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 public Prayers, Supplications, Intercessions, Thanksgivings, well-wishes for the Health, Safety, Long Life, Prosperity, Temporal, Spiritual, Eternal Felicity of the Kings and Emperors 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 Precedents and Testimonies in all Ages, worthy the Knowledge, 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 Judgements, O Lord, and thy Righteousness unto the King's Son; Then shall he judge thy people with Righteousness, and thy poor with Judgement.  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 Author's Works, and a Printed Catalogue.   

To his most Illustrious overlong Exterminated, but now happily Restored Sovereign, CHARLES 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 defender of the truly Ancient, Catholic and Apostolic FAITH in the midst of manifold Persecutions, Provocations, Solicitations, Temptations, and Fiery Trials; the Magazine of all Christian and Royal Virtues, and Miracle of Gods preserving and restoring Mercies.  
Most gracious Sovereign,  
THe 
a 1 Tim. 6. 15. Rev. 19 16.  only potentate, and KING OF KINGS, who 
b Dan. 2, 21. c. 4. 25. Job 12. 19, 20, 21. 1 Sam. 2. 8. Psa. 113. 7, 8.  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 
c Psal. 98. 1. Exod. 15. 16. Deut. 4. 34.  outstretched arm, and successive Miraculous Providences, unexpectedly cut off, cast down, subverted, dissipated, 
d Dan. 2. 34. 43.  without hands or bloodshed, the most Execrable, perfidious, Traitorous Murderers of your Royal Father KING CHARLES the first, of Glorious Memory, and Unjust disinheriters and proscribers of your Sacred Majesty out of all your own Hereditary Kingdoms, and some foreign States by Violence, War, and inhuman Tyranny, (enforcing your Majesty oft to cry out with the Exiled Kingly Prophet; 
e Psal. 120. 4, 5, 6.  Woe 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 Majesty not only of the Charitable Relief of your own Protestant Subjects, but likewise of the Christian Aid, and 
f 1 Tim. 2. 1, 2, 3.  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 Yokes of Bondage on all your Subjects necks, and worse than Egyptian Burdens upon their galled backs, for sundry years, almost to their Irrecoverable ruin, it pleased this 
g Ps. 46. 7.  Sovereign King over all the earth, 
h Num. 16. 22. ●. 27. 16.  and God of the Spirits of all flesh, by strange Miracles of mercy, through the preparatory loyal Endeavours of some of your Majesty's most inconsiderable faithful Subjects, upon the very first Reception and reading of your Majesty's 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 Majesty's Cause and Kingship,) as the heart of one man, as he 
i 2 Sam. 16. 9 to 10.  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 Majesty's speedy return, dispatched their several Letters, Votes, Messengers, Fleet and Monies to your Majesty, without one dissenting voice; to hasten your Majesty's return, and transport you with honour and safety, to enjoy your KINGLY AUTHORITY and PATRIMONY, contending with a most cordial emulation, 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 public joy, and dutiful Allegiance to your Majesty, and far 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 Foreign 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 Majesty's Birthday (May 29.) whereon, as You were first born a Prince, You were now reborn A MOST GLORIOUS KING, and most magnificently invested in the possession of Your Royal Throne at Whitehall, in the presence of all your Majesty's Lords, Commons, and thousands of your People there assembled, who with their united Shouts, Prayers, Praises, Acclamations, Benedictions, and Panegyrics congratulated your Majesty's 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: 
a Psal. ● 18. 22, 23, 24.  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, WE WILL REJOICE AND BE GLAD THEREIN.  
What the elegant Prophet 
b Isa 66. 7, 8, 9  Isaiah records of Gods miraculous Mercies towards his Church and people: Before she traveled, she brought forth; before her pain came, she was delivered of a manchild. 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 traveled, 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, Rejoice ye with Jerusalem, (with England) and be glad with her all ye that love her; rejoice for joy with her, all ye that mourned for her.  
It hath been the ancient cavil of our 
c Bellarmin. de Notis Eccles. c. 14. B●shop Jewels Def. of the Apology of the Ch. of Engl. ch 16. Divis. 1 D. John White his Way to the true Church, Sect 42 Digress 44.  Romish Adversaries, against our Reformed Protestant Churches & Religion, that they are false and spurious, because they have no miracles wrought in them: And they have daily upbraided your sacred Majesty & your followers, yea pierced your souls during your Exile among them, with this soul-piercing Quaere, 
* Psal. 43. 10.  Where is now the God of the Protestants? He can neither preserve nor restore You to your Crowns and Kingdoms; Unless you renounce your Protestant God, Church, Heresy, & embrace our Roman Catholic God, Church, Religion, there is no hope nor possibility of your restitution, and that only by the Arms of your Catholic Allies and Subjects. But blessed and for ever magnified be the glorious Name of our great God, who hath now vindicated his own Glory and Omnipotency against their reproaches, & wrought so many Miracles in your Majesty's restitution, to justify both the Truth of the Protestant Religion, Churches, & your Subjects, that all their 
11 See Surius, Lippomanes, Ribadenira, in their lives of the Saints.  spurious Miracles and Impostures wherewith they abuse their over-credulous Proselytes, and fraught their Legends even to nauseousness, are no more to be compared with them, than a Glow-worm to the Noonday Sun: And their God and 
* Deut. 32, 31.  rock, is not as our God and rock, our Enemies themselves being (now) Judges.  
Verily, your Majesty with all your Protestant Subjects, after such a stupendious, glorious deliverance from their late usurping Pharaohs, worse than Egyptian Tax-masters, Burdens and servitude, have just cause to sing aloud to the God of their Salvation, this triumphant song of Moses, and the Children of Israel, and King David after them; 
a Exod. 15. 11, 12, 13, 21.  Who is like unto thee, O Lord, amongst the Gods? who is like unto thee, glorious in holiness, fearful in praises, doing wonders? Thou stretchest out thy right hand, the earth swallowed them; Thou in thy mercy hast led forth thy people, which thou hast redeemed. Sing ye unto the Lord, for he hath triumphed gloriously. 
b Psal. 21. 1, 2, 3 etc.  The King shall joy in thy strength O Lord, and in thy salvation how greatly shall he rejoice? for thou hast (now) given him his hearts desire, thou hast not withheld the request of his lips: For thou preventest him with the blessings of goodness, thou settest a Crown of pure gold on his head: His glory is great in thy salvation, Honour and Majesty hast thou laid upon him. Thou hast made him most Blessed for ever, thou hast made him exceeding glad with thy Countenance, For the King trusteth in the Lord, and through the mercy of the most High he shall not miscarry. 
* Psal 106. 48.  Blessed be the Lord God of England from everlasting to everlasting (for this unexpressible mercy) and let all the people say, Amen; Praise ye the lord Yea they all now jointly and severally apply to your Majesty, the blessing and words of the Queen of Sheba to King Solomon, after she beheld his transcendent Wisdom, Virtues, and Magnificence: (which far exceeded the report thereof, as your Majesty's royal wisdom and graces of all kinds much transcend their fame) 
* 2 Chron 9 5, 6, 7.  Blessed be the Lord thy God, who delighted in thee, to set thee upon his, Throne, to be King for the Lord thy God. Because the Lord thy God loved Israel (England, Scotland and Ireland) TO ESTABLISH THEM FOR EVER, THEREFORE MADE HE THEE KING OVERDO THEM TO DO JUSTICE AND JUDGEMENT, yea, to restore them to their pristine Liberty, Peace, Plenty, Traffic, Renown, Prosperity, and make them the happiest of all Subjects in the world.  
In the contemplation of which inchoated common Felicity, I humbly presume to dedicate to your Majesty, this now completed Treatise of, The Signal Loyalty and Devotion of God's true Saints and pious Christians in all ages (and likewise of Pagans) to their KINGS, both before and under the Law and Gospel, more especially within this your first Christian Realm of Britain, (wherein I have most expatiated) expressed both by their public and private Prayers, Supplications, and Intercessions unto God for their long life, health, safety, victory, prosperity, temporal, spiritual and eternal felicity; and all sorts of blessings both on their Royal Persons, Queens, Progenies, Families, Government, Kingdoms, Armies, Couns●ls; by their Thanksgivings to God for their advancement to their Royal Thrones, Victories, Successes, Deliverances, Piety, Justice and Gracious reigns over them; by their loyal Acclamations, Salutations, Addresses, Panegyrics, Epistles to them, and their dutiful Subjection and Obedience under them, which I have evidenced by precedents and Testimonies in all ages, (never formerly collected into one Manual) To which I have superadded the ancient and modern Forms of the Coronations of Christian Emperors, Kings and Queens, (and of some Pagans) with the Ceremonies, Solemnities, Prayers, Collects and Benedictions used at them, especially those relating to England and Scotland, (not hitherto published) as a Precedent in, and Prologue to your Majesties much desired and expected Coronation.  
The first Part of this Treatise, I lately Printed, for Your Majesty's service, in January last to enthrone You in the Hearts, cordial Prayers and Supplications of all Your loyal Subjects, and to prepare the way for Your Majesty's speedy Restauration to Your Hereditary Crowns and Kingdoms, which (blessed be God) you now actually enjoy, to their unspeakable comfort: of the accomplishment whereof without Arms or Blood, I had such full assurance then and since in my own apprehensions, from the Observation of God's admirable Providences, of Your Majesty's Opposites intolerable Extravagances and Infatuations, & of late Your Subjects dutiful Inclinations tending thereunto, through the loyal Endeavour of some Faithful Friends to your Majesty and your People, that I committed the Second Part of this Treatise, and all that concerns Your Coronation to the Press, in the beginning of April last; before any visible appearances thereof to the eyes or thoughts of others: And I repute it an extraordinary Blessing and Honour from God and your Majesty, that any of my Paper Arms and Publications (in your Majesties and others apprehensions) have been instrumental to promote this your happy, Unbloody, most joyful Restitution to your Throne and Kingship, maugre all Ire Engagements, Oaths of Abjurations, to debar your Majesty and all your Royal line for ever from them.  
I humbly beseech your Royal Majesty graciously to accept this Unpolished work (compiled in the midst of many public distracting Employments, bring your Highness' peculiar by all Rights and Circumstances) as a Public Testimony of my Loyalty to your Majesty, and a lasting Monument of my Thankfulness to Almighty God, for hearing my many years constant Prayers, and blessing my impotent Paper Artillery and endeavours for your Majesty's long-desired, and now happily accomplished Investitute, not only in your Royal Throne, but like a 〈◊〉 in the Hearts, Consciences, public, private Devotions and Supplications of all your People. Whom this Treatise, seconded with my Health's Sickness, (dedicated to your Royal Father many years passed) and your Majesty's most Pious fresh Proclamation, will instruct and excite most devoutly to pray for your Majesty's Health and Happiness in their Churches, Chapels, Families, Closets, rather than heathenishly to profane, abuse your Sacred Name, in drinking your Majesty's Health to the Hazard of their own and their fools to boot, through Drunkenness and Intemperance) in Taverns, Alch●●ses, or at their own or others Tables, as well to God● dishonour as your Majesties.  
In fine, I shall be a daily Orator to the God of your Majesties and your Kingdom's 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 concentre in, and be abundantly poured forth on your Majesty's Royal Person, Family, Kingdoms, Councils, Court, Armies, Government, People; that so your Majesty may be Chronicled to all Posterity (as in truth you really demerit) for the best, devoutest, holiest, justest, and most gracious of all Christian Kings that ever reigned, and your formerly disloyal, degenerated Subjects, by your most righteous Reign, and pious 
* Regis ad exemplum totus componitur orbit. Claudian.  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 Majesty's most humble, 
 yet Faithful and Loyal Subject William Prynne. From my Study 
 in Lincoln's Inn 
 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 myself) necessitating me thereunto.  
It hath been my portion (as well as the 
a See here, P, 1. 2. and ch. 4. throughout.  Primitive Christians before me) to be frequently accused, and publicly slandered, as a professed Enemy to the late King's 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 (than Kings Attorney) in the starchamber, in June 1633. for my Histriomastix (licenced by Dr. Buckner Household Chaplain to Archbishop Abbot) and endeavoured to be proved by some wrested inferences, and expressions of Fathers, approved Historians quoted by me in that Book, 
(b) Histrioma. p 825. E. 26. 943. 516. to 520.  though I had in express terms therein condemned these disloyal Practices & Positions they aspersed me withal, as Jesuitical, treasonable and Rebellious; & disclaimed them in my answer thereunto upon Oath, as never once entering 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 Barrister in the Inns of Court; and to the principles of the 
* See the Homilies against Rebellion, and on Whitsunday, Deus & Rex, 3 Jac. c. 1. 4.  Protestant Religion I professed.  
After this I was again scandalised and traduced by some of our Prelates to the late King himself, in the year 1641. out of mere malice, who would needs strain a passage in my Epistle to the High Court of Parliament prefixed to my Antipathy, etc. or, Historical Collection of the EXECRABLE TREASONS, Conspiracies, REBELLIONS, etc. of our English, British, French, Scotish and Irish Lordly Prelates, against our Kings and Kingdoms, 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 groundless calumny.  
Upon the publishing of my Sovereign power of Parliaments and Kingdoms, 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 Sovereigns, both in their Doctrines, and Treasonable practices, which they since would charge me with; whereupon I fully and particularly vindicated myself from this accusation afresh, in my Mr. Prynne the Member reconciled to Prynne the Barrister, 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 Alban November the 20. demanding the King to be brought to public Justice, and the Prince and Duke of York to be banished and disinherited, etc. and upon the King's seizure 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 only 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 Forgery, the very stile, frame and expressions in it, evidencing it to be none of mine. After which I particularly disowned it in the 
* Page 27.  beginning, and refuted the whole scope of it, and the Army's Declaration to bring the King to Justice, etc. in the end of my Speech that very day Dec. the 4. 1648. as A MERE 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 Topics: 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 King's 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 mere 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 Complete History of the life and Reign of KING CHARLES, 
Page 116.  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 and refutation thereof, the very day of its publication in my Printed Speech, and finding it by the stile, texture and close, to be collected by some other Author, out of my Royal Popish Favourite, and other Books, as he pretends therein, purposely to traduce me; hath discovered his undemerited malice, as well as his injudiciousness & disingenuity, in fathering that Bastard upon me in such a confident, scurrilous, invective manner as he hath done: for which I demand public reparations from him, by a Printed Retraction and obliteration of it, out of his History, which it doth much disparage, defile and discredit as well as himself, and the late King, whose life and death he hath recorded to Posterity.  
His Readers may observe, that a great part of his History is borrowed from Mr. Clement Walker his History of Independency; wherein he finds his & my joint Protestation, under both our hands, then published to the world against the King's impeachment and Trial; together with the joint Protestation and dissuasion of all the secured and secluded Members against it, in their Vindication, Jan. 20. 1648. to which I was a subscriber: whereby his malice and want of ingenuity herein appear most plainly; but more particularly by this, that himself immediately after this feigned Charge, in the same 
* Page 1117. 1118.  page of his History mentions and misrecites my MEMENTO, to traduce and abuse me, willingly concealing the Title, Argument and scope thereof, which would have convicted him both of Calumny, and Forgery, in fathering this pretended Charge against the King, upon me, and making me the prime Actor in the King's Trial and Tragedy, when as the whole House of Commons and most then living knew, I was the very first of all others, who spoke, writ, and protested publicly against it, as my Printed Speech and Memento, with other Publications both before and since abundantly evidence.  
Let the Title and Argument of my Memento alone, and one Foreiners Testimony of special Note concerning it (to omit others) display both the malice and falsity of this Historians calumny. The Title of it is, A brief Memento to the present Unparliamentary Juncto, touching Their present Intentions and Proceedings to depose and execute CHARLES' STUART their Lawful King. By William Prynne Esquire, a Member of the House of Commons, and Prisoner under the Army's Tyranny: Jan. 1. 1648. The subject and scope thereof was this, that (being debarred by my imprisonment under the Army from speaking to those then sitting in the House) I sent them ten Reasons in Print, drawn from our Laws, the Declarations and Remonstrances of Parliament, the Oaths of Supremacy, Allegiance, Protestation, Solemn National League and Covenant, Scriptures, the practice of Gods own people of Israel, of all Protestant Realms and Subjects; the Relations of the late King to Scotland, Ireland and Foreign Princes; the unlawfulness, Treasonableness, and dangerous Consequences of the King's Trial and Execution, and other Topics, to dissuade them from their intended Charge and Proceedings against him, only to satisfy the Army-Officers under whose force they sat: Which 10. Reasons, as they were highly approved by most, and never yet answered by any at home; so they satisfied the Protestant Ministers, Churches and States abroad, being translated into several Languages. Among others, 
* See my plea for the Lords and House of peers, p. 461. 462.  Samuel Bochartus (one of the eminentest and learnedest Protestant Divines in France) in his Latin Epistle to Dr. Morley (one of the King's Chaplains) Printed Parifi●s 1650. sect. 3. De jure & potestate Regum p. 145. having proved the unlawfulness of the Trial, Proceedings, Sentence and Execution of the King, by Scripture, Fathers, and other Authorities, and manifested the English Presbyterian Ministers, and Members professed opposition against and dislike thereof, subjoins, Ex hoc numero PRYNNIUS, vir multis nominibus insignis & PARLIAMENTI DELEGATORUM UNUS, è carcere in quo cum pluribus aliis detenebatur, Libellum composuit Parliamento oblatum, (to wit my Memento) in quo decem rationibus, eisque validissimis, contendit, eos rem illicitam attentari, (in impeaching and proceeding capitally against the King) reciting the heads of my ten Reasons; then concluding, Haec ille, & multo plura: Scriptor mire nervosus, cujus verba sunt stimuli & clavi in altum defiri: Therefore that Mr. Saunderson should brand me for my Memento, imprisonment by the Army, and forcible seclusion from the House, and make it a Divine Judgement inflicted on me for this forged charge against the King; though this Memento was written professedly against the King's charge, trial and Execution, as UNLAWFUL and UNCHRISTIAN, as Bochartus, a Foreiner, thus signally attests, must be the extremity of malice, and calumny, subjecting him to his own friends, Mr. James Howels censure, in his Epistle to him prefixed to this History, That A FALSE ERRONEOUS CHRONOLOGER, is one of the WORST MEMBERS that can be in a COMMONWEALTH, and INDEED OF MANKIND IN GENERAL; for he wrongs, the time post, the time present, and the time to come: as he hath done, by fathering this Charge upon me, and his misrelation of my Censure too, p. 218, 219. after it was nulled by both Houses of Parliaments unanimous Vote, as 
* A new discovery of the Prelate's tyranny, p. 141. 142. etc.  Causeless and Illegal; All which I pray God to give him grace to repent and retract.  
Having thus vindicated my Innocency from his false calumnies, I shall only recommend the consideration of the duties pressed in this Treatise, to the daily practice of every Reader, of what party soever, in these divided factious times.  
Art thou a professed Enemy to the exiled King and Royal Family, conceiving them to be Enemies or opposites unto thee, thy Interest, or party; or such who probably may prove enemies or persecutors to thee and them, if restored to their Rights and Powers: then pray for them under this Notion, according to Christ's own precepts and example, Mat. 5. 43. to 48. Luke 6. 27. c. 23. 34. Acts 7. 62. Rom. 12. 20, 21. the Precedents of the Primitive Christians here ch. 4. and in the Liturgy of our Church, That it would please thee to forgive our enemies, persecutors and slanderers, and to turn their hearts. And the Collect on Saint Stephen's day, Grant us O Lord, to learn to love our enemies, by the example of thy Martyr Saint Stephen, who prayed for his Persecutors. Dost thou repute them persons of little or no real affection to the Protestant Religion, and the sincere Professors thereof (as 
e Interest will not lie.  Nedham represents them;) or as bad as Turks, Pagans or Infidels, and some (I hear) esteem them, because themselves are such, yet since thou art commanded by God to make supplications, prayers, and intercessions for ALLMEN, yea, for the very worst of Turks, Jews, Idolaters, Pagans, Infidels, as our Church doth on Good 
f * Collect. 3.  Friday, that they may be converted, Reformed, saved & become Members of, or Nursing-fathers' to the Church; (if Kings) let them have as large a share in thy prayers, as any of these have or aught to have by God's Command. And if thou esteem them as thy lawful Hereditary King's Princes, Superiors, professing the true Reformed Religion, and Members of the true visible Church of Christ, let them enjoy thy daily fervent prayers, intercessions, supplications and thanksgivings to God for them, especially when they need them most, during their exiled, afflicted and distressed condition, amidst Papists, and seducers: and let me have a share in thy devotions for a blessing on this Treatise, and me.  
William Prynne. Lincoln's Inn Jan. 30. 1659.   

The Signal Loyalty and Devotion of God's true Saints and Pious Christians towards their KINGS, in all ages, etc.  
WHat was once the false malicious Calumny, cast by 
* Tertulliani Apologeticus, c. 30. to 38. Athenagoras Apologia pro Christianis.  Pagan Idolaters upon the Primitive Professors of Christianity, living under persecuting Heathen Emperors, to exasperate their fury against them, as the worst of Traitors, and public Enemies, unworthy to live within their Dominions; That they did neither prey, nor offer sacrifices publicly to the Gods for their health and safety, nor celebrate their solemnities with that outward pomp and ostentation as others did; is of late years become the just Accusation, and Treasonable Impeachment of many degenerate Saints, and Apostate Christians within our Realms: who have not only totally discontinued, but finally abandoned, prohibited under pain of High Treason, all public (if not private) Solemn Prayers, Supplications, Intercessions and Thanksgivings, not for persecuting, Pagan, or Popish Emperors, Princes, but even for their own undoubted Hereditary Protestant Kings and their Royal Posterity, in direct contradiction to Gods own Evangelical precepts, 1 Tim. 2. 1, 2, 3. Rom. 13. 1, to 9 Mat. 22. 21. Mar. 12. 17. And not only falsified that excellent large Apology which Tertullian made for the transcendent Loyalty of the Christians in his age towards their persecuting Pagan Emperors, by their public and private Zealous Prayers and Petitions to God on their behalves, and freedom from the least Conspiracies, rebellions, attempts against their Persons, Crowns or Dignities, of which none but those who were not Christians, & gave Christians the name of public Enemies were then guilty; but quite inverted this elegant passage of his, and translated it both from the Pagan and antichristian Romans, on those who pretend themselves the most transcendent Christians. 
* See Beatus Rhenanus, & la Cerda on the place.  Unde Cascii, & Nigri & Albini? Unde qui inter duos lauros obsident Caesarem? Unde qui faucibus ejus exprimendis palestricam exercent? Unde qui armati palatium irrumpunt omnibus Stephanis atque Partheniis audaciores? de Romanis ni fallor, id est de non Christianis. Atque adeo omnes illi sub ipsa usque impietatis eruptione et sacra faciebant pro salute Imperatoris, et genium ejus dejerabant, alii foris, alii intus. Et utique publicorum hostium nomen Christianis dabant. Sed et qui nunc scelestarum partium socii aut plausores quotidie revelantur, post vindemiam parricidarum racematio superstes, quam recentissimis et ramosissimis laureis postes praestruebant? Quam elatissimis, & clarissimis lucernis vestibula enubilabant? quam cultissimis et superbissimis thoris forum sibi dividebant, non ut gaudia publica celebrarent, sed ut vota propria fam ediscerent, et in aliena solennitate exemplum atque imaginem spei suae inaugurarent, nomen Principis in cord imitantes, etc. And that which is most detestable, the generality both of our people and Ministers under our Republican Tyrants, have not only wholly laid aside all public and private Prayers for their own and other Christian Protestant Kings, against God's positive precepts, and the practice of Christians, Saints in all former ages, Churches; but some Ministers in their very Sermons themselves have (out of base carnal fear of men, and unchristian compliance with our late Usurpers) not dared to read or mention the word King, or Kings in the very Texts of Scripture which they have quoted, but skipped over it as dangerous or superfluous, for fear of incurring the guilt of high treason, or displeasure of some formidable new Grandees: Whereof I shall relate one memorable instance in perpetuam rei infamiam, the principal occasion of these Collections.  
When I was removed by John Bradshaws and his Whitehall Associates Order from my close imprisonment at Taunton to Pendennis Castle in Cornwall, without any cause, examination, hearing, and conducted thitherwards by several Troops, on the first Lord's day in July 1651. resting at Lanceston in Cornwall, I repaired to the Church there (with 6. Troopers of Major Blackmores' troop who conducted me) in the morning; where the Minister of the Town, 
* A great Republican at first; afterward a greater Protectorian, christening one of his Sons by the name of Cromwell Hull.  Mr. Hull, an ancient man (formerly in New England) preaching upon the 1 Pet. 2. 8. A stone of stumbling and a rock of offence; handled the Common place of Scandals, raising this Proposition from the words: That it is the duty of all Christians to be very careful to avoid scandals. In the prosecution whereof he prescribed certain rules, how Christians might avoid and prevent scandals: the first whereof was, cheerfully to submit to all Lawful Powers and Governors under whom they lived: Particularly prescribed by the Apostle Peter in the 12, 13, 14 verses, which he read thus. Have your conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works which they shall behold, glorify God in the day of visitation: Submit yourselves (therefore) to every ordinance of man for the Lords sake; unto Governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well; for so is the will of God; that with well doing ye may put to silence the ignorance of foolish men, etc. Omitting the very first and principal clause in the Text, which he durst or would not read: Whether it be to the king, as Supreme; and the disjunctive Or, (unto Governors:) which not only mangled, but marred the words and sense of the place. After which he immediately added, that the selfsame rule was prescribed by the Apostle Paul, 1 Tim. 2. 1, 2, 3. which he thus read & maimed as he did the former text. I will therefore that first of all, supplications, prayers, intercessions and thanksgivings be made for all men; skipping over the principal words (For kings, and) reading only the next words, All that are in Authority, that we may lead a quiet and peaceable life in all godliness and honesty, for that is good and acceptable in the sight of God our Saviour. Which double omission and preterition of these two chief clauses in both these quotations one after another, in this very Doctrine, to avoid scandals, did so much scandalise me, that I presently said to the Soldiers sitting in the same seat with me; This old temporising unworthy Minister in mangling and perverting both these Texts one after another in this strange manner, by omitting and not reading the principal clauses in them, in the very Pulpit and presence of God himself, and directions to his Auditors, hath given me greater scandal and juster offence, than any Minister I ever yet heard preach in all my life, not only by imitating, but exceeding the very Devil himself when he tempted our Saviour: For he when he tempted Christ to cast himself down from the pinnacle 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 ways; 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, Liar, Prevaricator, and that in private. But this old Minister (if he deserve the Title) alleged two several Texts one after another publicly to the whole Congregation in the very Pulpit, as the Ambassador 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 faithful Minister, but Devil, or diabolical Prevaricator; fearing, pleasing those Antiroyallists 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 enjoined all men, but Ministers more especially, Deut. 4. 2. etc. 12. 32. not to diminish aught 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 myself. 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 Gospel, 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 Engagement 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 Republic: and if others were afraid to move it, I would in my next Letters to their Precedent 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 public 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, useful to inform the ignorance, and reform the neglect thereof in this Apostate age, wherein this Christian duty hath been so long neglected, decried, prohibited in all our three Kingdoms; I thought it not only convenient, but necessary to make them public; and communicate them to posterity, for the glory of God, the Honour of Religion, and the benefit of all Christian Kings, Emperors, Princes throughout the world.  
In the Marshalling of these Collections, I shall observe a mere Chronological Method, as most useful and perspicuous, digesting all Precedents and Proofs pertinent to this Subject into distinct Chapters, beginning with those that are most ancient.  

