for his safety Incolumem excellentiam vestram gratia superna custodiat Some few years after cruel King Penda invading Northumberland and besieging Bebba the royal City when he could neither take it by arms nor siege he resolved to fire it and laying great store of combustible matter to the walls set it on fire the flames mounting above the walls being carried into the City with furious winds Bishop Aidan beholding it from the Island of Farne whether he retired secretly to pray fertur elevatis ad coelum oculis manibusque cum lacrymis dixisse Domine quanta mala facit Penda Quo dicto statim mutati ab urbe venti in eos qui accenderant flammam incendia retorserunt ita ut aliqui laesi omnes territi impugnare ultra urbem cessarunt quam divinitus juvari cogneverunt About the same time Anno 635. Penda King of Mercians being sent by Cadwallin King of the Britons with a great army into Northumberland to slay Oswald King thereof hee assaulted him in a place called Hetenfield whereupon King Oswald erecting the sign of the Crosse with his own hands commanded all his Souldiers with a loud voyce to cry unto God for him and themselves in these words Flectamus genua ad Deum universi Ipsumque in communi deprecemus ut Nos ab Exercitu superbi Regis Britanni et ejusdem nephandi Ducis Pendae defendat Scit enim ipse quia justa pro salute gentis nostrae bella suscipiamus Fecerunt ergo omnes ut jusserat sic in hostes progressi juxtà fidei suae meritum victoria potiti sunt After King Oswald his murder in the year 642. the Freers of the Church of Hexam every year the day before the said King was slain used for a long time Vigilias pro salute animae ejus facere plurimaqne Psalmorum laude celebrata victimam pro eo manè sacrae oblationis offerre And if they were thus devout in keeping annual Vigils and offering Prayers Psalms and Sacrifices to God for the salvation of this King and his soul after his death according to the superstition of that and after ages no doubt they were as loyal and devout in praying and praysing God for him during his life King Oswi after his great victory over Penda and his 30. old Colonels and Army all slain in battel in performance of his vow consecrated his daughter Elfleda scarce one year old to perpetual virginity donatis insuper duodecim possessiunculis terrarum in quibus ablato studio militiae terrestris ad exercendam militiam coelestem supplicandumque pro pace Gentis ejus aeterna devotioni sedulae Monachorum locus facultasque suppeteret About which year time after the unjust martyrdom of K. Oswi by the Pagans Qu. Eanfled ob castigationem necis ejus injustae postulavit à Rege Oswi ut donaret ibi locum quod dicitur Ingethling monasterio construendo Deifamulo Tumhere quia propinquua ipse erat Regis occisi In quo videlicet Monasterio oratianes assiduae pro utriusque Regis id est occist et ejus qui occidere jussit aeterna sulute â—â—erent A clear evidence that Monasteries were then
passed over all these Plough-shares which she pressed with the weight of her whole Body without seeing the Iron or feeling the burning or receiving the least hurt thereby King Edw. the Confessor having founded and endowed the Church of St. Peter of Westminster with sundry Lands and privileges amongst other ends pro animabus Regum tam Successorum quam Praedecessorum meorum omnium parentum meorum et pro pace ac tranquillitate Regni mei et prosperitate totius Anglorum Populi for all which the Monks thereof were to make contiuual Prayers Supplications and Intercessions unto God Pope Nicholas thereupon confirmed by his Bull the privileges which the King had granted to this Church by his Charters which Bull begins with this Salutation and proceeds with this Thanksgiving and Prayer for him unto God Nicholaus Episcopus servus servorum Dei gloriosissimo piissimo omnique honore dignissimo speciali quoque filio nostro Edwardo Anglorum Regi visitationem omnimodam salutem mellifluam et benedictionem Apostolicam Omnipotenti Deo referrimus grates qui vestram prudentissimam Excellentiam in omnibus ornavit ac decoravit erga beatum Petrum c. Orantes misericordiam illius qui est Dominus omnium et Rex super omnia solus ut ipse participem vos faciat ex omnibus si qua sunt coram Deo bonis operibus nostris fratres nos socios in dilectione constituat in omni tempore amplius ac non minorem partem nostri obsequii reconsignet in suo regno quà m nobismetipsis provenire optamus Erimus etiam deinceps pro vobis sine dubio orantes assidue ut ipse Deus vobis subjiciat Hostes et Inimicos qui contra vos voluerint insurgere et confirmet vos in paterno solio ac propria Haereditate a most seasonable Prayer for our present exiled hereditary King as well as for King Edward the Confessor who after above 25. years dispossession of the Crown by the tyrannical invading Danish Usurpers was by their deaths restored to the Crown in peace by his Subjects without the least effusion of blood for which mercy he repaired and re-founded this Abby as his first Charter to it recites Vestro desiderio voluntati Omnipotens Deus praestet effectum et confirmet vobis paterni Regni Imperium et tribuâ—t Incrementum et post praesentis vitae Decursum perducat ad aeternum permanentis Gloriae Imperium This King in his Epistle to this Pope to confirm these privileges recorded by Ailredus hath this passage concerning Peter-pâ—nce which engaged the Pope particularly to pray for him and his Realm Ego quoque pro modulo meo augeo confirmo donationes consuetudines peâ—uniarum quas sanctus Petrus habet in Anglia ipsas pecunias collectas cum Regalibus donis mitto vobis ut â—retis pro me et pro pace Regni mei et confinuam et sollempnem memoriam instituatis totius Gentis Anglicae coram corporibus sanctorum Apostolorum And if the Pope thus prayed continually for this King his Realm and People upon this account no doubt his own Bishops Clergy and other Subjects did much more do it King William the first in his Charter of confirmation of Lands and Liberties to the Church of Derherst Anno 1069. granted them by King Edward the Confessor his Predecessor that they might pray pro salute animae meae omniumque liberorum nostrorum Quatenus Nos Soboles nostri ipsius sancti Dionysii precibus sociorumque ejus adipisci mereamur prosperum praesentis vitae statum aeternae stationis portum King William Rusus by several Charters granted and confirmed Lands and Liberties to the Abbies and Priories of Per mondesey Tavystock and Saint Mary Magdalen in Barnestable pro salute animae meae et Antâ—cessorum meorum pro anima Patris mei Willielmi Regis et matris meae ipsiusque mei to be obtained by the Prayers of the Monks and religious persons in these Houses King Henry the first by sundry Charters during his reign granted and confirmed sundry Lands and Liberties to the Abbies Priories and Churches of Malverne Colum Bermondsey Lenton Thetford Mountacute St. Andrews Northampton Barnstaple and others besides to pray pro salute redemptione animae meae pro animabus Patris mei Willielmi Regis Anglorum matris et fratris mei Willielmi Regis et pro Successorum meorum salute pro pace et stabtitiate Regni et pro salute et incolumitate filii mei Gulielmi pro salute et incolumitate mei ipsius et statu Regni mei pro animabus AntecessoruÌ„ meorum To which end they constantly made Prayers for them And William Peverel one of his Subjects pro divini cultus amore communi remedio animarum Dominorum meorum Willielmi Regis et uxoris ejus Matildis Reginae et filii eorum Willielmi Regis et omnium parentum suorum et meorum Necnon et pro salute Domini mei Henrici Regis et uxoris ejus Matildae Reginae et filii eorum Willielmi et filiae eorum Matildis pro statu quoque Regni sui Necnon et pro salute animae meae et uxoris meae et filii mei Willielmi et omnium liberorum meorum pia devotione et devota largitione offero Deo et Ecclesiae Cluniacensi c. It being usual both in that and succeeding Ages for Subjects and Officers to our Kings to endow Monasteries and Churches with Lands to pray for the spiritual and temporal prosperity of the Persons Souls and Realms of their Kings Queens their Sons Children and Successors in the first place as well as for their own Souls Wives Childrens and Posterities mentioned only in the second and last place in their Charters and Endowments of which there are many Presidents in the first and second parts of Monasticon Anglicanum collected by Mr. Roger Dodsworth and Mr. William Dugdale to whom I refer the Reader for fuller satisfaction * Pope Pascal the first in his Epistle to K. Henry the 1 touching the Liberties of the Church of Ely as he begins his Epistle with Salutem et Apostolicam benedic so he thus ends it Omnipotens Deus Apostolorum suorum precibus et vos et prolem vestram custodiat et caeleâ—â—e post terrenum vobis regnum concedat The like he doth in his Epistles to him concerning Archbishop Anselme concluding one of them in these words Ipse Omnipotens Deus in cujus manu corda sunt Regum assit hortatui nostro assit auditui tuo ut juxta praecepta ejus tuas disposueris actiones ipse Regnum tuum pacis et honoris sui stabilitate ac subliminatione disponant Amen He closeth other of his Epistle to him thus Dominus te misericordia sua in potentia et probitate custodiat et a terrena ad coeleste regnum perducat Amen Again Haec si seceris pro te Dominum
