Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	life_n	see_v	write_v	5,407	5	5.3704	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91279	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-In; Signal loyalty and devotion of Gods true saints and pious Christians, towards their kings. Parts 1 and 2.	Prynne, William, 1600-1669.	1680 (1680)	Wing P4082A; ESTC R229902	277,267	460

imitating but exceeding the very Devil himself when he tempted our Saviour For he when he tempted Christ to cast himself down from the pinacle of the Temple Mat. 4. 6. cited only one Text to induce him to it omitting the last words thereof Ps 91. 11 12. For it is written he shall give his Angels charge over thee passing over this material clause to keep thee in all thy wayes and reciting only the subsequent words and in their hands they shall bear thee up lest at any time thou dash thy foot against a stone Wherein the Devil acted his own part only both as a Tempter Lyer Prevaricator and that in private But this old Minister if he deserve the Title alleged two several Texts one after another publikely to the whole Congregation in the very Pulpit as the Embassador of Christ himself both which he mangled and prevaricated in the prime Clauses which he omitted wherein he neither acted the part nor discharged the duty of a faithfull Minister but Devil or diabolical Prevaricator fearing pleasing those Anti-royallists in present power and those who could but kill the body more than God himself who could cast his soul and body into hell and had under severest penalties enjoyned all men but Ministers more especially Deut. 4. 2. c. 12. 32. not to diminish ought from the word which he hath commanded them Not to turn from it either to the right hand or to the left Josh 1. 7. For if any man shall take away from the words of this Book God shall take away his part out of the Book of life and out of the holy City and from the things that are written in this Book Rev. 22. 19. All which texts this timorous wretched Minister regarded not at all dreading the Menaces Commands Power of our Republican Grandees more than the Threats Precepts and Omnipotency of God himself Whereupon the Soldiers confessed to me That it was very ill done of the Minister thus to mangle Scripture and that they were as much offended with him for it as my self Upon further discourse hereof after Sermon I told the Troopers They might now discern the sad effects of abolishing our Kings and Kingship and how formidable our new Republican Grandees who succeeded them were already become not only to the Common people but also to Ministers of the Gospell that some at such a great distance from them as Lanceston dreaded them more than God himself and that in the very Pulpit and House of God not daring to read the word KING or KINGS in the very Texts they quoted for fear of incurring High Treason against the new more than Kingly Governors and Legifers at Whitehall and Westminster who to prevent this mischief might do well to make an Additional Knack to those Knacks they had formerly published against Kings and Kingship and the Ingagement against them that the words KING and KINGS should be expunged out of these two Texts of 1 Pet. 2. 13 17. 1 Tim. 2. 2. and all other Texts of the Old and New Testament in all Bibles to be henceforth printed or read within their New Commonwealth and all old Bibles prohibited lest Ministers or people should incur the guilt of High Treason by reading or obeying these Scriptures to the prejudice of their Republike and if others were afrayd to move it I would in my next Letters to their President John Bradshaw and his Associates at Whitehall acquaint them with this passage and hint thus much to them Which I did accordingly when I came to Pendennis Castle Upon this and other occasions I made a Collection of such Scriptures and Antiquities in all ages both before and under the Law and Gospel as most clearly evidenced both the practice and duty of the Saints Churches and People of God and of Pagans too in making publike and private prayers for the lives healths Prosperity of their Kings Emperors and their royal Posterities whether they were Good or Bad Christian or Pagan Orthodox or Heterodox