CHAP. I.  
THE first Precedents 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, 
* Rom. 4. 1 12, 16, 17.  the Father of all faithful believers, thus registered 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; proffering him to dwell in the land where he pleased. So Abraham prayed unto God, and God healed Abimelech and his wife, and his maidservants, and they bare children; for the Lord had fast closed up all the wombs of the house of; Abimelech, because of Sarah Abraham's wife●●. 17, 18.  
In which History there are 6. observable particulars worthy our consideration: 1. That those who are but mere sojourners under Kings in any part of their kingdoms, though not their natural born subjects (as Abraham was here at Gerar under K. Abimelech) 
* See Cooks 7 Rep. calvin's case, f. 6, 7. 1 Instit. f. 68 b Spelmanni Glossarium, Tit. Fidelitas, & Ligeantia.  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 Liege's, 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 faithful, is the very first precedent recorded in sacred writ, or other History, who prayed for the person and family of the King under whom he lived and sojourned: that so 
‖ See Rom. 4. 1, 10 25. Heb. 7. 4, to 10.  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 Jews, 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 Abraham's 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 wife's sake, and Gen. 21. 32, 34.) import. Therefore the Saints and people of God, aught to pray to God for their Kings and their Families, though Pagans, Infidels, Papists, Heretics, much more than 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 men's pleasure; but a divine institution, precept, duty, which must be constantly performed out of conscience, in obedience to God's command. 5ly. That this prayer of Abraham was not confined only to King Abimeleches own person, but extended to his wife, maidservants, and posterity; and was principally, that God would open their wombs, which he had fast ●●sed, that they might bear children; which they bore 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 sceptre, and succeed them in the throne; even by this original precedent of Abraham's prayer. Which compared with Abraham's Oath and Covenant to Abimelech, who swore unto him by God; That he would not lie unto, nor deal falsely with Abimelech, nor with his Son, nor with his Son's 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 Subject's Oaths of Fealty, Homage, Allegiance and Supremacy to their Kings, their heirs and successors, but likewise of the antiquity, and inviolable obligation of such Oaths, which ought to be conscientiously observed without lying, falsehood, 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 than 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 fruitful in posterity.  
The 2. Precedent I shall insist on is this, related Gen. 47. 7, 10. And Joseph brought in Jacob his Father (after his coming down into Egypt) and set him before Pharaoh, and Jacob blessed Pharaoh, so soon as he 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 faithful, was the first; so Jacob his Grandson, the father of the 12. Patriarches, 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 Egypt; 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 bless them. 3ly. That he thus prayed for and blessed him twice, at his first access to, and recess from his presence; which should instruct all loyal Saints and Christian Subjects frequently to bless 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 public. 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 bondman, and forely oppressed for 400. years, till God should rescue and bring them out of Egypt 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 bless, 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, oppress, persecute them; and not to curse, depose, murder, destroy, or rebel 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, tenants of the Saints, subjects of this degenerate, apostate, treacherous, and perfidious age. 5ly. That one part of Gods and men's 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 happiness, 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 jacob's 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 follows, that it is the property, duty of all loyal, pious Saints, Christians, people, cordially to pray for and desire God to bless 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 
* Exod. 1. 6, to the end. c. 2. 23, 24, 25. c. 3. 7, 8, 9, 10. Acts 7. 18 to 35.  God sent him to rescue them from their intolerable bondage under him and his Officers) to remove those very plagues which God himself inflicted on Pharaoh and his Egyptians, thereby to deliver them from their vassalage 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 Egypt; then Pharaoh called for Moses and Aaron, and said, Entreat 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 entreat 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 cried 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 died out of the Houses, out of the Villages, and out of the Field, v. 29, 30, 31. Moses entreated the Lord, that the swarms of frogs he sent might depart from Pharaoh, from his Servants, and from his People. 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 entreated 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 Entreaty, to remove the plague of Locusts, Exod. 10 7, 18, 19  
From these Precedents and practice of Moses, I shall deduce these genuine seasonable Observations. 1. That 
e Exod. 1 8. c. 2. 1, to 16. Act. 7. 20, to 32. Hebr. 11 23, 24, 25.  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 allegiance to pray for their Kings and people. 2ly. Moses was enforced to 
f Exod. 1. 11, to 16. Acts 7. 24, to 30.  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 King's Son, or Grandson, who sought to slay him, Egypt 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 
g Exod 1. 8, to 22 c. 2. 1, to 23. c 3. 6, to 11. Acts 7. 18, to 35. Ps. 105 25.  extraordinarily oppress the Israelites, causing all their Male-childrens they could meet with to be drowned in the River, but such as the Midwives preserved against their commands, afflicting them by their Taskmasters, 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 remembered 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 ways endeavoured to deprive, or disinherit them either of their Lives, Crowns, or Succession, though 
h Numb. 12. 7. Ps. 90. 1. Ps. 106. 23.  a chosen Servant, Man, and Saint of God, 
i Exod. 3, & 4, to c. 15 Acts 7. 30, to 37. Ps. 105. 26, to 30.  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 cheerfully 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 lawful 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. 
Mat. 5. 43, 44, 45 See page 1.  That Godly persecuted, oppressed Subjects, may and aught 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, ancient Precedents, 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 Precedents of God's Servants and people under the Law, from the first erection of the Israelites into a kingdom, till our Saviour's Nativity, intermixed with some examples of this kind in Pagan Idolators within that circle of time.  
The first Prayer and Precedent 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: 
1 Sam. 8. 22. c. 9 16, 17 c 12. 12, 13 c. 15. 1. 19 Josephus Antiqu. Judai l. 6. c. 5, 6, 7.  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 ye 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 King's 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 shall say, I will set a King over me like as all the Nations that are about me; more than intimate. Now these words, 
* Josephus Antiq Judaic. l. 6. c. 5. 6.  Vivat Rex, Let the King live, or God save the King, are not only a most royal, loyal Salutation and Acclamation of all the People, as directed to King Saul's person, and inauguration; but a direct Prayer unto God for his long life, happiness, and prosperous Reign over them as their King, as the words themselves, and the use of them in succeeding Ages import; compared with Psal. 72. 15. Ps. 21. 4, 5. Ps. 34. 12. Ps. 61. 6, 7. Gen. 17. 18. Not long after, when Saul had totally routed Nahash the Ammonite and his great Army, and rescued Jabesh Gilead from them which they had encamped against, 1 Sam. 11. 11. thereupon after this Salvation which the Lord had wrought by him for Israel, v. 14, 15. Samuel said to the people, Come and let us go up to Gilgal and renew the kingdom there: and all the people went to Gilgal, and there they made Saul King before the Lord: and there they sacrificed Sacrifices of Peace-offerings before the Lord, and there Saul and the men of Israel rejoiced greatly. Which words imply, that both Samuel and the people by making Saul King the second time before the Lord, and offering Peace-offering, and rejoicing greatly before the Lord, did make special Prayers and Thanksgivings unto God for his life, prosperity, and victorious success over his and their Enemies, according to the subsequent Gospel-text grounded on this Precedent, 1 Tim. 2. 1, 2. And samuel's subsequent words to the people at this meeting, ch. 12. 13, 14, 23, 25. Now therefore behold the King whom ye have chosen, and whom ye have desired, and behold the Lord hath set a King over you: if you will fear the Lord, and serve him, and obey his Voice, and not rebel against the Commandment of the Lord, then shall both ye, and also the King that reigneth over you, continue following the Lord your God; But if ye shall still do wickedly, ye shall be destroyed, both you and your King. Moreover as for me, God forbid that I should sin against the Lord, in ceasing to pray for you: compared with the 1 Sam. 15. 35. where it is recorded, that after God's rejection of Saul, and repenting he had made him King, for disobeying his command in sparing Agag, and the best of the Amalekites spoils; Nevertheless Samuel mourned for Saul, and ch. 16. v. 1. And the Lord said to Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from being King over Israel? All these do clearly evidence, that Samuel the Prophet, and no doubt all other his loyal pious Subjects, Priests and Levites did constantly make Prayers, Supplications, and Intercessions to God for Saul, and bewail and moan for his Sins, even after God had rejected him, much more than did they perform this Duty before God's rejection during all his Reign, as well as at his inauguration.  
The next King over God's people by divine election and designation was David, in whose House, Seed, and Royal Progeny God established the hereditary succession of the Crown and kingdom, both by his Promise, Covenant and Oath, 2 Sam. 7. 10, to the end. 1 Chron. 28. 4, to 10. 1 Kings 18. 25, 26. 2 Chron. 7. 17, 18. c. 23. 3. Ps. 89. 3, 4, 28, 29. Ps. 132. 11, 12, 13, 14. Jer. 33. 20, 21. What particular Prayers and Acclamations were made at his Instalment in the Royal Throne over the Tribes of Israel, I find not recorded in Scripture or Josephus: only I read in general, 2 Sam. 5. 3. All the Tribes of Israel came to David to Hebron, and King David made a League with them in Hebron before the Lord, and they anointed David King over Israel; no doubt with many Prayers to God for his life and prosperous Reign, and reiterated shouts, Let the King live, as at Saul's precedent, and solomon's and other kings subsequent inaugurations, though omitted for brevity in sacred History. During David's Reign, I shall observe several particulars pertinent to my purpose.  
1. David's Soul-ravishing Prayer and Thanksgiving made to God himself upon God's message, and promise to him by Nathan the Prophet, to set up his Seed after him, and to establish his House, Kingdom, and Throne for ever, recorded at large, 2 Sam 7. In which Prayer David used these expressions amongst other, v. 25. etc. And now O Lord God, the word that thou hast spoken concerning thy Servant, and concerning his House, establish it for ever, and do as thou hast said: And let thy name be magnified for ever, saying, The Lord of Hosts is the God over Israel, and let the House of thy Servant David be established before thee, etc. And now O Lord God thou art that God, and thy words be true, and thou hast promised this goodness unto thy Servant; therefore now let it please thee to bless the House of thy Servant, that it may continue for ever before thee; for thou O Lord hast spoken it, and with thy Blessing let the House of thy Servant be blessed for ever.; Here we have David the first hereditary king over God's people, upon the first tidings of Gods promise to settle the Inheritance and Succession of the kingdom of Israel in his House and seed for ever; making a most zealous, fervent pathetical Thanksgiving and Prayer to God for the accomplishment of this promise, in establishing and blessing his House for ever. Which being afterwards put in writing, and particularly recorded in sacred Story, no doubt was constantly used both in private and public by himself, and all his loyal devout Subjects, whether Priests, Levites, or people all his Reign, and registered as a sacred Precedent for all hereditary pious Kings and Subjects future imitation.  
2ly. David's public Prayers, Psalms, and Thanksgivings to God for himself as King, and for his Royal Son and his Posterity that should succeed him in the Throne, recorded in sacred writ, prescribed to the Church and people of God during his Reign, and succeeding Ages, and constantly used by them, and all Churches of God to this very day, at the inauguration of their Kings, and upon other royal Solemnities, Victories, Triumphs and instalments, or marriages of their Sons and heirs to the Crown. I shall instance only in Psal: 18. I will love thee, O Lord my strength, etc. Therefore will I give thanks unto thee, O Lord, among the heathen, and sing praises unto thy name; Great deliverance giveth he to his King, and sheweth mercy to his anointed, to David and to his seed for evermore, Psal. 21. The King shall joy in thy strength, O Lord; and in thy Salvation how greatly shall he rejoice! For thou hast given him his hearts desire, thou hast not withholden the request of his lips: for thou preventest him with the blessings of goodness, thou settest a Crown of pure gold on his head. He asked life of thee, and thou gavest it him, even length of days for ever and ever, his glory is great in thy salvation, glory and majesty hast thou laid upon him; for thou hast made him most blessed for ever, etc. Which Psalm, though it be mystically applied to Christ the King of his Church and Saints by 
* Basil, Augustin, Arnobius, Mercer, & others.  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, etc. Thou wilt prolong the King's 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, etc. Give the King thy Judgements, O God, and thy Righteousness unto the King's Son; Then shall be judge thy people with righteousness, and thy poor with judgement, etc. He shall save the souls of the needy: He shall redeem their Soul from deceit and violence, and precious shall their blood 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 public Prayer for King David and his Son Solomon, who was to succeed him in the throne; as most accord, and the Contents in our Bible's 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 public 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, etc. 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 days of Heaven. If his children forsake my Laws, and walk not in my judgements; if they break my statutes, and keep not my commandments; 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 lives; 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 faithful witness 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, etc. There will I make the horn of; David to bud; I have ordained a lamp for mine anointed: His Enemies will I clothe 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 practice, duty, not only of King David himself, but of the Church and people of God under him and his royal posterity, to make incessant prayers, supplications, intercessions and thanksgivings to God both publicly and privately for him, his royal house and posterity.  
2ly. That they did in their public and private devotions, prayers, psalms, and thanksgivings, take special notice and make particular mention of God's 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 rejoice therein, yea pray for its accomplishment, and God's grace and blessing on his House, seed, as their own and the Church's greatest blessing, happiness, and safety.  
3ly. That as the sins of David's 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 chastise them with his rod, and scourge them for their amendment: So it did neither withdraw the allegiance, loyalty, duty, prayers, supplications, intercessions, or thanksgivings of the Church and their pious subjects from them, but rather intent 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 piety and loyalty of David's 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. precedents. The 1. is that of Joab his chief Captain and General, when David commanded him to number the people, much against his judgement and dissuasions from it, 2 Sam. 24. 3. And Joab said unto the King, The Lord thy God add vuto the People, how many soever they be, and that the eyes of my Lord the King may see it. The 2. is that of Araunah, when king David after the three days of Pestilence inflicted for his numbering 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 thee. Both these are direct prayers to God for King David by these two loyal Subjects. The 3. precedent 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 fly) to undermine Achitophel's crafty counsel against him: thus recorded, 2 Sam. 16. 16. And it came to pass, that when Hushai the Archite David's 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 prayer for him. Whence I infer these 2. probable, if not undeniable Conclusions: 1. That this salutation and prayer was usual amongst the Israelites, not only at their king's Coronations, but upon their Officers and Subjects accesses and addresses to them, even in king David's days, as well as in all succeeding ages. 2ly. That if Hushai thus used it to Absolom a king only by Traitorous usurpation of his Father's Throne; he and other loyal Officers, subjects, used it much more at the inauguration of, and their addresses to their lawful pious king David a man after Gods own heart.  
3ly. The third king over Gods own people was Solomon, the first who enjoyed the Crown by inheritance from David his Father by God's special appointment, and crowned king in his Father's life time, to prevent the usurpations of his Brother Adonijah, thus recorded in sacred writ, 1 kings 1. 30, to 49. When David was old, his son Adonijah to defeat Solomon of the Crown, making a strong party caused himself to be proclaimed king; which David being informed of by Bathsheba, Solomon's mother, he thereupon by the advice of the Prophet Nathan, out of a conscientious performance of the Oath he formerly swore in the name of the Lord to Bathsheba, that Solomon her son should reign after him, which Oath he then renewed: commanded Zadock the Priest, Nathan, and Benaiah, to take his servants, to cause Solomon his son to ride upon his own mule, and bring him down to Gihen, and there to anoint him King over Israel; and blow ye with the trumpet, and say, God save King Solomon: Then ye shall come up after him, that he may come and sit upon my throne: for he shall be King in my stead; and I have appointed him to be ruler over Israel and ov●● Judah. Whereupon Benaiah the son of Jehoiada, answered the King, and said, Amen. The Lord God of my Lord the King say so too. As the Lord hath been with my Lord the King, even so be he with Solomon, and make his throne greater than the throne of my Lord King David. So Zadok the Priest, and Nathan the Prophet, and Benaiah the son of Jehoiadah, and the Cherethites, and the Pelethites went down, and caused Solomon to ride upon king David's Mule, and they brought him to Gibeon. And Zadok the Priest took an horn of oil out of the Tabernacle and anointed Solomon, and they blew the Trumpet, and all the people said, God save King Solomon. And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rend with the sound of them, and the City rang again. Upon this Jonathan the Son of Abiathar the Priest came in to Adonijah, and related the premises to him, and all the Guests that were with him; adding, also Solomon sitteth on the Throne of the kingdom, and moreover, the King's Servants came to bless our Lord King David, saying, God make the name of Solomon better than thy Name, and make his Throne greater than thy Throne: and the King bowed himself upon his Bed. And also thus said the King, Blessed be the Lord God of Israel which hath given me one to fit on my Throne this day, mine eyes even seeing it. After which 
* 1 Kings 2. 1, to 23. 1 Chron. c. 28. & 29.  David assembled all the Princes of Israel, the Princes of the Tribes, the Captains of the Companies that ministered to the King by course, the Captains over the thousands and over the hundreds, the Stewards over all the substance and possessions of the king and of his Sons, with the Officers and mighty men, and with all the valiant men unto Jerusalem: Where standing upon his feet, he declared to them God's election of his son Solomon to sit upon the throne of the kingdom of the Lord over Israel; and that he should build God an house; then giving the Congregation and Solomon a charge, to keep and seek all the commandments of God, and to serve him with a perfect heart and willing mind, etc. he gave Solomon a pattern of the form, materials, vessels, chambers, treasuries of the Temple, and courses of the Priests: After which, relating to them the quantity of Gold, silver, precious stones, brass and other materials he had provided and dedicated towards the building of the Temple, by his example and exhortation, he caused both the Princes and people to offer bountifully and willingly both gold, silver, brass, iron and precious stones for the service of the House of God. Wherepon David made a most heavenly thanksgiving and prayer unto God before all the Congregation, who joined with him therein: In which prayer he and the Congregation used this expression relating to Solomon, 2 Chron. 29. 18, 19 O Lord God of Abraham, Isaac, and of Israel our father's, Give unto Solomon my Son a perfect heart to keep thy Commandments, thy Testimonies, and thy Statuteo, and to do all these things, and to build the Palace for which I have made provision; After which all the Congregation blessed the Lord God of their Fathers, and bowed down their heads, and worshipped the Lord and the king. And the morrow after they sacrificed sacrifices and offered burnt-offerings unto the Lord, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink-offrings, and sacrifices in abundance for all the people: and did eat and drink that day before the Lord with gladness, and they made Solomon the son of David King the second time, and anointed him unto the Lord to be Chief Governor, etc. v. 20, 21. From all which premises it is apparent, 1. That the Priests, Prophets, Princes, Captains, Officers, and all the people of God at the coronation of Solomon (and so at their other hereditary King's inaugurations who succeeded him, by like practice and custom) did blow with Trumpets, pipe with Flutes, rejoice with exceeding joy, and cry out with united shouts, prayers, acclamations, God save the King, Let the King live; so that the Earth did rend, and the City ring again with the sound thereof. 2ly. That besides this usual short prayer and ejaculation unto God for him and their following Kings; the greatest, devoutest of the Officers and people did break forth into other most affectionate, pathetical expressions, & prayers for them, as Benaiah, and other of David's servants did here in the case of Solomon saying, The Lord God of my Lord the king say Amen too. As the Lord hath been with my Lord the king David, so let him be with Solomon, and make his name better than thy name, and make his throne greater than thy throne. 3ly. That they joined in public prayers to God for their Kings, after their instalments in the kingdom, as the whole Congregation did here with David for Solomon, O Lord God of Abraham, etc. give unto my son Solomon a perfect heart to keep thy Commandments, etc. & Ps. 132. 1, etc. 4ly. That in their usual addresses to their Kings, they bless them, by wishing them spiritual and temporal blessings, long life and prosperity to them, and bless God for their advancement to the Throne and Government over them, as is evident by the 1 Kings 1. 27. 43. compared with the 2 Sam. 10. 16. and other subsequent texts. 5ly. I shall add to the premises this passage in Huram king of Tyre his letter to Solomon, 2 Chron. 2. 12. Huram said moreover, Blessed be the Lord God of Israel that hath made heaven and earth, who hath given to David a wise Son, endued with prudence and understanding, that might build an house for the Lord, and an house for his kingdom: And these words of the Queen of Sheba to Solomon, 2 Chron. 9 7, 8. 1 Kings 10. 7, 8. Happy are thy men, and happy are these thy servants which stand continually before thee, and hear thy wisdom; Blessed be the Lord thy God which delighted in thee, to set thee on his throne, to be King for the Lord thy God; because thy God loved Israel to establish them for ever, therefore made he thee King over them, to do judgement and justice.; Now if King Huram and the Queen of Sheba mere foreiners, Princes, not subjects, thus blessed God for Solomon's kingdom, justice, reign, and advancement to his father's throne, for the establishment and welfare of his subjects; then much more were the Israelites themselves, his own subjects and servants, obliged to bless him, and bless God for his reign, wisdom, and good government over them; which no doubt they did constantly perform in their public and private Devotions, and all their addresses to him, as also to their other Kings succeeding him; (though not particularly recorded in the books of Kings and Chronicles, which are but short Epitomes of his and their reigns.) 3ly. When King Solomon had finished the Temple, 
* 1 Kings c. 7. & 8. 2 Chron. c. 5. & 5.  he assembled all the Elders, heads of the Tribes, and chief of the fathers of the children of Israel, with the Priests and Levites to Jerusalem to bring up the Ark and dedicate the Temple; where 
‖ 1 Kings 8. 14, to 22. 2 Chron. 6. 4, to 12.  Solomon having first blessed all the Congregation, he (with the whole Congregation of Israel, standing before, and joining with him) Blessed the Lord God of Israel, who had with his hands fulfilled that which he spoke with his mouth to his father David, That his Son which should come out of his loins should build an House to the name of the Lord God of Israel. The Lord therefore hath performed his word that he hath spoken, for I am risen up in the room of David my Father, and am set on the Throne of Israel as the Lord promised, and have built the House for the Lord God of Israel, etc. After which 
* 1 Kings 8. 22, to 27. 2 Chron. 6. 12, to 18. 42.  he stood before the Altar of the Lord upon a brazen scaffold, and kneeled upon his knees before all the Congregation of Israel, and spread forth his hands towards heaven, and said; O Lord God of Israel, there is none like thee in the heaven, nor in the earth, which keepest Covenant and showest mercy unto thy servants, that walk before thee with all their hearts. Thou which hast kept with thy servant David my father, that which thou hast promised him, and spakest with thy mouth, and hast fulfilled it with thy hand, as it is this day: Now therefore, O Lord God of Israel keep with thy servant David my Father that which thou hast promised him, saying, There shall not fail thee a Man in my sight to sit upon the Throne of Israel; yet so, that thy children take heed to their way, to walk in my Law, as thou hast walked before me. Now then, O Lord God of Israel, let thy word (I pray thee) be verified, which thou hast spoken unto thy servant David, etc. O Lord God turn not away the face of thine anointed; Remember the Mercies of David thy servant. When 
* 1 Kings 8. 34, to 62. 66.  Solomon had ended all his prayer and supplication to the Lord, he arose from kneeling on his knees, with his hands spread up to heaven: and he stood and blessed all the congregation of Israel with a loud voice, saying; Blessed be the Lord God that hath given rest unto his people Israel, according to all that he hath promised, there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant. The Lord our God be with us as he was with our Fathers: Let him not leave us nor forsake us: that he may incline our hearts unto him, to walk in all his ways, and to keep his Commandments, and his Statutes, and his Judgements, which he commanded our Fathers. And let these my words wherewith I have made supplication before the Lord, be nigh unto the Lord day & night, that he may maintain the cause of his servant, & the cause of his people Israel, the thing of a day in his day, (or, at all times, as the matter shall require) that all the People of the Earth may know, that the Lord is God, and there is none else, etc. After all the Dedications, sacrifices, offerings and feasts were fully ended, 
* 1 Kings 8. 66. 2 Chron. 7. 10.  Solomon sent the people away, and they blessed the King, and went unto their tents Joyful and glad of heart for all the goodness that the Lord had showed unto David his servant, to Solomon, and to Israel his people. In these remarkable passages we have King Solomon blessing all his Princes, Elders, people, and they blessing him again; and both of them joining together in blessings, thanksgivings, and prayers to God for his blessings, mercies, and fulfilling of Promises, Covenants to each other and their ancestors, especially to King David and his royal posterity, in relation to their spiritual and temporal welfare, and exceedingly rejoicing for God's goodness mutually bestowed on each other; but more especially for Gods promise made and fulfilled to David, Solomon and their royal posterity, That they should not want a man of their seed to sit upon the throne of Israel for ever, for the real performance whereof they all most earnestly prayed, as well as for David and Solomon; as the only means under God of their perpetual unity, safety, felicity. Now these Prayers, Blessings, and Thanksgivings of Solomon thus made at the dedication of the Temple, registered by the Dictate of God's Spirit, inserted into the History and Canon of the Scriptures, as patterns of imitation for the Israelites and all God's people in succeeding generations; we cannot but conceive and acknowledge they were frequently recited and imitated, at least by the godly Israelites upon all occasions, both publicly and privately.  
4ly. When idolatrous 
* 1 Kings 13. 1, to 7.  King Jeroboam put forth his hand to lay hold on the Prophet and man of God, who prophesied against his Altar at Bethel, and God thereupon immediately dried up his hand he stretched out, so that he could not pull it in again to him; Thereupon the King said to the man of God, Entreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the face of the Lord, and the King's hand was restored again, and became as it was before. Here we have a Prophet and man of God praying for an Idolater and persecuting king, to restore that very hand he then stretched out against him, to apprehend and imprison him for prophesying against his idolatrous Altar by God's special command. How much more than would he have prayed for king David, Solomon, and other pious Kings to restore and preserve their lives?  
5ly. When 
‖ 2 Kings 11. 4, etc. 2 Chron. 23.  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 showed them Joash the king's son (whom he hid, being but 7. years old) and said unto them; Behold the king's 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 King's 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 clapped their hands, and said, God save the King And all the people of the Land rejoiced and sounded with Trumpets, also the Singers with Instruments of Music, and such as taught to sing praise; praising the King. And Jehoiada took the Captains of hundreds, and the Nobles, and the Governors 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 rejoiced, and the City was quiet after they had slain Athaliah with the sword. Here we have the selfsame acclamation and prayer, Let the King live, or God save the King, made by Jehoiada the Highpriest 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 public 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 battle, and was buried, all judah and Jerusalem mourned for him: and all the singing men and singing women spoke 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, Under his shadow we shall live among the Heathen. The Crown of our head is fallen. woe 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 spoil and Confusion of face; and prayed, not to let all the trouble that had come upon them seem little, etc. Therefore no doubt they constantly prayed for their kings, during their reigns and prosperity, who thus lamented their captivity and misery.  
8. The Prophet ezekiel's injunction by God, c. 19 10, etc. to take up a Lamentation for the Princes of Israel because they were cut off and carried away captives, the strong rod (of the royal progeny) broken and withered; so as Israel had no strong rod left to be a Sceptre 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 blood, 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 David's royal posterity to rule over them, 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 foreign kings, under whom they were Captives, though Pagans, Idolaters, and Enemies to their Nation, We have one memorable Precept, and at least three Precedents in Scripture.  
The 1. is that of Jer. 29. 1, to 9 where Jeremiah the Prophet, (by God's 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 carried them away captive from Jerusalem to Babylon. Thus saith the Lord of hosts, the God of Israel, vuto all who are carried away captive from Jerusalem to Babylon: Build ye houses, plant vineyards, take ye Wives, and beget Sons and Daughters, etc. 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 
* Rhemigius Haymo.  some Ancients add) 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 
* Ps. 137. Jer. 50, & 51.  greatest Enemies and persecutors wherein they lived in captivity and bondage, and for King Nebuchodonosor and his sons lives, who burned 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 doubtless 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 money, 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 money 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 days may be upon Earth as the days 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 days, 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 jews during their captivity both at Babylon and jerusalem 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, rightful kings of David's royal Family whiles they reigned over them.  
The 2. is the observable precedent 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 solicitation of his Princes, on purpose to ensnare Daniel, That whosoever shall ask a Petition of any God or Man for thirty days, save of King Darius himself, should be cast into the Lion's den; for breach of which impious decree by praying to God, Daniel was cast by the King's commandment, through the Prince's malice against him, into the Lion's 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 blood disoblige Daniel from his dutiful allegiance to and prayer for Darius his life and happiness; No sooner did King Darius come to the Lion's 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, broke 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 Lion's 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 selfsame 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 David's posterity in their own Country, though Idolaters, Persecutors, Tyrants, much more when just, upright, merciful, bountiful, and religious.  
The 3. is the memorable Decree of King Darius, concerning the building, repairing, expenses 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 King's Goods, even of the Tribute beyond the River, forthwith expenses be given to these men, that they be not hindered. 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 oil, 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 
* josephus Antiqu. judae. l. 11. c. 4. ut non desinentes quotidie sacrificare, TAM PRO ME, quam pro Persarum gente Deum deprecantur.  Sacrifices of sweet savours 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, etc. By this Decree it is most apparent, 1. That the Priests and people of God at jerusalem, living as Tributaries under this pagan Persian King, were specially enjoined 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 jerusalem, by david's and Solomon's injunction, before it was demolished; as they were now ordered after its rebuilding and repair; which is most probable, since their ancient usual daily Sacrifices and prayers for the King and his Sons are here conjoined. Or, because their own pagan Priests used to do so in Persia, Babylon, and their own ancient Dominions. 2. That this Decree in all its parts, specially in this last, was so peremptory and penal, that whosoever should alter or disobey it, was to have the Timber pulled from his house, and hanged thereon, and his house to be made a Dunghill for this. Therefore this Duty was no doubt constantly performed by the Priests and Elders of the Jews in whose favour it was made. If then those Priests and Subjects demerited such a severe punishment as this, for refusing or neglecting to make daily sacrifices and prayers to the God of Heaven for this foreign Pagan King and his Sons, to whom they were only Captives and Tributaries; what penalties, executions do those undutiful disloyal Christian Subjects and Ministers deserve, who wilfully neglect, refuse, nay prohibit under grievous penalties, daily Prayers and Intercessions to be made to the God of heaven for their own undoubted natural hereditary Christian Protestant Kings and their Sons, against the purport of this Decree, and the express injunction of God himself in the New Testament, 1 Tim. 2. 1, 2, 3? No doubt hanging, and demolishing their Houses is too good for them, if this Pagan King may be Umpire.  
The 4. is the Decree of King Artaxerxes to Ezra the Priest, and Scribe of the Law of the God of Heaven, for moneys to buy Bullocks, Rams, Lambs, with their Meat-offerings and Drink-offerings, and to offer them upon the Altar of the house of God which was at Jerusalem, Ezra 7. 11, to 25. in which Decree, though there be no such express clause as in the former, to offer Sacrifices and Prayers to the God of Heaven for the King and his Sons; yet it is comprised therein in the general, being but a confirmation of the Decree of Darius, and it is clearly intimated and expressed in the reason of this Decree at the close thereof. Whatsoever is commanded by the God of Heaven, let it be diligently done for the house of the God of Heaven, for why should there be wrath against the Realm of the King and his Sons: which wrath Ezra, the Priests and people of Israel, worshipping the God of Heaven, were to deprecate and slave off by their daily public Sacrifices and prayers to the God of Heaven, in the behalf of this King, his Sons and Realm, and praying for their welfare and prosperity; which no doubt they constantly performed, as is evident by Ezraes' special Thanksgiving to God, v. 27, 28. Blessed be the Lord God of our Fathers which hath put such a thing as this into the King's heart, to beautify the House of the Lord which is at Jerusalem, and hath extended mercy unto me before the King and his Counsellors, and before the King's mighty Princes, & ch. 9 8, 9, 10. And now for a little space Grace hath been showed from the Lord our God to leave us a remnant to escape, and to give us a Nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were Bondmen, yet our God hath not forsaken us in our Bondage, but hath extended mercy to us in the sight of the King of Persia, to give us a reviving, to set up the House of our God, and to repair the desolations thereof, and to give us a wall in Judah and Jerusalem. And now, O our God, what shall we say after this? for we have forsaken thy commandment, etc. The recital of which mercy in Ezra his solemn Thanksgiving, and also in his public humiliation, was a most effectual prayer for this King and his Sons, and praising God for the benefits extented to his people by their means and favour.  
To these 4. Precepts and Precedents in sacred writ, I shall annex a 5th. out of the Jewish History, 
* Josephus Antiqu. Jud. l. 18. c. 10, 11. philo de legatione ad Caium. Fusebius Eccles. Hist. l. 2. c. 5. Nicephorus, l 2. c. 9 Dr. hamond's Annotations on 1 Tim. 2. 1, 2.  Apion accused the Jews to the Emperor Caius Caligula (who usurped to himself divine honour) that when all other Nations throughout the Roman Empire, dedicated Temples and Altars to him, and erected his Statue in their Temples, and swore by his name; that the Jews would do neither, nor permit his Statue to be set up in the Temple of their God; whereupon he commanded Petronius with two Legions to make war upon the Jews, unless they would erect his Statue in the Temple; which they peremptorily opposed, as being contrary to the law of their God, and custom of their Ancestors, choosing rather all to die, and offering their Necks to the Block, than to permit such a transgression against their God's law. Hereupon they sent Ambassadors to Caius, whereof Philo was chief, to satisfy him; who informed him, that though they could not erect his Statue, nor adore him as a God, being contrary to their Religion, yet such was their loyalty towards him, That they did twice every day offer Sacrifices & prayers unto their God for him in the Temple. Therefore no doubt they did the like for Darius, Artaxerxes, Nabuchadnezzar, and other Kings to whom they were Tributaries, and much more for their own natural Kings and their Sons of the House of David.  
Xly. God himself gave this express prohibition to the Israelites, Exod. 22. 26. Thou shalt not revile the Gods, nor curse the Ruler of thy People: repeated Acts 23. 3. and thus seconded Eccles. 10. 20. Curse not the King, no not in thy thoughts, for a bird of the Air shall carry the voice, and that which hath wings shall tell the matter: Therefore it is clear by the rule of contraries, yea by Christ's and Paul's own expositions, resolutions, Mat. 5. 44. Lu. 6. 28. Rom. 12. 14. that they were to bless and pray for them, yea though they persecuted, and despitefully used them. Shimei for violating these divine Precepts in cursing and railing against King David, and styling him a Man of blood, etc. when he fled from his usurping Son Absolom, was thought worthy to lose his head by Abishai, who would have cut it off, had not David for the present forbade his execution, 2 Sam. 16. 7, to 10. c. 19 21. For which crime Solomon by David's order, afterwards put him to death, 2 Kings 2. 8. 44, 45, 46. using this speech unto him, Thou knowest all the wickedness which thy heart is privy to, that thou didst to David my Father: therefore the Lord shall return thy wickedness upon thine own head; and King Solomon shall be blessed, and the Throne of David shall be established before the Lord for ever; whereas Shimei said, the Lord hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned, and the Lord hath delivered thy Kingdom into the hand of Absolom thy Son, and behold thou art taken in thy mischief, because thou art a bloody man. Now if this sin of his in cursing and railing against David his King was a capital crime and treason deserving death, and God himself reputes it an heinous offence in the idolatrous Israelites and others, when vexed with famine, oppression, and other judgements by evil Kings, to curse their King and look upwards, Isay 8. 21. Then questionless, it is a grievous sin, and capital offence for Subjects to give over, & prohibit all public and private Prayers for their Kings, or curse them 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 Precedents of God's Saints and people under the law.   