regni nostri Angliae terrae nostrae praedictae quod Nobis ab alto committitur supportandum ad Ecclesiam sanctam ae Regnum terram nostra praedicta nec non legeos nostros eorundem protegendos debite gubernandos absque summo Dei praesidio ac devotarum orationum suffragiis pro Nobis effluentius Altissimo reddendis vires nostras cernimus penitus impotentes ac sperantes indubie quod quantò in magnis peragendis negotiis nostris divinum adminiculum instantius devotius imploratur tantò exinde successus prosperior felicior proveniat fequatur Vestram paternitatem devotionem affectuosis precibus requirimus rogamus quatinus praemissis condignè devotè consideratis suffraganeos vestros ac religiosos alios subditos vestros universos vestrae provinciae ad devotionem suam erga summum Regem elevandam eò speeialius quò magis sciveritis vel poteritis juxta possibilitatem tanta necessitate causante inducatis cum effectu ut ipsi apud Altissimum de quo omnis gratia procedit tota mentis solicitudine preces orationes devotissimè infundant devotis precibus intercessionibus ac Processionibus Missarum celebrationibus ad specialem gratiam Dei impetrandam pro expeditione Nostra ac aliorum Magnatum fidelium nobiscum in excercitu nostro in partibus praedictis existentium qui corpora nostra propter salvation◠terrae illius periculis ponere non evitamus assiduè insistant apud Deum ut ipse Deus statum nostrum Ecclesiaeque Regni ac terrae praedictorum conservare dignetur prosperum tranquillum Nobisque fidelibus nostris in actibus nostris in terra nostra praedicta alibi expeditionem felicem pro sua magna pietate misericorditer tribuat concedat Teste Edmundo Duce Eborum Custode Angliae apud Westm xv die Octob. Consimile breve dirigitur Th. Episcopo Eborum Angliae Primati sub eadem Data Rex venerabili in Christo patri R. eadem gratia Episcopo London salutem Cum propter bonum regimen c. ut supra usque ibi consideratis et tunc sic universos singulos clericos subditos vestros tam regulares quam seculares vestrae dioc ad devotionem suam erga summum Regem c. ut super Teste ut supra Consimilia brevia diriguntur subscriptis sub eadem data viz. W. Episcopo Wynton I. Episcopo Lincoln I. Episcopo Sarum R. Episcopo Bath Well R. Episcopo Covent Lich. I. Episcopo Elien W. Episcopo Dunolm Th. Episcopo Karliol R. Episcopo Cicest W. Episcopo Roffen I. Episcopo Hereford H. Episcopo Wygorn Th. Episcopo Exon. I. Episcopo Meneven H. Episcopo Norwicen I. Episcopo Bangoren T. Episcopo Landaven Custodi spiritual Episcopatus Assaven King Richard the 2d in the 22. year of his reign confirmed by his Charter to the Abby of Graces near the Tower of London founded by King Edward his Grand-Father sundry Lands and Tenements in respect of the various dangers to which he and the Kingdom were in humane reason exposed to by Land and Sea beyond recovery Ad Missas et alia divina officia singulis diebus celebrandas et faciendas in Abbatia praedicta pro salubri statu et prosperitate Nostra dum vixerimus Et pro anima nostra dum ab hac luce migraverimus pro anima ejusdem Avi nostri specialiter animabus omnium aliorum Progenitorum Haeredum Successorum nostrorum omnium fidelium defunctorum in perpetuum And Michael de la Poole founded the Monastery at Kingston upon Hull confirmed by King Richard the 2d granting sundry Lands to the Prior Monks and their successors upon this condition Volumus itaque ordinamus quod praefati Prior Monachi eorum successores habeant specialiter in Missis orationibus aliis divinis serviciis recommendatum statum nobilissimi Domini Regis Ricardi praedicti nostrum and of several others particularly mentioned dum vixerimus cum ab hac luce migraverimus orent celebrent celebrati facient pro animabus nostris ac specialiter et continuè pro anima dicti Domini nostri Regis Edwardi defuncti and of several others particularly mentioned pro quibus orare tenemur et omnium fidelium defunctorum I could adde many more Writs and Mandates of the former nature upon extraordinary Occasions out of the Clause Rolls of King John Hen. the 3d. Edw. the 3d. Henry the 4 5 6. Edward 4. H. 7 8. Edward 6. Queen Elizabeth King James and King Charles which because they would rather surfit than delight or instruct the Readers I shall wholy pretermit King Henry the 5th founded a Monasterie at Shene the grounds and ends whereof he thus expressed in his Charter Cum excelsae Majestatis exennia quae gloriam nostri regiminis de die in diem ubertim ut ipsi videmus extollant ritè à Nobis gratiarum vendicant actiones justissimum credimus ut eo medio in auctorem tendant quo nobis ab auctore fluxerunt nomine Salvatoris ut sicut per Mediatorem Deret hominum Dominum Jesum ad Nos indignos depatre luminum bona cuncta procedunt ità nostrae laudes quamvis inutiles per eundem Jesum Christum et datorem gratiarum omnis boni principium revertantur Whereupon he granted and confirmed for him and his Heirs sundry Lands to this Monastery free from all secular exaction and service Pro orationibus et aliis divinis Officiis inibi faciendis pro salubri statu nostro dum vixerimus ac anima nostra cum ab hac luce migraverimus animabus parentum progenitorum nostrorum omnium fidelium defunctorum Necnon pro pace tranquillitate et quiete populi et Regni nostri ac insuper pro aliis pietatis operibus ibidem sustinendis ministrandis et supportandis juxta ordinationem nostram haereredum et executorum nostrorum in hac parte plenius faciendam which was accordingly executed King Edward the 4th by his Charter of 17 Febr. in the first year of his Reign granted the Priory of Shirburn to the Hospital of St. Julian called Domus Dei in the Town of Southampton In augmentationem divinae cultus infra hospitale nostrum sancti Juliani c Necnon ut dilect◠Nobis in Christo Magister Jahannes Pereson nunc Custos Hospitalis praedicti ac nunc Capellani et Fratres ejusdem Hospitalis ac successores sui pro salubri statu nostri et Haeredum et Successorum nostrorum dum agimus in humanis Necnon pro animabus nostris cum universae carnis viam ingressi fuerimus nccnon pro animabus recolendae memoriae Principis Ricardi nuper Ducis Eberici Patris nostri c. Et omnium aliorum Primogenitorum nostrorum Imperpetuum specialiter exorare teneantur King Henry the 7th appropriated the Churches of
Potterspiry and Eggemond to the Priory and Covent of St. Anne by Coventre founded by his Ancestors Ut iidem Prior Conventus Pro beno statu nostro ac Consortis nostrae liberorumque nostrorum ac carissimae matris nâ—strae Deum altissimum deprecentur indies et exorent ac missam de Spiritu sancto pro Nobis semel in ebdomade durante vita nâ—stra faciant celebrari et quendam solempnem annualem obitum pro anima nostra cum ab hac luce migraverimus custodiant et observent In the Book entituled Horae beatissimae Mariae ad ligituum Ecclesiae Salisburiensis ritum printed Parisiis 1519. the 10. year of King Henry the 8th but generally used throughout England some hundreds of years before f. 12. there is this set form of Prayer for the King of England for the time being Deus regnorum et Christiani maximè Protector Imperii Da Servo tuo H. Regi nostro de Hoste triumphum ut qui tua providentia extitit Coronatus tuo semper munimine tutus sit et securus per Christum Dominum nostrum And in Processiâ—ale ad usus insignis Ecclesiae Sarum Parisiis 1545. f. 6. 124 208. I meet with these short Prayers ejaculations then and formerly publickly used in all Processions for our successive Kings Domine salvum fac Regem Regem nostrum ac Principes c. in omni sanctitate custodi Salvum fac Regem nostrum Famuium tuum Et exaudi nos in die quo invocavâ—rimus â—te All our antient Missals Offices Howers Primers in times of Popery containing the like Prayers and such as I have formerly recited out of Cassander his Preces Ecclesiasticae together with Prayers for their Souls after their deaths which according to the modern use of the Church of Rome are popish vain sinfull superstitious implying and presupposing a Purgatory but according to their primitive use and institution pious and religious importing no purgatory at all as learned Bishop Vsher proves at large in his Answer to the Jesuites Challenge of Prayers for the Dead p. 194. to 264. to which I refer the Reader for fuller satisfaction herein and concerning the forementioned Prayers for and Charters of our Kings to Monasteries to pray for their own their Ancestors Successors Heirs and others Souls when departed out of this World I could adde many Prayers made for King Henry the 8th in sundry Epistles and Dedications of Books unto him but for brevity I shall omit all but 3. The 1. is Pope Leo the 10th his Bull to him in the 22. year of his Reign subscribed with all the Cardinals Hands wherein he conferred on him the Title of Defender of the Faith for writing a Book against Luther in defence of Pardous the Papacy and 7. Sacraments which Bull begins thus Leo Episcopus Servus servorum Dei Charissimo in Christo filio Henrico Angliae Regi Fidei defensori salutem et Apostolicam benedictionem And is closed with this Benediction and Prayer for him and his Posterity Perpetuum hoc immortale gloriae tuae monumentum Posteris tuis relinquere illisque viam ostendere ut si tali titulo ipsi quoque insigniri optabunt talia etiam opera efficere praeclaraqâ—e Majestatis tuae vestigia sequi studeant quam prout de Nobis dicta sede optimè merita est unâ cum uxore filiis ac omnibus qui à te ab illis nascentur Nostra Benedictione in nomine illius à quo illam concedendi potestas Nobis data est larga liberali manu benedicentes Altissimum illum qui dixit Per me Reges regnant Principes imperant in manu sua corda sunt Regum rogamus et obsecramus ut eam in suo sancto proposito confirmet ejusque devotionem multiplicet ac praeclaris prosancta fide gestis ita illustret ac toti Orbi terrarum conspicuam reddat ut judicium quod de ipsa fecimus eam tà m insigni titulo decorantes à nemine falsum aut vanum judicari possit Demum mortat is hujus vitae â—â—uito curriculo sempiternae illius gloriae consortem atque participem reddat The 2 is William Wraghton an acute Protestant Writer who in his Epistles to King Henry the 8th before his two Books intituled The Hunting of the Romish Fox printed at Basyl 1543. And his Rescuing of the Romish Fox against Stephen Gardner printed 1545. Wisheth him prosperity both of Body and Soul closing his last Epistle to him with this Prayer God grant you health both of Body and Soul victory over your Enemies and Grace to do in this our matter of Religion as shall be most to the Glory of God and the profit of the Common-wealth Amen And he closeth his last Treatise with this Prayer God save the King The third is our learned Protestant Divine Thomas Beacon who in his Path-way unto Prayer dedicated to the Lady Anne Grey ch 55. hath this Godly exhortation to all private Christians Let us flee to God at all times with humble Obsecrations and hearty Requests Let our Prayers be continual Let us in all our Prayers seek the glory of God the advancement of his most blessed word and the health of our own Souls Let us pray for the preservation of the Kings most excellent Majesty H. 8. and for the prosperous successe of his intirely-beloved Son Edward our Prince that most Angel-like Impe. Let us pray for all the Lords Spiritual and Temporal specially for those that have the regiment of the Publick-weal under the Kings Graces Highness Let us pray for the Ministers of Gods Word that they may freely speak the truth of Christs Gospel as it becommeth them Let us pray for all men universally chiefly for the Inhabitants of this Realm of England That they may all bear a faithfull heart both towards God and our King Upon the Reformation of Religion and abolishing of Popish Missals Psalters Howers Processionals and Portuasses by King Edward the sixth in his Parliament 2 3 Edw. 6. ch 10. the King by advice of his Convocation and Parliament commanded A Book of Common-prayer and Administeration of the Sacraments in the English Tongue to be used in all Churches and Chapels throughout the Realm by the Statutes of 2 E. 6 c. 1. 5 6 E. 6. c. 1. Wherein there was not only a Prayer for the King in the Letany but in a special Collect agreeing in substance with those in our later Books of Common-Prayer hereafter cited In this pious Kings reign the Bishops and Ministers in their Epistles and Dedications to him and in their Prayers before after their Sermons usually prayed most heartily and particularly for his long life religious and prosperous reign and spiritual temporal and eternal felicity And John Bale Bishop of Ossery in his Image of both Churches or Paraphrase upon St. Johns Revelation printed 1550. in the last page thereof exhorts all Gods meek-spirited