Protectors or Persecutors of Christianity and the professors of it Which being a Subject not particularly treated of at large by any Writers I have seen or heard of very seasonable usefull to inform the ignorance and reform the neglect thereof in this Apostate age wherein this Christian duty hath been so long neglected decryed prohibited in all our three Kingdoms I thought it not only convenient but necessary to make them publike and communicate them to posterity for the glory of God the Honor of Religion and the benefit of all Christian Kings Emperors Princes throughout the world In the Marshalling of these Collections I shall observe a meer Chronological Method as most usefull and perspicuous digesting all Presidents and Proofs pertinent to this Subject into distinct Chapters beginning with those that are most antient CHAP. I. THE first Presidents I meet with of Frayers made to God for Kings are such as are recorded in Scripture before the Law was given in Mount Sinai or any King instituted by God among his own people of Israel of which there are 3. remarkable Instances seldom taken notice of which I shall recite explicate and apply in order as I find them The 1. is that of Abraham the Father of all faithfull believers thus registred to posterity Gen. 20. Abraham and his wife Sarah so journing at Gerar Abimelech KING of Gerar sent and took Sarah but God came to him by night in a dream and said Thou art but a dead man for the woman thou hast taken for she is married to an husband And God said unto him in a dream v. 7. Now therefore restore the man his wife for he is a Prophet and he shall pray for thee and thou shalt live and if thou restore her not know thou that thou shalt surely die thou and all that are thine Therefore Abimelech rose early in the morning and called Abraham and after some expostulations with him restored him his wife and gave him sheep and oxen men servants and women servants profering him to dwell in the land where he pleased So Abraham prayed unto God and God healed Abimelech and his wife and his maid-servants and they bare children for the Lord had fast closed up all the wombs of the house of Abimelech because of Sarah Abrahams wife●● 17 18. In which History there are 6. observable particulars worthy our consideration 1. That those who are but meer sojourners under Kings in any part of their kingdoms though not their natural born subjects as Abraham was here at Gerar under K. Abimelech owe local allegiance to them and are bound to pray unto God for their health life prosperity especially upon extraordinary occasions as Abraham did here Therefore à multo fortiori their own natural Subjects and Lieges are much more obliged thereunto by the bond of duty loyalty and Laws of God and Nature 2ly That Abraham the Father of all the faithfull is the very first president recorded in sacred writ or other History

9. Dr. Hamonds Annotations on 1 Tim. 2. 1 2. * Chrysostom Theophylact and Marolat on the place a Ps 8. 2. b Mat. 19. 28. c. 20. 21. Lu. 1. 33. c 22 30. c. 23 42. John 18. 36. Col. 1. 13. 2 Tim. 4 1. Heb. 1. 8. 2 Pet. 1. 11. Rom. 1. 9 * See Mr. Smith his Gagg for the Quakers p. 8 9. r Ephes 6. 16. 1 Kings 8. 38. ſ Ps 72. 20. I. say 1. 15 Lu. 2. 37. Acts 2. 42. Rom. 15. 30. t 1 Sam. 12 23. Ps 72. 15. Ps 55. 17. Mat. 26. 41. Lu. 18. 1 c. 1 Thes 5. 17. 2 Thes 1. 11. Ephes 6. 18. 1 Thes 3● 10. 2 Tim. 1. 3. Jam. 5. 16. 1 Pet 4. 7. Col. 1. 3 9. c. 4. 2 12. Acts 6. 4. c. 12 5. u See Chrysostom Hierom Remigius Beda The Divi●es and Dr. Hamonds Notes on the 1 Tim. 2. 1 2. 3. Augustin Epist 59. * See the Assemblies Notes thereon and on 1 Pet. 2. 13 14. * Chrysostom Theodoret Oecumenius Theophilact Ambrose * The Divines Notes on 1 Tim. 2. 1 2. * Hierom Chrysostom Sedulius Primasius Ambrose Theodoret Rhemigius Oecumenius Beda Theophylact. * see Eusebius Socrates Scholasticus Nicephorus Dorotheus Baronius Spond●nus The Centuries Mr Fox and others * In Hymno Acrostr de●vita Christi * Rex iste qui natus est non venit Reges pugnando superate sed moriendo mirabiliter veni● enim non ut regnet vivus sed ut triumphat occisus Claudius l. 1. in Matth. Bishop usher of the Religion professed by the Antient Irish p. 97 98 Mat. 10. 24 25. John 13. c 15. 