CHAP. III.  
I Proceed now to the last Classis of Precedents for supplications, prayers, intercessions, & thanksgivings 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, Myrrh, and Frankincense by the Wisemen, under the notion of a King, Mat. c. 1, & 2. 1, 2, etc. So it informs us, that at his birth an Angel of the Lord appeared to the Shepherds, 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, praising God and saying, Glory to God in the highest, in earth peace, good will towards men, Lu. 2. 9, to 15. Of this King jesus, (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 prophesied, 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 praised, all Nations shall call him Blessed. And the Prophet Zechariah thus prophesied concerning him, c. 9 9 Rejoice 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 rejoicing 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, etc. c. 2. 20, to 39 37, 38. Mat. 2. 1, to 12. And at his triumphant riding like a King unto Jerusalem on an Ass and its foal, Matth. 21. 5, to 17. Mar. 11. 1, to 18. Lu. 19 29, etc. 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, 
* Chrysostom, Theophylact, and Marolat. on the place.  began to rejoice and praise God with a loud voice, and cried saying, Hosanna to the Son of David, blessed be he that cometh 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 cometh 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 wonderful things he did; and the Children crying in the Temple, saying, Hosanna to the Son of David; they were sore displeased and said unto him, Hearest thou what they say? Jesus saith unto them, Yea, have ye not read,; 
a Ps. 8. 2.  Out of the mouths of Babes and Sucklings thou hast perfected praise. 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 styled 
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▪  Christ's 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 God's 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 ways thou King of Saints; who shall not fear thee O Lord, and glorify thy name? for thou only art holy, for all Nations shall come and worship before thee.; All which sacred Texts, Prayers, Praises, Songs and Thanksgivings for the Nativity, Kingship, Kingdom, and inauguration of Jesus Christ as a King into his Kingly Office, and for the second coming of his Person and Kingdom of Glory; are sufficient Precedents, grounds, warrants, for all Christian Subjects under the Gospel, to rejoice, triumph, with Songs and Psalms 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 coming, restitution, when forcibly driven from their Kingdoms by Enemies or Rebels. And if any malicious Pharisees, Priests, Scribes, or traitorous Antimonarchists shall be sore displeased with them for these their Prayers, Praises, rejoicings, 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 Precedents 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 
* See Mr. Smith his Gag for the Quakers, p. 8, 9  August 1659. in the University of Cambridge itself, a Minister of the Gospel, the Son of a Parliament man, was by the Mayor of the town (whose wife is a Quaker) apprehended by a company of Soldiers, and kept Prisoner for a time, only for praying in general for all Christian Kings, Princes, and Governors, according to this Text: when George Whitehead and George Fox, two Quakers, blasphemously railed, and disputed against Jesus Christ, the two other Persons, the blessed Trinity, and the word of God, an whole hour together in the Mayor's presence, and sundry others, without check or punishment; such are the atheistical, antimonarchical times wherein we live. In this text consider, 1. The Penman of it by divine inspiration, S. Paul the Apostle of Jesus Christ specially delegated by him to the Gentiles & uncircumcision, to open their eyes, to turn them from darkness to light, and from the power of Satan unto God; And to bear Christ's name before the Gentiles and Kings, Acts 9 15. c. 26. 16, 17, 18. Gal. 2. 2, 7, 8, 9 Eph. 3. 1, to 12. Acts 13. 46, 47. c. 15. 7. c. 18. 6. c. 21. 19, 20. c. 22 21. c. 28. 28. Rom. 11. 13. c. 15. 15, to 25. Col. 1. 27, 28. 2 Tim. 1. 11. c. 4. 17. Therefore these Duties are specially recommended and prescribed to them. 2ly. The person to whom this Epistle and exhortation was principally, & particularly directed, even Timothy his dearly beloved Son, and Fellow Minister in preaching the Gospel to the Gentiles, then residing at Ephesus, 1 Tim. 1, 3. a City and Church of the Gentiles, where he exercised his Ministry, and was to perform these Duties publicly in his own person as a Minister, to excite all others thereunto. Therefore these Duties of making public Supplications, Prayers, Intercessions and Thanksgivings for Kings both in public and private, do principally belong, and are carefully to be performed by all Ministers and Preachers of the Gospel to and amongst the Gentiles. 3ly. The manner of pressing these Duties; the Apostle doth most earnestly and zealously urge their performance; as the words I exhort, or earnestly desire, import, Exhorting, being the most passionate, pathetical, fervent pressing of men to duties, Lu. 3. 18. Act. 11. 23. c. 13. 15. c. 2. 40. c. 15. 32. c. 20. 2. Rom. 12. 8. 1 Thes. 2. 11, 12. c. 4. 1. c. 5. 14. 2 Thes. 3. 12. 1 Tim. 4. 13. c. 6. 2. 2 Tim. 4. 2. Tit. 1. 9 c. 2. 6, 15. Heb. 3. 13. c. 12. 5. c. 13. 22. 1 Pet. 5. 1. Judas 3. 4ly. The grounds of his enforcing these Duties so earnestly, employed in the word therefore, relating to the close of the precedent Chapter, v. 18, 19, 20. This charge I commit unto thee Son Timothy, according to the Prophecies that went before on thee; that thou by them mightest war a good warfare, holding Faith and a good Conscience: which he could not do or perform, unless he discharged these Duties he thus exhorted him to, being a part of his spiritual good warfare, and both a means and evidence of his holding Faith and a good Conscience; and his neglect or contempt of them, a ready way to make shipwreck of them, as Hymeneus and Alexander had done, whom he had delivered to Satan. Antimonarchical and Antimagistratical Ministers or Christians will soon turn Apostates, and Blasphemers, yea put away and make shipwreck of their Faith and good Conscience towards God, when they became disloyal and rebellious to their Kings, and give over Supplications, Prayers, Intercessions and Thanksgivings for them, as we have found by late sad experiments. 5ly. The primacy and excellency of these Duties before all others, expressed in the clause, I exhort therefore that first of all, that is, in the first place, before and above all other Duties, parts of Ministry or Christianity, they are carefully, conscientiously, cordially to be performed, without the least omission or neglect. 6ly. The variety of the Duties, set forth by these various expressions, That Supplications, Prayers, Intercessions and Thanksgivings, (all in the plural number) be made for Kings: Which pluralities imply, 1. A universality of their several kinds, to wit, 
r Ephes. 6. 16. 1 Kings 8. 38.  That all sorts of Supplications, Prayers, Intercessions and Thanksgivings whatsoever ought to be made for them. 2ly. 
s Ps. 72. 20. I. say 1. 15 Lu. 2. 37. Acts 2. 42. Rom. 15. 30.  A multiplicity of each of them, not a single Supplication, Prayer, Intercession, Thanksgiving, and no more; but many and manifold Supplications, Prayers and Thanksgivings. 3ly. A frequency, fervency, constancy, perpetuity in the performance of them both in public and private, all our lives long, without ceasing, or flagging, as the 
t 1 Sam. 12 23. Ps. 72. 15. Ps. 55. 17. Mat. 26. 41. Lu. 18. 1, etc. 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.  marginal Scriptures evidence. 4ly. An universality in respect of persons and places, thus expressed in the verse following, I will therefore that men pray every where lifting up holy hands. 5ly. An universality of things, Mercies, Blessings, etc. for which Supplications, Prayers, Intercessions and Thanksgivings ought at any time ordinarily or extraordinarily, publicly or privately to be made to God in behalf of Kings. 6ly. Supplications for the pardon and remission of all their sins, errors, miscarriages, frailties, iniquities whatsoever; for converting, diverting, or keeping them from all evil and destructive ways, 
u See Chrysostom, Hierom, Remigius, Beda, The Divi●es and Dr. hamond's Notes on the 1 Tim. 2. 1, 2. 3. Augustin. Epist. 59  errors, counsels, designs, undertake whatsoever, dishonourable to God, scandalous to Religion, hurtful to the Church, fatal to their Kingdoms, People, Royal persons, families and posterity; and for removing all inflicted, threatened or feared judgements, evils from their Persons, Families, Kingdoms, Relations. Prayers for all sorts of corporal, temporal, spiritual, eternal Blessings, Mercies, which they at any time stand in need of, and the continuance, increase, and sanctified use of all they do enjoy for themselves, their Families, Kingdoms, Counsellors, Officers, People, Allies. Intercessions against all machinations, dangers, conspiracies of spiritual or temporal Enemies, Traitors, Conspirators, against their precious souls, bodies, lives, Crowns, Kingdoms, Posterities, Forces, public undertake, Councils; to divert God's wrath and judgements from, and impetrate his gracious love and favour to them upon all occasions. Thanksgivings, for their births, coronations, health, lives, wisdom, power, justice, graces, preservations, issues, posterity; all sorts of mercies, blessings, favours, victories, successes, deliverances from evils, sicknesses, dangers, enemies, conspiracies of all kind, conferred on them, their Kingdoms, Families, Posterities, Relations; for all blessings received from, or enjoyed under them and their Government; as the free use, exercise, enjoyment of the Word, Sacraments, with all other parts of God's Worship, Peace, Health, Wealth, Safety, Liberty, Prosperity, Laws, Privileges, Parliaments; exemptions from Oppressions, Rapines, Murders, Rapes, extortions, Illegal Taxes, Excises, Executions, Imprisonments, banishments, wars; for all particular benefits and royal favours conferred by them on their own persons, or relations. All these and what ever else are or may be included in Supplications, prayers, intercessions, thanksgivings, are here prescribed to all Ministers and Christians under the Gospel in behalf of their Kings.  
7ly. The 
* See the Assemblies Notes thereon, and on 1 Pet. 2. 13, 14.  primacy and precedence of Kings above all other Governors and persons in authority, both in all our supplications, prayers, intercessions, thanksgivings, and likewise in their Civil dignity and Authority: For although the Apostle to avoid all suspicion of flattery (as the 
* Chrysostom, Theodoret, Oecumenius, Theophilact, Ambrose.  Fathers observe) exhorts in the first place, that Prayers, etc. should be made for 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 yourselves 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, etc. 8ly. The plurality and universality of the word 
* The Divines Notes on 1 Tim. 2. 1, 2.  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 
* Hierom, Chrysostom, Sedulius, Primasius, Ambrose, Theodoret, Rhemigius, Oecumenius, Beda, Theophylact.  Pagans, Idolaters, Heretics, Schismatics, Tyrants, Oppressors, Persecutors, Murderers, Wicked, Profane, Vicious, Flagitious in any kind; 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 
* see Eusebius, Socrates Scholasticus, Nicephorus, Dorotheus, Baronius, Spond●nus, The Centuries, Mr▪ Fox, and others.  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 knowledge of the truth, implies, that the Kings, and all in Authority, at that time, for whom they are exhorted to make supplications, etc. were persecutors, under whom they had no present rest nor quietness, and unconverted to the knowledge of the truth and means of salvation. 4ly. Because St. Paul's precept, Rom. 12. 14. Bless them which persecute you, bless and curse not; compared with v. 20, 21. Rom. 13. 1, to 10. Titus 3. 1, 2, 3. paralleled with our Saviour's 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, etc. 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 less to rebel 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, rightful 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 expressly prohibited by these Gospel Texts, and restrained by their Solemn Oaths of Allegiance, Fealty, Supremacy, Protestation, Vow, League, Covenant, under pain of eternal damnation, and the guilt of highest Perjury, Treachery, Rebellion.  
It was 
* In Hymno Acrostr de●vita Christi.  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 dost thou fear, and at Christ's coming frown?  
The mortal he takes not away, who gives the heavenly Crown.   
Which Claudius thus seconds, 
* 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 Ancient Irish, p. 97, 98 Mat. 10. 24, 25. John 13. c 15. 20.  That King which is born cometh not to overcome Kings by fight, but to subdue them after a wonderful manner by dying, etc. 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 Sovereigns, 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 Precedent 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, tyrannising, oppressing Pagan KINGS, Governors, 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 overcoming 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 shipwreck 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 entreat, according to our Saviour's 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 Governors in the last recited respects. And if so, than the neglecting, rejecting, inhibiting of these Duties in public or private, must questionless be very evil, sinful, 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 practised 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 persuadest 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 Auditor's Conversion to Christianity.  
Thus much for scripture Precedents 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. IU.  
FOr the practice of the Primitive Church and Christians touching their public & private prayers, intercessions, supplications for Kings and Emperors, though Pagans and Persecutors, as than they were, no doubt it is as ancient as the Apostles themselves, as is evident by the 1 Tim. 2. 1, 2. and practised by them, in their public Liturgies, if we believe the Liturgies fathered upon St. Peter, and St. Mark, to be genuine.  
In the Mass 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, etc. But this Mass, twice mentioning the mediation and intercession, beatorum Apostolorum Petri, Pauli, Cornelii, Cypriani, Laurentii, etc. (some of them not living till 200. years after Peter's 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 Mass 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 Liturgy attributed to St. Mark the Evangelist, Peter's Disciple, as it is but a Popish forgery as well as Peter's, 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 conserveses. Subjicito ei, o Deus, omnem inimicum & adversarium. Apprehend 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, etc. 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 ●erram regnare justum censuisti, in pace, et fortitudine, et justitia, et tranquillitate conserva. Subjicito ei, Deus, omnem hostem et adversarium, tam nostratem quam externum. Apprehend 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, 
Anno Christi 120.  and the Elders with him, about 120. years after Christ's Nativity, in their 
c Bibliotheca Patrum, Coloniae Agrip. 1618. Tom. 1. p. 96. G.  Epistle to the Church of God at Philippi, precisely enjoin them, to pray for Kings, Potentates, and Princes, (than all Pagans) and likewise for their Persecutors, Haters, and Enemies to Christ's Cross, that their fruit may be made manifest in all things, and that they might be made perfect in Christ.  
Justin Martyr in his 2d. 
Anno 150.  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. 
d Bibliotheca Patrum Tom. 2. p. 43. G. H.  Tributa vero & census iis qui à vobis constituti sunt, ubique in primis conamur pendere, quemadmodum ab e● (Christo) instituti sumus: cum enim ad eum quidam ad●●ssent, quaererentque, num tributum pendendum esset Caesari? quae sivitque ex iis vicissim, cujus imaginem & simulachrum nummus haberet? ac respondissent Caesaris: rursus eis respondit, Reddite ergo quae sunt Caesaris, Caesari; & quae sunt Dei, Deo. Hinc Deum solum adoramus; vobis autem in aliis rebus laeti servimus, Regesque vos & Principes hominum esse profitemur; Rogamusque ut vos, cum Regali potestate, sanam bonamque mentem habere inveniamini. Quod si nobis etiam precantibus, & in lucem omnia proferentibus, negligetis, nihil ex eo detrimenti capiemus, etc. At the end of this 
* Ibid. p. 52.  Apology, there is an Epistle of Marcus Aurelius Antoninus the Emperor, to the Senate of Rome, in favour of the Christians, reciting; That when he and his Army in Germany, were surrounded with their Enemies, and like to be destroyed by them, and for want of water, having not drunk any in 5. day's space, he thereupon sent for the Christians in his Army, of whom be found a great multitude, and would have compelled them with threats to fight, which he ought not to have done, because he afterwards knew their force. Hereupon they assaulted the Enemies, not with any preparation of weapons, nor of arms, or trumpets; but casting themselves down upon the ground, (having God, as it seems, shut up in their minds and Consciences voluntarily, though we ●●ll them Atheists,) they not only prayed that for me, but also for this Army, they might be removers of the Thirst and Famine, wherewith they were pressed. So soon as they had cast themselves down upon the ground, and had prayed to their God, whom I knew not, presently there fell showers of rain from Heaven, which were most cold upon us; but upon the Enemies of the Romans there fell hail in the shape and likeness of fire. And it is also very likely God was presently at hand in the midst of their Prayers, as invincible and indissoluble. Wherefore beginning from thence, we may grant to such, that they may be Christians, lest they should request and impetrate any arms of this kinds against us. Wherein it is acknowledged by this Emperor, that all these Christian Soldiers, did in this Extremity of danger, thirst and famine, pray for the Emperor and his Army's ●●fety and deliverance from their Enemies, though Pagans, & that God instantly heard & answered their prayers, sending a comfortable rain to refresh them, and raining hail, and fire, and thunderboults from Heaven on their Enemies, which routed them without fight; whereupon this Emperor indulged them Liberty, to profess themselves Christians, without any impeachment or molestation as formerly. Tertullian ad Scapulam lib. p. 165. thus relates the story. Marcus quoque Aurelius in Germanica Expeditione, Christianorum Militum Orationibus ad Deum factis, imbres in site illa impetravit. And in his Apologeticus p. 588. Et nos è contrario edimus Christianorum Protectorem, si literae M. Aurelii gravissmi Imperatoris requirantur, quibus Germanicam sitim Christianorum forte Militum precationibus, Impetrato imbri discussam contestatur. Orosius l. 7 c. 15. thus, Milites Christiani sub M. Antonino merentes, pluviam in summa siccitate, & victoriam in ultima propè desperatione, a Deo procatione sua Impetrarunt. Ea victoria Marcomannicum bellum confecit, etc. Nicephorus Eccles. Hist. l. 4. c. 12. relates the story at large: That the Christian Legion, kneeling down upon their knees, and imploring the help of God, in their extreme thirst, danger and necessity, when they were thus praying, God smote their Enemies, which pursued them, with frequent thunderboults (whence they were afterwards styled The thundering Legion) and refreshed and revived the Emperor's Army, with sweet and pleasant showers. Tam efficaces Scilicet nostrorum esse preces. Hanc rem profanietiam Historici tradidere: as Apollinaris, and Julius Capitolinus in the life of M. Antoninus.  
Theophilus Antiochenus Patriarch of Antioch, 
Anno 100L.  flourishing about 180. years after Christ, under the Emperor's Marcus Aurelius, and Commodus, in his 
d Bibliotheca patrum, Tom. 2. p. 158. D.  lib. 1. ad Autolichum, contra Christianae Religionis calumniatores, writes thus concerning his and other Christians practice in honouring and praying for, though not adoring the Pagan Roman Emperor and King. Honorabo Regem sive Caesarem, non tamen adorabo, verum pro eo orabo. Deum qui vere verus Deus est adorabo, sciens Caesarem ab ipso esse ordinatum. Rex enim sive Caesar Deus non est, meminerit se esse hominem, a Deo esse in hanc dignitatem promotum, non ut adoretur, sed ut just, quemadmodum justitia exigit, judicet. Nam Regnum sive Imperium, rerumque administratio ipsi a Deo commissa & demandata est. Regem quidem sive Caesarem honours: honora, inquam, magna cum benevolentia, subjectus ei existens et orans pro eo. Haec faciens, Dei voluntatem exequeris, nam divinae legis hic tenor est; Honora fili mi Deum & Regem, et nunquam eorum inobediens sis. Subito enim hostes suos ulcisci possunt. This was the loyal Doctrine, practice of this Great Patriarch, and the primitive Church of Antioch, (where the Disciples were first called Christians) to obey, honour, and pray for their very Heathen King or Caesar, as set over them by God himself, and that with cheerfulness and benevolence, as Duties specially commanded them by the tenor of God's word.  
Irenaeus Bishop of Lions in France flourishing at the same time, 
Anno 180.  as he affirms, Adversus haereses, l. 4. c. 34. Est ergo Altare in coelis, illuc enim preces nostrae dirigendae; so he asserts, lib. 5. p. 599, 600, 601. Non diabolus determinavit hujus seculi Regna, sed Deus, Regis enim cor in manu Dei est: & per Solomonem ait verbum, Per me Reges regnant, etc. which he likewise proves from Rom. 13. 1, 2. whence he concludes, Ad utilitatem ergo Gentilium, Terrenum Regnum positum est a Deo, sed non a Diabolo, (qui nunquam quietus est, imo qui nec ipsos quidem Gentes vult in tranquillo agere) ut timentes Regnum humanum, non se alterutrum homines vice piscium consumant, sed per legum positiones repercutiant multiplicem Gentilium injustitiam. Et secundum hoc ministri Dei sunt, qui tributa exigunt a nobis, in hoc ipsum servientes quae sunt potestates, a Deo ordinatae sunt. Manifestum est, quoniam mentitur Diabolus, dicens, Mihi tradita sunt, & cui volo, do ea. Cujus enim jussu homines nascuntur, hujus jussu et Reges constituuntur, apti his qui in illo tempore ab ipsis regnantur. Quidam enim illorum ad correctionem & utilitatem subjectorum dantur, & conservationem justitiae. Quidam autem ad timorem & paenam, & increpationem. Therefore there is good reason for the Church and Christians to pray for them, though Pagans and Persecutors  
Athenagor as Atheniensis, 
Anno 190.  a famous excellent Philosopher, in his most excellent 
f Bibliotbeca Patrum, Tom. 3. p. 129, 139, 140.  Apologia, sive Legatio pro Christianis, dedicated by him to the Roman Emperors, Marcus Aurelius Antoninus, & Aurelius Commodus, not only justifies the loyalty, fidelity, and obsequiousness of all the Christians then living under them, and Prayers for them, against all the malicious calumnies of their Slanderers and Pagan enemies, worthy perusal, but likewise brings them in using this constant form of Prayer to God for them, and their royal Posterity, and their succession in the Empire after them, both in public and private. Nos enim adeo vobis devoti addictique, pro Imperio vestro preces ad Deum fundimus, et ut filius (quod justissimum est, let our Antimonarchists observe it) in Regno olim Parenti succedat, utque Imperium vestrum magis magisque semper augeatur. Denique, omnia ex animi sententia vobis eveniant oramus: quod & nobis salutare fuerit, ut quietam tranquillamque vitam degentes, vobis interim ad quaelibet Imperia prompti inserviamus. Grounding this their practice on the 1 Tim. 2. 1, 2, 3. as an evangelical duty prescribed to them by God.  
Tertulliun flourishing about 200. 
Anno 200.  years after Christ, is very copious in justifying the loyalty of all the Christians in his Age, to their very idolatrous persecuting Roman Emperors, together with their dutiful subjection to and prayers unto God for all of them, against the malicious accusations and complaints then made against them by their Enemies; I shall transcribe two of his passages to this purpose. 
g Ad scapulam, lib. p. 162, 163.  Sic & circa majestatem Imperatoris infamamur, tamen nunquam Albiniani, nec Nigriani, vel Cassiani, (chief Conspirators and Traitors against their Emperors) inveniri potuerunt Christiani; sed iidem ipsi qui per genios eorum in prid●e usquam juraverunt, qui pro salute eorum hostias ●t fecerunt, et voverunt; qui Christianos scape damnarunt, hosts eorum sunt reperti. Christianus nullius est hostis, nedum Imperatoris, quem sciens a Deo suo constitui, necesse est ut et ipsum diligat, et revereatur et honoret, et salvum velit eum toto Romano Imperio, quousque seculum stabit, tamdin enim stabit. (Therefore they never attempted the deposition of the Emperor, nor change of the Imperial Government, though Pagan:) colimus ergo er Imperatorem sic, quomodo et nobis licet, et ipsi expedit, ut hominem a Deo secundum: & quicquid est, a Deo consecutum, solo Deo minorem. Sic enim omnibus major est dum solo Deo vero minor est. Sic & ipsis Diis major est, dum & ipsi in potestate sunt ejus. Itaque et sacrificamus pro salute Imp: sed Deo nostro et ipsius; sed quomodo praecepit Deus, pura prece; Ita nos oramus magis pro salute Imperatoris, ab eo eam postulantes qui praestare potest. His passages in his Apologia adversus Gentes are most full: where he thus writes and refutes the Gentiles objections of this kind against the Christians. Ventum est ad secundum titulum Laesae Augustioris Majestatis, 
h Apologia, c. 30, etc. Cent. Magd. 3. c. 3. col. 11. See La Cerda, & Rhenanus Annotations,  etc. Propterea igitur publici hosts Christiani, quia Imperatoribus neque vanos, neque mentientes, neque temerarios honores dicant, quia verae Religionis homines solemnia eorum conscientia potius quam lascivia celebrant, etc. To which he returns this Answer, fully clearing the loyalty of the Christians to their persecuting Pagan Emperors, and constant prayers for them. Insuper eos debellatis qui salutem Imperatorum sciunt petere, qui etiam possint impetrare dum sciunt petere. Nos enim pro salute Imperatorum Deum invocamus aeternum, Deum verum, et Deum vivum, quem et ipsi Imperatores propitium sibi praeter caeteros malunt, Sciunt quis illis dederit Imperium, sciunt quis homines, quis & animas: Sentiunt Deum esse solum, in cujus solius potestate sunt, à quo sunt secundi, post quem primi, ante omnes et super omnes Deos, homines, etc. Ind est Imperator, unde & homo ante quam Imperator; inde potestas ei, unde & spiritus: Illuc suspicientes Christiani 
* See Clement Alexandrinus Stromatum, l. 6.  ●anibus expansis, quia innocuis, capite nudo, quia non exubescimus, denique sine monitore, quia de pectore oramus, precantes sumus semper pro omnibus Imperatoribus, vitam illisprolixam, Imperium securum, Domum tutam, Exercitus fortes, Senatum fidelem, populum probum, orbem quietum, quaecunque hominis et Caesaris vota sunt. Haec ab alio orare non possum, quam a quo sciam me consecuturum, quoniam & ipse est qui solus praestat, etc. Sic itaque nos ad Deum expansos ungulae fodiant, cruees suspendant, ignes lambant, gladii guttura detruncant, bestiae insiliant, paratus est ad omne supplicium ipse habitus orantis Christiani. Hoc agite boni Praesules, extorquete animam Deo supplicantem pro Imperatore. Hoc erit crimen ubi veritas & Dei devotio est. Adeo lati nunc sumus Imperatori, & mentiti vota quae diximus, ad evadendum scilicet. Planè proficit ista fallacia. Admittitis enim nos probare quodeunque defendimus. Qui ergo putas, nihil nos de salute Caesarum curare, inspice Dei voces, literas nostras, quas neque ipsi supprimimus, & plerique casus ad extraneos transferent. Scitote ex illis, preceptum esse nobis, 
d Mat. 5. 44, 45. Lu. 6. 27, 28.  ad redundantiam benignitatis (h) Etiam pro inimicis deum orare, et persecutoribus nostris bene precari. Qui magis Inimici & Persecutores Christianorum quam de quorum majestate convenimus in crimen? sed etiam nominatim & manifest, 
k 1 Tim. 2. 1, 2, 3.  ay orate (inquit) pro Regibus, et pro principibus, et potestatibus, ut omnia tranquilla sint. Vobiscum enim concutitur Imperium. Concussis etiam caeteris membris ejus, utique et nos (licet extranei a turbis aestimemur) in aliquo loco invenimur. Est et alia major necessitas nobis orandi pro Imperatoribus, etiam pro omni statu Imperii, rebusque Romanis, quod vim maximam universe orbi imminentem, ipsamque clausuram seculi acerbitates horrendas comminantem, Romani Imperii commeatu scimus retardari. Itaque nolumus experiri, et dum precamur differri, Romanae diuturnitati favemus. Sed quid ego amplius de Religione et Pietate christiana in Imperatorem? quem necesse est suspiciamus, ut eum quem Dominus noster elegerit. ut merito dixerim, nosterest magis Caesar, ut a nostro Deo constitutus: itaque ut pius meo pius ego illi operorinsalutem. etc. jidem sumus Imperatoribus qui & vicinis nostris. Malè enim velle, malè facere, malè dicere, malè cogitare de quoquam ex aequo vetamur. Quodcunque non licet in Imperatorem, id nec in quemquam: quod in neminem, forsitan magis nec in ipsum, qui per Deum tantus est. Si inimicos (ut supra diximus) jubemur diligere, quem habebimus odisse? item si laeso vicem referre prohibemur, ne de facto pares simus, quem possumus laedere? etc.  
After which relating the manner of the Christians publicks Assemblies, he adds. 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 quiet, pro mora finis, etc. And for their faithful paying of Tribute to the Emperors without fraud, he subjoins. Sed caetera vectigalia gratias Christianis agunt ex fide dependentibus debitum, qua alieno fraudando abstinemus, ut si ineatur quantum vectigalibus pereat fraud & 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 God's commands, is evident by the premises; and Tertullias express words, who informs us, that the Christians than 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 
* See Plinii Epist. l. 10. Epist. 97.  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 itself. 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 rebels, sed tantummodo discords, solius divortii invidia adversus vos dimicasse. And the forecited Letter of the Emperor Marcus Aurelius (p. 50.) imports as much.  
How then should this dutiful subjection, loyalty, 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 conscientious obedience to God's commands, and out of these grounds of Christian policy, for their own safety, tranquillity, and the public good; condemn the transcendent disloyalty, treachery, rebellions, antimonarchical conspiracies, practices, prayers, humiliations of many degenerated Saints, and Apostates in our Age, against their lawful 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. 
Anno 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, 
1 Tim. 2.  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 quam stantes in procinctu milites, & occidentes quotquot possunt ex hoctibus: Possumus etiam sic respondere alienis a nostra fide, & ad militiam pro Republica caedesque hominum nos urgentibus. 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 should this shame and reprove us now for neglecting this Christian duty for our christian Protestant Kings and Kingdoms?  
St. Cyprian, 
Anno 240.  Bishop of Carthage (who was martyred in the 8. persecution, under the Emperors Valerianus and Galienus, Anno 248.) in his elegant Book Admetus Demetrianum Proconsul of Afric, who imputed all the wars, famines, wherewith the world was then afflicted, to the Christians, writes thus of the Christians prayers for and loyalty to their persecuting Emperors and Superiors. 
* Edit. Pam. 1617. p. 166.  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 Christ's injunction, St. Cyprian expressly 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.  