to be discharged of the said Treason comprised in that Judgement These prayers were much against and directly contrary to the Judgement of Archbishop Cranmer Bishop Farrer Bishop Hooper Rowland Taylor John Philpot John Bradford Edward Crome John Rogers Laurence Saunders Edward Laurence Miles Coverdale Bishop of Fxon and other of our godly Protestant Bishops and Ministers who soon after suffered as Martyrs they in their Letter the 8. of May Anno Dom. 1554. professing That as obedient Subjects we shall behave our selves towards Queen Mary and all that be in Authority and not cease to pray to God for them that he would govern them all generally and particularly with the spirit of wisdom and grace and so we heartily desire and humbly pray all men to do in no point consenting to any kind of rebellion or sedition against our Soveraign Lady the Queens Highnesse but where they cannot obey but they must disobey God there to submit themselves with all patience and humility to suffer as the will and pleasure of the higher powers shall adjudge as we are ready through the goodness of the Lord to suffer whatsoever they shall adjudge us unto And Bishop Hooper writ an Apology against the slanderous Report made of him that he should encourage and maintain such as cursed Qu. Mary printed 1552. wherein his innocency and loyalty to the Queen in praying for her are vindicated at large In this Parliament there being a general opinion that Queen Mary was with child by King Philip her husband there was a special Act made that in case Queen Mary should die during her childs Minority that King Philip should have the education and protection of him In which Act The Lords Spiritual and Temporal and Commons assembled in Parliament have firm hopes and confidence by the goodnesse of Almighty God that he will of his infinite goodnesse give the Queens Majesty and Highnesse strength the rather by our continual prayers so passe well the danger of deliverance of Child c. Upon this occasion the Popish Bishops Clergy and Churchmen made many Processions Masses Collects and Prayers to be daily said in all Churches for Qu. Maryes safe deliverance and her issue recorded at large by Mr. Fox where you may peruse them in one of which prayers there were these expressions Give unto our Queen thy servant a little infant in fashion and body comely and beautifull in pregnant wit notable and excellent Grant the same to be in obedience like Abraham in chastity and Brotherly love like Joseph in meeknesse and mildnesse like Moses in strength and valour like Sampson let him be found faithfull as David after thy heart let him be wise among Kings as the most wise Solomon let him be like Job a simple and an upright man fearing God and eschewing evil let him finally be garnished with the comlinesse of all virtuous conditions and in the same let him wax old and live that he may see his Childrens Children to the third and fourth generation And give unto our Soveraign Lord and Lady King Philip and Queen Mary thy blessings and long-life upon earth and grant that of them may come Kings and Queens which may stedfastly continue in faith love and holinesse And blessed be their seed of our God that all Nations may know thou art only God in all the earth which art blessed for ever and ever Amen After Queen Maries decease Anno 1558. Masses and Popish Prayers being again abolished and the Book of Common Prayer restored by the Parliament of 1 Eliz. ch 2. there were the same prayers publickly used for the Queen both in the Letany and Collects as were formerly used for King Edward and in sundry Books dedicated to her Majesty and Prayers published during Her reign there were many loyal and zealous Prayers Supplications and Intercessions made to God for her long life and Prosperous reign over-tedious to recite at large and vulgarly known and in all or most Prayers Morning and Evening for Private Families and Christians there were special Petitions to God for her Majesty some of them being Printed with the Bibles themselves then in use and likewise at the end of most Quarto Bibles under King James and King Charles I shall touch only upon some few presidents of many In the 2. year of her reign John Veron Divinity Lecturer at Pauls in the close of his Dedicatory Epistle to Her Majestie before his Fruitfull Treatise of Predestination prayes thus Christ Jesus of his tender mercy and goodnesse vouchsafe to defend and preserve your most Gracious Highnesse from all your Enemies and with his holy Spirit so to fill strengthen and comfort your Princely heart that ye may at all times boldly set forth his glory and maintain it to your lives end Which the Lord long continue to his Honor. In the 7th year of Queen Elizabeth there was a Collection of Prayers in Latin intituled Preces privatae printed by William Seres and published by the Queens special Privilege and Authority wherein not only the Duty of Subjects is set down out of Mat. 22. 17. Rom. 13. 1 Tim. 2. 1 2 3. Tit. 3. 1. 1 Pet. 2. but these special Prayers Psalms and Hymnes made to God to be used daily in private Closets and Families for the Queen Domine Pater coelestis Rex Regum Dominus Dominantium omnium Principum gubernator rector intimis votis te suppliciter quaesumus Reginam nostram Elizabetham benigno vultu respicias eique singulari gratia spiritu sancto ità semper assistere digneris ut voluntatem tuam ubique exequatur secundum saluberimam normam mandatorum tuorum omnem vitam transigat Accumula in illam coelestia tua dona ut diu feliciter Nobis imperet Hostes fortiter devincat tandemque in Coelesti gloria vivat in aeternum qui vivis regnas Deus per omnia saecula saeculorum Amen After which follow the same Prayers for her in Latin in the Letany as in the English Letany in the Book of Common-prayer And the same Collects for her in Latin as for her and the King in English Then there ensue Psalmi selecti peculiares pro Rege vel Regina to wit Psalm 20 21 72. applyed to the King and Queen litterally with Domine salvum fac Regem exaudi nos in die in qua invocaverimus After that Precatio d exemplum orationis Salomonis pro Regina Domine Deus qui serenissimam nostram Reginam super nos regnare fecisti eamque in medio populi tui ut in aequitate Nos regat in cordis integritate subditos suos judicet constituisti Mitte illi quaeso de coelis sanctis â—uis à sede majestatis tuae affistricem tuam sapientiam ut ei semper adsit apud eam perpetuò refideat ut sciat quod tibi acceptum fit Dies praetereà super Dies ejus adjicito eique tà m benignè Principali tua
placed under their Hands and Seal or by one of the two Universities under their Seal likewise and except he shall first subscribe to these three Articles following in such manner and sort as we have here appointed 1. That the Kings Majesty under GOD is the only supreme Governour of this Realm and of all other his Highnesse Dominions and Countries aswell in all Spiritual or Ecclesiastical things or causes as Temporal and that no forein Prince Person Prelate State or Potentate have or ought to have Jurisdiction Power Superiority Preeminence or Authority Ecclesiastical or Spiritual within his Majesties said Realms Dominions and Countreys c. And Can. 55. They prescribed this form of prayer to be used by them in their prayers before all their Ser-Lectures and Homilies And herein I require you most especially to pray for the Kings most excellent Majesty our Soveraign Lord CHARLES King of England Scotland France and Ireland Defendor of the Faith and Supreme Governour in these his Realms and all other his Dominions and Countries over all persons in all causes aswell Ecclesiastical as Temporal Ye shall also pray for the Kings most honourable Councel and for all the Nobility and Magistrates of this Realm that all and every of these in their several callings may serve truly and painfully to the glory of GOD and the edifying and well governing of his people remembring the account that they must make Also ye shall pray for the whole Commons of this Realm that they may live in true Faith and Fear of God in humble obedience to the King and brotherly charity one to another Which all Ministers and Preachers duly observed usually adding this clause thereunto That God out of his infinite mercy would grant so to blesse the Kings Majestie and his Royal issue with a perpetual Posterity that there might never want a Man of that Royal race to sway the Scepter of these Realms so long as the Sun and Moon should endure and till all Scepters and Kingdoms should be resigned at the last day into the hands of Jesus Christ the King of Kings The Lords Spiritual Temporal and Commons of the Realm of England assembled in Parliament in the first year of King James do thus expresse and declare their own and the whole Kingdoms unspeakeable joys acclamations and thanksgivings unto God and their own and their posterities Signal Loyalty affection and Devotion to King James his Heirs and Royal progeny for ever in the Statute of 1 Jacobi ch 1. intituled A most joyfull and just Recognition of the immediate lawfull and undoubted succession descent and Right of the Crown Great and manifold were the benefits most dread and most gracious Soveraign wherewith almighty God blessed this Kingdom and Nation by the happy union and conjunction of the two Nobles houses of York and Lancaster thereby preserving this noble Realm formerly torn and almost wasted with long and miserable dissention and bloodie Civil War But more inestimable and unspeakable blessings are thereby powred upon us because there is derived and grown from and out of that union of those two Princely families a more famous and greater union or rather a re-uniting of two Mighty Famous and antient Kingdoms yet antiently but one of England and Scotland under one Imperial Crown in your most Royal Person who is lineally rightfully and lawfully descended of the body of the most excellent Lady Margaret eldest daughter of the most renowned King Henry the 7th and the high and noble Princesse Queen Elizabeth his wife eldest daughter of King Edward the 4th The said Lady Margaret being eldest sister of King Henry the 8th father of the high and mightie Princesse of famous memorie Elizabeth late Queen of England In consideration whereof albeit we your Majesties loyal and faithfull Subjects of all Estates and Degrees with all possible publike Joy and Acclamation by open Proclamations within few houres after the decease of our late Soveraign Queen acknowledging thereby with one full voice of tongue and heart that your Majesty was our only lawfull and rightfull Leige