20. Anno Christi 120. c Bibliotheca Patrum Coloniae Agrip. 1618. Tom. 1. p. 96. G. Anno 150. d Bibliotheca Patrum Tom. 2. p. 43. G. H. * Ibid. p. 52. Anno 1●0 d Bibliotheca patrum Tom. 2. p. 158. D. Anno 180. Anno 190. f Bibliotbeca Patrum Tom. 3. p. 129 139 140. Anno 200. g Ad scapulam lib. p. 162 163. h Apologia c. 30 c. Cent. Magd. 3. c. 3. col 11. See La Cerda Rhenanus Annotations * See Clement Alexandrinus Stromatum l. 6. d Mat. 5. 44 45. Lu. 6. 27 28. k 1 Tim. 2. 1 2 3. * See Plinii Epist l. 10. Epist 97. Anno 230. 1 Tim. 2. Anno 240. * Edit Pam. 1617. p. 166. * Euseb Eccl. Hist l 7. c. 10. Centur Magd. 3. c. 4. col 61. Anno 260. Anno 300. Anno 310. * Socrates Eccles Hist l. 1. c. 20 Ruffinus l 1. c. 10. Theod. l. 1. c. 13. Sozomen l. 2. c. 6. Cent. Magd. 4. c 13. col 1441. * Bibliotheca Patrum Tom. 5. pars 3. p. 937. Ier. 23. 7. a Tacitus Aelius Lamprid. Flavius Vopiscus Eutropius Aelius spartianus Josephus Suctonius Dion Cassius Grimstons Imperial History p. 15. 41. Tertull. ad Scapnlam Apolog Arnobius adversus Gentes Cent. Magd. 1 2 3 4. c 15. de Gentilisimo La Cerda Annotationes in Tertulliani Apologiam b De ponto l. 1. Elegia 6. See l. 2. Eleg. 1. c Annal. l. 4. c. 3. see Alexander ab Alexandro Gen. Dierum l. 3. c. 22. d Ibid. c. 5. * Suetonii Tranquilli Caliguli c. 14. Pedro Mexia Grimston in his life * Annalium l 13. Sect. 14. a Grimstons Imperial History p. 62. * See his Book De Clementia l. 1. c 1. l. 2. c. 1 2. * Quae. * Vincat mortalia tempora vitae Ludus de morre Claudii Caesaris * See l. Lipsii Dissertatiuncula thereon * Virgil. Geor. lib. 2. Nota. g Suetonii Titns c. 8. 11. * Praebuimus * An●u●rpiae Cum Juui Lipsi perpetuo Commentario Anno 1600 p. 18 21 25 49 52 59. * Ibidem p. 131 132. * Page 142. * Page 167 168. h Rerum Romanorum l. 10. p. 116. Imperial Hist J. Lipsii Commentarius in Panegyr Trajano dict i Antonius Pins p. 10. k In the life of Avidius Cassius p. 126. l Herodi●n Pedro Mexia Grimston and others in his life m Antoninus Diadumenus p. 280 281. n Alexander Se verus p. 333 334 335 336 337 338. * Grimstons Imperial History p. 161. Pedro Mexia m Aelius Lampridius Alex. Sev. p. 388. * Lib. 3. See La Cerda Annot in Tertull Apolog. f Apologia pro Christianis * See Aelii Spartiani Severus Piscenias Niger Claudius Albinus Vulcatii Gallicani Avidius Cassius La Cerda in Tertul. Apolog n Julii Capito●●ni Maximini duo p. 412 413. 423 424. o Julii Capitolini Gordiani duo p. 439 440. p Julii Capitolini Gordianus tertius p. 459 460. q Julii Capitolini Maximus Balbinus p. 473 474 475. r Ibid. p. 490 491 492. ſ Divus Claudius p. 589 590. t Ibid. p. 605. u Flavii Vopasci Aurelianus p. 624 625 626. x Flav. Vopisci Tacitus p. 860 861 862 863 864. 865. y Flavii Vopisci Probus p. 689 690 691 692. * 1 Pet. 2. 17. a Ps 132. 1. Ps 119. 153. Ps 9. 13. Ps 20. 1. Ps 22. 11. Ps 39 10. Ps 46. 1. Ps 60. 11. Ps 63. 17. Ps 81. 7. Ps 102. 2. Ps 106. 6 13 19. 28 Ps 143. 11. Isa 26. 16. Jer. 3. 27. c. 12. 14. c. 14. 8. John 27. 9. c. 30. 15. 2 Chron 20. 9. c. 33. 12. Jer. 30. 15. Lam 1. 9. c 3. 19. Jam. 5. 13 14. Acts 12. 5. 2. Cor. 1. 12. Phil. 1. 19. 1 Thes 3. 10. Heb. 5. 7. Isa 37. 15 c. c. 38. 2. b See my Concordia Discors c Act. 4. 18 19 20 21. c. 5. 16 27 28 29 40 41. d Dan. 6. 4 to 25. e Jam. 3. 14 15 16. Rev. 2. 10. * Tho. Lister g Isa 49. 23. * Ezra 10 1 c Jonah 2. 7 8. * Ascetica pro●emium de Judicio Dei b Acts 20. 29 30. c Judges 17. 6. c. 18. 1. c. 21. 25. * As our Army Councils Junctoes and Grandees have done and do * See Caelius Rhodiginus Antiquarum Lectionum l. 24. c. 29 30. * See Seneca here p. 71 72. * De Monarchia Hisp c. 21. a Psal 2 4 5 6 9. b Psal 2. 6. c Psal 100. 2. d Psal 97. 1. Psal 99. 1. e Psal 18. 50. * In their Declaration of March 17. 1648. * Jan. 4. 1648. Anno 156. a Usserius De Britan. Ecclesiarum Primordiis p. 49. and the Authors there quoted b Lambardi Archaion Antiquit ●cel Brit. p. 5 6. Spelman Concil p 32 to 38 Bishop Jewels Reply against Harding Art 3. divis 24. p. 141 142. Fox Acts and Monuments vol. 1. Harrisons Description of England l. 1. c. 9. Bishop Usher De Eccl. Brit. Primordiis p. 3 4 5. c Eutropius Hist l. 10. Orosius l. 7. c. 25 28. Socrat. Eccl. Hist l. 1. c. 1. Eumenius Panegyr 9. Cambdens Brit. Essex p. 325. Vsserius De Brit. Eccl. Primordiis c. 8. c Eusebius de vita Constantini l. 2. c. 12 13 14 19. d Euseb devita Constantini l. 4. c 14 15. e Euseb