* Euseb. Eccl. Hist. l 7. c. 10. Centur Magd. 3. c. 4. col. 61.  Dionysius, 
Anno 260.  and other Christians, convented before Emillianus the Governor under the Pagan Emperor 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. 
Anno 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, etc. Soli sunt apud vos Superi inhonorati, etc. 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, 
Anno 310.  et esse pro diis pios quorum potentia primi opinionum obscaenitate faedastis.  
In the reign of 
* 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.  Constantine the Great, a Godly and devout Christian Woman being taken Captive by the Iberians, dwelling nigh the Euxine Sea, than Idolators and Barbarians, gave herself to continency, fasting and fervent prayer, during her Captivity, the King's 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 Sackcloth 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 aid 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 Queen's 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. Whereupon she thanketh the woman: who answered, It is not my doing, but Christ's 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 Godliness the greatest treasure, and that the King should receive a precious jewel, 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 happened 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 Clergymen 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 King's 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 Christ's 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, 
* Bibliotheca Patrum, Tom. 5. pars 3. p. 937.  Remigius Bishop of Rheims, Beda, Rabanus Maurus, Haymo Halberstatensis, Oecumenius, Theophylact, and all Ancients 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 publicly 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, 
jer. 23. 7.  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 godliness 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 dutiful, 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 lawful hereditary Christian Kings and Princes, for which I shall produce some notable precedents in former ages, after Emperors and Kings became Christians, and embraced 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, Kings, and their royal Progeny, whether Orthodox or Heterodox, after they became Christians, I thought fit to subjoin the practice even of Pagan Idolatrous Subjects, in praying and sacrificing to their Idol Gods, for the long life, prosperity, happy reigns and succession of their Pagan Idolatrous Kings and Emperors, and their posterity over them, both at their solemn inaugurations, their ordinary Addresses to them, and upon other occasions, and that as well for vicious, tyrannical, oppressive Kings and Emperors, as those who were most just, gracious, good, bountiful and beneficial to the public.  
I have hinted before, p. 14. That the Israelites borrowed their acclamations to, and prayers for their first King Saul, at his inauguration to the Kingdom, from the Heathen Nations round about them, who used to cry, God save the King; O King live for ever, at their Coronations, and addresses to them; and likewise to offer sacrifices, and prayers to their Gods for them and their Sons, as is evident by Ezra 6. 9, 10. c. 7. 21, 22, 23. compared with Jer. 29. 7. Baruck 1. 10, 11, 12. which I formerly insisted on. To which I shall add, Dan. 2. 4. Where King Nabuchadnezzar sending for all the Magicians, Astrologers, Sorcerers, and Chaldeans, to interpret his dream; when they came and stood before the King, and heard his demand, they spoke thus to the King in Syriack, O King live for ever: tell thy servants the dream, and we will show the interpretation. Dan. 3. 8, 9 When King Nabuchadnezzar after this had erected a golden Image, and commanded all to fall down and worship it, under pain of being cast into the midst of a fiery furnace: Certain Chaldeans came near and accused the Jews before the King, for not worshipping his Gods, and the Golden Image he had set up, which accusation they thus prefaced; They spoke and said to the King Nabuchadnezzar: O King live for ever: Dan. 5. 10. When King Belshazzar was very much terrified with the hand-writing in the wall, in the midst of his impious feast, which none of his Astrologers, Magicians, Soothsayers and wise men could read or interpret, the Queen thereupon came into the Banquet-house, and spoke and said: O King live for ever, let not thy thoughts trouble thee, nor let not thy countenance be changed, etc. So Dan. 6. 6. when the Precedents of the Kingdoms, Princes, Governors, Counsellors and Captains of King Darius, conspired against Daniel, and urged him to make an impious royal Statute; that whosoever shall ask a Petition of any God or man, for thirty days, save only of thee, O King, he shall be cast into the den of Lions; these Precedents and Princes assembled together to the King, and said thus unto him, King Darius, live for ever. And v. 20, 21. When the King came to the Lion's den, after Daniel was cast into it, to inquire of his safety: Then said Daniel unto the King: O King live for ever. From all which texts it is irrefragable, that it was the constant practice of the Persians, Babylonians, Assyrians and Chaldeans, and of all their Princes, Governors, Officers, Astrologers, Soothsayers Queens, Wisemen, Courtiers, Subjects, People in all their addresses & speeches to their Kings, to use this salutation to, and prayer for them, O King live for ever; and therefore much more to pray thus for them in their Temples, and to use this acclamation and the like, at all their Coronations and public triumphs. Hence Theodoret in his Interpretation on Dan. 5. 10. on these words, Rex in saecula, or, in aeternum vive: thus comments: Haec autem erat praefatio, qua subjecti Regibus eos ●unc salutabant, et ad hoc usque tempus hic mos invaluit: Quidam enim imperiti, Reges eos qui nunc sunt, aeternos vocare consueverunt; in syngraphis quoque commerciorum hoc quidam ascribunt, stultitiae magis quam impietatis damnandi.; And on Dan. 6. 21. He adds, Vsitatam praefationem (Daniel) suis sermonibus praeponit, videlicet, liceat tibi Rex diutissime vivere: Etenim in praesenti etiàm sempiternos Reges in commerciorum scripture is quidam appellare consueverunt. Junius, Calvin and others on Dan. 2 & 3. & 5. & 6. observe That, O King live for ever, was a common salutation, and prayer, used amongst the Chaldeans; for further proof whereof, I shall only add one memorable precedent which Aelianus, Variae Hist. l. 3. c. 32. records, It being the custom of the Persians always to present their Kings with gifts when they traveled abroad, a certain Persian named Sinaeta, meeting King Artaxerxes Mnemon far from his House, being much troubled in mind, that he had nothing to present him with, according to the law & custom of the Persians; he thereupon ran to the river Cyrus, and taking up a little water in the palms of his hands, came and presented it to the King, saying, O King Artaxerxes live for ever, O Rex Artaxerxes regnes in ae●ernum, Nunc te prout possum, & quomodo possum, te munere dono, ut non indonatus, quantum ad me attinet, & quantum in me est, praetereas. Honoro autem te Cyri aquis, etc. Wherewith the King being greatly delighted, sent him an honourable and rich reward.  
To pass from the Persians, Babylonians, and Chaldeans to the Romans.  
It is evident by the Testimonies of sundry 
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.  Historians and Fathers, that the Idolatrous Pagan Romans did not only erect Altars, Temple, and Statues to Julius Caesar, Augustus, Heliogabalus, and others of their Pagan Emperors (whereas Tiberius only prohibited the Senate to build any Temple for him) and likewise swear by their Names, Altars, Genius, & offer Oblations to them, as if they were Gods, which was most palpable flattery and idolatry: but also prayed and offered Vows and Sacrifices to their Gods for their welfare and prosperity; which was but loyalty and their bounden duty.  
I shall present you with some few instances of special Vows, Acclamations, and prayers for them, instead of many more which might be added.  
The wanton Poet Ovid, banished into Pontus for his lascivious Love-Poems by Augustus Caesar, prayed thus for his long life and prosperity during his very exile under his Imperial indignation.  

b De ponto, l. 1. Elegia 6. See l. 2. Eleg. 1.  Dii faciant igitur (quorum justissimus ipse est)  
Alma nihil majus Caesare terra ferat.  
Vtque diu sub eo, sic sit sub Caesare terra,  
Perque manus hujus tradit a gentis eat.  
Suetonius Tranquillus in the life of the Emperor Augustus Caesar, c. 57, 58, 59, 60. thus relates the extraordinary acclamations, gratulations, thanksgivings, prayers and snpplications of the People, Senate, and Provinces for Augustus the Emperor (under whose Government Christ was born.) Pro quibus meritis quantopere dilectus sit, facile est aestimare. Omitto Senatus consulta, quae possunt videri vel necessitate expressa, vel verecundia. Equites Romani natalem ejus sponte atque consensu biduo semper celebrarunt. Omnes ordines in lacum Curtij, quotannis ex voto pro salute ejus, stirpem jaciebant: Item calendis Januariis Strenam in Capitolio, etiam absenti, ex qua summa, pretiocissima Deorum simulacra mercatus, Vicatim dedicabat, etc. Revertentem ex Provincia, non solum faustis ominibus, sed et modulatis carminibus prosequebantur, Observatune tiam est, ne quoties introiret urbem, supplicium de quoquam sumeretur. Patris patriae cognomen universi repentino maximoque consensu desulerunt ei. Prima plebs, legatione Antium missa: Dein, quia non recipiebat, ineunti Romae spectacula frequens & laureata, mox in curia Senatus, neque decreto, neque acclamatione, sed per Valerium Messallum, id mandantibus cunctis. Quod bonum, inquit, sanctumque sit tibiasssss, Domuique tuae, Caesar Auguste (sic enim nos perpetuam felicitatem Reipub. et laeta huic precari existimamus) Senatus, te consentiente, cum populo Romano consalutat, Patriae patrem. Cui lacrymans respondit Augustus. Patres C. quid habeo aliud, Deos immortales precari, quam ut hunc consensum vestrum ad ultimum vitae finem mihi perferre liceat? Medico Antonio Musae, eujus opera ex ancipiti morbo convaluerat, statuam, aere collato, juxta signum Aesculapii, statuerunt. Nonnulli patrum familiarum, testamento caverunt, ut ab haeredibus suis, praelato victimae titulo, in Capitolium ducerentur, votumque pro se persolveretur, quod superstitem Augustum reliquissent. Quaedam Italiae civitates, diem, quo primum ad se venisset, initium anni fecerunt. Provinciarum pleraeque super Templa & Aras, ludos quoque quinquennales, paenè oppidatim constituerunt. Reges amici & socii, & singuli in suo quisque regno, Caesareas' urbes condiderunt, & cuncti simul aedem Jovis Olympici, Athenis antiquitus inchoatam, perficere communi sumptu destinaverunt, GENIOQUE EJUS DEDICARE. Such was their Devotion, Loyalty and Affection towards him.  

c Annal. l. 4. c. 3. see Alexander ab Alexandro, Gen. Dierum, l. 3. c. 22.  Cornelius Tacitus records, Anno aburbe condita, 777. Pontifices, eorumque exemplo caeteri Sacerdotes, c●m pro incolnmitate Principis vota susciperent, Neronem quoque & Drusium jisdem Diis commendavere, non tam caritate juvenum, quam adulatione. Which Tiberius the Emperor took very ill, as equallizing these youngsters to himself who was aged, and checked the high Priests for it. Not long after, the 
d Ibid. c. 5.  furthest parts of Spain, sent Messengers to the Senate, to desire leave to build a Temple to Tiberius, as Asia had done. Whereupon he made a speech in the Senate, refusing this address and adoration, concluding his oration in these words, Proinde socios, cives, et Deos, et Deas ipsas precor hoc, ut mihi usque finem vitae, quietam et Intelligentem humani Divinique juris mentem duint; illos, ut quandocunque concessero, cum laude & bonis recordationibus, facta atque famam nominis mei prosequantur.; In lib. 4. Hist. c. 3. Tacitus brings in Marcellus, thus speaking in the Senate: se meminisse temporum quibus natus est, quam civitatis formam patres avique constituerint, ulterior a mirari, praesentia sequi, vonos Imperatores voto expetere, qualescunque tolerare. And Annalium l. 16. c. 6. he records; that Thraseus Peto a Noble Senator, was accused, and afterwards adjudged to death by the Tyrant Nero; amongst other things objected against him by Capito; Principio anni vitare Thraseum jusjurandum solemn, nuncupationibus Votorum non adesse (for the Emperor's life, health and prosperity) quamvis Quindecimvirali Sacerdotio praeditum: nunquam pro salute Principis, aut caelesti voce immolavisse. His daughter being produced and interrogated to give in evidence against him, auswered, Nullos (inquit) Impios Deos, nullas Devotiones, nec aliud infelicibus precibus invocav●, quam ut hunc optimum Patrem tu Caesar, et vos patres servaretis incolumem: On which Passages, Lipsius in his Commentary, p. 298. & in Excursu. p. 540, 541. proves (out of Sustonius in Nerone, c. 46. & Augustus, c. 97. Pliny's Epistles and Panegyric, Ennapius in vita Maximi, Dio. l. 59 Tertulliani Apologeticus, Caius Jurisconsultus, de verborum signif. & Paulus Jurisconsultus cited by Lipsus in his Commentaries, in C. Plinii Panegyricum Trajano dictum p. 133.) that it was a received custom amongst the Pagan Romans, quod post Kalendas Januarias, die tertio, pro salute Principis Vota suscipiuntur; as also, pro Imperii et populi.  

* Suetonii Tranquilli Caliguli c. 14. Pedro Mexia & Grimston in his life.  Caius Caligula, being elected Emperor, and entering Rome, was received, Tanta publica laetitia, ut tribus proximis mensibus, ac ne totis quidem, supra sexaginta millia victimarum caesa tradantur, to the Gods for his happiness and prosperity. Cum deinde paucos post dies in proximas Campaniae Insulas trajecisset, Vota pro reditu suscepta sunt: ne minimam quidem occasionem quoquam omittente in testificanda solicitudine et cura de incolumitate ejus: ut vero in adversam valetudinem incidit, pernoctantibus cunctis circa Palatium, non defuernnt qui depugnaturos se armis pro salute agri, quique capita sua titulo proposito voverunt.  
When this Emperor Claudius was poiscned and very sick; Vocabatur interim Senatus, Votaque pro incolumitate Principis, consuls et Sacerdotes nuncupabant, as 
* Annalium, l, 13. Sect. 14.  Cornelius Tacitus relates.  
The Emperor Claudius Nero, succeeded Caligula in the Empire, whose 
a Grimstons' Imperial History, p. 62.  beginnings were so just, wise, mild, as all men said, that a God was sent from heaven to govern Rome: but degenerating at last into a Monster of Vice and Tyranny, among others, he banished his incomparable Tutor Seneca, and used him very ungratefully, who notwithstanding in his Book, De Consolation ad Polybium, cap. 28. 31, 32 makes this honourable mention of, and prayer for him and his progeny. Superstitem Caesarem omnemque ejus prolem, superstitem te cum omnibus habes fratribus. Non desinam totiens tibi offerre Caesarem. Illo moderante terras, & ostendente, quanto melius beneficiis imperium custodiatur, quam armis, illo rebus humanis praesidente, non est periculum, ne quid perdidisse te sentias, in hoc uno tibi satis praesidii, satis solatii est. Attolle te, & quotiens lachrymae suboriuntur ceulis tuis, totiens illos ad Caesarem dirige: Siccabuntur maximi et clarissimi conspectu numinis. Fulgur ejus illos, ut nihil aliud possint aspicere, praestringet, in se haerentes detinebit. Hic tibi, quem tu diebus intueris et noctibus, a quo nunquam discis animum, cogitandus est, hic contra fortunam advocandus: nec dubito, cum tanta illi adversus omnes suos sit mansuetudo, tantaque indulgentia, quin multis jam solaciis tuum illud vulnus obduxerit, nonnulla quae doliri obstarent tuo ingesserit. Quid parco? ut nihil horum fecerit, nun parcius ipse conspectus, per se tantummodo cogitatusque CAESAR maximo solatio tibi est? Dii illum, Deaeque omnes terris diu commodent, Acta hic D. Augusti, et annos vincat, ac, quamdiu mortalis est, nihil ex domo sua mortale esse sentiat. Rectorem Romano Imperio filium longa fide approbet, et ante illum Consortem Patris, quam Successorem accipiat. Sera, et Neporibus demum nostris dies nota sit, qua illum Gens sua caelo asserat. Abstine ab hoc manus ●ua fortuna, nec in illo potentiam tuam, nisi ex parte qua prodes, ostenderis: Patere illum generi humano jamdiu aegro et affecto mederi: Patere quicquid prioris Principis furor concussit in locum suum restituere, et reponere. Sidus hoc, quod praecipitato in profundum et demerso in tenebras orbi refulsit, semper ●uceat. Hic Germaniam pacet, Britanniam apereat, et Patris triumphos ducat, et notos, quorum me quoque spectatorem futurum, quae primum obtinet locum, ex virtutibus ejus promittit Clementia. Nec enim sic me dejecit ut nollet erigere: imo ne dejecit quid●m, sed impulsum a fortuna, et cadentem sustinuit, et in Praeceps euntem leviter divinae manus usus moderatione deposuit. Deprecatus est pro me Senatum, & votum mihi non tantum dedit, sed etiam petiit. Viderit qualem volet aestimari caussam meam, vel justitia ejus conam perspiciet, vel clementia facieti utrumque in aequo mihi ejus beneficium erit, sive innocentem me scierit esse, sive voluerit; Interim m●gnum miseriarum mearum solatium est, videre 
* See his Book De Clementia, l. 1. c, 1. l. 2. c. 1, 2.  misericordiam ejus totum orbem pervagantem; quae cum ex ipso angulo in quo ego defossus sum, complures jam multorum annorum ruina obrutos effoderit, et in lucem reduxerit, non vereor ne me unum transeat. Ipse autem optime novit tempus quo cuique debeat succurrere; ego omnem operam dabo, ne pervenire ad me crubescat. O felicem clementiam tuam Caesar! quae efficit ut quietiorem sub te agant vitam exsules, quam nuper sub Caio egere Principes. Non trepidant, nec per singulas horas gladium exspectant, nec ad omnem navium conspectum pavent. Per te habent ut fortunae saevientis modum, ita spem quoque melioris ejusdem, ac praesentis quietem. Scias licet ea demum fulmina esse justissima, 
* Quae.  qui etiam percussi colunt.  
In this passage which I have at large transcribed, we have a most excellent Prayer of Seneca, even while he was in exile under Nero to all the Gods and Goddesses, for his long life, happiness, prosperity, and his families too: the hereditary succession of his Son after him, the happiness of his Government, the peace and enlargement of his Empire, and triumph over his enemies: together with a large Encomium of his clemency and his Princely virtues towards others, and a benign interpretation of his severity towards himself: so as we might hereby conjecture, what some write of him to be a truth; that he had read Paul's Epistles, (especially the 1 Tim. 2. 1, 2 3. Tit. 3. 1. Rom. 13. he putting them here in practice) and that there passed Epistles between Paul and him. There are some other passages in his works, wherein he makes short 
* Vincat mortalia tempora vitae. Ludus de morre Claudii Caesaris.  ejaculatory Prayers for Nero, which I shall pretermit, this being the most observable and pathetical. Only I shall insert one memorable Discourse of his, declaring the grounds and reasons why Subjects ought not only to pray for their Kings, but to honour, love, yea hazard all their lives for their safety and defence upon all occasions, to set home the natural Equity and Justice of this duty of constant, fervent, public and private Supplications, Prayers, Intercessions and Thanksgivings unto God for them. De Clementia, lib. 1. (dedicated to the Emp. Nero) c. 3, 4. 
* See l. Lipsii Dissertatiuncula thereon.  Illius demum Principis magnitudo stabilis fundataque est, quem omnes tam supra se esse, quam pro se sciunt: cujus curam excubare pro salute singulorum atque universorum cottidie experiuntur; quo procedentenon tanquam malum aliquod aut noxium animal è cubili profilierit, diffugiunt; sed tanquam ad clarum ac beneficum sidus certatim advolant, objicere se pro illo mucronibus insidiantium paratissimi, et substernere corpora sua, si per stragem illi humanam iter ad salutem sternendum sit. Somnum ejus nocturnis excubiis muniunt, latera objecti circumfusique defendunt, incurrentibus periculis se opponunt: Neque hic est sine ratione populis urbibusque consensus sic protegendi amandique Reges et se suaque jactandi quocunque desiceraverit imperantis salus. Nec haec vilitas sui est, aut dementia, pro uno capite tot millia excipere serrum, ac multis mortibus unam animam redimere, nonnunquam fenis et invalidi. Quemadmodum totum corpus animo deservit, & cum hoc tanto majus, tantoque speciosus fit, ille in occulto maneat tenuis, & in qua sede latitet incertus; tamen manus, pedes, oculi negotium illi gerunt: illum haec cutis munit, illius jussu jacemus, aut inquieti discurrimus; cum ille imperavit, sive avarus Dominus est, mare lucri caussa scrutamur; sive ambitiosus, jamdudum dexteram flammis objecimus, aut voluntarie subsiluimus; Sic haec immensa multitudo, unius anima circumdata, illius spiritu regitur, illius ratione flectitur, pressura se ac fractura viribus suis, nisi consilio sustineretur. Suam itaque incolumitatem amant, cum pro uno homine denas legiones in aciem ducunt, cum in prima fronte procurrunt, et adversa vulneribus pec●ora feriunt, ne Imperatoris sui signa vertantur. Ille est enim vinculum per quod Respublica cohaeret; Ille spiritus vitalis quem haec tot millia trahunt; nihil ipsa per se futura, nisi onus et praeda, simens illa Imperii subtrahatur.  