Lord and Soveraign and by our unspeakable and general rejoycing and applause at your Majesties most happy inauguration and Coronation by the affectionate desire of infinite numbers of us of all degrees to see your Royal Person and by all possible outward means have indeavoured to make demonstration of our inward love zeal and devotion to your most excellent Majestie our undoubted rightfull Leige Soveraign Lord and King yet as we cannot do it too often or enough so can there be no means or way so fit both to sacrifice our unfeined and heartie thanks to Almighty God for blessing us with a Soveraign adorued with the rarest gifts of mind and body in such admirable peace and quietnesse and upon the knees of our hearts to agnize our most constant faith obedience and loyalty to your Majestie and your Royal Progenie as in this high Court of Parliament where all the whole body of the Realm and every particular Member thereof either in Person or Represeatation upon their own free Elections are by the Laws of this Realm deemed to be personally present To the present acknowledgment whereof to your Majestie we are the more deeply bounden and obliged as well in regard of the extraordinarie care and pains which with so great wisdom knowledge experience and dexteritie your Majestie since the Imperial Crown of this Realm descended to you have taken for the continuance and establishment of the blessed peace both of the Church of England in the true and sincere Religion and of the Common-wealth by due and speedy administration of justice as in respect of the gracious care and inward affection which it pleased you on the first day of this Parliament so lively to expresse by your own words so full of high wisdom learning and virtue and so repleate with Royal and thankfull acceptation of all our faithfull and constant endeavours which is and ever will be to our inestimable consolation and comfort We therefore your most humble and loyal Subjects the Lords Spiritual and Temporal and the Commons in this present Parliament assembled do from the bottom of our hearts yield to the divine Majestie all humble thanks and prayses not only for the said unspeakable and inestimable benefits and blessings above mentioned but also that he hath further enriched your Highnesse with a most Royal Progenie of Most rare and excellent gifts and forwardnesse and in his goodnesse is like to increase the happy number of them And in most humble and lowly manner do beseech your most Excellent Majestie that as a memorial to all posterities amongst the Records of your high Court of Parliament for ever to endure of our Loyalty Obedience and harty and humble Affection it may be published and declared in this high Court of Parliament and enacted by authority of the same That we being bounden thereunto both by the Laws of God and Man do recognize and acknowledge and thereby
expresse our unspeakable Joyes That immediately upon the dissolution and decease of Elizabeth late Queen of England the Imperial Crown of the Realm of England and of all the Kingdoms Dominions and Rights belonging to the same did by inherent Birthright and lawfull and undoubted Successâ—en descend and come to your most Excellent Majestie as being Lineally Justly and Lawfully next and sole Heir of the Blood Royal of this Realm as is aforesaid And that by the goodnesse of God Almighty and lawfull Right of descent under one Imperial Crown your Majestie is of the Realms and Kingdoms of England Scotland France and Ireland the most Potent and mighty King and by Gods goodnesse more able to protect and govern us your loving Subjects in all Peace and Plentie than any of your noble Progenitors And thereunto we most humbly and faithfully do submit and oblige our selves our heirs and posterities for ever until the last drop of our Bloods be spent And do beseech your Majestie to accept the same as the first fruits in this high Court of Parliament of our Loyalty and faith to your Majestie and your Royal Progenie and posterity for ever Which if your Majestie shall be pleased as an argument of your gracious acceptation to adorn with your Majesties Royal Assent without which it can neither be complete and perfect nor remain to all posteritie according to our most humble desire as a memorial of your Princely and tender affection towards us we shall adde this also to the rest of your Majesties unspeakable and inestimable benefits In which Act there are these particulars very seasonable and observable in respect of the present posture of our publike affairs 1. That the happy union and conjunction of our divided Kingdoms formenly torn and wasted with long and miserable dissentions and bloody civil wars between Competitors for the Crown and the King and Subjects is a great and unspeakable benefit and blessing to the Kingdom and Nation bestowed on them by God himself 2. That the re-uniting not only of the two but three mighty famous and antient Kingdoms of England Scotland and Ireland under one Imperial Crown and Heredirary King is a far more inestimable and unspeakable blessing to all 3. Kingdoms and Nations 3. That there is no Interregnum in Law in the Realm and Crown of England but that immediately upon the decease of the King thereof the Imperial Crown of the Realm of England and of all the Kingdoms Dominions and Rights belonging to the same do by inherent birth-right and lawfull and undoubted Succession Lineally Justly and lawfully descend to the next heir of the blood Royal before he be publikely crowned King As this Act in direct Terms declares and all the Judges of England unanimously adjudged in the case of Watson and Cleark 2. Popish Priests who held King James no lawfull King before he was Crowned and thereupon conspired to imprison him in the Tower c. for which they were both condemned and executed as Traytors Hill 1. Jacobi as had been oft adjudged before in the first 7. years of King H. 6. and in the cases of Queen Jane the Dukes of Northumberland and Suffolk the Lord Rochford Sir John Gates Sir Thomas Palmer and others condemned in levying War against her and executed 1 Mariae for Treason against Qu. Mary before she was Crowned to deprive her of the Crown which both the Peers and Judges of the Realm and the Parliament of 1 Mariae ch 16. adjudged Treason within 25 E. 3. against the mistaken Doctrine of Mr. Thomas Scot and some temporizing Lawyers of late years 4. That it is the duty and practice of all loyal and faithfull Subjects of all estates and degrees with all possible publike joyes unspeakable general rejoycings acclamations applauses affectionate desires by other means to proclaim acknowledge and Crown their lawfull hereditary Kings after the decease of their Ancestors and to make all possible demonstrations of their cordial loyalty love zeal and affection to them both in and out of Parliment being obliged thereunto both by the Laws of God and Man 5. That this Act of Parliament and the Oathes of Supremacy and Allegiance do both in point of Law Loyalty Justice Conscience oblige the whole English Nation their heirs and posterities for ever to be true faithfull loyal and obedient to King James his heirs and posteritie for ever and so to our present King till the last drop of their blood be spent as to their undoubted lawfull and hereditary Kings and Soveraigns 6. That a numerous hopefull royal Progeny likely to continue and perpetuate the hereditarie succession of the Crown in the true Regal line is an extraordinarie blessing and happinesse to the Kingdom for which they are all bound both in and out of Parliament to render all humble thanks and praises unto God To this I shall subjoyn the Statute of 3 Iacobi ch 1. entituled An Act for a publick Thanksgiving to Almighty God every year on the fifth day of November FOrasmuch as Almightie God hath in all ages shewed his power and mercy in the miraculous and gracious deliverance of his Church and in the protection of religious Kings and States And that no Nation of the earth hath been blessed with greater benefits than this Kingdom now enjoyeth having the true and free profession of the Gospel under our most gracious Soveraign Lord King Iames the most great learned and religious King that ever reigned therein enriched with a most hopefull and plentifull Progeny proceeding out of his Royal loyns promising continuance of this happinesse and profession to all posterity the which many malignant and devillish Papists Jesuites and Seminary Priests much envying and fearing Conspired most horribly when the Kings most Excellent Majesty the Queen the Prince and all the Lords Spiritual and Temporal and Commons should have been assembled in the Upper House of Parliament upon the fifth day of November in the year of our Lord 1605. suddenlie to have blown up the said whole House with Gunpowder An invention so inhuman barbarous and cruel as the like was never before heard of and was as some of the principal Conspirators thereof confesse purposely devised and concluded to be done in the said House that where the sundry necessarie and Religious Laws for preservation of the Church and State were made which they falsly and slanderously term cruel Laws enacted against them and their Religion both place and persons should be all destroyed and blown up at once which would have turned to the utter ruine of this whole Kingdom had it not pleased Almighty God by inspiring the Kings most Excellent Majestie with a Divine spirit to interpret some dark phrases of a Letter shewed to his Majestie above and beyond all ordinarie construction thereby miraculously discovering this hidden Treason not many hours before the appointed time for the execution thereof Therefore the Kings most Excellent Majestie the Lords Spiritual and Temporal and all his Majesties Faithfull and loving