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

in the peace thereof ye shall have peace If all the Elders Priests Prophets and people of Israel were thus specially commanded by God himself to pray for the Peace and Prosperity of this Idolatrous City of Babylon their greatest Enemies and persecutors wherein they lived in captivity and bondage and for King Nebuchodonosor and his sons lives who burnt their City and Temple at Jerusalem destroyed captivated their Kings Princes kingdom Nation and sent them captives to Babylon because in their Peace and prosperity themselves should enjoy peace and tranquillity even in and under their bondage Then doubtlesse were they much more obliged in duty piety prudence to pray for the peace life health and felicity of their own Kings kingdom and royal City of Jerusalem whiles they there lived under their royal Government I shall compare this with Baruch 1. where we read the Jews in Babylon upon reading of Baruchs book made a collection of mony and sent it to Jerusalem unto Joachim the High Priest and to the Priests and all the people which were found at Jerusalem And they the Jews who brought it said Behold we have sent you mony to buy Burnt-offerings and Sin-offerings and Incense and prepare ye Meat-offerings and offer upon the Altar of the Lord our God And pray for the life of Nebuchodonosor K. of Babylon and for the life of Balthasar his Son that their daies may be upon Earth as the dayes of Heaven And the Lord will give us strength and lighten our eyes and we shall live under the shadow of Nebuchodonosor King of Babylon and under the shadow of Balthasar his Son and we shall serve them many daies and find favour in their sight Pray for us also unto the Lord our God for we have sinned against the Lord our God and unto this day the fury of the Lord and his wrath is not turned from us From which passage though it be Apocryphal it is apparent that the Iews during their captivity both at Babylon and Ierusalem did constantly pray to God for the long life welfare and prosperous reign of Nebuchodonosor and his Son after him though Pagan-Idolators and Enemies who destroyed their Country City Temple led most of them away Captives out of their own Land and made them Tributaries and Bondmen to them Therefore much more did they and were they bound in duty loyalty allegiance and prudence to pray for their own hereditary natural rightfull kings of Davids royal Family whiles they reigned over them The 2. is the observable president of the Prophet Daniel himself Dan. 6. who did accordingly perform this duty he being a captive under Darius though a Pagan King an Idolater an Enemy to the whole Jewish Nation a Foreiner of the Persian not Israelitish race an impious Tyrant Persecutor if not Enemy to himself and the true God making establishing and signing this royal Decree at the sollicitation of his Princes on purpose to insnare Daniel That whosoever shall ask a Petition of any God or Man for thirty dayes save of King Darius himself should be cast into the Lions den for breach of which impious decree by praying to God Daniel was cast by the Kings commandement through the Princes malice against him into the Lions den and a stone laid at the mouth of the den which the K. sealed with his own signet and the signet of his Lords that the purpose might not be changed concerning Daniel Yet notwithstanding all these circumstances which might in the judgement of flesh and bloud disoblige Daniel from his dutifull allegiance to and prayer for Darius his life and happinesse No sooner did King Darius come to the Lions den the next morning early crying with a lamentable voice and saying O Daniel servant of the living God is thy God whom thou servest continually able to deliver thee from the Lions but Daniel the very first words he used brake forth into this most loyal salutation of and prayer for him v. 20 21. O King live for ever My God hath sent his Angel and hath shut up the Lions mouths that they have not hurt me for as much as before him innocency was found in me and also before thee O King have I done no hurt calling him King no less than twice together not Tyrant Infidel Persecutor Enemy of God and his people as some degenerate Saints of this Age would have done without any such injustice as he suffered from and by his decree and using the self-same Salutation to and Prayer for him and other idolatrous persecuting Kings as their natural born Subjects Princes used as is evident by comparing this Text with Dan. 2. 