* Virgil. Geor lib. 2. — Rege incolumi mens omnibus una,  
Amisso rupere fidem.  
Hic casus Romani populi exitium erit, hic tanti fortunam populi in ruinas aget. Tamdiu ab isto periculo aberit hic populus, quamdiu sciet ferre fraenos: quos si quando abruperit, vel aliquo casu discussos, reponi sibi passus non erit, 
Nota.  haec unitas, et haec maximi Imperii contextus in parts multas dissiliet; Idemque huic Vrbi daminandi finis erit, qui parendi fuerit. Ideo Principes, Regesque, et quocunque alio nomine sunt Tutores status publici, non est mirum amari ultra privatas etiam necessitudines: Nam si sanis hominibns publica privatis patiora sunt; sequitur, ut is quoque carior sit in quem se Respublica convertit. Olim enim ita se induit Reipublicae Caesar, ut diduci alterum non passit, sine utriusque pernicie: nam ut illi viribus opus est, ita et huic capiti. All which we have found true by sad experience. He adds, c. 19 Quid pulchrius est (Regi) quam vivere optantibus cunctis, et vota non sub custode nuncupantibus? Si paulo valetudo titubavit, non spem hominum excitari, sed metum. Nihil est cuiquam tam pretiosum, quod non prosalute Praesidis sui commutatum velit? Omne quod illi continget, fivi quoque evenire deputet? And should not Christians, Protestants, and our three distressed, distracted Protestant Kingdoms, Nations, Churches, upon these very grounds & reasons, show as much cordial affection, loyalty, duty to their undoubted Christian Protestant Kings and Princes, as these Pagans did to their Heathen Kings and Emperors? yea shall they not rise up in judgement against them before all Tribunals of God and men, if they do it not? Consider well of it, and declare your judgements herein.  
When the Emperor Titus was sick, 
g Suetonii Titns, c. 8. 11.  Medendae valetudini leniendisque morbis, NULLAM DIVINAM humanamque opem non adhibuit, INQUISITO OMNE SACRIFICIORUM remediorumque GENERE; the priests & people praying and sacrificing for his health. When his death was known: non secus atque in domestico luctu MAERENTIBUS PUBLICE CUNCTIS, Senatus prius quam edicto convocatus, ad Curiam cucurrit; obseratisque adhuc foribus, deinde apertis, Tantas mortuo gratias egit laudesque, quantas congessit ne vivo quidem unquam atque praesenti.  
The Heathen Epigrammatist and Poet Martial, flourishing under the Pagan Emperors, Domitian and Trajan, (to whom he inscribes many of his Epigrams) hath these prayers for them. l. 4. Epig. 1. De Natali Domitiani.  
Caesaris alma dies, et luce sacratior illa,  
Conscia Dictaeum, qua tulit Ida Jovem.  
Longa precor, Pyleoque veni numerosior aevo,  
Semper et hoc vultu, vel meliore nite.  
Hic colat Albano Tritonida cultus in auro,  
Perque manus tantas plurima quercus eat,  
Hic colat ingenti Redeuntia secula lustro,  
Et quae Romuleus sacra Terentus habet.  
Magna quidem Superi petimus sed debita terris,  
Pro tanto quae sunt improba vota Deo?  
Epig. l. 7. Epig. 51. ad Jovem.  
Nil pro me mihi Juppiter petenti,  
Ne succensueris, velut superbus.  
Le pro Caesare debeo rogare,  
Pro me debeo Caesarem rogare.  
He begins his dedication of his 8. Book, to Domitian thus. Imperatori Domitiano Caesari, Augusto, Germanico, Dacico, Valerius Martialis, salutem. And Epig. l. 10. Epig. 32. ad Trajanum. he prays thus for him,  
Di tibi dent quicquid, Princeps Trajane mereris,  
Et rata perpetuo quae tribuêre, velint.  
Quisua restituis spoliato jura patrono, etc.  
Epig. l. 11. Epig. 4. Precatur Deos pro Nerva Trajano, in this form.  
Sacra, Laresque Phrygum, quos Trojae maluit haeres  
Quam rapere arsuras Laomedontis opes;  
Scriptus & aeterno nunc primùm Juppiter auro,  
Et soror & summi filia tot● patris.  
Et qui purpureis jam tertia nomina ●astis  
Jane refers Nervae,, vos precor ore pio;  
Nunc omnes servate Ducem, servate Senatum,  
Moribus hic vivat Principis, ille suis.  
And Epig. l. 12. Epig. 6. in commendationem Nervae.  
Recta fides, hilaris Clementia, cauta potestas,  
Jam redeunt; longiterga dedère metus.  
Hoc populi gentesque tuae pia Roma precantur,  
Dux tivi sit semper talis, et iste diu, etc.  
C. Plinius secundus, in his Epistles and Panegyric to the Emperor Trajan, hath many excellent Prayers, Vows, Supplications, Gratulations, and thanksgivings to the Gods for his long life, health, prosperity, Government, Empire, in his own, the Senates, Soldiers, and Provinces names, which are very pertinent and observable. Epistolarum l. 10. Epist. 1. C. Plinius, Trajano Imperatori, Salutem (the usual inscription of all his Epistles to him) he prays thus for him. Precor ergo ut tibi et per te generi humano prospera omnia, id est digna seculo tuo, contingant: Fortem te et hilarem Imperator optime, et privatim et publice opto. Lib. 10. Epist: 44. C. Plin. Tra. Imp. Salutem, Solemnia vota pro Incolumitate tua; qua publica salus continetur, et suscipimus. Domine, pariter et solvimus; precati Deos, ut velint ea semper solvi, semperque signari. To which Trajan returned this Answer, Epist. 45. Et soluisse vos cum provincialibus Diis Immortalibus vota, pro mea salute et incolumitate nuncupasse, libenter, mi second charissime, cognovi ex literis tuis, Epist. 60. he thus mentions the public joy & prayers made for him, and the Oath of Allegiance sworn to him, both by the Soldiers, and people on the day of his inauguration. Diem, Domine, quo servasti Imperium, dum suscipis, quanta mereris laetitia celebravimus, precati Deos, ut te generi humano, cujus tutela & securit●● saluti tuae invisa est, incolumem florentemque praestarent. 
* Praebuimus.  Praeiimus & commilitonibus jusjurandum more solenni praestantibus, et provincialibus, qui eadem certarunt pietate, juvantibus. To which the Emperor returns this answer. Epist. 61. Quanta Religione ac laetitia commilitones cum provincialibus te praeeunte, diem Imperi● mei celebraverint libe●ter mi second charissime, cognovi literis tuis. Epist. 89. Opto Domine et hunc natalem, et plurimos alios quam felicissimes agas, aeternaque laude florentem virtutis tuae gloriam, et Incolumis et fortis aliis super alta operibus Augeas. To which Trajan returned this answer to Pliny Epist. 90. Agnosco vota tua mi second charissime, quibus precaris, ut plurimos et felicissimos natales, florente statu Reip. nostrae, agam. Epist. 101. C. Plin. Tr. Imp. S. Vota, Domine, priorum annorum nuncupata, alacres, laetique persolvimus, novaque rursus, curante commilitonum et provin●ialium pietate suscepimus, precati Deos, ut te remque publicam florentem et Incolumem ea benignitate servarent, quam super magnas plurimasque virtutes praecipua sanctitate consequi Deorum Honore meruisti. Which Trajan thus answers, Epist. 102. Solvisse vota Di●s Immortalibus, te praeeunte, pro mea Incolumitate, et commilitones cum provincialibus laetissimo consensu, in futurumque nuncupasse, libenter, mi second charissime, cognovi literis tuis.  
In his 
* An●u●rpiae, Cum Jwi Lipsi perpetuo Commentario, Anno 1600, p. 18, 21, 25, 49, 52, 59  Panegyricus Trajano dictus, by the Senate's command, he begins thus. Benè ac sapienter Patres Conscripti, majores instituerunt, ut rerum agendarum, ita dicendi initium, & precationibus capere: quod nihil ritè, nihilque providenter homines, sine Deorum immortalium open, consilio, honore, auspicarentur. Qui mos, cui potius, quam Consuli? aut quando magis usurpandus, colendusque est, quam cum imperio Senatus, auctoritate Reip: ad agendas optimo Principi gratias excitamur? Quod enim praestabilius est, aut pulchrius munus Deorum, quam castus, et sanctus, et Diis simillimus Princeps? Ac si adhuc dubium fuisset, fortè, casuque Rectores terris, an aliquo Numine darentur, Principem tamen nostrum liqueret divinitus constitutum. Non enim occulta potestate fatorum, sed ab ipso Iove coram ac palam repertus, electus est, quip inter aras et altaria, eodemque loci, quem Deus ille tàm manifestus ac praesens, quam coelum et sydera insedit. Quo magis aptum piumque est, te Iuppiter Optime maxim, anteà conditorem, nunc conservatorem Imperii nostri, precari, ut mihi digna Consul, digna Senatu, digna Principe contingat Oratio: utque omnibus, quae dicentur a me, libertas, fides, veritas, constet. Talem, non bella civilia, nee armis oppressa R. P. sed pax, et adoptio, et tandem exorata terris Numina, dedissent. Confugit in sinum, tuum concussa Respub: ruensque Imperium super Imperatorem, Imperatoris tibi voce delatum est, etc. Nec judicium hominum, sed Deorum etiam in consilium assumpsit. Itaque non tua in cubiculo, sed In Templo, nec ante genialem torum, sed ante pulvinar jovis Opt. Max. adoptio peracta est: quâ tandem non servitus nostra, sed libertas, et salus, et securitas fundabatur. Sibi enim Dii gloriam illam vindicaverunt: Horum opus, horum illud Imperium; Nerva tantum Minister fuit, etc. Ergo non aetas quemquam, non valetudo, non sexus retardavit, quò minus oculos insolito spectaculo impleret. Te parvuli noscere, ostentare juvenes, mirari senes; aegri quoque neglecti medentium imperio, ad conspectum tui, quasi ad salutem sanitatemque prorepere. Ind alii se satis vixisse te viso, te recepto; alii nunc magis esse vivendum, praedicabant. Feminas etiam tunc foecunditatis suae maxima voluptas subiit, cum cernerent cui Principi cives, cui Imperatori milites peperissent. Videres referta tecta, ac laborantia, ac ne eum quidem vacantem locum, qui non nisi suspensum et instabile vestigium caperet; oppletas undique vias angustamque tramitem relictum tibi; alacrem hinc atque inde populum: Vbique par Gaudium, paremque clamorem: Tam aequalis ab omnibus ex adventu tuo laetitia accepta est, quam omnibus venisti: quae tamen ipsa cum ingressu tuo crevit, ac propè in singulos gradus adaucta est. Gratum erat cunctis, quod Senatum osculo exciperes, ut dimissus osculo fueras, etc. Quae cirumstantium gaudia? quam recens clamour? quam similis illi dies, qui hanc genuit diem? Vt plena Altaribus▪ augusta victimis cuncta? ut in unius salutem collata omnium vota? cum sivi se et liberis suis intelligerent precari, quae pro te precarentur, etc. Dent tibi Caesar aetatem Dii, quam mereris, serventque animum quem dederunt. Quae ubique feruntur, quaeque expetuntur, omnes gentes invicem capiant & discant, quantò libertate discordi servientibus sit utilius, unum esse, cui serviant. Quip discretis quidem bonis omnium, sua cujusque ad singulos mala: sociatis autem atque permixtis, singulorum mala ad neminem, ad omnes omnia bona pertinent, etc. Simili reverentia Caesar, non apud Genium tuum bonitati tuae, gratias agere, sed apud numen jovi Opt. Max. pateris: illi debere Nos quicquid debe amus, illius quod bene facias muneris esse, qui te dedit. 
* Ibidem, p. 131, 132.  &c: Nuncupare Vota, et pro ae●ernitate Imperii, et pro salute Civium, imò pro salu●e Principum, ac propter illos pro aeternitate Imperii solebamus. Haec pro Imperio nostro, in quae sint verba suscepta, operae pretium est, adnotare: Si benè Remp. et ex utilitate omnium rexeris. Digna vota quae semper suscipiantur, semperque solvantur. Egit cum Diis, ipse te auctore Caesar Resp: ut te sospit●m, Incolumemque praestarent, si tu caeteros praesti●●sses: si contra, illi quoque a custodia tui corporis oculos dimoverent, teque relinquerent votis, quae non palam susciperentur. Alii se superstites Reip: optabant, faciebantque: tibi salus tua invisa est, si non sit cum Reip: salute conjuncta. Nihil pro te pateris optari nisi expediat optantibus; omnibusque annis in consilium de te Deos mittis, exigisque ut sententiam suam mutent, si talis esse desieris, qualis electus es. Sed ingenti conscientia Caesar, pacisceris cum Diis, ut te si mereberis servant, cum scias an merearis, neminem magis, quam Deos scire, etc. Capis ergo Caesar salutis tuae gloriosissimum fructum ex consensu Deorum: nam cum excipias, ut ita demum te Dii servant si bene Remp: et ex utilitate omnium rexeris, certus es te bene remp: gerere dum servant, etc. Scis tibi ubique jurari, cum ipse suraveris omnibus. Nemo hoc sibi non praestat: amamus quidem te in quantum mereris; istud tamen non tui facimus amore, sed nostri: nec unquam illucescat Dies, quo pro te nuncupet vota, non utilitas nostra, sed fides, Caesar. 
* Page 142.  Super h●c precati sumus, ut sic te amarent Dii, quemadmodum tu nos: quis hoc aut de se, aut Principi diceret mediocriter amanti? Pro nobis ipsis quidem haec fuit summa votorum, ut nos sic amarent Dii, quomodo tusi-Estne verum quod inter ista clamavimus, O NOS FELICE'S! Quid enim felicius nobis, quibus non jam illud optandum est, ut nos diligat Princeps▪ sed Dii quemadmodum Princeps? Civitas religionibus dedita, 
* Page 167, 168.  semperque Deorum indulgentiam pie merita, nihil felicitati suae putat astrui posse, nisi ut Dii Caesarem imitentur. After which passages, he clozeth his Panegyric, with this prayer: In fine Orationi Praefides, custodesque Imperii Deos, ego Consul pro rebus humanis, ac te praecipue Capitoline jupiter precor, ut beneficiis tuis faveas, tantisque muneribus addas perpetuitatem. Audisti quae malo Principi praecabamur, Exaudi quae pro dissimilissimo optamus. Non te distringimus Votis▪ non enim pacem, non concordiam, non sec uritatem, non opes ●…mus, non honores: simplex, cunctaque ista complexum unum omnium votum est, salus Principis. Nec enim nova tibi injungimus, tu enim jam tunc illum in tutelam recipisti, cum praedonis avidissimi faucibus ●ripuisti: neque enim sineauxilio tuo, cum altissima quaeque quaterentur, hic, qui omnibus excelsior, inconcussus stetit: praeterritus est a pessimo Principe, qui praeteriri ab optimo non potuit. Tu elara judicii tui signa misisti cum proficiscenti ad exercitum tuo nomine, tuo honore cessisti. Tu voce Imperatoris quid sentiris locutus, filium illi, nobis Parentem, tibi Pontificem maximum elegisti. Qu● majore fiducia, jisdem illis votis quae ipse pro se nunxupari jubet, oro et obtestor, si bene Remp. si ex utilitate omnium Regis, primum ut illum nepotibus nostris ac pronepotibus serves; deinde ut quandoque et tribuas quem genuerit, quem formaverit, similemque fecerit adoptato; aut si hoc Fato negatur, in consilio sis eligenti, monstresque aliquem adoptari in Capitolio deceat.  

h Rerum Romanorum, l. 10. p. 116. Imperial Hist. J. Lipsii Commentarius in Panegyr. Trajano dict.  Eutropius, Pedro Mexia, Grimston in the life of Trajan, and others record, that after Trajan's death, it was a usual Custom in Rome, continuing till Eutropius his time, & after, that when they poured out their Blessings upon their new elected Emperors, they would pray, that they might be as fortunate as Augustus, and as good as Trajan, accounting the one to have attained the height of Happiness, and the other of all Goodness.  

i Antonius' Pins, p. 10.  Julius Capitolinus records, that whiles Antonius Pius governed Italy, and ascended the Tribunal, the people used this amongst other Acclamations, Auguste, Dii te servant Augustus,, the Gods preserve thee. 
k In the life of Avidius Cassius, p. 126.  Vulcanus Gallicanus relates, that when the Letter of Marcus Antoninus Pius, the Emperor to the Senate of Rome, was read in the Senate-House; the Senate prosecuted his clemency therein expressed, with these Acclamations and Prayers, Antonine Pie, Dit te servant. Antonine clemens, Dii te servant, Antonine Clemens, Dii te servant. Vincis inimicos, hosts exuperas, Dii te tuentur.  
When 
l Herodian. Pedro Mexia, Grimston, and others in his life.  Commodus, after his Election to be Emperor was coming towards Rome, he was received with incredible joy and solemnity in all Cities through which he passed, for the great love to his Father M. Aurelius Antoninus, and the hopes they conceived of him, that he would prove a good Prince. In Rome itself he was received with exceeding great joy, triumph, and Blessings generally of all men, who strewed the way he went with flowers, making all the Demonstratioas of Joy that was possible, though he proved most cruel and vicious afterwards.  

m Antoninus Diadumenus, p. 280, 281.  Aelius Lampridius stories, that Macrinus the Emperor, understanding how acceptable the name of Antoninus was to the Soldiers and people, presented his Son Diadumenus to the Captains and Soldiers by the name of Antoninus. Whereupon they made these Acclamations, Macrine Imperator, Dii te servant. Antonine Diadumene, Dii te servant. Antoninum divum omnes roga●us. jupiter optime maxim Macrino et Antonino vitam. Tu scis Jupiter Macrinus vinci non potest. All prayers for them.  

n Alexander Se verus, p. 333, 334, 335, 336, 337▪ 338.  Aelius Lamprid. informs us, when Alexander Sev●rus was elected and installed Emperor by the whole Senate of Rome in the House and Temple of Concord, after his coming thither, acclamatum est, Auguste innocens, Dii te servant. Alexander Imperator, Dii te servant, Dii te nobis dederunt, Dii conservent, Dii te ex manibus impuri eripuerunt. Impurum tyrannum (Heliogabalum) et tu perpessus es: Impurum et Obscoenum et tu vivere doluisti. Dii illum irradicaverunt, Dii te servant. Infamis Imperator ritè damnatus. Felice's nos Imperio tuo; felicem Rempublicam. Infamis unco, tractus est ad exemplum timoris: luxuriosus Imperator jure punitus est. Contaminator honorum jure punitus est. DII IMMORTALES ALEXANDRO VITAM. Judicia Deorum hinc apparent. Et cum egisset gratias Alexander, acclamatum est, Antonine Alexander, DII TE SERVENT. Antonine Aureli DII TE SERVENT. Antonine Pie, DII TE SERVENT. Antonini nomen suscipias rogamus, etc. In te salus, in te vita, ut vivere delectet. Antoninorum Alexandro vitam ut vivere delectet, et Antoninus vocetur. Antoninorum templa Antoninus dedicet. Parthos et Persas Antoninus vincat, Sacrum nomen sacratus accipiat. Antonini nomen, Antonin●rum nomen, DII CONSERVENT. In te omnia, per te omnia, Antonine habemus. Et post acclamationes, Aurelius Caesar Augustus, made this speech to them, Gratias vobis, Patres Conscripti, non nunc primum, sed et de Caesareo nomine, & de vita servata & Augusti nomine addito, & de Pontificatu maximo, & de Tribunitia potestate & Proconsulari Imperio, quae omnia novo exemplo uno die in me contulistis. Et cum diceret acclamatum. Haec suscepisti, Antoninum nomen tu suscipe: Mereatur Senatus, mereantur Antonini, Antonine Auguste Dii ●e servant, Dii te Antoninum conservent. Monetae nomen Antonini reddatur. Templa Antoninorum, Antoninus conservet. Which name of Antoninus he by two modest Speeches refusing to accept: Twice acclamatum est ut supra. Upon his 3d. Speech to put it off, acclamatum est, Dii mala prohiveant: haec te imperante non timemus: de his te duce securi sumus, etc. Upon his 4th. Speech, acclamatum est ut supra. Upon his 6th. Speech to excuse the accepting of this name, acclamatum est, Alexander Auguste, Dii te servant. Verecundiae tuae, prudentiae tuae, castitatituae, hinc intelligimus qualis futurus sis, hinc probamus, etc. Alexander Auguste, Dii te servant. Templa Antoninorum Alexander Augustus dedicet. Caesar noster, Augustus noster, Imperator noster, Dii te servant, vincas, valeas, multis annis Imperes. After his 8th. Speech to them, acclamatum est, magne Alexandre, Dii te servant. And when by a 9th. Speech he refused this Title of Magni Alexandri, acclamatum est, Aureli Alexander Auguste, Dii te servant. As you may read more at large in Lampridius. Which done, the Senate being dismissed, he returned to his House in triumph. 
* Grimstons' Imperial History, p. 161. & Pedro, Mexia.  Unspeakable was the Joy, and infinite were the Prayers and Blessings, that by the Senate and People were poured out upon him that day.  
This Emperor 
m Aelius Lampridius, Alex. Seu. p. 388.  Severus having conquered the Persians, and made a brave triumph, and speech to the Senate in Rome, concerning this Conquest, on the 8. of Octob. he concluded his Oration with these words. Vestrum est supplicationem decernere, ne Diis videamur ingrati: Whereupon it follows, Acclamatio Senatus: Alexander Auguste, Dii te servant. Persice maxim, Dii te servant. Verè Parthicus, verè Persicus. Trophaea tua & nos videmus, victorias & nos videmus. Juveni Imperatori, Patri Patriae, Pontifici maximo: per te victoriam per Germaniam speramus; per te victoriam undique praesumimus: ille vincit, qui milites regit: dives Senatus, dives miles, dives populus Romanus, etc.  

* Lib. 3. See La Cerda Annot: in Tertull. Apolog.  Corippus thus relates and Poetically describes the acclamations and the prayers of Pagan Romans, at the inaugurations of their Emperors.  
Augusti vitam laetis clamoribus optant;  
Post senium dicunt sese juvenescere: mundus  
Gaudet, & antiquae repetit primordia formae.  
The Pagan Idolatrous Romans accused and prosecuted the Primitive, Christians as Traitors and Enemies to these Pagan Emperors, not only because they did not swear by their Genius, nor adore, nor honour them as Gods, as they did out of flattery; but likewise because they refused to offer Sacrifices, and prayers for them to their Idol-Gods, as they used to do: as Justin Martyr, Athenagoras, Tertullian, in their Apologies for the Christians, Origen in his 8. book against Celsus, St. Cyprian and Arnobius record in their forecited passages, wherein they answered and refuted this calumny as false. 
f Apologia pro Christianis.  Tertullian, in answering it, informs us, that when the Roman Emperors bestowed any Gift of money or corn, amongst the common people, in congiario dividundo, etiam illa h●ra qua acolamant, De annis nostris augeat tibi Iupiter annos, notwithstanding these expressions of Loyalty to and Prayers for the Emperor, they did yet secretly in their hearts wish for a new Emperor. Jam si pectoribus, ad translucendum quandam specularem materiam natura obduxisset, cujus non praecordia insculpta apparerent novi ac novi Caesaris scena in congiario dividundo praesentis? And not only the vulgar, but planè caeteri ordines pro autoritate RELIGIOSI, ex fide nihil hosticum de ipso Senatu, de equity, de castris, de palatiis ipsis spirant. This he proves by the 
* See Aelii, Spartiani, Severus, Piscenias Niger, & Claudius Albinus, Vulcatii Gallicani Avidius Cassius, & La Cerda in Tertul. Apolog.  Cassii, Nigri et Albini, (and other Conspirators against the Emperor Severus, who notwithstanding this, conspired against and murdered the Emperor,) omnes illi sub ipsa usque impietatis ●ruptione, et sacra fasiebant pro salute Imperatoris, et genium ejus dejerabant, alii foris, alii intus. So that they usually prayed and sacrificed for their Pagan Emperors, though they were treacherous and perfidious to them, which no Christians under them ever were.  
The Emperor 
n Julii Capito●●ni Maximini duo, p. 412, 413. 423, 424.  Maximinus and his Son, being declared Enemies by the Senate, and after that slain by Gordianus and his Brother, who were thereupon declared Emperors by the Senate: Upon the receiving and reading his Letters to the Senate, referring himself wholly to their determination. Lectis literis, statim Senatus acclamavit, Gordiane Auguste, Dii te servant. Felix imperes, tu nos liberasti, Salvus imperes, tu nos liberasti. ●er te salva Respublica, omnes tibi gratias agimus. After some questions propounded, concerning Maximinus and his friends, Ita acclamatum est, Inimicus Senatus in crucem tollatur. Hostis Senatus ubicunque feriatur. Inimici Senatus vivi exurantur. Gordianis Augusti, Dii vos servant. Ambo feliciter agatis, ambo feliciter imperetis, etc. After this there being a Decree of the Senate passed. Recitatis in Senatu, per Balbinum Augustum literis, acclamavit Senatus. Hosts populi Romani Dii persequuntur. jupiter optime tibi gratias. Apollo venerabilis tibi gratias. Maxim Auguste tibi gratias Balbine Auguste tibi gratias. Tibi gratias Gordiane Auguste. Divis Gordianis templa decernimus, etc. Sanctissimi Imperatores gratias vobis agimus. Maxim, Balbine, Gordiane, Dii vos servant. Victores hostium omnes desideramus: praesentiam Maximi omnes desideramus. Balbine Auguste, Dii te servant, &c  
When 
o Julii Capitolini Gordianis duo p. 439, 440.  Maruricius an A●ican, had made an Oration to the people at Tysdrum, giving thanks to the Gods, for giving them a necessary occasion to proceed against the Tyranny of Maximinus, by proclaiming the Gordians Emperors: Thereupon the people made this acclamation. Aequum est, justum est. Gordiane Auguste, Dii te servant. Feliciter Imperator es. Cum filio imperes. After which the Consul informing the Senate, that both the Gordians were nominated Emperors in the great Counsel of the Africans, and thanking the Gods, and them for delivering them from the monster Maximinus. Post haec literas legit Gordianorum▪ ad Senatum, & ad se missis. Tune clamavit Senatus, Dii vobis gratias. Liberati ad hostibus sumus, si penitus liberemur. Maximinum cum filio Diis inferis devovemus. Go● rdianos Augustos appellamus, Gordianos, Principes agnoscimus. Impera●ores de Senatu Dii conservent. Imperatores nobiles victores Videamus. Imperatores nostros Roma videat. Hosts publicos qui occiderit, praemium merebitur.  

p Julii Capitolini Gordianus tertius p. 459, 460.  M●●itheus, in his Letter to the Emperor Gordianus tertius, his son in Law, hath this passage Diis igitur gratias, quod volente teipso emendata Respublica est, &c, To which he answered. Nisi Dii omnipotentes Romanum tuerentur imperium, etiam nunc per emptos spadones velut in hasta positi venderemur.  
When 
q Julii Capitolini Maximus & Balbinus p. 473, 474, 475.  Vectius Sabinus, had in his Oration to the Senate, declared the necessity of their Electing and making Maximus and Balbinus Emperors. Post haec acclamatum est uno consensu, Aequum est, justum est, sententiae Sabini omnes consentimus. Maxim & Balbine Augusti, Dii vos servant, Dii vos Principes fecerunt, Dii vos conservent. Vos Senatum a latronibus vindicate, vobis bellum contra latrones mandamus. Hostis publicus Maximinus cum filio pereat: hostem publicum vos persequimini. Felice's vos judicio Sen●tus: felicem Rempublicam vestro imperio. Quod vobis Senatus detulit, fortiter agite: quod vobis Senatus detulit, libenter accipite. His atque aliis acclamationibus Imperatores facti sunt Maximus & Balbinus. 
r Ibid. p. 490, 491, 492.  Claudius' Julianus, concludes his Letter to the Emperor Maximus (whom he styles Pupienus) and Balbinus, with this prayer, Dii praestent, praestabuntque, hanc orbi Romano faelicitatem Nam cum ad vos respicio, aliud nihil optare possum quam quod apud Deos dicitur victor Carthaginis precatus, ut scilicet in eo statu Rempublicam servarent in quo tunc esset, quod nullus melior inveniretur. Ita ego precor, ut in eo statu vobis Rempublicam servant, in quo eam vos adhuc nutantem collocavistis.  

s Divus Claudius p. 589, 590.  Trebellius Pollio relates, that when the Senate was informed on the 9th. of March, that Claudius was made Emperor, the Senate went to the Temple of Apoll●, to celebrate divine rites, Et lectis literis Claudii Principis, haec in Claudium dicta sunt. Aug. Claudi, Dii te nobis praestent (dictum sexagies) Claudi Auguste, Principem te aut qualis tues, semper optavimus (dictum quadragies) Claudi Auguste, te Respub. requirebat, tu fraver, tu pater, tu amicus, tu bonus Senator, tu verè Princeps, (dictum octuagies.) At 
t Ibid. p. 605.  another time, acclamavit Senatus, Claudi Dux fortissimè, habeas virtutibus tuis, devotioni tuae, Claudio statuam omnes dicamus, etc. Felicem, te Claudi judicio Principum, felicem et virtutibus tuis, Consulem te, te Praefectum, VIVAS VALERIE, AMERIS A PRINCIPE.  
The Emperor 
u Flavii Vopasci Aurelianus, p. 624, 625, 626.  Aurelianus in his wars against the Marcomanni, writ to the Senate, ut inspiciantur fatales libri, quibus spes belli terminandi, SACRATA DEORUM IMPERIA TERMINANTUR. And by his Letters, ROGAVIT OPEM DEORUM, quae nunquam cuiquam turpis est ut vir fortissimus admiretur. Whereupon by the Decree of the Senate, the High-Priests, Senate and People went to the Temple, and offered Sacrifices, Devotions, and solemnities to the Gods for his good success and victory over his and their enemies.  
When 
x Flau. Vopisci Tacitus, p. 860, 861, 862, 863, 864. 865.  Tacitus was nominated Emperor by the Senate, Omnis Senatus acclama vit, Tacite Auguste, DII TE SERVENT: te diligimus, te Principem facimus, tibi c●ram Reipublicae orbisque mandamus; suscipe Imperium ex Senatus auctoritate, etc. And when he refused to accept the Dignity by reason of his Age, acclamationes Senatus fuerunt, Et Trajanus ad Imperium senex venit (dixerunt decies,) etc. Antoninum tamen, non corpus eligimus (dixerunt vicies) TACITE AUGUSTE DII TE SERVENT. Statimque acclamatum est, Omnes, omnes. After this Itum est ad campum Martium: comitiale tribunal ascendit: ibi Praefectus urbis Aelius Caesenanus sic locutus est. Vos sanctisimi milites et sacratissimi vos Quirites, habetis Principem, quem de sententia omnium exercituum Senatus elegit: Tacitum dico, augustissimum virum, ut qui hactenus sententiis suis Rempublicam juvit, nunc juvit jussis atque consultis. Acclamatum est a populo, felicissime Tacite Auguste, Dii te servant, et reliqua quae solent dici.  
Probus coming to the Army when there wanted an Emperor, 
y Flavii Vopisci Probus, p. 689, 690, 691, 692.  Quasi divino nutu undique AB OMNIBUS ACCLAMATUM EST, PROBE AUGUSTE, DII TE SERVENT. Deinde concursus, cespititium tribunal: appellatusque Imperator, ornatus etiam pallio purpureo, quod de statue templi ornatum est: atque inde ad Palatium reductus, invitus et retrectans, et saepe dicens. Non vobis expedit milites, non mecum bene agitis. Ego enim vobis blandiri non possum. After his Letters read in the Senate, their Opinions being demanded, accls matumest, PROBE AUGUSTE, DII TE SERVENT. Olim dignus, et fortis, et justus, bonus ductor, bonus Imperator. Exemplum militis, exemplum Imperii, DII TE SERVENT. Assertor Reipublicae FELIX IMPERES. Magister militis FELIX IMPERES; TE CUM TVIS DII CUSTODIANT, etc. After which Manlius Statianus the Precedent made an Oration beginning thus, Diis Immortalibus gratias, et prae caeteris Patres conscripti, jovi optimo, qui nobis Principem talem qualem semper optabamus dederunt. Si recte cogitemus non nobis Aurelianus, non Alexander, non Anto●ini, non Trajanus, non Claudius requirendi sunt: omnia in uno Principe constituta sunt, etc. Decerno igitur, Patres conscripti, votis omnium concinnentibus, nomen Caesareum, nomen Augustum, addo Proconsulare imperium, Patris patriae reverentiam, Pontificatum maximum, jus tertiae relationis, tribuniciam potestatem. Post haec acclamatum est, Omnes, omnes.  
To pretermit all other Precedents of this kind in Histories, and in Panegyrical Orations, Poems, Epistles, and Inscriptions by the Pagan Romans to their Heathen Emperors, expressing their Prayers, Supplications, Intercessions, Thanksgivings, Acclamations, Vows, Applauses in behalf of their Emperors both at their elections, inaugurations, confirmations, triumphs, congiaries, and all other occasions; I shall conclude with these already cited, being full, punctual, and rarely taken notice of; these Pagans by the light of Nature, punctually pursuing the Apostles exhortation, 1 Tim. 2. 1, 2, 3. to the shame of those Christians who neglect it.   