their Cures writ two Epistles to him from thence to dismisse them to their Bishoppricks before the cold winter approached In the first they write thus We beseech you that you cause us not to be banished nor stayd from our Churches but that the Bishops together with the people may live in peace and tranquillity and may humbly pray for your Health Kingdom and safety in which the Divine Maiesty long preserve you Pro tua salute Imperio pace orantes quam tibi Divinum numen largiri dignètur prolixam so Nicephorus renders it but others thus Supplicantes Deo pro pace tui Imperii pariter salutis quam tibi Dominus in perpetuum largiatur They conclude their second Letter to him in these words For this cause we beseech your clemency the second time most religious Lord and Emperor that you command us to depart to our Churches if it so please your Godlinesse before the sharpnesse of Winter come That we may make our accustomed Prayers together with the People to the Almighty God and our Lord and Saviour Christ for your Empire or Reign as we have alwaies accustomed in times past and yet cease not to do and now wish to continue Here we have a most pregnant double Testimony of all these Godly Bishops assembled in full Council of their own and the Peoples constant and continual Custom both for time past present and to come to powre forth fervent publick Prayers Supplications and Thanksgivings to God for the Health Reign Safety and Prosperity of their Christian Emperors though Arrians and Persecutors of them much more then was it their constant usage when Orthodox and Protectors of them thus to do St. Cyril Bishop of Hierusalem thus recites the practise of the Christians in his Age in this particular We pray to God for the common peace of the Church throughout the world For our Kings their Forces and Adherents St. Ambrose Bishop of Millain flourishing in the year of Christ 370. in his Book De Vocatione Gentium l. 1. c. 4. reciting the 1 Tim. 2 1 2 3. thus descants upon it De hac ergo doctrinae Apostolicae regula qua Ecclesia universalis imbuitur ne in diversum intellectum nostro evagemur arbitrio quid in ipsa universalis Ecclesia sentiat requiramus quia nihil dubium esse poterit in praecepto si obedientia concordat in studio Praecepit itaque Apostolus imò per Apostolum Dominus qui loquebatur in Apostolo Fieri obsecrationes postulationes gratiarum actiones pro omnibus hominibus pro Regibus ac pro iis qui in sublimitate sunt Quem legem supplicationis ita omnium Sacerdotum et omnium Fidelium devotio concorditer tenet ut nulla pars mundi sit in qua hujusmodi Orationes non celebrantur a populis Christianis Supplicat ergo ubique Ecclesia Deo non solum pro sanctis in Christo jam regeneratis sed etiam pro omnibus infidelibus inimicis crucis Christi pro omnibus Idolorum cultoribus pro omnibus qui Christum in membris suis persequuntur pro Judaeis quorum caetati lumen Evangelii non refulget pro haereticis Schismaticis qui ab unitate fidei charitatis alieni sunt Quid autem pro istis petat nisi ut relictis erroribus suis convertentur ad Deum accipiant fidem accipiant charitatem de ignorantiae tenebris liberati in agnitionem veniant veritatis c. Which he thus prosecutes in his Commentary on 1 Tim. 2. 1 2 3. Haec regula Ecclesiastica est tradita a Magistro Gentium qua utuntur Sacerdotes nostri ut pro omnibus supplicent Deprecantes pro Regibus huius seculi ut subjectas habeant Gentes ut in pace positi in tranquillitate mentis quietè Deo Domino servire possumus Orantes etiam pro iis quibus sublimis potestas est credita ut in justitia veritate gubernent Rempublicam suppeditante rerum abundantia amota perturbatione seditionis succedat laetitia c. ut sepositis omnibus quae huic Imperio infesta inimica sunt in affectu pietatis castitatis Deo servire possumus Perturbatio enim captivitas nec pietatem servat nec castitatem Unde enim pius qui invidus est unde castitas ubi potestatis suae non est In his Epistolarum l. 5. Epist 26. ad Gratianum Augustum he thus expresseth his servent Prayers for him Et nocte die in tuis castris cura censu locatus Orationum excubias praetendebam si invalidus merito sed affectu sedulus Et haec quidem pro tua salute deferebamus pro nobis faciebamus Nihil hic adulationis est siscit ipse arbiter quem fateris in quem piè credis me non solum officio publico debitas pendere preces sed etiam amore privato Which Epistle he concludes with this Prayer for this Emperor Beatissimum te florentissimum Deus Omnipotens Pater Domini nostri Jesu Christi tueri aetate prolixa et Regnum tuum in summa gloria et pace perpetua confirmare dignetur Domine Imperator Auguste Divino electe judicio Principum gloriosissime In his Epist l. 4. Epistola 28. Ad Theodosium Imperatorem he concludes with this Prayer Beatissimus florentissimus cum sanctis pignoribus fruaris tranquillitate perpetua Imperator Auguste To pretermit all other passages of this kind in his Funeral Oration De obitu Valentiniani Imperatoris he hath this passionat expression Nulla inhonoratos vos mea transibit Oratio Nulla nox non donatus aliqua precum mearum contexione transcurret Omnibus Oblationibus frequentabo c. Quam nostrae vitae temporibus fulcire curaremus ut de nostris Annis viveret qui fungi non potuit suis Which he thus concludes Te quaeso summe Deus ut clarissimos juvenes matura resurrectione suscites resuscites ut immaturum hunc vitae istius cursum matura resurrectione compenses to which this other passage in his Oration De obitu Theodosii Imperatoris might be added Da requiem perfectam servo tuo Theodosio Requiem quam praeparasti sanctis tuis This Godly Emperor Theodosius as Eutychius Patriarch of Alexandria records was by the joynt and fervent Prayers of the Christians in Constantinople who spent the whole night in Supplications and beseeched God and our Lord Jesus Christ ut nobis Regem eligat quemcunque ipse elegerit nobis Regem praeficiamus miraculously elected and chosen Emperor beyond all human expectation being of a very poor and mean condition as he there relates Gregory Bishop of Nyssa in his excellent Book De Oratione p. 6. hath this memorable passage Oratio corporum robur est abundantia domus recta Juris ac Legum in Civitate constitutio Regni virâ—s belli Trophaeum pacis securitas dissidentium conciliatio conjunctorum conservatio
clamor meus ad te veniat V. Dominus vobiscum R. Et cum Spiritu tuo Oremus DEus qui victrices Moysi manus in oratione firmasti qui quamvis aetate languesceret infatigabili sanctitate pugnabat ut dum Amalech iniquus vincitur dum profanus nationum populus subjugatur exterminatis alienigenis hereditati tuae possessio copiosa serviret opus manuum tuarum pia nostrae orationis exauditione confirma habemus nos apud te sancte Pater Dominum salvatorem qui pro nobis manus suas extendit in cruce per quem etiam precamur Altissime ut tua potentia suffragante universorum hostium frangà tur impietas populusque tuus cessante formidine te solum timere condiscat Per eundem Christum Dominum nostrum R. Amen Quibus finitis Metropolitanus cum Episcopis paratis revertitur ad sedem suam vel faldistorium propè altare et dicitur Alleluia sive ultimus versus Tractus vel Sequentiae Evangelium et alia usque ad Offertorium inclusivè Quo dicto Metropolitanus residet in faldistorio ante medium altaris cum mitra et Regina à suis Praelatis Magnatibus et aliis associata venit ante Metropolitanum coram quo genuflexa offert ei aurum quantum sibi placet et manum Metropolitani recipientis osculatur Deinde ad solium suum revertitur Metropolitanus lavat manus surgit et accedit ad altare et prosequitur Missam usque ad Communionem Cum Secreta diei dicitur pro Regina sub uno Per Dominum Secreta MUnera quaesumus Domine oblata sanctifica ut et nobis Unigeniti tui Corpus et Sanguis fiant et Reginae nostrae ad obtinendam animae corporisque salutem et ad peragendum injunctum officium te largiente usquequaque proficiant Per eundem Dominum nostrum Jesum Christum filium tuum qui tecum vivit et regnat in unitate Spiritus sancti Deus per omnia saecula saeculorum R. Amen Pax datur Reginae per primum ex Praelatis paratis cum instrumento ad hoc ordinato Postquam Metropolitanus se communicaverit de Corpore et Sanguine Regina sine corona et sine sceptro de thalamo suo à suis duntaxat associata accedit ad altare genuflectiti in supremo gradu altaris et Metropolitanus conversus ad Reginam eam communicat Regina antequam sumat Sacramentum osculatur manum dexteram Metropolitani et sumpta Communione ex calice de manu Metropolitani se purificat et purificatus ad thalamum suum revertitur cum suis ut venit Metropolitanus verò ablutionem sumit et accepta mitra lavat manus et perficit Missam Cum Postcommunione diei dicitur pro Regina sub uno Per Dominum Postcommunio HAee Domine oblatio salutaris famulam tuam N. Reginam nostram ab omnibus tueatur adversis quatenus Ecclesiasticae pacis obtineat tranquillitatem post istius temporis decursum ad aeternam perveniat haereditatem Per Dominum nostrum Jesum Christum filium tuum qui tecum vivit regnat in unitate Spiritus sancti Deus per omnia saecula saeculorum R. Amen In fine Metropolitanus dat Benedictionem solemnem qua data omnes vadunt in pace De Benedictione Coronatione Regis in Consortem electi CVm autem Regina jampridem ut Regni Domina benedicta et coronata deinde Consortem sibi elegerit quem posteà statuerit coronari ab diem ordinatam vocantur omnes Praelati Regni parantur duo thalami atque omnia alia ordinatur prout suprà in coronatione Regis posita sunt f. 163. Die autem statuto Metropolitano et Praelatis in Ecclesia constitutis et se vestientibus Regina Reginalibus vestibus induta cum corona in capite et sceptro in manu à suis associata venit ad Ecclesiam et ascendit thalamum suum Illis autem paratis et suo ordine sedentibus ut suprà in coronatione Regis ordinatum est Regina de thalamo suo descendens cum corona in capite et sceptro in manu venit coram Metropolitano à quo facta ei reverentia petit Regem consortem suum benedici et coronari sub his verbis REverendissime Pater postulamus ut consortem nostram nobis à Deo conjunctam benedicere et corona Reginali decorare dignemini ad laudem et gloriam Salvatoris nostri Jesu Christi Deinde ad thalamum suum revertitur Interim Rex vestibus militaribus indutus veniat ad Ecclesiam à suis Praelatis domesticis non paratis et Comitibus Magnatibus Regni et aliis associatus Qui cùm venerit propè Presbyterium duo Priores Episcopi ex paratis ei obvià m veniunt et cum mitris capita illi aliquantulum inclinantes ipsum bireto deposito usque ante Metropolitanum deducunt coram quo Rex caput inclinans humilem ei reverentiam exhibet Qua facta prior Episcoporum deducentium stans detecto capite versus ad Metropolitanum voce intelligibili dicit REverendissime Pater postulat sancta Mater Ecclesia Catholica ut praesentem egregium militem ad dignitatem Regiam sublevetis Et omnia alia suo ordine fiunt prout habetur suprà sub prima rubrica de benedictione et coronatione Regis fol. 163. usque ad aliam rubricam de coronatione Reginae fol. 174. quae hîc omittitur cùm sit priùs coronata These forms of Prayers and Ceremonies are used in most forein Kingdoms as Spain Hungary Bohemia Poland c. with some little variation relating only to their particular Kingdoms M. Paulus Stranskie Reipub. Bohemiae Lugd. Bat. 1634. c. 5. sect 12 to 20. p. 572 c. describing at large the manner of the Coronation of the Kings of Bohemia in later times informs us That after the Supreme Burgrave of Prague hath in the name of the most blessed and undivided Trinity pronounced such a one to be elected and accepted King of Bohemia all the multitude hearing this presently cry out Vivat vivat vivat N. Bohemiae Rex After which having taken his Oath the Archbishop and Bishops use several set Prayers for him and all the People as well those who are present as absent at the Coronation feast cry out with ingeminated joyfull shouts Vivat vivat vivat Triumphatis Reipublicae Hostibus N. Bohemiae Rex In France they have a particular Pontical or form of Prayers Benedictions and Ceremonies used at the Consecration of their Kings writen and used in the year 1365. the first year of Charles the 5th King of France by his special command and thus subscribed Ce liure du sacre des Roys de France est a nous Charles le v. de nostre nom Roy de France le fimes corriger ordeiner escrier istorier l' an 1365. agreeing for the most part with that in Laurentius Bochellus Decretorum Ecclesiae Gallicanae lib. 5. Tit. 2. De Consecratione Coronatione