4. c. 3. 9. c. 5. 10. c. 6. 6. Therefore questionless he and other godly Israelites did and would have manifested the like loyalty piety and reverence towards their own hereditary Kings of Davids posterity in their own Country though Idolaters Persecutors Tyrants much more when just upright mercifull bountifull and religious The 3. is the memorable Decree of King Darius concerning the building repairing expences and oblations of the House of the Lord in Jerusalem and the chief end thereof recorded Ezra 6. 3 to 14. Moreover I make a Decree that you shall do for the Elders of these Jews for the building of the House of God that of the Kings Goods even of the Tribute beyond the River forthwith expences be given to these men that they be not hindred And that which they have need of both young bullocks and rams and lambs for the Burnt-offerings of the God of Heaven wheat salt wine and oyle according to the appointment of the Priests which are at Jerusalem let it be given them day by day without fail that they may offer Sacrifices of sweet savors unto the God of heaven and pray for the life of the King and of his Sons Also I have made a Decree that whosoever shall alter this word let timber be pulled down from his house and being set up let him be hanged thereon and let his house be made a dung hill for this c. By this Decree it is most apparent 1. That the Priests and people of God at Ierusalem living as Tributaries under this pagan Persian King were specially enjoyned and required by his royal decree day by day to offer Sacrifices and pray unto the God of Heaven for the life of the King and of his Sons of which there could be but these two probable grounds either that they used thus daily to offer Sacrifices and prayers to the God of heaven for their own hereditary Kings and their Sons in the old Temple at Ierusalem by Davids and Solomons injunction before it was demolished as they were now ordered after its rebuilding and repair which is most probable since their antient usual daily Sacrifices and prayers for the King and his Sons are here conjoyned Or because their own pagan Priests used to do so in Persia Babylon and their own antient Dominions 2. That this Decree in all its

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 quàm stantes in procinctu milites occidentes quotquot possunt ex hoctibus Possumus etiam sic respondere alienis a nostra fide ad militiam pro Republica caedesque hominum nos vrgentibus Ecce vestrum quoque numinum Sacerdotes delubrorum custodes dextras servant puras à sanguine causa sacrorum ut incruentis impolutisque caede manibus victimas offerant solenniter iis quos habetis pro Diis nec ullo bello delectos habetis 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. per●ecution under the Emperors Valerianus and Galienus Anno 248. in his elegant Book Ad Demetrianum Proconsul of Afric who imputed all the wars famins wherewith the world was then afflicted to the Christians writes thus of the Christians prayers for and loyalty to their persecuting Emperors and 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

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

Burckart Warbeth Abel Wilibald Coepiscopi Perennem in Chriso charitatis salutem Confitemur coram Deo sanctis Angelis quia quamcumque prosperitatem vestram video opera bona Deo coram hominibus per nuncios fideles audivimus quod inter gaudentes et pro vobis orantes gratias agimus Deo postulantes et obsecrantes Salvatorem nostrum ut vos sospites et in fide stabiles et in operibus coram Deo rectos in Principatu Christiani populi longo tempore custodiat And King Ethilbert thus closeth his Epistle to Boniface the Archbishop who prayed for him in those times Orantem pro Nobis beatitudinem tuam longaevam divina pietas faciat His 14. Epistle to