A Corollary to the 5. precedent Chapters.  
I Should now proceed to the 3. remaining Chapters, wherein I shall evidence by manifold notable punctual Testimonies, Precedents, and Records, not Vulgarly known. 1. The constant practice of the Christians, and Churches of this our Island of Great Britain, from Lucius the first Christian King thereof, till Jan. 30. 1648. the day of King Charles his bloody death, in making supplications, prayers, intercessions and thanksgivings unto God, for their Kings, Queens, and their royal posterity, both in public and private devotions, and in their Epistles & addresses to them, whether good or bad, pious or impious, orthodox or heterodox, gracious or tyrannical. 2. The universal practice of all the primitive Christians, Churches, Fathers, Councils under the Roman Emperors, and Kings after they turned Christians, and of their successors in succeeding ages to this present, in doing the like. 3. 〈◊〉 usual special forms of prayers, collects, supplications and thanksgivings, at the solemn Inaugurations a 〈◊〉 Coronations of their Emperors, Kings and Princes. But these being somewhat long, and requiring more time to digest and publish them, than I am yet master of, I shall reserve them (God willing) for a Second part, if this find acceptation, as no doubt it will with all pious real Subjects, truly 
* 1 Pet. 2. 17.  fearing God, and honouring their lawful King. I shall therefore close up this part, with a few brief Corollaries and Conclusions, deduced from, and warranted by the premised Chapters.  
1. That it is not a mere arbitrary and voluntary, but the very bounden, commanded, indispensible duty of every Christian and Subject whatsoever, but more especially of Ministers and Clergymen, by the Law of God, Nature, Nations, to make daily, hearty, fervent, constant supplications, prayers, intercessions and thanksgivings, unto God for their lawful Emperors, Kings, Princes, and their royal Posterity where hereditary; whether their Emperors or Kings be Infidels, Idolaters, Papists, Heretics, Persecutors, Tyrants, or Orthodox Christians, Protestants, Just, Righteous, Pious, Merciful, and Fathers to their people. And that it is not only a great sin and impiety against God, but a high contempt, Indignity, Disloyalty and Treason to their Sovereigns, to neglect and give over these duties, or coldly or rarely to perform them.  
2. That these duties are more frequently, fervently and constantly to be practised by Ministers and all other Subjects' and Christians, in the times of their Emperors, Kings and Prince's greatest Dangers, Troubles, Trials, Distresses, Exiles, Necessities, Sicknesses, Sufferings, Afflictions, Temptations, because than they need them most; as well as private Christians, Churches, Nations, as the 
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, etc. c. 38. 2.  marginal Scriptures will abundantly evidence  
3. That it is not only unnatural, unchristian, and inhuman, but antichristian, tyrannical, treasonable, if not diabolical and atheistical, for any usurped 〈…〉 Innovators whatsoever, not only to enforce Subjects against their Loyalty, Consciences, the Precedents of all Christians, Pagans, and the Precepts of God himsel●● not only by unrighteous, flagitious Edicts and Engagements to command and enjoin both Ministers, & all other Subjects, to 
b See my Concordia Discors.  abjure their former hereditary Kings, their Heirs & lawful Successors, against all Scripture precedents, Laws, their former Oaths of Fealty, Homage, Allegiance, Supremacy, Protestation, Vow, Leagues & Solemn Covenant, to be true, loyal, faithful and obedient Subjects to them, their Heirs and Successors, and to maintain and defend their Persons, Rights, Jurisdictions and Crowns, with their lives and estates, against all attempts, conspiracies, and machinations whatsoever; but to inhibit under severe penalties, all public and private Prayers, Intercessions, and Thanksgivings unto God in their behalves, even in their greatest extremities, when they stand most in need of them. And to commit, imprison, sequester, and cast any Subjects into a Lion's den● for obeying God herein, rather than men, (as the 
c Act. 4. 18, 19, 20, 21. c. 5. 16, 27, 28, 29, 40, 41.  High-Priests heretofore committed and imprisone● the Apostles, and the 
d Dan. 6. 4, to 25.  Babylonian Princes, and King, the Prophet Daniel) the extremity of Tyranny, Impiety, and 
e Jam. 3. 14, 15, 16. Rev. 2. 10.  devilish persecution, which God will most severely revenge, and recompense in due season  
4. That for any professing themselves the chiefest of all Saints, and men truly fearing God, to obliterate, deface, & remove out of all our Churches, Chapels, Courts, public Halls & places, the Arms of their lawful Kings, to erect only a bloody Cross, and Irish Harp in their steads, and to deleate in some places these sacred Texts of Prov. 24. 21. My Son fear thou the Lord and the King, etc. 1 Pet. 2. 17. Fear God, honour the King; and in other places, HONOUR the King, (permitting Fear God, to stand alone) on the Church walls, and other places where they were painted or carved near the King's Arms, and to make such a strange divorce between these 2. sentences which God himself hath united and so strictly conjoined both in the Old Testament and New: That so the Ministers and people might be thereby deterred, not only from honouring & praying for their Kings, as God enjoins them, but induced to cast off the very fear & public worship of God himself; & provoked at last, to say with the despairing Idolatrous revolting 10. tribes of Israel, Hos. 10. 3. We have no King because we feared not the Lord, what then should a King do to us? (a crime whereof some swaying Grandees have been deeply guilty in our 3. Kingdom's) is in truth the highest strain of Apostasy, Irreligion, professed Atheism and contempt of God, that ever men professing themselves Saints or Christians were guilty of, in any age since the Creation. And for others of them to say in the very Church, and presence of God himself, with much passion (as 
* Tho. Lister.  one of the sitting Juncto did very lately) that the word KING doth so stick in our Ministers mouths and teeth, that it will never be well, till it be thrust and forced down their throats (by force and armed Tyranny;) only because Mr. Case, in his prayer after Sermon, at St. Martin's Church, on the Lords day, prayed; That God 
g Isa. 49. 23.  according to his promise, and in his own sense and meaning, would be graciously pleased, to make Kings to become Nursing-fathers', and Queens to be Nursing-mothers' to his Church; is such a transcendent strain of Atheistical impiety, Antimonarchical malice, brutish Tyranny and Barbarity, as should make our very hearts and loins to quake, and will certainly draw down the extremity of God's vengeance on those who are guilty thereof, if not on our whole now miserably distracted, oppressed and almost ruined Kingdoms, if not timely repent of.  
5ly. That Kings and Monarchy, are the very best, most desirable, happiest, peaceablest, honourablest, safest Governors and Governments of all others in the world because in the first place, we are commanded, obliged by God himself, to make supplications, intercessions, prayers and thanksgivings unto him for them, that under them we may live a peaceable and quiet life, in all godliness and honesty (but never for a Commonwealth by name) and all Christians, Nations in all ages, have accordingly practised it, as the premises and second part, will abundantly demonstrate.  
6ly. That ever since we neglected, disused and gave over this public Christian duty for our just hereditary Kings, their heirs, successors, and royal posterity, and have abandoned, abjured, engaged against them and Kingship, we have never had, nor enjoyed a quiet and peaceable life, in Church or State, and have generally abandoned all real godliness and honesty, which are hardly to be found in any of our 3. Kingdoms, especially amongst our Grandees, Army-Officers, and those refined, sublimated Saints of the last edition, who most pretend unto them; and have done, acted, voted, settled nothing, that is good or acceptable in the sight of God the Father, or tending towards the Temporal or eternal salvation of all men, and reducing them to the knowledge, much less the practice of the truth; but we have been still disquieted, vexed, oppressed, tormented with endless wars, tumults, revolutions of Governors and Governments, intolerable taxes, excises, losses, decay of trade by Land and Sea, errors, schisms, sects, heresies, blasphemies of all sorts, and an inundation of all vices, sins, hypocrisies, perjuries, treacheries and wickednesses, which may hasten our total and final dissolution, without any hopes of mercy, restauration or future settlement, or hearts or wisdom to lay hold of those manifold opportunities which Gods wonderworking providence hath put into our hands, to preserve and restore us, if timely laid hold on and improved by us for that end.  
7. That the only ready, hopeful, christian, divine and most effectual means now left, and prescribed by God to every private Minister, Christian Family, Church, and our three ruined, lacerated, distracted Kingdoms, to recover and restore their long expected, and vainly endeavoured pristine peace, quietness settlement, trade, godliness, honesty, honour, prosperity, the saving knowledge, power, sincere profession and truth of the Gospel, with all other blessings of this and a better life; and to put a period to all future wars, revolutions, tumults, oppressions, tyrannies, taxes, heresies, blasphemies, and Jesuitical designs, now threatening ruin both to our Churche●, Kingdoms, Families and Posterities, is for all and every of them, publicly and privately to revive and practise these duties with constancy, frequency, zeal, fervency, resolution for our undoubted hereditary King, and the royal posterity in their and our greatest distresses, according to the premised Commands and Precedents, recorded in Scripture by God himself, and the Precedents of all God's Saints and people in former Ages, maugre all oppositions, or inhibitions of poor despicable Mortals; the long neglect and discontinuance of this sacred duty and most effectual remedy, being (as I fear) the principal cause of the long continuance and increase of their and our miseries, afflictions, pressures, and sad confusions. If then the serious consideration of Gods own reiterated Injunctions, the precedents of Fathers, Christians, Saints, Martyrs, Subjects inall ages, yea of the very Pagan's themselves, and the many Oaths, Vows, Covenants, Protestations, Declarations, Remonstrances, we have formerly made, with our own and our Ancestors constant practice of these Duties for many hundreds of years, will not persuade us hereunto; yet let the consideration of our personal and national preservation, establishment, peace, settlement, prosperity both as men and Christians; and the cheapness, easiness of this homage and duty to God, our King, Country, & ourselves (which all 
* Ezra 10, 1, &c Jonah. 2. 7, 8.  sexes, ages though mean, poor in Purse, or feeble in Body, unable to assist and aid their Sovereign or Country in either, are as able to perform, as well as the noblest Peers, the richest Subjects the valiantest Soldiers, or the wisest States men,) now at last excite and engage them unanimously, conscientiously and servently to perfom them both in public and private. To induce them more cheerfully thereunto, I shall recommend unto them this memorable observation, and seasonable passage of St. Basil the Great, famous in his generation, and in the Church of Christ.  

* Ascetica, pro●emium de Judicio Dei.  Being by the goodness and benignity of my most good God, through the grace of our Lord Jesus Christ, according to the operation of the holy Ghost, delivered from the error of the Gentiles traditions, and long ago, even from the beginning educated by Christian parents, I verily learned the holy Scriptures from them, 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 died, and into which he hath abundantly and richly poured forth his holy Spirit, I observed the greatest discord, and vehement dissensions of many, both between themselves, and also against the divine Scripture: and that which is most horrid, the very Precedents of the Church constituted in so great a Dissension both of mind, and opinions between themselves, and fight against the commands of our Lord Jesus Christ, with so great contrariety, as even cruelly to dissipate the Church of Christ, and to disturb his redeemed Flock, without any commiseration; that even on these now, if ever when wicked men went out and flourished, that of the Apostles may be fulfilled 
b Acts 20. 29, 30.  Out of yourselves 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 source of so great an evil might be, at first I was as it were in some thick darkness, and as if set in a balance, I did turn myself now on this side, now on that side; one scale drawing me to itself, 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 happened, 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, 
c Judges 17. 6. c. 18. 1. c. 21. 25.  that every one than did what seemed right in his eyes, and the cause thereof is declared together with it, in that which is premised; That in those days, there was no King in Israel. Therefore remembering these things, I did think even of these present dissensions, 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 Dissension and Fight 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 
* As our Army Councils, Junctoes' and Grandees have done, and do.  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 myself, and stood amazed at this monstrous impiety, & did yet further search it out, I was farther persuaded, that the foresaid cause was true, by nothing more than 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 
* See Caelius Rhodiginus Antiquarum Lectionum, l. 24. c. 29, 30.  some one King over them all; and on the other side, that dissension 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 
* See Seneca here, p. 71, 72.  Bees from the Law of Nature to wage War, and in order to follow their own King; And truly I myself have beheld many such things, and I have also heard many such things, and those know more who are employed 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; therefore all dissension & discord, is both a Judgement and sign of that contumacy, wherein the principality of one is rejected. According to the same reason, even the very dissension which is forbidden both between the Commandments of our Father and our Lord, and also between ourselves, 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 God's 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 lawful 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 
* De Monarchia Hisp. c. 21.  Campanella, Spanish and Romish Emissaries, to promote our ruin; who of our Servants are now become our Sovereign Lords and Legifers, changing their lunatic Votes, Resolutions, Models of Government, as frequently as the Moon, to keep us in endless Confusions, by trampling all Laws of God, and the Realm, and their spiritual as well as temporal King, and Monarchy under their feet. But this King of Kings, as he hath of late years dashed them in pieces by his admirable stupendious providences, (of which they will not take notice) for this their obstinate opposition of and rebellion against their Kings, Monarchy and Kingship; Prov. 24. 21, 22. so no doubt, 
a Psal 2 4, 5, 6, 9  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 Potter's vessel: maugre all their forces, votes, counsels, confederacies, and make good those general promises, 
b Psal. 2. 6.  Yet have I set my King upon my holy Hill of Zion. 
c Psal. 100 2.  Rule thou in the midst of thine enemies. 
d Psal. 97. 1. Psal. 99 1.  The Lord reigneth, let the Earth rejoice; 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. 
e Psal. 18. 50.  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 Soldiers 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 denial to admit, and forcible seclusion and voting out the old secluded Members, (the Majority of the House) to monopolise 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 bail 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 
* In their Declaration of March 17. 1648.  branded and beheaded as the worst of all Tyrants. And yet doubling and trebling their Taxes, in their exhausted condition, and loss of all Trade for those very 6, Month's 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 public dangers, after all the late vast expenses 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 
* Jan. 4. 1648.  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 Royalists Counsels and endeavours whatsoever, in wise men's Judgements, Cum duplicantur lateres, Venit Moses.  
1 Tim. 1. 17. Now unto the King eternal, immortal, invisible, the only wise God, be Honour 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. disci●, r. dejicis. l. 34. r. dolori. p. 77. l. 32. deal 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 God's true Saints and pious Christians towards their KINGS.  
HAving lately presented the world, with the first part of the Signal Loyalty and Devotion of God's 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 Ethnics, expressed both by their private and public 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 God's 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, vicious or impious, Orthodox or Erroneous; beginning with the Kings of our own Island, and presenting you with precedents of this kind, both in foreign Prelates, and Clergymen, as well as in their Domestic Christian Subjects of all sorts, our British Island producing the first Christian King, Queen, and Emperor in the world, and the first precedents of private and public 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, 
Anno▪ 156.  King of the Britons, reigning in this our Island; this King 
a Usserius De Britan. Ecclesiarum Primordiis p. 49. and the Authors there quoted.  Anno Christi 156. (as Radulphus Baldoc, the Chronicle of Gis●urn, the ancient Manuscript De primo statu Landavensis Ecclesiae, and Bishop Usher out of them relate) sending two Ambassadors to Pope Elutherius, most earnestly and devoutly entreating him, That by his command and will he might be made a Christian; This Pope thereupon granting his request, Gratias agens Deo suo, etc. 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 
b Lambardi Archaion, Antiquit. ●cel. Brit. p. 5, 6. Spelman Council 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.  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 King's Letter) inserted this devout Prayer unto God in his behalf. Det vobis omnipotens Deus, etc. 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 foreign 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 public 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 express mention thereof in our British Histories.  

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.  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 publicly professed the Christian faith, and instituted public Prayers to be made unto God by his Soldiers, People and Subjects, whether Christians or Ethnics, for himself, his Sons, and his Posterity; who constantly poured 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 abundantly evidence.  
This Godly Christian Emperor 
c Eusebius de vita Constantini, l. 2. c. 12, 13, 14, 19  Constantine, before his Battle with the persecuting Tyrant Licinius, dedieated a certain vacant time to power forth Prayers to our Saviour Christ in the tabernacle of the Cross, which he fixed far remote from his Camp: where afflicting his body with fasting and abstinence, he poured out Prayers & Supplications to God to reconcile him to himself, and become his gracious Protector: In which Duty he employed certain Persons, whom he reputed eminent both for faith and piety, to join with and assist him in the performance thereof, as he usually did upon other occasions before every battle 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, Deoqu● charos Caesares, acclamationibus continuis extulerunt. After which this Godly Emperor to excite his Subjects to Prayers, was 
d Euseb. devita Constantini, l. 4. c 14, 15.  portrayed in all his Coins & 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 Lord's 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. 
e Euseb. devita Constant. l. 4. c. 19, 20.  Te solum Deum agnoscimus, etc. We acknowledge thee to be God alone; we profess thee to be King; we invocate thee our helper: by thee we have obtained victories; by thee we have overcome Enemies: from thee we confess 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 quam diutissimè nobis salvum & victorem conserveses: We are all Supplicants unto thee. We all request from thee, that thou wouldst 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, Egypt, Spain, France, Lybia, Greece, Asia, Pontus and Cilicia, as 
f Nicephorus Eccles. Hist. l. 8. c. 25. Spelman. Concil. p. 43, 44, 45.  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, 
Anno 313.  the History of Winton Church, and Bishop Usher out of them, 
g Majore Chronico, l. 1. c. 6. Wintoniensis Ecclesiae, Hist, c. 7, 8. Usserius De Brit. Eccles. Primordiis, c. 8. p. 19●.  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 prius 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 Emperors, 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. 
Anno 435.   

* Mat. Westm. Anno 435. p. 148, 149. 〈◊〉  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 aid against the barbarous Nations, who invaded, murdered, spoilt, 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 broke 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 Ambrose, 
Anno 488.  after he had destroyed and burnt the bloody Regicide and Usurper Vortigern, 
● Mat. Westm. An. 488. p. 173, 174.  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 Churchmen; 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. 
Anno 490.   
To pretermit Saint 
k Mat. Westm. Anno 491. p. 177. Usserius De Brit. Eccl. Primordiis, p. 864, 865.  Patrick's Prayers and Petitions to God, for the seven Kings he baptised, and the Irish he converted to the Faith, with his ascending into a Mount, and there fasting forty days, ut oraret pro eyes, that he might pray for them.  

* Epist. l. 9 Ep●st. 59 Spelmanni Concilia, p. 85  Pope Gregory the 1. 
Anno 600.  in his Epistle to Aldeberga (or rather B●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, etc. Bona vestra non sol●m jam apud Romanos qui pro vita Vestra fortius oraverunt; s●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, etc. 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 di●imus gratiae suae igne suecendat, et aeternae mercedis fructum vobis de placita sibi operatione concedat.  
The same Pope Gregory in his 
* Epist. l. 9 Epist. 60. Beda Eccles. Hist. l. 1. c. 32. Spelmanni Concilia, p. 86  Epistle to Edilbert King of Kent, 
Anno 601.  exhorted him, willingly to hear, devoutly to perform, and studiously to keep in memory what Augustin, than 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 ment 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 
* Henrici Huntindon, Hist. l. 3 p. 323.  vestram et hic per multorum annorum curricula extendat, et post longa tempora in caelestis vos Patriae congregatione recipiat. Incolumem excellentiam vestram gratia suprema custodi●t Domine fili, 10 Julii, Anno 19 Mauritii Tiberii Augusti. 
Anno 615.   

* will. Malme●burienfis, De Gestis Pontif. Angl. l. 1. p, 208.  Pope Boniface in his Epistle to King Ethelbert (sent by Mellitus Bishop of London) Anno Dom. 615. prays thus for him, In Christo valeas Domine Fili.  
Edwin King of Northumberland promised to renounce his Idolatry, 
Anno 626.  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; Whereupon 
m Beda Ecclesiast. Hist. l. 2. c. 9 ●1. Mat. West. ●n. 626.  Episcopus gratias caepit agere Domino Christo, 
n●ldem, l. 2. c. 11.  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 King's 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. 
Anno 628.  After this 
n Beda Eccl. Hist. l. 2 c. 17. Spelman. Concil. p. 237, 139. Hen. Huntindon. Hist. l 3. p. 327.  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, 
Anno 635.  being carried into the City with furious winds, 
n Beda Eccl. Hist. l. 3. c 16.  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. 
o Mat. Westm. p. 221.  About the same time (Anno 635. 
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; he assaulted him in a place called Hetenfield: whereupon King Oswald erecting the sign of the Cross with his own hands, commanded all his Soldiers with a loud voice 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 hosts progressi juxtà fidei suae meritum victoria potiti sunt.  

p Beda Eccl. Hist. l. 3 c. 2.  After King Oswald his murder in the year 642. 
Anno 650.  the Freers of the Church of Hexam every year, 
P Beda Eccl.  the day before the said King was slain, 
Hist. I. 3 c. 2  used for a long time, Vigilias pro salute animae ejus facere, plurimaqne Psalmorum laude celebrata, victimam pro eo manè sacrae oblationis offer. 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 praising God for him during his life. 
Anno 655.   

q Beda Eccl. Hist. l. 3. c. 24.  King Oswi after his great victory over Penda, and his 30. old Colonels and Army, (all slain in battle) 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 propinqwa ipse erat Regis occisi. In quo videlicet Monasterio oratianes assiduae pro utriusque Regis, id est, occist, et ejus qui occidere jussit, aeterna sulute ●●erent, A clear evidence, that Monasteries were then purposely instituted to make daily prayers and supplications for the King's safety, and eternal salvation, and the peace of the Nation.  

a Gul●elmus Malm De Gest. Pontif. Angls. 〈◊〉. 1. p. 265.  Theodorus Archbishop of Canterbury about the year of Christ 680. 
Anno 680.  thus inscribes his Epistle to Ethelred King of Mercians, touching Wilfrid, Archbishop of York. Ethelredo gloriosissimo & excellentissimo Regi Merciorum, Theodorus, etc. In Domino perennem salutem, etc. Then subjoins; Oculi mei jucundam faciem tuam videant, & Benedicat tibi anima mea antequam moriar, etc. Praying for his perpetual health in the Lord; and blessing him with his Soul before his death.  

b Spelmanni Concil. p. 164.  Pope Agatho begins his Epistle to Aethelred King of Mercians, 
Anno 680.  Anno 680. thus. Agatho, etc. Aethelredo glorioso Merciorum Regi, salutem a Deo, et Benedictionem nostram. And this King the very same and the next year in 
c Monasticon Angl. pars 1. P. 51. Londini 1655.  his Charters of Lands to the Church of St. Peter of Cantertury, gives Lands; tàm pro salute animae meae, ac pro orationè Fratrum; that the Freers therein might pray for him, and for the salvation of his soul.  
The 
d Spelmanni Concil. p. 194.  Synod of Berghamsted under Withered King of Kent, 
Anno 697.  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 mind. 
Anno 704.   

e Monast. Ang. pars 1. p. 12.  King Ina in his Charter, Anno 704. by the Decree and Counsel of his Prelate Adelm, the suggestion of all his Priests, and upon the Petition of all the Monks in the Province of the Westsaxons, granted this Privilege 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 ancient 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 temporal, 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. 
Anno 714.  Abbot 
* Beda Eccl. Hist l. 5. c. 22. Spelmanni Concil. p. 220, 226.  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 & Clergymen then thus prayed for their health, safety, long-life, and the public peace of the Nation, in their Epistles to Kings; much more did they thus pray for them in their private and public Devotions.  

* Ingulphi Hist. p. 851, 852, 853.  Ethelred King of Mercians in the year of Christ, 
Anno 716.  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 Abbey therein for the black Monks, submitting himself wholly 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, etc.  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, 
Anno 720.  doth very much press this Duty of Prayer for Kings, (though Pagans and Persecutors,) from sundry Texts of Scripture, on which he comments. In his 
* Operum Coloniae Agrip. 1612. Tom 5. Col. 379, 380.  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 Ap● 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, etc. 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, Intercessions and Thanksgivings to be made, not only for Christian and pious Kings, but even for Pagans and Idolaters, though vicious, though Persecutors of the Gospel and sincere Professors thereof.  
Our famous 
* Spelmanni Council p. 243, 254, 255.  Council of Cloves●o under Archbishop Cathbert, 
Anno 747.  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 incessan●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 suspicion raised amongst the Priests of God & inferior 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 quam devoto satis congaudeant cord, eorumque conversationis statum Odibili quadam detractatione dilacerare non desinant. A very good ground to revive and reinforce 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, 
Anno 750.  an Englishman by birth, thus inscribes and begins his 19 
Bibliotheca Patrum, Tom. 8. p. 74, 83. Malm. De Gestis Regum Angl. l. 1. c. 4. p. 28.  Epistle to our King Ethilbald. Domino charissimo & in Christi amore caeteris Regibus praeferendo inclyta Anglorum imperii sceptra gubernanti Ethilbaldo Regi, Bonifacius, etc. & Wera, & 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. 
* Bibl. Patrum, Tom. 8. p. 111.  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.  

* Bibl. Patrum Tom. 8. p. 114, 115.  Cenewlphus King of the East-Saxons, with his Bishops and Nobles in their Epistle to Lullus, 
Anno 760.  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 jesu, 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. 
Anno 787.  under Alfwold King of Northumberlanders, and Offa King of Mercians, 
* Spelmanni Concil. p. 296, 297.  their Prelates and Nobles, and Pope Adrian's 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. 
a Dan. 2. 21. c. 4. 25. c. 5. 21.  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. Honour quoque eis ab omnibus impendatur, dicente Apostolo; 
b 1 Pet. 2. 17, 13.  Regem honoroficate: & alibi; sive Regi quasi praecellenti, sive Ducibus, tanquam ab eo missis ad vindictam malesactorum, laudem verò bonorum. Item Apostolus, 
c Rom. 13. 1, 2, 3.  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 
d Eccles. 10. 20.  Salomone, in o'er tuo ne detraxeris Regi, & in cord 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; 
a Rom. 1. 32.  Non solum qui faciunt, sed & qui consentiunt facientibus, judicium Dei non effugiunt. 
b Esther 2. 21, 22, 23. c. 6. 2.  Duo namque Eunuchi Asuerum Regem interficere cupientes, in patibulum suspensi sunt. Animadvertite quid fecerit David praefecto, cum ei Dominus dixerit, 
c 1 Kings 24. 5, 7.  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, 
d 2 Sam. 1. etc. 4. 10.  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 Practice, Doctrine, and Loyalty of our Ancestors in this National Great Council and primitive age, 
Anno 790.  fit to be revived by our present Generation.  
Our famous Countryman Flaccus Alchuvinus, (
e See Balaeus Scriptornm Brit. Cent. 2. c. 17.  Scholar to our venerable Beda, Tutor to the Emperor Charles the Great, and the learnedest Englishman 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 usu. 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, etc. Out of which Psalms he frames a Prayer, col. 153, Propitiare Domine, quaeso universae tuae Cacholicae Ecclesiae toto orbe terrarum diffusae, etc. 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 God's 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, etc. col. 1142. he begins thus, Benedictus sit Deus Pater omnipotens, qui te creavit & honoravit: & benedictus sit Dominus noster Iesus Christus filius Dei veri, qui te redemit & elegit. Benedictus sit Spiritus sanctus paracletus qui te illuminavit, & dilatavit cor tuum in omni sapientia & scientia charitatis dilectissime D. D. & dulcissime Domine. Et benedicta sit sancta Trinitas, unus Deus omnipotens, Pater & Filius & Spiritus sanctus, qui mihi serviculo suo, licet indigno, talem concessit Dominum, amicum, & adjutorem gratiae suae. Et benedicta sit potestas et Regnum tuum, et Filii tui, et Filii Filiorum tuorum, usque in generationes secuti sempiternas: et veniat super te et super tuam Generationem benedictio sanctorum in die Domini nostri Jesu Christi; utque sanctissima sua voluntas vigeat floreat & crescat in cord tuo, clarissime Ecclesiae Christi rector & defensor. His 2d. Epistle to him Col. 1465. runs in the same words. His first Epistle to him is thus directed, Col. 1462. Domino piissimo, & praestantissimo & omni honore dignissimo David Regi, Flaccus Albinus, verae beatitudinis aeternam in Christo salutem: After his particular Thanksgiving to God for him, he thus proceeds, Non solum ego ultimus servulus Salvatoris nostri, congaudere debeo prosperitati & exaltatione clarissia ae potestatis vestrae, sed tota sancta Dei Ecclesia unanimo caritatis concentu gratias agere Domino Deo omnipotenti debebit; qui tam pium, prudentem & justum his novissimis mundi & periculosissimis temcoribus populo Christiano perdonavit clementissimo munere Rectorem atque Defensorem; qui prava corrigere, & recta corroborare, & sancta sublimare omni intentione studeat, & nomen Domini Dei eccelsi per multa terrarum spacia dilatere gaudeat, & Catholicae fidei lumen in extremis mundi partibus incendere conetur, etc. In qua Dominus noster Jesus Christus, qui est virtus & sapientia Die, te custodiat & exaltet, et ad gloriam perennis visionis suae pervenire faciat.  
His 
* Epist. 3, 4, 6, 7, 8, 10, to 24. & 106.  Epistles to this Emperor, begin for the most part with wishing him perpetuae pacis & gloriae salutem, perpetuam salutem, etc. His 4. Epistle to him, col. 1476. ends thus, Deprecantes quoque Domini Dei nostri clementiam, qui te undique regat et custodiat, et victorem faciat omnium Inimicorum tuorum, seu vistbilium seu invisibilium, quatenus cum corona gloriae, multis feliciter regnaturum annis, ad regnum perpetuae beatitudinis pervenire, cum fidelibus suis concedat. In his 6. Epistle, col. 1480. he and his Monks prayed thus for him, Totum cordis mei affectum, in gratiarum actiones Christo clementissimo Regi effudi; illius Sedula oratione deprecans pietatem, cum omnibus nostrae Devotion is cooperatoribus, quatenus vestram Pacificam & amabilem potentiam, ad exaltationem sanctae suae Ecclesiae, & sacratissimi gubernacula Imperii, longaeva prosperitate custodire, regere et dilatare dignetur. His 7. Epistle to him begins thus, col. 1487. Gloria & laus Deo Patri, & Dom. nostro Jesu Christo, quia in gratia sancti Spiritus, per devotionem et ministerium sanctae fidei, & bonae voluntatis vestrae, Christianitatis Regnum atque agnitionem veri Dei dilatavit, & plurimos longè latèque populos ab erroribus impietatis in viam veritatis deduxit, etc. His 9 Epistle ends with Prayers and Thanksgivings; His 10. to him begins thus, col. 1499.  
Dotario tibi perpetuam Clemens in sede salutem,  
Et Decus Imperii, David amate, Deus.  
Totum me in gratiarum actiones Domino Deo Jesu Christo contuli, felicia Christiano populo tempora in vestra felicitate, exaltatione & salute certissimè scieus; pro qua semper Dominum deprecari gaudeo, candem semper audire desidero, & quasi optatum, à Deoque destinatum munus, omni gaudio vestram incolumitatem cupiens semper audire. Quis enim est qui non gaudeat sui capitis perfecta integritate, nisi forte suribundus, vel insanus, quem arctissimis Hippocratis vinculis allegandum esse consero? Et si juxta Apostoli sententiam 
* Ephes. 5.  Nemo carnem suam odio habet; sed etiam fovet & nutrit: Duanto magis in capitis sanitate, in quo est totius corporis perfectio et gloria, omnis membrorum compago gaudere debet? which Epistle he concludes thus.  
Vestra precor, Christus coelestil us inclyta donis  
Illustret, replete pectora-pacis amor,  
Dulcis amor vitae, dulcis laus, gloria dulcis,  
Sit tibi perpetua, David amate, salus.  
Epistola 11. col. 1502. he writes, Continuis precibus Domini nostri Jesu Christi clementiam deprecor, quatenus tibi optima quaeque in terrena felicitate concessit, longè meliora aeternae beatitudinis regna tibi aeternaliter concedere dignetur. Concluding it thus,  
Mitis ab aethereo clementer Christus Olympo,  
Te regat, exaltet, protegat, ornat, amet, etc.  
He concludes his 12. Epistle to him thus, col. 1505: 
Det tibi consilium pacis, simul atque salutis  
David, amor populi, Christus ubique pius.  
Omnipotens cujus defendat dextera semper,  
Victorem faciens, teque tuosque simul, etc.   
In his 13. Epistle to him, col. 1507. he assures him, Nos precibus iter vestrum continuis prosequintur, divinam humiliter obsecrantes clementiam, quatenus vos, Vestrosque simul cum omni prosperitate sanos ducat & reducat gaudentes: closing it with this distich,  
Tempora concedat Christus felicia Regni  
Hujus & aeterni, David amate, tibi.  
In his 14. Epistle to him, col. 1508. he writes, Felix populus qui tali Principe gaudet, in cujus prosperitate salus cunctorum consistit, etc. concluding it with a Prayer, and these Verses, 
Augeat, exaltet vestram benedictio vitam  
Aeternae Regis, David amate Deo.   
He closeth his 15. Epistle to him thus, col. 1511.  
Floreat aeternis tecum sapientia donis,  
Vt tibi permaneat laus, honour, imperium, etc.  
The front of his 17. Epistle to him, col. 1513. begins with an option of perpetuam aeternae gloriae salutem; and ends thus, 
Alma Dei Christi tribuat tibi regna potestat  
Aurea, cum sauctis, David, in arce poli.   
In his 18. Epistle to him, he hath this clause, col. 1514. Nec meas Preces pro vestra stabilitiate et salute cassatas in conspectu Dei credo, quia libenter divina suscipit gratia Lacry●as quae ex charitatis fonte profluunt. He thus concludes it.  
Perpetuam Christi tribuat tibi gratia lucem,  
Cum sanctis pariter, David amate Deo.  
In his 19 Epistle, excusing his non-visiting the Emperor by reason of his infirmity, he entreats him; pia compassione fessum concedat requiescere, orationibusque pro vobis instare, closing it with these verses.  
David in aeternum tecum sit gratia Christi,  
Vt vigeas, valeas, victor in orb potens;  
Post haec, et teneas coelestia regna beatus  
Cum sanctis pariter semper in arce poli, etc.  
Inclytus aeternis David feliciter annis,  
In Christi meritis vivat ubique sa ●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, etc. 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 pl●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, etc. 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 ment, et pia intention, 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 Englishman. 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 Clergymen in that age. 2ly. Because they are a most exact practical commentary upon that Text. 3ly. An excellent precedent for our imitation, and notable censure of the Apostasy, 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 enjoy under Pious, Religious Kings & Emperors; and what extraordinary cause they have to pray unto, and to praise and bless 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 clergymen's 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. 
* Mat. Paris in Vita Offae, secundi, p. 16. Mat. Westm. An. 794.  K. Offa praying to God to give him Grace, 
Anno 794.  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 Just & wise men by whom he was governed, he entreated them with tears, and hands joined together, with all earnestness, quatenus sincera ment, 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, entered into an Oratory that was near, Super hoc propensius Oraturi. Et praemisso hymno, Veni Creator Spiritus, Oraverunt devotissimi ut Dominus justum 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 Ba●h, the place of St. Alban the Martyr his interment was revealed unto him; where he built a Monastery to him.  
Pope 
a Wil Malmesburiens. de Gestis Regum, l. 1. c. 4.  Leo the 3d. in his Epistle to Kenulphus King of M●rcians, 
Anno 802.  concerning the restitution of the see of Canterb to it's ancient Metropolitical Jurisdiction, hath this thanksgiving to God for him; Omnipotenti Deo referimus grates qui vestram prudentissimam Excellenciam in omnibus exornavit et decoravit, 
Anno 821.  &c  