Coronation 1. It is to be provided that all the Regalia that is King Edward the Confessors Crown and other Ornaments together with the Ampull wherein is the Oyle with which antiently the Kings and Queens have been anoynted be laied ready upon the Altar 2. It is to be provided that the Crown and other Robes Royal which the King is to put on and wear after the Rites of the Coronation ended be brought and laid ready in the Traverse within Saint Edwards Chappel 3. There is cloth to be spread on the ground from the Pallace Hall door unto the Stage in the Church for his Majesty to tread on all the way by the Heir of the Lord Beauchamp of Bedford Almoner for the Coronation day The receiving of the King into the Church 1. The Archbishop and Bishops of the Realm then present together with the Church and Quire of Westminster onely are to meet the King at the Pallace gate in procession wise 2. Two Bishops assigned by the King are to bear the one the Regal the other the Paten 3. After them three Peers by the King likewise to be appointed are to bear the one the Scepter with the Crosse the other the long Scepter the third the Rod with the Dove 4. After them the three Swords to be born per Comitem Cestriae 2. Huntingdon 3. Warwick 5. After them a Peer by the King appointed to bear the Spurs 6. Then the King under a Canopy born by the Barons of the Cinque Ports The King supported by the two Bishops of Durham and Bathe 7. Abbas Westomonaster semper lateri Regis adhaerendo praesens debet esse pro dicti Regis informatione in hiis quae dictae Coronationis concernunt solennitatem Ad ipsum vero hoc officium solummodo spectat The King is to be received into the Church with an Anthem Protector noster Protector noster aspice Deus respice in faciem uncti tui quia melior est dies una in Atriis tuis super Millia Quam dilecta c. Gloria patri c. Behold O Lord our Protector and look upon the face of thine Anointed because one day in thy Court is better then a thousand Psal quam dilecta c. 84. 11. Gloria patri c. The King passing up the body of the Church and so through the Quire goeth up the Staires unto his Throne of Estate and there reposeth himself The King set in his Throne the Archbishop going to every of the four sides of the Stage viz. North South East and West the Marshall of England going before him to all the said places asketh the people if they be willing to accept of the King as their Soveraigne that he may be Anointed and Crowned His verbis The people demanded if they be willing Sirs here I present unto you King James the rightful Inheritor of the Crown of this Realm wherefore all you that be come this day to do your homage service and bounden duty be ye willing to do the same Or thus Sirs here present is James rightfull and undoubted Inheritor by the Laws of God and Man to the Crown and Royal dignity of England with all things thereunto annexed and appertaining elect chosen and required by all three Estates of this same Land to take upon him this said Crown and Royal dignity whereupon you shall understand that this day is fixed and appointed by all the Peers of the Land for the consecration enunction and Coronation of the said most excellent Prince James Will you serve him at this time and give your wills and assents to the same Consecration Enunction and Coronation Or thus Will you take this worthy Prince James right Heir of the Realm and have him to your King and become Subjects to him and submit your selves to his Commandements This while the King standing up turneth himself to every of the four sides as the Archbishop is at every of them speaking to the people The people signifying their willingnesse by answering all in one voice Yea Yea God save King James The Quire singeth the Anthem Firmetur manus Firmetur manus tua exaltetur dextra tua justitia judicium preparatio sedis tuae Misericordia veritas precedent faciem tuam Allelutah Firmetur manus tua Let thy hand be strengthned and thy right hand be exalted Let Justice and Judgement be the preparation of thy Seat and Mercy and Truth go before thy Face Alleluia Ps misericordias Dei Glory be to the Father c. While the Quire singeth the Anthem the Archbishop goeth down to the Altar and revesteth himself there The Archbishop being there ready the King supported by the two Bishops as before and attended by the Abbot of Westminster goeth down from his Throne to the Altar The Kings Offering and the Sermon There he maketh his first Oblation which is Pallinm unum una libra auri After the King hath Offered he kneeleth down at his Fald-stool The Archbishop saith the Prayer Deus humilium Deus humilium visitator qui nos Sancti Spiritus illustratione consolaris pretende super hunc famulum tuum Jacobum gratiam tuam nt per eum tuum in nobis addesse sentiamus adventum per Dâ—minum Christum nostrum c. Deus visitator humilium O God which dost visit those that are humble and dost comfort us by the light of thy Holy Spirit send down thy Grace upon this thy Servant James that by him we may feel thy presence amongst us through Jesus Christ Then doth the Sermon begin which the King heareth in his Chair of Estate by the Altar on the South side of it The Sermon being done the Archbishop goeth to the King and asketh his Majesty concerning his willingness to take the Oath usually taken by his Predecessors The King shewing himself willing therewithall ariseth and cometh to the Altar The Archbishop ministreth the three first questions and the King answereth them severally Scilicâ—t 1 Quaestio Si leges consuetudines ab antiquis justis Deo devotis Regibus Plebi Anglorum concessas cum sacramenti confirmatione eidem Plebi concedere servare voluerit praesertim leges consuetudines libertates à glorioso Rege Edwarde Clero populo concessas c. Dicto autem Principe se promittente omnia praemissa concessurum servaturum Tunc exponat ei Metropolitanus de quibus jurabit Ita dicendo c. Prima quaestio Servabis Ecclesiae Dei cleroque populo pacem ex integro concordiam in Deo secundum vires tuas Respondebit servabo Secunda quaestio Facies fieri in omnibus judiciis tuis equam rectam justitiam discretionem in misericordia veritate secundum vires tuas Resp Faciam Tertia quaestio Concedis instas leges consuetudines esse tenendas promittis per te eas esse protegendas ad honorem Dei corroborandas quas vulgus elegerit secundum vires tuas Respondebit Concedo promitto
Nations serve thee and the Tribes adore thee and let him be blessed that blesseth thee and God shall be thy helper Almighty God blesse you with the blessing of Heaven above in the Mountains and Hills and with the blessings of the Earth beneath with the blessings of Corn and Wine and Fruit and let the blessings of the old Fathers Abraham Isaac and Jacob be established upon thee through Christ our Lord. Blesse O Lord the vertuous courage of this King and accept the work of his hands replenish his Realm with the increase of thy Blessings with the fruit of the Heavens and the dew of the Water and the depths Let the influence of the Sun and the Moon drop down fatnesse upon the high Mountains and the Clouds rain plenty upon the low Vallies that the Earth may abound with store of all things Let the blessings of him that appeared in the Bush descend upon his head and the fulnesse of his blessings fall upon his Children and posterity Let his Feet be dipped in Oyl and his horn be exalted as the horn of an Unicorn by which he may scatter his enemies from on the face of the Earth the Lord that sitteth in Heaven be his defender for ever and ever through Jesus Christ our Lord. Amen Blesse we beseech thee O Lord these thy gifts and sanctifie them unto this holy use that by them we may be made partakers of the Body and Bloud of thy only begotten Son Jesus Christ And thy servant our King James may be fed unto everlasting life of Soul and Body and inabled to the discharge of his great place and office whereunto thou hast called him of thy great goodnesse grant this O Lord for Jesus Christs sake our only mediator and advocate Amen Deus Rex Regum dominus dominantium per quem Reges regnant legum conditores Jura decernunt dignare propitius benedicere hoc regale ornamentum presta ut famulus tuus Rex noster qui illud portaturus ornamente bonorum morum sanctarum actionum in conspectu tuo fulgeat post tempora alieni vitam aeternam gloriam quod tempus non habet sine fine possideat per Dominum nostrum c. O God the King of Kings and Lord of Lords by whom Kings do reign and Law-givers do make good Lawes vouchsase in thy favour to blesse this Kingly ornament and grant that thy servant our King who shall wear it may shine in the spirit with the ornament of good life and holy actions and after this life ended he may forever enjoy that life and glory which hath no end through Christ our Lord. The prayer done the Abbot of Westminster arrayeth the King 1. With the supertunica or close Pall. 2. Then with the Tynsin hose 3. Then with his Sandalls The Spurs are put on by a Nobleman thereto by the King appointed Then the Archbishop taketh the Sword and layeth it before him on the Altar and saith the Prayer Exaudi Domine c. Quaesumus Domine preces nostras hunc ensem quo his famulus tuus Jacobus se circumcingi desiderat majestatis tuae dextera benedicere sanctificare dignare quatenus defensio atque protectio ecclesiarum esse viduarum Orphanorum omnium que Deo Servientium contra savitiam paganorum aliisque insidiantibus sit pavor terror formido per Dominum nostrum c. Hear our prayers we beseech thee and vouchsafe by thy right hand of majesty to blesse and sanctifie this Sword wherewith this thy servant James desireth to be girt that it may be a defence and protection of Churches Widows Orphans and all the Servants of God against the savage cruelty of Pagans and Infidels and that it may be a fear and terror to all those that lye in wait to do mischief through Christ our Lord. Then the Archbishop delivereth the Sword into the Kings hands saying Accipe gladium Which Sword is girt about him by a Peer thereto appointed Accipe gladium per manus Episcoporum licet indignas vice cum authoritate sanctorum Apostolorum consecratas tibi regaliter impositum nostraque benedictionis officio in defensionem sancta fidei Ecclesiae divinitus ordinatum Et esto memor de quo Psalmista prophetavit dicens Accingere