Pippin King of France begins thus C●lsitudinis vestrae clementiae magnas gratias agamus et Dominum jesum Christuni precantes ut vobis in regno no Coelorum aeternam mereedem retribuat Most of his and Lullus his Successors Epistles conclude with Prayers Cenewlphus King of the East-Saxons with his Bishops and Nobles in their Epistle to Lullus Successor to this Boniface as they pray for him so they likewise entreat him and his Clerks to pray to God for them in their Congregation Vt pro nostra parvitate proque pace congregationis nostrae Domino supplicare cum eis qui recum invocant nomen Domini Iesu memineris Omnipotens Deus qui dispersa congregat congregata custodit ipse vos sua gratia protegat et vestri laboris fructum in aeterna patria nos videre concedat The renowned Council of Calchuth held in the year 787. under Alfwold King of Northumberlanders and Offa King of Mercians their Prelates and Nobles and Pope Adrians two Legates Gregory and Theophylact c. 12. De Ordinatione honore Regum amongst other things prescribed constant Prayers for and subjection to Kings prohibiting all Treasons and Conspiracies against them in these words and from these Scriptures Scitote quia Dominus dominator est in regno hominum ipsius est regnum cuicunque voluerit dabit illud Ideo Omnes generaliter admonuimus ut consona voce et corde Dominum rogent ut qui eum eligit in Regnum ipse ei tribuat regimen Disciplinae sanctas suae ad regendam plebem suam Honor quoque eis ab omnibus impendatur dicente Apostolo Regem honoroficate alibi sive Regi quasi praecellenti sive Ducibus tanquam ab eo missis ad vindictam malesactorum laudem verò bonorum Item Apostolus Omnis anima sublimioribus potestatibus subdita sit quia non est potestas data nifi à Deo Quae autem sunt à Deo ordinata sunt Igitur qui resistit potestati Dei ordinationi resistit qui autem resistunt ipsi sibi damnationem acquirunt Nullus Regi detrahat dicente Salomone in ore tuo ne detraxeris Regi in corde tuo ne maledixeris Principi quia aves Coeli portant illud qui habet pennam aununtiabit verbum In necem Regis Nemo communicate audeat quia Christus Domini est Et si quis tali sceleri adhaeserit si Episcopus est aut ullus ex Sacerdotali gradu ex ipso detrudatur et â sancta haereditate dejiciatur sicut Judas ex Apostolico gradu ejectus est omnis quisquis tali sacrilegio assenserit aeterno anathematis vinculo interibit Judae traditori sociatus sempiternis cremabitur incendiis ut scriptum est Non solum qui faciunt sed qui consentiunt facientibus judicium Dei non effugiunt Duo namque Eunuchi Asuerum Regem interficere cupientes in patibulum suspensi sunt Animadvertite quid fecerit David praefecto cum ei Dominus dixerit Ego tradam Saul in manus tuas dum inveniet dormientem Et hortatus a milite ut occideret eum dixit Absit à me hoc peccatum ut extendam manum meam in Christum Domini Illum autem militem qui post mortem ejus venit ad eum protestans quod ipse occiderat Saul capite truncavit reputatum est ei ad justitiam et semini ejus post eum Exemplis namque apud vos saepè probatum est quod quicunque internecionis Dominorum fuêre culpabiles in spacio vitam inierunt et utroque jure caruerunt This was the Practise Doctrine and Loyalty of our Ancestors in this National Great Council and primitive age fit to be revived by our present Generation Our famous Country-man Flaccus Alchuvinus Scholar to our venerable Beda Tutor to the Emperor Charles the Great and the learnedest English-man in that age hath many memorable rare passages and prayers for Kings and Emperors in his Works and Epistles not vulgarly known which I shall transcribe at large In his Book De Psalmorum vsu Operum Lutetiae Paris 1617. col 152. d. he writes thus Septem praeterea sunt Psalmi ex quibus si unum corpus efficimus pro omni prorsus corpore oramus Ecclesiae in his namque memoria Sacerdotum REGUM que et Potentatum populi quoque et plebis simul Memento Domine David c. Out of which Psalms he frames a Prayer col 153 Propitiare Domine quaeso universae tuae Cacholicae Ecclesiae toto orbe terrarum diffusae c. Propitiare famulo suo N Regi cunctisque Christianis Principibus universo exercitui eorum In his 31. Epistle to Offa King of Mercians col 1554. he concludes with this Prayer