b Ex Registro de Abendon cap. 23. Monasticon Angl. p. 100  Cenulsus King of the Mercians Anno 821. by his Charter granted and confirmed sundry Privileges to the Abbey of Abbendune; Maximè ut ipsi diebus Dominicis 7. Missas pro Nobis saluberrime offerant, et armis Spiritualibus centum Psaltertis contra invisibiles hostes dimicare non cessant. 
Anno 833.   

c Ingulphi Hist. p. 855.  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 Abbey 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 styles it; Turris ad coelum ascendeus, quae viligiis et orationibus, Psalmis & lectionibus, disciplinis & afflictionibus, la●hrymis et singultibus, 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 leveled him to the dust, iterum in misericordia sua suscitans de pulvere egenum, & de stercore erigens pauperem, ut sedeam eum Principibus et solium gloriae teneam. 
Anno 841.   
As King 
d Monasticon Angl. p. 214.  Offa King of Mercians in the year 780. by his Charter gave sundry Lands to St. Peter's 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 Catholic 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 
f Mat. Westm. Ann. 854. p. 306, 307. Malm● de Gestis Regum, l. 2. c. 2. Ingulphus, p. 862. Spelmanni Concilia, p. 350, 351. Mr. Seldens History of Tithes, c. 8. p. 204. etc.  Sergius the 2. 
Anno 844.  closeth his Epistle to Ethelred, Alfred and Adulfus, 
* Will. Malm●sbury de Gest. Pontif. Angl. l. 1. p. 209.  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.  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 pour 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 Psalms 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 quam 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 
h Mr. Seldens History of Tithes, c. 8. p. 209.  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 Gloucester: 
Anno. 298  Et cum consensu, 
Chron. Glocestr. Caenobii. Monast. Angl. p. 110.  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, ●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 pour out Prayers, Supplications, Deprecations and Intercessions unto God for themselves, their just Heirs, Posterities, Queens, Successors and Realms, day and night without ceasing. 
Anno 906.   
To pretermit the Charter of 
* Monast. Angl. pars 1.  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, ●e●non et Antecessorum suorum, by the Prayers of the Monks and Clergy of that Church.  
At the Coronation of King Aethelston Anno 924. 
Anno 924.  the joys, 
Malmesbur. l. 2. c. 6. p. 49, 50.  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 common sonat, tibi laus, tibi Gloria Christ.   
The 
a Chron. joh. Brompt. col. 850. Spelman. Concil. p. 405.  Council of Exeter, under King Aethelston, and his Laws made Anno 928. 
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 
b Monasticon Angl. 214.  Edmund by his Charter An. 941. gave to Aedris and his Successors, 
Anno 941.  two tenements in Stock, 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 
c Monast. Angl. P. 996, 997.  Abbey of Tavistoc founded in time of the Danish wars, 
Anno 981.  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 enjoined them.  

d Matthae●-Parisiensis Auctuarium Additamentorum, p. 240.  King Ethelred, 
Anno 996.  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, tàm pro meis, quam 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 hosts pro Nobis et pro omni Populo Christiano dimicare non cessent, Quatenus ejusdem beati Martyris interoedentibus meritis, sive in praesenti, sive in futura, 
Anno 1009.  sive in utraque vita, Christo pro Nobis virtutem facienti, victoriam quandoque de Inimicis nostris, voti compotes adipisci mereamur.  

a Monasticon Angl. p. 228 287.  King Cnute in the year 1009. by his Charter, exempted the Church of St. Mary and All Saints in Excester, 
Anno 1012  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, 
Anno 1030.  granted to the Monks of the Monastery of St. Edmund's, 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 Saint Edmund's prayers, might obtain a portion of his beatitude after this life was ended.  
The 
b Chro Johannis Brompton Col. 902. Spelm. Confilia p. 541.  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 ●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 virtue of these recited Canons; as all our ancient Missals and Psalters evidence.  

c Ailredus Abbas, de vita & miraculis Edwardi Confessoris, Col. 373. Malmes●. De gestis Regum, l. 2. c. 13. de Gestis Pontif. Angl. l. 2. p. 294. Mat. Westm. Anno 1055. p. 422. Hen. Huntindon Hist. l. 6. Simeon Dunelmensis Hist. Col. 836. Chron. John Brompton, Col 909. 955. Hen. Knyghton de eventibus Angl. l. 1. c. 3. Antiq. Eccles. Brit. p. 88, 89. Ribadenira & Capgrave in the off of Edward the Confessor, Speeds Hist. p. 410.  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, entered into Glastenbury Abbey, 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 showed 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 peaceableness of his Reign, which should continue for 22. years' space. After which he enquiring of St. Peter who should succeed him? received this comfortable Answer from him worthy our consideration, REGNUM ANGLIAE EST REGNUMDEI, & 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. 
Anno 1050.   

* Antiqu. Ecclesiae Brit. p. 74, 75, 76. Monast. Angl. p. 35.  Queen Emma (Mother of King Edward the Confessor) being falsely 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 ploughshares 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 passed over all these Ploughshares, which she pressed with the weight of her whole Body, without seeing the Iron, or feeling the burning, or receiving the least hurt thereby. 
Anno 1066.   

* Spelmanni Concilia, p. 630, 632, 633. Ailredns de vita & miraculis Edw. Confess. col. 387, 388.  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 contiwal 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, etc. 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 quam 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 
b Spelm. Concil. p. 628. Ailredus Abbas: De vita et miraculis Edw. Confess. p. 379, etc. The 3d. part of my Seasonable and Legal Historical Vindication, p. 265, 266, etc. 281, to 291. Ibid. p. 387.  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 refounded this Abbey, as his first Charter to it recites) Vestro desiderio & voluntati Omnipotens Deus praestet effectum, et confirmet vobis paterni Regni Imperium, et tribu●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 
* Col. 378.  Ailredus) hath this passage concerning Peter-p●nce, which engaged the Pope particularly to pray for him and his Realm. Ego quoque pro modulo meo, augeo & confirmo donationes & consuetudines pe●uniarum quas sanctus Petrus habet in Anglia, & ipsas pecunias collectas cum Regalibus donis mitto vobis, ut ●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. 
Anno 1096.   

r Monast. Angl. p. 547.  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, 
Anno 1096, etc.  sociorumque ejus, adipisci mereamur prosperum praesentis vitae statum & aeternae stationis portum.  
King 
s Monasticon Angl. p. 642, 997, 1024.  William Rusus by several Charters granted and confirmed Lands and Liberties to the Abbeys and Priories of Per mondesey, 
Anno 1100, etc.  Tavystock, and Saint Mary Magdalen in Barnestable, pro salute animae meae, et Ant●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 
t Ibid. p. 366, 437, 642, 643, 648, 666, 669, 670, 682, 684, 645, 64●.  Henry the first by sundry Charters during his reign granted and confirmed sundry Lands and Liberties to the Abbeys, Priories, and Churches of Malverne, Colum, Bermondsey, Lenton, Thetford, Montacute, 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 Antecessorum 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, etc. 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, children's, and Posterities, mentioned only in the second and last place in their Charters and Endowments, of which there are many Precedents 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, 
Anno 1108. Hist. Elienfis Eccl. lib. 3. f. 1, 2. Monast. Angl. p. 91.  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 caele●●e post terrenum vobis regnum concedat. The like he doth in his 
* Eadmerus Hist Novorum, l. 2. p. 49, 51, 69, 72, 9, 113, 114, 121.  Epistles to him concerning Archbishop Anselm: 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, ipso adjuvante exorars curabimus, et de peccatis tam tui, quam conjugis tuae sanctorum Apostolorum meritis absolvimus.  
Goffridus Abbas Vindocinensis in France, 
Anno 1100.  in his Epistolarum l. 5. Epist. 17. to King Henry the 1. of England, hath this prayer for, and profession of his constant fidelity to him. 
h Bibliotheca Patrum, Tom. 12. pars 1. p. 254.  Clarissimo Duci Normannorum, et praecellentissimo Regi Anglorum Henrico, carissimo Domino & praecordiali amico, Frater Goffridus Vindocinensis Abbas, in praesenti prospere semper et feliciter vivere, et in futuro manere cum Rege Angelorum. Vestrae magnitudini, dulcissime Pater et Domine, significavi iter nostrum; Et quia vobis sensi esse contrarium, itineris statim mutavi propositum. Vester itaque servus, testis est mihi Deus, in vestra Fidelitate remaneo; in qua, quandiu vixero, Indesinenter permane●o. Quod quando et quomodo Excellentiae vestrae placuerit, secundum meum posse, operibus comprobabo. Valeat Dominus meus Rex et vigeat; quem omnipotens Deus ab omni adversstate defendat, 
Eadmerus Hist. Nou. l. 3. p. 76, 85, 86.  et tribuat ei quod bene desiderat.  
Anselm Archbishop of Canterbury begins his Epistles to this King Henry during his exile thus, Suo reverendo Domino Henrico Regi Anglorum Anselm. Cantuariensis Archiepiscopus, fidele Servicium, cum orationibus: & fideles orationes cum fideli servicio. And concludes them thus; Omnipotens Deus sic regnet in cord vestro ut vos per undem regnetis in gratia ejus. Omnipotens Deus sic in ●oc et in aliis actibus vestris dirigat ae vestrum secundum vountatem suam, ut post hanc vitam perducat Vos ad gloriam suam. Amen. In his Commentary and Exposition on the 1 Tim. 2. 1, 2, 3. He presseth the Duty of praying for Kings, though Pagans and Persecutors in these words, Hujusmodi preces fiant pro omnibus hominibus, etc. Et pro illis etiam de quibus minus videbatur, id est, Pro Regibus, licet sint mali et sanctis infesti: pro omnibus qui in sublimitate secularium potestatum positi sunt, sicut Conssexit Ules et Deuces, quia de omni-genere hominum convertentur ad religionem, et perveniant ad salutem, et de eyes qui fastu et elatione secularis potentiae fidem et humilitatem videntur abhorrere; sicut cernimus, Quod ipse Reges, desertis Idolis, pro quibus persequebantur Christianos', unum verum Deum cognoverunt et colunt, et ideo pro illis orandum fuit, cum etiam persequerentur Ecclesiam; ad hoc etiam orandum est pro Principibus, ut nos qui sub illis sumus vitam agamus quietam a persecutione, ut convers●s Principibus Gentiles non audeant inquietare nos movendo persecutiones pro impietate idolatriae, nec haeretici tranquillitatem nostram turbare praesumant volentes corrumpere castitatem fidei quorundam. In pace Principum quies et regnum servatur Ecclesiarum. Name in bellis et discordiis eorum dissipatur tranquillitas, tepescit pietas, solvitur Disciplina vel districtio. Qua soluta, infirmiorum castitas violatur. Et ideo pro his orandum est, ne eveniant haec per dissentionem Principum: Unde et per Jeremiam Dominus Judaeis qui in babylon captivi tenebantur, praecepit dicens, Quaerite pacem civitatis ad quam transmigrare vos fecit, et orate pro ea ad Dom. quia in pace illius erit parx vobis. Babylon vero (quae dicitur confusio) Societatem iniquorum significat, Judaei autem cives supernae Jerusalem qui in hoc seculo peregrinantur inter malos, et Regibus atque Principibus tributa reddunt, et caetera quae salvo Dei cultu constitutio secularis exigit. Idcirco debet orare pro pace eorum, quia in pace eorum exit illis pax: utique interim temporalis, quae bonis malisque communis est. Vtimur ergo et nos pace Babylonis, ex qua per fidem et coelestis patriae desiderium ità populus Dei laetabitur, ut apud hanc interim peregrinetur. Pax autem nostra propria et hîc cum Deo est per fidem, & in aeternum oum illo per speciem. Orate (inquit) pro pace Principum, et pro salute omnium, quia hoc agere est bonum, id est, utile Ecclesiae, & acceptum, id est, gratum atque placitum coram Deo salvatore nostro: qui sicut nos salvat, ita & omnes homines vult salvos fieri, & ad agnitionem veritatis venire, etc. Omne genus hominum intelagamus per quascunque differentias distributum, Reges Principes, Nobiles, ignobiles, sublimes, humiles, etc. Hoc enim bonum est coram Salvatore, id est, ut pro talibus oretur. Hoc quippe Deus bonum judicavit, ut oratione humilium dignaretur salutem praestare sublimibus. This was the received Doctrine of this great learned Archbishop of Canterbury, Anselm, both under King W●ll. Rufus, and H. the I.  
Queen Maud his daughter and heir to the Crown, 
Anno 1140.  by her 
a Monasticon Angl. p. 803, 812, 820, 822, 984. Pat. 12. R. 2. pars 2. n. 24. Ch. 19 E. 2. n. 20. Pat. 5. H. 5. m. 3.  Charter, founded and granted to the Abbey of Bardesley, sundry Lands, Pro Dei amore, & pro anima H. Regis Patris mei, Et M. Reginae, Matris meae, & parentum & antecessorum meorum; & pro salute G. Comitis Andegaviae Domini mei, & mea, & H. Haeredis mei, et aliorum filiorum meorum; et pro pace et stabilitate Regni Angliae. In her Charters of confirmation and grant to the Abbeys of Kingeswood, Stoneley, Coges●ale, and St. Frideswide in Oxford, she hath the like expressions: for all which the Monks there were obliged to pray.  
King Stephen by his respective 
b Monasticon Angl. p. 687, 688, 779, 866, 868. c. 9 E. 2. n. 48.  Charters, 
Anno 1142.  of grant and confirmation to the Monasteries of Feversham, Billewas, Sibeton and other Abbeys, gave and confirmed Lands and Liberties to them, pro salute animae meae, & Mathildis Reginae uxoris meae, & E. filii mei, et aliorum puerorum meorum, et anttessorum meorum Regum Angliae, et nominatim pro anima Regis Henrici et fratrum meorum; 
Anno 1154.  by prayers to be made in them by the Monks therein for that purpose.  
King Henry the II. by his 
c Monasticon Angl. p. 387, 519, 605, 687, 689, 760, 773, 774, 782, 830, 884, 914, 959, 1002. Ch. 10. ●. 2. n. 47. Ch. 15. H. 3. m. 9 Ch. 10. R. 2. n. 48. Ch. 19 E. 2. n 9  Charters of grant and confirmation of Lands and Liberties to the Abbeys and Monasteries of St. mary's in York, Eton, Abberbury, Feversham, Quarrera, St. mary's near Dublin in Ireland, Miraval, Flexley, Croxden, Witteham and Tavystock, granted sundry Lands and Franchises to them, Pro Dei amore, pro salute animae meae et reginae meae, et haeredum meorum, et pro anima Regis Henrici avi, & pro animabus antecessorum nostrorum, et omnium parentum majorum, et antecessorum meorum Regum Angliae, et Successorum nostrorum, et matris meae Imperatricis, et puerorum meorum: to be obtained by their Prayers, inserting this Clause into his Charter of Confirmation to St. Mary's in York, Ne aliquis haeres vel successor quaerat relevamen vel aliquod Dominium praeter orationes et preces, et eleemosynam animae suae de beneficiis vel eleemosynis quas aliquis dedit praedictae Abbathiae.  
King 
a Huntingdon Hist. l. 6. p. 398, 399.  Henry the 2d. coming into England to be crowned after King Stephen's death, 
Anno 1154.  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. 
t Roger Hoveden, Annal. posterior pars, p. 500, 501, 503, 504, 515.  there falling out a difference between this King and Thomas Becket Archbishop of Canterbury, 
Anno 1166.  Pope Alexander thus begins all his Epistles to the King on Beckets behalf. Alexander, etc. 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, etc. Salutem, et utinam per omnia benefacere. 
Anno 1171  And ends it thus, Bene valeat semel et semper Dominus meus, Anno 1171. 
* Hoveden, p. 526, 527, 538, 554, 628, 643, 645, 647  Robert Abbot of Wallatia, and 4. other Ambassadors of King Henry sent to Rome about Reckets Business, began their Epistle to the King with Charissimo domino Henrico illustr. Angliae Regi, etc. 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 Patriarch 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. 
b Bibliotheca Patrum, Tom. 12. pars 2. p. 512. c.  Stephanus Tornacensis Episcopus inscribes his first Epistle to this King, thus. Henrico Regi Anglorum cum omni prospertrate gloriam sempiternam. 
c Ibidem p. 701, 702, 733, 737, 754, 779, 827, 828.  Petrus Blesensis archdeacon of Bath, thus begins his 12, 41, 42, 62, and 153. Epistles to him. Henrico Dei gratia, illustrissimo Anglorum Regi, etc. Salutem in eo per quem Reges regnant. His 41. Epistle to him is thus concluded. Bene valeat charissimus Dominus meus, 
Anno 1189, etc.  diuque ac faeliciter vivat et regnet Richard Archbishop of Canterbury his Epistle to him begins with Salutem, 
* Monast. Angl. p. 443, 531, 571, 759, 804, 824, 827, 885. ch. 12 E. 3. n. 22. Pat 9 R. 2. p●t. 2. m. 25. ch. 37 H. 3 n 9  et in Regno temporali, Regni Coelestis memoriam et amorem. And the Archbishop of Rhone (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, 
Anno 1200. etc.  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 
a Monast Angl. p. 502, 503, 529. 719, 863, 926, 983, 992, ch. 1 Joh. m. 2 n. ●o ch. 5. joh. m 12. n. 98. pat. 1 E. 1. m. 20. ch 9 joh. m. 2 n. 30. ch 10 E. 3 n. 42. ch. 53 H. 3. m. 13 ch. 7. joh. n. 115 ch. 6. joh n. 100  John by several Charters granted and confirmed several Lands and Liberties to the respective Monasteries of Fossa, St. Katherine near exeter, 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, 
‖ Anno 1218, etc.  in all their public and private Masses and Devotions.  
King 
‖ Monasticon Angl. p. 501, 502, 503, 512. 525, 529, 559, 587, 801, 805, 826, 879, 880, 886, 887, 911, 933, 960. Ch. 9 H. 3. m. 5. Pat. 5. E. ●. m. 3. part. 1. m. 1. Ch. 12. H. 3. m 6 Ch. 12. H. 3. m. 12. Pat. 50. H. 3. m. 25. Ch. 16. H. 3. m. 6. Ch. 12. H. 3. m. 9, 10. Rot. Fin. 50. H. 3. m. 8.  Henry the 3d. granted and confirmed several Lands and Privileges to the Abbeys 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 public and private.  
The Prior and Covent of 
a Mat. Paris vitae 23. sancti. Albani Abbat. p. 136, 137.  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. 
Anno 1235.  Excellentissimo Domino suo & in Christo Reverendissimo, Henrico Dei gratia Regi Angliae, etc. E. Prior Sancti Albani & ejusdem loci Conventus, cum omni humilitate & devotione, aeternam in Domino salutem.  
The Prior and Covent of Bath, 
b In the Leger Book of the Priory of Bath.  Anno 1242. begin and end their Letters to King Henry the 3d. 
Anno 1242.  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, etc. devoti sui humilis Th. Prior & conventus Bathoniae, Salutem et debitam cum orationibus assiduis reverentiam et fidelitatem, etc. 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 in 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 them, in their public 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 Anniverssaries they solemnised every year, with Solemn prayers and Alms, as the Leger book records.  
In the Vigil of 
‖ Mat. Paris Hist. Angl. p. 735. Edit. Londini.  St. Matthew, Anno 1247. when Prince Edward eldest son and heir of King Henry the 3. 
Anno 1247.  was sick, the said King writ to all the religious persons remaining within the circuit of London, where the said Edward lay sick, ut devote orarent pro Pueri incolumitate; that they should devoutly pray for the recovery and health of the child. Whereupon, amongst others, he writ specially to the Abbot and Covent of St. Alban, ut pro ipso orantes, that praying for him, all the Monks should solemnly sing a Mass, whose first Collect should be of St. Alban, but the second for the sick Prince: namely, Omnipotens & sempiternè Deus salus aeterna credentium, &c Which being done, per Dei gratiam, puero sanitas est restituta. Haec idcircò dixerim (writes the Historian) propter murmur populi dicentes ecce laici orant Dominum et exaudiuntur; et quare non orat Papa & facit pro causa sua, imò nostra & universalis; Ecclesiae Orare: imò rapinis inhiat pecuniae indefessus. Dictumque est & affirmatum, quod non sine lachrymis scribo; plus confidit in pecuniae thesauris, quam fidelium precibus vel Eleemosynis.; 
Anno 1249.   
The 
* Mat. Westm. Anno 1249. p. 239.  Abbots of the Order of Black Monks, assembling at the Abbey of Bermondeshie, in the year 1249. Ordained by Common-Council, Quod ipse Dominus Rex ab ipsis omnibus impetravit, ut pro ips● et Regina dicatur quotidie in missa quae in veneratione beatae Virginis canitur in eorum Ecclesiis, Collecta celebis, Deus in cujus manu; For the preservation and welfare of the King and Queen.  
King 
‖ Mat. Westm. p. 350, 351.  Henry the 3d. being very sick at Westminster in the Lent, 
Anno 1270.  Anno 1270. and despairing of his recovery, se orationibus Ecclesiae commendavit, recommended himself to the Prayers of the Church. Whereupon the Monks of Westminster fearing to lose such a Patriot, went in Pilgrimage barefoot, in a rainy season to the new Temple, and there singing a Mass for the King, and returning thence in the same manner as they went, it was told them, that the King had recovered of his sickness. Whereupon he commanded the Monks by his Mandates, that they should sing Ga●deat in coelis, quod convaluit precibus monachorum.  
George Cassander in his 
h Georgii Cassandris Opera, Parysiis, 1616. 373, 374. Pro P Imp. Rege, vel Principe.  Preces Ecclesiasticae, hath sundry forms of Prayers for Christian Kings, Emperors, Princes and Kingdoms, collected out of several ancient Liturgies, Missals, Litanies, and Canonical Hours (used anciently in most Monasteries and Churches as well in England as in other Kingdoms, during the reign of King Henry the 3d. and in the Kings reigns preceding and succeeding him) which I shall here insert.  
Dèus qui populis tuis virtute consulis, & amore dominaris, da huic famulo tuo spiritum sapientiae cum regimine disciplinae, ut tibi toto corde devotus, in Regni regimine maneat semper idoneus; tuoque munere ipsius temporibus securitas Ecclesiae dirigatur, ut in tranquillitate devotio Christiana permaneat, ut in bonis operibus perseverans, ad aeternum Regnum te duce valeat pervenire, per eundem Dominum.  
Omnipotens sempiterne Deus qui famulum tuum Regni fastigio dignatus es sublimare, tribue ei quaesumus ut ita in hujus seculi cursu in common salutem disponat, quatenus a tuae veritatis tramite non recedat. Per eundem Dominum nostrum.  
Deus qui scis humanum genus nulla virtute posse subsistere, concede propicius, Vt famulus tuus N. quem populo tuo voluisti praeferri, ita tuo fulciatur adjutorio quatenus quibus potuit praeesse, valeat & prodesse Per Dominum.  
Omnipotens sempiterne Deus coelestium terrestriumque moderator, qui famulum tuum N. ●●ad Regni fastigium dignatus es provehere, concede propitius, ut a cunctis adversitatibus libertatus, & Ecclesiasticae pacis dono muniatur, & ad aeternae pacis gaudia te donante pervenire mereatur. Per Dominum nostrum.  
Quaesumus Omnipotens Deus ut famulus tuus N. qui tua miseratione suscepit Regni gubernacula, virtutum etiam omnium à te percipiat incrementa, quibus decenter armatus, & vitiorum monstra devitare, & hostem superare, & ad te qui via, veritas & vita es, gratiosus valeat pervenire. Per Dominum nostrum.  
Deus in cujus manu corda sunt Regum, inclina ad preces humilitatis nostrae aures misericordiae tuae, & famulo tuo Imperatori nostro regimen tuae appone sapientiae, ut haustis de tuo fonte eonsiliis, & tibi placeat, & super omnia Regna praecellat. Per Dominum nostrum.  
Deus cujus Regnum est omnium seculorum, supplicationes nostras clementer exaudi, & Christianorum Regnum tibi ●ubditum protege, ut in tua virtute fidentes, & tibi placeant, & super omnia Regna praecellant. Per eundem Dominum nostrum.  
Deus qui providentia tua coelestia simul & terrena moderaris, propiciare Christianorum rebus & Regibus; ut omnis hostium fortitudo te pro nobis pugnante frangatur. Per eundem Domiwm nostrum.  
Propiciare Domine Precibus famulorum tuorum: & propter Nomen tuum Christiani nominis defende Rectores: ut salus ser vientium tibi Principum, pax tuorum possit esse populorum. Per eundem Dominum.  
Deus Regnorum omnium Regumque Dominator, qui nos & percutiendo sanas, & ignescendo conservas, pretend misericordiam tuam, ut tranquillitate pacis tua potestate firmata, ad remedia correctionis utamur. Per Dom. nostrum.  
These were the constant public and private prayers and Devotions of the Clergy and people for their Kings, Princes, and their Kingdoms heretofore, not unseasonable for our present times.  
In my perusal of the Clause Rolls in the Tower of London, I have observed sundry Memorable Writs and Mandates issued by King Edward the 1, 2, 3. Richard the 2. and other of our Kings, to their Bishops, Clergy, Abbots, Freers Predicants, Minors, and other Religious Orders, upon sundry emergent occasions, requiring and commanding them, to make frequent and fervent Supplications, Prayers, Intercessions, and Thanksgivings unto God alone, (not Saints, or Angels) in times of War, danger, Treaties, and the like, for his special assistance, direction, protection, blessing, and favour, upon the King, Queen, Prince of Wales, the Royal issue, kingdom, Nobles, Armies, the King's Counsels, Treaties, affairs of all sorts, and for public peace and prosperity: Which Writs, because very rare, pious, pertinent to my present Theme, suitable to the state of our affairs, and never hitherto published in print, I shall here insert the chiefest of them at large, pretermitting all others of like nature for brevity sake, those here transcribed comprehending in them the form and substance of the residue, except only Writs for Masses, Dirgees, and Prayers for deceased Kings, Queens, and Princes, of which there are 
a Cl. 19 E. 1. dors. 1. o. Cl. 24 E. 1 dors. 8. Cl. 28 E. 1. dors. 4. Cl. 29. E. 1. d. 16. Cl. 32 E. 1. dors. 6. Cl. 33. E 1. dors. 11. Cl. 35 E. 1. dors. 9  many Precedents (heterogeneal to my Subject matter) which I shall totally pass by.  
Claus. 
Pro Rege de precibus.  22 E. 1. m. 11. dorso. Rex Archiepiscopo Eborum, etc. salutem. Cum inter magnificum Principem Dominum Regem Franciae illustrem Consanguineum nostrum, et Nos, aliqua sint exorta propter quae ad partes intendimus transmarinas personaliter Nos confer, cum dicto Rege super hiis habituri colloquium et tractatum. Credentes firmiter et sperantes, quod felicior votis nostris effectus adveniret si devotorum intercessionibus adjuvemur, Paternitatem vestram affectuosè requirimus et rogamus, quatenus apud Deum preces devotas suppliciter effundatis, et à vestris Subditis illud idem fieri injungatis, ut in hujusmodi negotio prosequendo, tractando ac etiam ordinando, sic Deus & Dominus regat et dirigat actus nostros, quod cooperante unigenito Dei filio Jesu● Christo, labour noster in hac parte ita possit fructuosus haberi, quod cedat ad laudem sui nominis, ac statum quietum & prosperum Regni nostri pariter & honorem, necnon ad totius Christianitatis commodum & profectum. T. R. apud Sanctum Albanum, decimo die Febr.  