gladio tuo super femur tuum potentissime ut per eundem vinâ— aequitatis exerceas molem iniquitatis potenter destruas sanctam Dei Ecclesiam ejusque fideles propugnando protegas Non minus sub fide falsos quam Christiani-nominis hostes execreris ac destruas viduas pupillos clementer adjuves ac defendas desolata restaures restaurata conserves ulciscaris injusta Confirmes bene disposita quatenus haec in agendo virtutum triumpho gloriosus Justitiaeque cultor egregius cum mundi salvatora cujus typum geris in nomine sine fine merearis regnare Qui cum patre Spiritu Sancto c. Receive this Kingly Sword which is hallowed for the defence of the Faith of Christs holy Church and delivered unto thee by the hands of Bishops though unworthy yet Consecrated in the place of the holy Apostles and remember of whom the Psalmist did prophesie saying Gird thy self with thy Sword upon thy Thigh O thou most mighty and with this Sword exercise thou the force of Equity and mightily destroy the growth of Iniquity protect the holy Church of God and his faithful people and pursue Hereticks no lesse then Infidels defend and help Widdows and Orphans Restore the things that are gone to decay and maintain those things that are restored be revenged of injustice and confirm things that are in good order that doing these things thou maist be glorious in the triumph of Vertue and excellent in the ornament of Justice and reign for ever with the Saviour of the world whose image you bear who with the Father and the Holy ghost Then the Armill is put about his neck in the manner of a Stole and tyed to the boughts of his two Arms. The Archbishop saying Accipe armillas sinceritatis sapientiae divinaeque circumdationibus judicium quibus intelligas omnes operationes tuas contra hostes visibiles invisibiles posse esse munitas per Dominum nostrum c. Recive the Armill as a token of Gods embracing whereby all thy works may be defended against thy enemies both bodily and ghostly through Christ our Lord. Then the Mantle or open Pall is put on by the Abbot of Westminster The Archbishop saying Accipe pallium quatuor initiis formatum per quod intelligas quatuor mundi partes Divinae potestati esse subjectas Nec quenquam posse feliciter regnare in terris nisi cui potestas regnandi fuerit collocata de Coelis Receive this Pall which is formed with four Corners to let thee understand that the four quarters of the world are subject to the power of God and that no man can happily reign upon Earth who hath not received his authority from Heaven Then
the Archbishop taketh the Crown into his hands and saith this prayer Deus perpetuatis Dux virtutum cunctarum hostium victor benedic hunc famulum tuum Jacobum tibi caput suum inclinantem prolixa sanitate prospera felicitate eum conserva ubicunque auxilium tuum invocaverit cito adsis protegas ac defenda Tribue ei quaesumus domine divitias gratia tuae comple in bonis desiderium ejus corona eum in misericordia tua tibique domino opia devotione jugiter famuletur per Dominum nostrum Iesum Christum filium c. O God of Eternity the commander of all Powers the vanquisher of all Enemies blesse this thy servant who boweth his head unto thy Majesty preserve him in long health and prosperous felicity be present with him protect and defend him whensoever he calleth upon thee Give him we beseech thee the riches of thy Grace fill his soul with goodnesse and crown him with thy mercy and let him alwaies in godly devotion wait upon thee through thy Son our Lord Iesus Christ The Archbishop Crowneth the King saying Coronet te Deus corona Galeaque justitiae honore opere fortitudinis ut per officium nostrae benedictionis cum fide recta multiplici bonorum operum fructu ad Coronam pervenias regni perpetui Ipse largiente cujus regnum permanet in secula seculorum God Crown thee with a Crown of Glory and Righteousnesse with the honor and work of Fortitude that thou by our Ministery having a right Faith and manifold fruit of good works maist obtain the Crown of an everlasting kingdome by the gift of him whose kingdome indureth for ever In the mean time the Quire singeth the Anthem Confortare Be strong and of a good courage and observe the Commandements of the Lord to walk in his wayes and keep his Ceremonies Precepts Testimonies and Iudgements and almighty God prosper and strengthen thee whithersoever thou goest The Lord is my Ruler therefore I shall want nothing Deus in virtute The King shall rejoyce in thy strength O Lord exceeding glad shall he be of thy Salvation for thou hast granted him his hearts desire and hast not denyed him the request of his lips for thou hast prevented him with blessings of goodness and hast set a Crown of pure gold upon his head Then he putteth the Ring on his Wedding finger saying Accipe regiae dignitatis annulum per hunc in te Catholicae fidei signaculum quatenus ut hodie ornaris caput Princeps regni ae Populi ita perseveres auctor stabilitor Christianitatis Christianae fidei ut felix in opere locuples in fide cum rege Regum glorieris Cui est honor gloria per aeterna secula seculorum Amen Receive the Ring of Kingly dignity and by it the seal of Christian Faith that as this day thou art adorned the head and Prince of this Kingdome and People so thou maist persevere as the Author and establisher of Christianity and the Christian Faith that being rich in Faith and happy in Works thou maist reign with him who is King of Kings to whom be glory and honour for ever and ever After this the Archbishop saith this prayer Deus cujus est c. omnis potestas dignitas da famulo tuo propriae suae dignitatis effectum in quâ te remunerante permaneat semperque te timeat tibique jugiter placere contendat per Dominum nostrum c. O God to whom belongeth all Power and Dignity give unto thy Servant the Fruit of his Dignity wherein grant he may long continue and fear thee alwaies and alwaies labour to please thee through Christ our Lord. The King cometh to the Step of the Altar to receive the Sacrament The Archbishop ministreth the Bread The Abbot of Westminster the Cup. The King returneth to his Throne and there staieth the end of Service The Communion being done the King cometh down in Estate to the Altar Thence into King Edwards Chappell The King taketh off his Crown and delivereth it to the Archbishop who laieth it on the Altar there The King withdraweth himself into the Traverse There the great Chamberlain of England disrobeth him of the Robes of King Edward the Confessor These Robes he immediately delivereth to the Abbot of Westminster The King is arrayed with his own Royal Robes provided for his Majesty to wear that day The King being newly arrayed cometh forth of the Traverse and goeth to King Edwards Altar There the Archbishop putteth on him the Crown which is provided for his Majesty to wear that day The King taketh again his Scepter with the Cross into his hand and the Rod with the Dove The King with his whole train in most solemn manner goeth back to his Pallace by the same way he came Dinner being done and the King withdrawing himself the Scepter which the King carried in his hand with the Rod being the Regalia are to be re-delivered to the Abbot of Westminster againe to be kept as they have been Consecratio Reginae THE Queen must be supported by two Bishops from the West door of the Church of Westminster c. The Queen must be anoynted c. after the Homage done by the Lords and the Kings Coronation finished The Queen following the King down to the Altar going before the Lords bearing her Crown Scepter and Rod two Bishops sustianing her and for her there shall be made on the left side of the Altar a Folding stool She shall sit while the King be required for the keeping of the Customes c. and that done while Veni Creator is singing and all the while the King is anoynting Dicetur ab Episcopo ad ingressum Ecclesiae at the West door of Westminster Church This prayer Omnipotens sempiterne c. O Almighty and everlasting God the Fountain and Well-spring of all goodnesse which dost not reject the frailty of the Woman but rather dost vouchsafe to allow and choose it and by choosing the weak things of the world dost confound those things that are strong which didst sometime cause thy People to triumph over a most cruel Enemy by the hand of Judith a woman give ear we beseech thee to our most humble prayers and multiply thy blessings upon this thy servant whom in all humble Devotion we do consecrate our Queen Defend her alwaies with thy mighty right hand and with the Buckler of thy favour protect her on every side that she may be able to overcome and triumph over all her Enemies both bodily and ghostly and that with Sarah and Rebecca Leah and Rachel and other blessed and honourable Women she may multiply and rejoyce in the fruit of her Womb to the honour of the whole Kingdome and the good government of the holy Church of God through Christ our Lord who vouchsafed to be born of a most pure Virgin that he might visit and redeem the world who liveth and reigneth with thee in unity of the holy
Rights and Priviledges according to Law and Justice Then the King rising from his Chair is led to the Altar where in sight of all the people laying his hands upon the Bible he takes his Oath and sayes All the things which before I have promised I shall observe and keep So God me help and by the Contents of this Book After the Oath the King returns to his Chair of State and then is sung the Hymn Veni Creator c. The Hymn finished the King kneeleth at his Foldstool and the Archbishop sayes this prayer We beseech thee O Lord holy Father almighty and everlasting God for this thy Servant King Charles that as at the first thou broughtest him into the world by thy Divine Providence and in the flower of his youth hast preserved him untill this present time So thou wilt evermore enrich him with the gift of Piety fill him with the grace of Truth and daily increase in him all goodnesse that he may happily enjoy the seat of supreme Government by the gift of thy supernal grace And being defended from all his Enemies by the Wall of thy mercy may prosperously govern the people committed to his Charge After the Prayer the Letany is sung and at the close thereof this is to be added That it may please thee to keep and strengthen in the true Worshiping of thee in Righteousnesse and Holiness of life this thy servant Charles our King and Governor and so to the end Then is said this prayer by one of the Bishops that sings the Letany O Almighty and everlasting God Creator of all things Ruler of Angels King of Kings and Lord of Lords who madest thy Servant Abraham triumph over his Enemies didst give many victories to Moses and Joshuah the Governors of the people didst raise and exalt David thy Servant to be a King over them didst enrich Solomon his Son with the gift of Wisdome and Understanding and blessedst him with peace and great