for Gods Grace and Benediction upon him and his Realm Divina te tuunque Regnum coelesti benedictione comitetur gratia Domine excellentissime And Epistle 84. written by him to Offa in the name of Charles the Emperor he thus closeth it col 1614. Vita salus prosperitas tibi tuisque fidelibus a Deo Christo detur in aeternum In his 29. Epistle to Aedilred King of Northumberland describing at large the Office of good Kings and Princes col 1540. he hath this passage Ecclesiarum Christi sint defensores tutores ut Servorum Dei orationibus longa vivant prosperitate And he closeth his 79. Epistle to King Aedilred with this prayer for him col 1554. Deus omnipotens Regni felicitate morum dignitate longaeva prosperitate te florere faciat dilectissime fili His 48. Epistle to most noble King Egfrid King of Mercians concludes thus col 1562. E. Divina te in omni bonitate pietas florere faciat fili charissime But of all his Prayers and Thanksgivings those in his Epistles to the Christian Emperor Charles the Great his Scholar written to him for the most part under the name of David Rex are most observable I shall instance in some of the chiefest In his Epistle to him De Ratione Septuagesimae c. col 1142. he begins thus Benedictus sit Deus Pater omnipotens qui te creavit honoravit

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 tàm 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 p●st illud det tibi Deus sine fine mansuram And Archbishop Becket though in exile begins his Epistle to the King the same year in these words Reverendissimo Domino suo Henrico Dei gratia illustri Anglorum Regi c. Salutem et utinam per omnia benefacere And ends it thus Bene valeat semel et semper Dominus meus Anno 1171. Robert Abbot of Wallatia and 4. other Ambassadors of King Henry sent to Rome about Reckets 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 ●xeter Thik●hued St. Neth Dore Farendon Shaftesbury and Wolfraughauton pro salute animae H. Regis avi Patris nostri pro salute nostra et Haredum nostrorum et omnium ancecessorum et successorum nostrorum pro salute animae H. Regis patris nostri et matris sui Imperatricis et antecessorum et haeredum nostrorum Which the Monks in all these Monsteries were obliged constantly to pray for in all their 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 Wilburt●sse Lillichurch Wotton New-Minster near Morpeth Parcolude Kemmer Jorevall Holmcoltram Bynedone Letselege Lenton and Tarente pro salute animae nostrae et H. Regis et haeredum nostrorum et omnium Regum Angliae et omnium fidelium et animarum antecessorum nostrorum et patris mei et matris meae et pro totius nostri progen in remissionem peccatorum et salvationem et pro statu Regni mei Which the Abbots Priors and Monks in these respective Churches were constantly to pray for both in publike and private The Prior and Covent of St. Alba● in their Letters to King Henry the 3d. touching the Election and presentation of a New Abbot Anno 1235. used this 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 Excellenti● 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 thē 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

Potterspiry and Eggemond to the Priory and Covent of St. Anne by Coventre founded by his Ancestors Ut iidem Prior Conventus Pro beno statu nostro ac Consortis nostrae liberorumque nostrorum ac carissimae matris n●strae Deum altissimum deprecentur indies et exorent ac missam de Spiritu sancto pro Nobis semel in ebdomade durante vita n●stra faciant celebrari et quendam solempnem annualem obitum pro anima nostra cum ab hac luce migraverimus custodiant et observent In the Book 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 Processi●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 invocav●rimus ●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 praeclaraq●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 tàm insigni titulo decorantes à nemine falsum aut vanum judicari possit Demum mortat is hujus vitae ●●uito curriculo sempiternae illius gloriae consortem atque participem reddat The 2 is William Wraghton an acute Protestant Writer who in his Epistles to King Henry the 8th before his two Books 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