prosperity Give ear we beseech thee unto our humble Prayers and multiply thy blessings upon this thy Servant who is now to be consecrated our King that He being strengthned with the faith of Abraham endued with the mildness of Moses armed with the fortitude of Joshuah exalted with the humility of David and beautified with the Wisdom of Solomon may please thee in all things and ever walk uprightly in thy wayes Defend him by thy mighty arm compass him with thy protection and give him to overcome all his and thine Enemies Honour him before all the Kings of the Earth Let him rule over Countries and let Nations adore him Establish his Throne with Judgement and Equity let Justice flourish in his dayes and grant that He underpropped by the due obedience and hearty love of his People may sit on the Throne of his Forefathers for many years and after this life may reign with thee in thine everlasting kingdome through Jesus Christ our Lord and Saviour Amen The Letany thus ended the Archbishop beginneth to say aloud Lift up your Hearts and give thanks unto the Lord. Answer By the Bishops that sings the Letany We lift them up unto the Lord and to give thanks unto him it is meet and right Then the Archbishop says It is very meet and right and our bounden duty so to do and at all times and in all Places to give thanks to thee O Lord holy Father almighty and everlasting God the strength of thy Chosen and the exalter of the humble who in the beginning by sending the floud of Waters didest punish the sins of the World and by a Dove bringing an Olive branch in her mouth didst give a token of Reconcilement to the Earth Who afterwards didst consecrate thy Servant Aaron a Priest by the anointing of Oyl as also by the pouring out of the same didst make Kings Priests and Prophets to govern thy People Israel And by the voice of the Prophet David didst foretel that the Countenance of thy Church should be made joyful with Oyl We beseech thee to bless and sanctifie this thy Servant King Charles that he may minister Peace unto this People that he may attain to the perfection of Government in Counsel and Judgment and that his Countenance may be alwayes cheerfull and amiable to all his People through Jesus Christ our Lord. Amen This Prayer said the King rises from his devotion and reposeth himself awhile in the Chair of State in which he is to be Crown'd Afterwards he goeth to the Altar and standeth with his Back close unto it disrobes himself of his upper Garment his under Coat having the loops opened in the Places where he is to be anointed Then he comes to the Pulpit side and sitting in a Chair a Canopy is held over his Head all the time of his Anointing The Archbishop first anoints his Hands in the Palms saying In the name of the Father and of the Son and of the Holy Ghost which wordes he repeats in all the several Anointings let these hands be anointed with Oyl as Kings and Prophets have been anointed And as Samuel did anoint David to be King that thou mayest be blessed and established a King in this Kingdome over the People whom the Lord thy God hath given thee to rule and govern Which he vouchsafe to grant who with the Father and the Holy Ghost is one and reigns in glory everlasting Amen In this time the Singers do sing the Anthem Sadocke the Priest and Nathan the Prophet anointed Solomon King and all the People rejoyced and said God save the King for ever Then the Archbishop says this Prayer Look down Almighty God upon this thy Servant our dread Soveraign King Charles with thy favourable countenance and as thou didst bless Abraham Isaac and Jacob so vouchsafe we beseech thee to water him plentifully with the Blessing of thy Grace give unto him of the dew of Heaven and of the fatness of the Earth abundance of Corn Wine and Oyl with all plenty of fruites and other good things Grant him long to continue and that in his time there may be health and peace in this Kingdome Grant O Almighty God that he may be a mighty Protector of this Country a bountiful Comforter of Churches and holy Societies the most valiant of Kings terrible to Rebels and Infidels amiable to his Nobles and to all his faithful Subjects Make his Royal Court to shine in Princely dignity as a most cleer Lightning far and wide in the Eyes of all men Finally let him be blessed with happy Children that may reign as Kings after him and rule this Kingdom by Succession of all Ages and after the glorious and happy dayes of present life give him of thy mercy an everlasting Kingdome with thee in the Heavens through Jesus Christ our Lord. Amen The Prayer ended the Archbishop proceeds in the Anointing 1. His Breast 2. Betwixt the Shoulders 3. Both the Points of the Shoulders 5. Boughs of his Arms. 5. The Crown of his
Clodoveus assembled in the Church of St Vincent pray the intercession of this holy Martyr ut longae vitatem supradicti Principis suo suffragio mereamur The 11. Council of Toledo in the 8th year of KingVuambanus or Bamba made this Prayer for him Det ergo eidem Principi Dominus et cursum praesentis vitae in pace transire et post diuturna tempora ad se in pace remissis iniquitatibus pervenire qualiter et hîc selicia tempora ducat et felix cum omnibus quibus principatur ad Christum sine confusione perveniat ut quia per eum corona nostri ordinis in melius restauratur coronam futuri regni capiat ex hoc in regione vivorum regnans cum Christo insaecula saeculorum Amen The Council of Bracara in the same year concludes with this prayer for King Bamba Sit pax salus et diuturnitas piissimo amatori Christi Domino nostro Vuambano Regi Divinam postulantes clementiam ut gloria Christi Regnum ejus coroberet usque ad ultimam senectutem praestante ipso qui cum Patre Spiritu sancto vivit gloriatur in Trinitate Deus in saecula saeculorum Amen The 12. Council of Toledo under King Evingius c. 13. is closed up with this Prayer for him Sanctae Trinitatis poscimus inenarrabile numen gloriosam ineffabilis potentiae Majestatem ut det amatori Christi serenissimo Domino nostro atque amantissimo Evingio Principi imperare clementer Regnare felicitor habere de elementis fructum obtinere de Justitia praemium de pietate trophaeum quò hic invictus victor hostium semper appareat post diuturna hujus seculi curricula ad Regnum aeternum cum suis omnibus coronandus pervenire praestante Deo salvatore nostro Jesu Christo Domino nostro qui cum Patre Spiritu sancto in Trinitate vivit regnat Deus in secula seculorum Amen The Synode of Frankford on the Mene under Charles the Great thus prayed for him Catholicum atque clementissimum semperque inclytum Dominum Carolum Regem Omnipotens sancta Trinitas sua cum gratia circumcingat suaque dextra semper protegat et defendat ut faciat semper quae illi sunt placita quatenus coelestibus fretus armis inimicos nominis Christi auxilio fultus de caelo ad terram prosternat Barbaras etiam Nationes infinita Deus Omnipotens ditioni ejus potentia subdat ut ex hac occasione ad agnitionem perveniant veritatis et cognoscant verum et unum Deum Creatorem suum c. Multipliceter pax in diebus ejus ut sit sancta Ecclesia libera et ab omni strepitu mundi secura qua libertate Christus eam liberavit c. indulgeat miseratus captivis subveniat oppressis dissolvat fasciculos deprimentes sit consolatio viduaarum miserorum refrigerium sit Dominus et Pater fit Rex et Sacerdos fit omnium Christianorum moderantissimus gubernator anxiliante Domino nostro Jesu Christo qui cum Patre et Spiritu sancto vivit et regnat Deus in Trinitate perfecta per omnia secula seculorum Amen The judgements and practices of this kinde of our venerable Beda Of Boniface Archibishop of Mentz and Lullus his Successor Of the Council of Clovesho and Calchuth and of Abbat Alchuvinus and others from the year 714 to 796. you have already cited in the precedent Chapter The Synod of Towers in France under Charles the Great c. 1. decreed Primò omnium admonuimus generaliter cunctos qui nostri conventui interfuêre ut obedientes sint Domino excellentissimo Imperatori nostro et fidem quam ei promissam habent inviolabiliter conservare studeant Orationes quoque assiduas intentè fundere pro ejus stabilitate ac incolumitate omnes se velle secundum nostram admonitionem unanimiter professi sunt ut misericordia divina longiori aevo illius mansuetudinem conservare dignetur c. The Council of Mentz about the same time under Charles the Great c. 1 c. made this Prayer for him and his Posterity In nomine Patris et Filii et Spiritus sancti Gloriosissimo et Christianissimo Imperatori Carolo Augusto verae Religionis Rectori ac Defensori Dei Ecclesiae una eum prole sua ejusque Fidelibus vita et salus honor et benedictio cum victoria sine fine mansura The Council of Cavailon the same year under this Charles the Great thus decreed Omnis iste Conventus gratissima deliberatione decrevit ut ab omnibus indestuenter orationes fiant pro vita et incolumitate pro salute animae et corporis Domini Imperatoris prolisque ejus pro statu Regni c. The Synod of Rhemes the same year under the same Emperor decreed Ut pro Domino Imperatore suaque Nobilissima prole Orationes et Oblationes quae pro ipsis hactenus Deo Omnipotenti oblatae sunt augeantur ut eos suis temporibus in praesenti seculo cum omni faelicitate custodiat et in futuro cum sanctis Angelis suis pia miseratione gaudentes efficiat The like is decreed in Capitularia Caroli Magni Ludovici l. 7. c. 7. Fredericus Lindebrogus Codex Legum Antiqu p. 1663. The Synod of Paris under Lewis Lotharius Anno 829. l. 1. c. 8. as it presseth all Obedience Subjection and Loyalty to Kings so it prescribes constant Prayers for them from the 1 Tim. 2. concluding thus Si enim Hieremias Propheta Dei pro vita Idololatrae Regis Nebuchadonozor orare admonet quantò magis pro salute Christianorum Regum de omnibus ordinibus Deo est humiliter supplicandum The Synod of Paris under Bishop Odo made this Decree Praecipitur districtè omnibus Presbyteris ut pro Domino Rege faciant specialem commemorationem quando poterunt Theodulphus Abbas Floriacensis et Aurelianensis Episcopus in his Poems to Ludovicus the Emperor thus prays for him Inclite Caesar ave Ludovice serene valeque Et tibi cunctipotens det bona cuncta Deus Orbis te totus laudat veneratur amatque Et monitis paret sedulus undè tuis c. Grates pro vestra summa pietate rependam Aeterno Patri qui vos regnare potenter Et mores sanctos servare salubriter egit Prospera multiginis concedens cuncta triumphis c Vos pater et gnatus Sanctus quoque Spiritus omni Tempore concedat Domino praestante valere In his Poem In Adventu Caroli filii Augustorum he hath this Salutation and Prayer for him Salve Regum sancta proles Nullus ordo nulla rerum Mens lingua cor voluntas Salve Regum sancta proles Salve Regumsancta proles Chare Christo Carole Nunc silescat vastitas Laudem dando personet Chare Christo Carole c. Clerus ipse primitus Dicat omnis plebis agmen