Consimiles literae dirig●ntur A. Dunolm. Epo.  
Consimiles literae diriguntur J. Epo. Karliol.  
Consimiles literae diriguntur O. Linc. Epo.  
Consimiles literae diriguntur W. Elyen. Epo.  
Consimiles literae diriguntur R. Norwye. Epo.  
Consimiles literae diriguntur J. Wynton. Epo.  
Consimiles literae diriguntur G. Cicestr. Epo.  
Consimiles literae diriguntur J. Roffen. Epo.  
Consimiles literae diriguntur Th. Exon. Epo.  
Consimiles literae diriguntur N. Sarum. Epo.  
Consimiles literae diriguntur R. London. Epo.  
Consimiles literae diriguntur W. Bath. & Well. Epo.  
Consimiles literae diriguntur R. Coventr. & Lichf. Epo.  
Consimiles literae diriguntur G. Wygorn. Epo.  
Consimiles literae diriguntur Assaven. Epo.  
Consimiles literae diriguntur Th. Heref. Epo.  
Consimiles literae diriguntur Bangor. Epo.   
Consimiles literae diriguntur Custod. Spiritualitatis Archiepiscopatus Cant. sede vacant, mutatis tamen mutandis, viz. ubi paternitatem, etc. ibi devotionem, etc.  
Consimiles literae Custodi Episcopatus Landoven. sede vacante diriguntur.  
Consimiles literae diriguntur M. Meneven. electo.  
Claus. 24 E. 1. dorso m. 10. Rex Venerabili in Christo Patri R. eadem gratia Cant. Archiepo. totius Anglia Primati salutem. Evidentem Causae nost●ae justiciam quam vos latere non credimus, ferventi studio hactenus prosecuti, et adhuc summo opere prosequentes, pro recuperatione et defensione terrae nostrae Vascon. tanquam Coronae Regiae et honori Regni nostri Angliae hereditario jure annexae, de qua Rex Franciae nos injustè exhaeredare conatur, ad partes ipsius Ducatus, gentes nostras nuper cum potentia quam tunc commode potuimus, et nunc demum Edmundum fratrem nostrum cum honorabili comitiva Nobilium dicti Regni duximus destinand. Sanè cum in homine non sit auxilium sed è coele, ac propter hoc, oporteat impotentiam nostram divinae manus praesidiis sustentari, Paternitatem vestram requirimus & rogamus, quatenus non solum nostram set vestram justitia mintuentes, & corda vestra sursum habentes ad Dominum, apud eum, ut haec & alia quae negotio expedire cognoveritis antedicto, procedant salubriter & in manibus nostris prosperè dirigantur, devotis supplicationibus insistatis. Cumque ob reverentiam sedis Apostolicae, et ad venerabilium Patrum S. Albanem & S. Penestren. Episcoporum Sanctae Romanae Ecclesiae Cardinalium requisitionem instantem, ad tractandum de treugis et pace cum Rege praedicto super guerris, dissensionibus & discordiis quibuscunque inter ipsum & Nos exortis & motis, solemness Nuncios nostros ad partes miserimus transmarinas ad Praesentiam Cardinalium praedictorum, piam affectionem vestram exciter quaesumus debitum caritatis, ad divinam misericordiam vestris intercessionibus implor. ut praesentis temporis tempestuoso procellarum turbine quiescente, uberiora tempora sub tranquillioris aurae serenitate succedant, quodque ad feliciter haec & alia peragenda, quae cepimus, dextera Regis Regum potenter adjuti, ea ad laudem ipsius et honorem nostrum, ac commodum regni nostri ad optatum effectum deducere valeamus, Praemissa vero omnibus vestris Subditis in vestra Dioc. constitutis specialibus orationibus facienda, per vos injungi petimus & mandari. T. R. apud Sanctum Albanum primo die Januarii.  
Consimiles literae diriguntur J. Eborum, Archiepo. Angl. Primati, et Episcopis subscriptis, videlicet, 

J. Episcopo Roffen.  
R. Epo. London.  
O. Epo. Lincoln.  
R. Epo. Norwycen.  
W. Epo. Elyen.  
G Epo. Cicestr.  
J. Epo. Wynton.  
Th. Exon. Epo.  
N. Epo. Sarum.  
W. Bathon. & Wellen. Epo.  
G. Wygorn. Epo.  
R. Hereford. Epo.  
A. Epo. Bangor.  
Assaven. Epo.  
J. Electo Landaven.  
J. Karleolen. Epo.  
A. Epo. Dunolmen.  
Custod. Spiritualit. Covent. & Lychf. sede vacant.  
Electo Meneven. vel ejus Vices gerenti, ipso agente in partibus transmarinis.    
Claus. 24 E. 1. m. 10. dorso. Rex dilecto sibi in Christo Abbati sancti Augustini Cantuar. salutem. Evidentem Causae nostrae justiciam, etc. ut supra usque ibi praesidiis sustentari: et tunc dicitur, Vos requirimus & rogamus quatenus, etc. ut supra. Praemissa vero omnibus vestris subditis specialibus orationibus faci●nda, per vos injungi petimus & mandari. T. Rege apud Crucem Roes seven. die Januar.  
Con●imiles literae diriguntur Abbatibus subscriptis, videlicet, 

Abbati de sancto Albano.  
Abbati de Waltham. 

Exempti.    
Abbati de sancto Edmundo.  
Abbati de Evesham. 

Exempti.    
Abbati de Furneys.  
Abbati de Salley.  
Abbati de novo Monasterio.  
Abbati de Jeroval.  
Abbati de Fontibus.  
Abbati de Bella landa.  
Abbati de Melsa. 

Cisterc.    
Abbati de Neuhous.  
Abbati de Croxton.  
Abbati de Alnewyck.  
Abbati de Eyleston.  
Abbati de sancta Agatha. 

Premostrat.    
Magistro ordinis de Sempingham  
Fratri Williemo de Hotham Priori provinciali  
de ordine Fratrum Praedicatorum in Angl.  
Ministro ordinis fratrum Min or in Angl. etc.  
Quod ipsi in singulis domibus specialibus orationibus, etc.    
Claus. 27 E. 1. m. 7 dors. Rex religioso viro in Christo sibi dilecto. 
De orando pro Rege.  Priori principiali ordinis fratrum Praedicatorum in Angl. salutem. Qualiter pro tranquillitate & pace regni nostri, ad proterviam & maliciam Scotorum reprimendam qui regnum nostrum hostiliter invaserunt, hactenus sumus Nos ipsi in periculis expositi, & jam ad parts praedictas cum comitiva Nobilium dicti regni nostri, ad praesens proponimus Deo dante, dirigere gressus nostros, non credimus vos latere. Et quia in homine non est auxilium sine Deo, ac propter hoc oportet impotentiam nostram divinae manus praesidiis sustentari, vos affectuosè requirimus & rogamus, quatenus consratribus vestris singularum domorum vobis subditarum dare velitis in mandatis, ut Deum & Dominum nostrum Protectorem pro Nobis suppliciter exorent. Ita quod per ipsorum orationum devotarum suffragia, gratiam Nobis adaugeat, Nosque ac Liberos nostros & Regnum nostrum sua pietate ab omnibus adversitatibus tueatu●. Dat. apud Langele xxx die Octobr.  
Confimiles literae diriguntur pro Rege Generali Ministro fratrum Minorum in Angl. T. ut supra.  
Claus. 
De orando pro Rege & Regina ac eorum liberis.  32 E. 1. dorso. m. 7. Rex religiosis viris in Christo sibi dilectis fratribus de ordine Minorum ad generale Capitulum apud Nottingham proximo conventuris salutem, & spiritu sancto dirigi in agendis. Attendentes beneficia sacra orationumque devotarum suffragia ad divinam misericordiam impetrandam multum humanae conditionis fragilitati prodesse inter alia opera pietatis; confiderantesque Nos pro curis & rebus mundialibus quibus circa Regni nostri regimen involuti sumus, saluti nostrae spirituali prout Nobis expediret intendere non valere; devotionem vestram requirimus & rogamus quatenus Nos, Margaretam Reginam Angl. confortem nostram carissimam, Edwardum Principem Walliae, primogenitum nostrum, caeterosque Liberos nostros, ac populum Nobis commissum beneficiorum & suffragiorum vestrorum fore participes concedentes, pro Nobis, & ipsis, ae statu regni, expeditioneque negotiorum Nobis incumbencium supplicationes assiduas & orationes devotas altissimo offeratis, ut hic sua pietate Nos & ipsos dirigat per suorum semitam mandatorum, & post diem extremum salvationis locum Nobis & ipsis dignetur misericorditer indulgere, statumque regni nostri conservare prosperum & tranquillum. T. Rege apud Strivelyn xxix. die Julii. Per breve de privato sigillo.  
Ibid. 
De orando pro Rege & Regina ac eorum liberis.  m. 16. Rex religiosis viris & in. Christo sibi dilectis, Magistro ordinis fratrum Praedicatorum, ac diffinitoribus & fratribus universis in generali Capitulo suo apud Tolosam proximo congregandis salutem & spiritu sancto dirigi in agendis. Dum conditionem humanae fragilitatis attendimus, & qualiter omni Creaturae tam sublimi quam humili, praetereuntibus suo cursu diebus, praesentis vitae finis apropriat, attenta consideratione pensamus, sic praevenire cupimus quantum Nobis ex alto permittitur diem mortis, ut aeterni clemencia Judicis dignetur nostri de suae gratiae plenitudine misereri. Verum cum devotorum orationum suffragia, inter alia pietatis opera multum profint ad divinam misericordiam impetrandam, de vobis quorum ordinem benevolentiae specialis favore prosequimur, ut salutem nostram zelemini, & pro Nobis, Margareta Regina Angl. consort nostra carissima, Edward● Principe Wall. primogenito nostro, & caeteris liberis nostris, ac statu prospero regni nostri, preces devotas Domino offeratis, plenam fiduciam optinentes, devotionem vestram requirimus & rogamus quatenus nunc & in futurum dignam sollicitudinem impendatis & insistatis assiduis supplicationibus & intercessionibus apud Deum, ut hîc sua pietate Nos dirigat per suorum semitam mandatorum, & post diem extremum salvationis locum Nobis dignetur misericorditer indulgere, statumque praedicti regni nostri conservare prosperum & tranquillam universitatem vestram religiosam diu conservet altissimus in caritate continua & perfecta. Dat. apud Dumfermelyn primo die Januarii.  
Eadem m. 
De ora●do pro Rege & Regina & liberis suis.  16. Rex religiosis viris & sibi in Christo carissimis Magistro ordinis fratrum Minorum, & diffinitoribus ac fratribus universis in generali capitulo suo apud Assisium prox. conventuris, salutem & bravium pro labore perenniter duraturum. Nos qui curis sumus & rebus mundialibus involuti, & circa regimen regni nostri incessantibus actibus & continuis meditationibus occupati, pro animae nostrae salute contemplationi prout haberemus necesse intendere nequeuntes, ac advertentes quod beneficia vestra sacra, orationumque vestrarum suffragia Nobis in praesenti & etiam in futuro esse poterunt plurimum fructuosa, Religiosum cetum vestrum & singulos frarres adunatos in co requirimus & rogamus, quatenus Nos, Margaretam Rrginam Angliae, 
Nota.  consortem nostram karissimam, Edwardum Principem Walliae primogenitum nostrum, caeterosque liberos nostros, ac populum nobis commissum suffragiorum & beneficiorum vestrorum fore participes concedentes, pro Nobis, statu regni nostri, & expeditione negotiorum Nobis incumbencium hiis diebus pia precamina apud altissimum effundatis, ut sic regnum temporale regere valeamus quod in regno coelesti partem haereditariam consequamur. Conservet vos altissimus in caritate continua & perfecta. Dat apud Dumfermelyn xi. die Decembr.  
Claus. 
De orando pro Rege.  34. E. 1. m. 16. Rex Religiosis viris & sibi in Christo dilectis magistro ordinis fratrum praedicatorum ac diffinitoribus fratribus universis in generali Capitulo suo Paris proximo conventur. salutem & spiritu sancto dirigi in agendis. Dum conditionem humanae fragilitatis attendimu, & qualiter omni creaturae quam sublimi quam humili, praetereuntibus suo cursu diebus praesentis vitae finis appropriate, attenta consideratione pensamus, sic praevenire cupimus quantum Nobis ex alto permittitur, diem mortis, ut aeterni clemencia Judicis dignetur nostri de suae gratiae plenitudine misereri. Verum cum devotarum orationum suffragia inter alia pietatis opera multum prosint ad divinam misericordiam impetrandam, de vobis quorum ordinem benevolentiae specialis favore prosequimur, 
Nota.  ut salutem nostram zelemini, & pro Nobis, consort nostra, et liberis nostris, ac statu prospero regni nostri preces devotas offeratis, plenam fiduciam optinentes, devotionem vestram requirimus & rogamus quatenus nunc & in futurum dignam sollicitudinem impendatis, et insistatis assiduis supplicationibus et intercessionibus apud Deum, ut hîc sua pietate no dirigat per suorum semitam mandatorum, et post diem extre mum, salvationis locum Nobis dignetur misericorditer indugere, statumque regni nostri conservare prosperum et tranquillum. Vniversitatem vestram religiosam diu conservet altissimus in caritate continua et perfecta. Dat. apud Wolneseyae viij. die Aprilis.  
Claus. 
De orando pro Rege & Regina ac eorum liberis.  35 E. 1. m. 9 dorso. Rex religiosis viris & in Christo sibi dilectis Priori Provinciali ac fratribus universis ordinis sancti Augustini in generali Capitulo suo apud Lincoln proximo conventuris, salutem, & spiritu sacro dirigi in agendis. Fidelium devotio ad Religiosorum suffragia imploranda eo ferventius excitatur, quo speratur prèces eorundem religiosorum apud altissimum gratiosius exaudiri, et exinde fidelibus sic implorantibus de supernis majora commoda provenire. Considerantes itaque Nos rebus mundialibus quorum dispositioni vacare Nos oportet undique involutos, quominus saluti animae nostrae prout nobis expediret intendere valeamus, firmaque credulitate tenentes, per preces et orationes vestras summum bonum gratiae coelestis posse facilius impretrari, devotionem vestram attentis precibus requirimus et rogamus, quatenus Nos, 
Nota.  Reginam consortem nostram & liberos nostros, ac statum Regni nostri ei qui mensurae termino non arctatur sedulis intercessionibus commendetis, ipsius clemenciam suppliciter implorantes, ut Nobis concedat sic regnum temporale regere, negociaque Nos et statum regni et aliarum terrarum nostro dominio subjectarum sua mediante ineffabili gratia ordinare, quod in regno coelesti partem haereditariam consequamur, quodque actus nostri ad laudem sui nominis, et ad nostrum, regnique nostri et terrarum praedictarum cedere valeant commodum et honorem. T. R. apud Carliolum xx. die Maij. Per breve de privato figillo.  
Claus. 
De orando pro Rege.  35 E. 1. m. 15. dorso. Rex religiosis viris in Christo sibi dilectis fratribus de ordine Minorum ad generale Capitulum suum apud Tolls conventur. salutem, & spiritu sancto dirigi in agendis. Attendentes beneficia sancta, orationumque devotarum suffragia, ad divinam misericordiam impetr multum humanae conditionis fragilitati prodesse inter alia opera pietatis, Con●iderantesque Nos pro curis et rebus mundialibus quibus circa regni nostri regimen involuti sumus, saluti nostrae spirituali prout nobis expediret intendere non valere, devotionem vestram requirimus et rogamus quatinus Nos, Margaretam Reginam Angliae consortem nostram carissimam, Edwardum Principem Walliae primogenitum nostrum, caeterosque liberos nostros, ac populum Nobis commissum beneficiorum et suffragiorum vestrorum fore participes concedentes, pro Nobis & ipsis, ac statu regni nostri, expeditioneque negociorum Nobis incumbentium supplicationes assiduas et orationes devotas Altissimo offeratis, ut hîc sua pietate Nos et ipsos dirigat per suorum semitam mandatorum, et post diem extremum salvationis locum Nobis et ipsis dignetur misericorditex indulgere, statumque regni nostri conservare prosperum 〈◊〉 tranquillum. T. R. apud Lauretost. 4 to die Febr.  
Claus. 
De orando pro Rege & Regina ac eorum liberis.  35 E. 1. m. 17. dorso. Rex dilectis sibi in Christo Magistro ordinis fratrum praedicatorum, ac diffinitoribus & fratribus universis in generali Capitulo suo apud Argentem in Al●man. in festo Pentecostes proximo futur. conventuris salutem, & spiritu sancto dirigi in agendis. Inter caetera quae fructum salutis repromittere credimus, hoc praecipuè in spei nostrae fulcimentum accedit, quod Nos assiduarum deprecationum justorum fulti praesidio divinam propitiationem facilius consequemur. De vobis itaque ut Nostram ac Reginae Consortis nostrae liberorumque nostrorum salutem, necnon statum prosperum Regni nostri & expeditionem felicem negotiorum nobis incumbentium hiis diebus zelemini, plenam in Domino fiduciam optinentes, devotionem vestram affectuosè requirimus & rogamus, quatinus apud illum qui est vera salus et qui temporalitatis et perpetuae felicitatis tribuit largitatem, Nos, 
Nota.  Reginam, Consortem nostram, et liberos nostros, ac statum regni nostri devotè supplicationis studio commendetis, ipsius clemenciam qui mensurae termino non artatur suppliciter exorantes ut sic regnum temporale regere, negociaque nostra praedicta expeditioni felici pro suae subventionis dexteram mancipare possimus, quod hoc ad laudem sui nominis, et ad nostrum regnique nostri commodum cedere valeat & honorem: quodque Nos post supremum vitae nostrae exitum in regno coelesti partem haereditariam consequamur. Dat. apud Lauretost. primo die Decembris.  
To pretermit the Charter of King Edward the first to the Abbey of Aberconewey, 
Ch. 12 E. 1. n. 3 ch. 21 E. 1. n. 27. Monast Angl. p. 921, 930.  pro salute animae nostrae & animaru● omnium Antecessorum & Haeredum, seu aliorum nostrorum Successorum. And his Charter of Translation of Demhall to the Abbey ofValle-royal, pro salute animae nostrae, & pro salute animae celebris memoriae Domini Henrici Patris nostri, & animarum Haeredum & Successorum nostrorum. Which the Monks in these Houses were constantly to pray for.  
Claus. 
De orando pro statu Regis & Regni.  1. Edw. 2. m. 17. dorso. Rex Venerabili in Christo Patri W. eadem gratia Eborum Archiepiscopo, Angliae Primati salutem. Quanto in magnis et arduis peragendis negotiis divinum praesidium instanciùs & devotiùs imploratur, tanto exinde speratur successus prosperior & felicior provenire. Hinc est, quod cum inclytae memoriae Dominoe Edwardo nuper Rege Angl. patre nostro viam universae carnis ingresso, de quo mentis amaritudine intimè premimur et turbamur, onus regiminis Regni Angl. Nobis incumbat 
‖ Nota.  Jure haereditario, sicut scitis, vires nostras ad onus hujusmodi portand. absque devotarum orationum suffragiis cernimus penitus impotentes: Vestramigitur paternitatem affectuosis precibus requirimus et rogamus, quatinus apud eum per quem Reges regnant, & Principes dominantur preces devotas suppliciter effundatis, & illud idem à Religiosis et aliis vestris Subditis universis fieri injungatis, ut regnum nostrum et alias terras Nobis subditas, semper in statu prospero & pacifico conservare; Nosque ea sub ipso sic regere & tueri per suorum semitas mandatorum ad nostri et ipsius regni dictarumque terrarum honorem, commodum et quietem concedere dignetur, quod pro temporali regno in regno caelesti partem haereditariam consequamur, etc. Teste Rege apud Westm. xxviij. die Octobr.  
Eodem modo scribitur subscriptis, viz.  

J. Karl. Episcopo.  
A. Dun●lm. Episcopo, & Patriarch. Jerlm.  
T. Roff. Episcopo.  
J. Cist●rcien. Episcopo.  
H. Winton. Episcopo.  
J. Lincoln. Episcopo.  
R. Elien. Episcopo.  
J. Norwych. Episcopo.  
R. London. Episcopo.  
W. Bath. & Well. Episcopo.  
R. Hereford. Episcopo.  
W. Coventr. & Lych. Episcopo.   
Custodi spiritualitatis Episcopatus Wigorn. sede vac.  
Custodi spiritualitatis Episcopatus Exon. sede vac.  

Abbati sancti Augustini Cantar. 
Vestram igitur Devotionem, etc. & illud idem toti Conventui, & subditis vestris universis, etc.   
Abbati Westm.  
Abbati de sancto Albano.  
Abbati de sancto Edmund●.  
Abbati de Evesham.  
Magistr. ordinis de Sempringham.   
Ministro generali ordinisfratrum Minorum in Angl. quod, etc. & à gardianis fratribus & subditis suis, etc.  
Priori Provinciali ordinis fratrum praedicatorum in Angl. etc. & à singulis Prioribus fratribus et subitis, etc.  
Ibid. 
De exequiis pro anima R. E. fac. & orando pro anima ejus.  Rex venerabili in Christo patri W. eademm gratia Ebor. Archiepiscopo Angliae Primati salutem. Deus redemptor omnium et creator, qui hominem ad imaginem et fimilitudinem suam fecit, clarae memoria● Dominum Edwardum dudum Regem Angliae progenitorem nostrum pacis et justiciae fervidum zelatorem, quem aliàs constat magnis fuisse virtutum insigniis et meritorum praeconiis decoratum, nuper ab hac luce prout sibi placuit evocavit, de quo cordis amaritudinem, angustias et dolores intrinsecus non immeritò sustinemus. Cum itaque opus sanctum et salubre apud Altissimum censeatur pro defunctis ut a suorum mole peccaminum liberentur, devotè et suppliciter exorare; Paternitatem vestram affectuosè requirimus et rogamus, quatinus ipsius Patris nostri exequias sollemp●iter celebrantes, animam ejus cum Missarum decantatione et aliis Ecclesiasticis suffragiis Deo vivo et vero qui aufert Spiritum Principum specialiter commendetis, ac ab omnibus Religiosis et aliis subditis vestris in Dioc. vestra per Missarum decantationes et alia hujusmodi suffragia faciatis similiter commendari, ut vestris et ipsorum patroci●iis et precibus adjuta, coelestis Regni solium ingredi et in aeterna beatitudine citius valeat collocari. T. Rege apud Westm. xxx. die Octobr. anno, etc. primo.  
Eodem modo scribitur Episcopis, Abbatibus, Magistro de ordinis Sempryngham, Ministro generali ordinis fratrum Minorum in Angl. Priori Provinciali Ordinis fratrum Praedicatorum in Angl. superius nominatis.  
Claus. 
De orando pro Rege & Regina.  9 E. 2. m. 15. dorso. Rex Religiosis viris et in Christo sibi dilectis Magistro Ordinis fratrum praedicatorum ac diffinitoribus et fratribus universis in Capitulo suo generali ad Tholosam in proximo celebrand. salutem et spiritus sancti gratia in favore caritatis dirigi in agendis. Quanto ineffabilis divinae miserationis praesidium in urgentibus necessitatibus seu agendis quibuslibet humilius et devotius imploratur, tanto ut nostra tenet fiducia, successus prosperior et eventus felicior subsequuntur. Quamobrem de vestra devotione et sincera in Domino caritate specialiter confidentes, ac sperantes quod eo Nostram ac Isabellae Reginae Angliae consortis nostrae, necnon et Edwardi primogeniti nostri salutem, statumque prosperum et tranquillum Regni nostri Angliae, al●orumque terrarum nobis subditarum, ac felicem expeditionem negotiorum nobis incumbentium hiis diebus tenerius diligatis, quo Nos ad vestram praecipue ordinem nostros affectus hactenus direximus, & devotione fratrum ejusdem ordinis fiduciam gessimus ampliorem, firma etiam credulicate tenentes per orationum vestrarum suffragia Nobis inestimabile bonum coelestis munificentiae in nostris dirigendis et peragendis negotiis uberius affuturum; caritatem vestram sinceris affectibus requirimus et rogamus, quatinus Domino nostro jesu Christo qui est omnium vera salus, et per quem Reges regnant et Principes dominantur, Nos, Reginam consortem nostram, et Dominum Primogenitum nostrum sedulis precibus et devotis Orationibus commendetis; ipsius clementiam suppliciter exorantes, ut sic Regni temporalis regimen, quod ipso disponente suscepimus, dictaque negotia nostra prosperè expedire per suae suventionis potentiam valeamus, quod ad laudem sui nominis, nostrique ac Regni, et aliarum terrarum nostrarum utilitatem cedere valeant et honorem. Dat. apud Westminst. xxiiii. die Aprilis.  
Claus. 
De orando pro Rege & statu Regni.  Anno 20 E. 2. m. 10. dors. Rex dilectis sibi in Christo Cancellario, magistris & scholaribus Vniversitatis Oxon salutem. Benè novit, ut credimus, vestra discretio, qualiter pro bono pacis & reformatione concordiae inter nos & Regem Franc. de consilio & assensu Praelatorum & Aliorum Magnatum regni nostri, Uxorem nostram sub magna amoris confidentia ad ipsum Regem nuper transmisimus, sperantes sicut Nobis certitudinaliter per nuncios domini summi Pontificis, qui tam ad ipsum Regem quam ad Nos pro tractatu concordiae fuerant destinati, & etiam per nostros nuncios tunc in partibus Franciae existentes promissum extitit, quod ipsa à praefato Rege fratre suo posset quaecumque peteret impetrare, & quod ejus interventu firma pax & amoris integritas inter Nos & ipsum Regem, absque amissione juris seu patrimonii nostri, seu alicujus personae de nostris reformari debuissent, Et post haec dicto negocio non secundum promissa, set alium totaliter exitum, sicut nostis, sortiente, cum parati essemus in portu Dover. ad transfretandum versus parts Franc. de consilio Praelatorum & Magnatum praedictorum ac dictorum nunciorum, praefato etiam Rege ad hoc assensum praebente, dictum Ducatum nostrum & omnes terras nostras quas habuimus in regno Franc. Edwardo filio nostro primogenito donavimus, sub certa forma habendum, ipsumque ad dictum Regem Franc. transmisimus pro homagio suo pro Ducatu & terris praedictis faciendo. Et ecce quae amoris dulcedine pro pace egimus ut guerrarum discrimina vitarentur, Nobis in felle conversa sunt amaritudinis & guerrae materias habundantius administrant. Detinuit siquidem idem Rex & adhuc detinet dictos nost●os uxorem & filium, ac magnam partem Ducatus praedicti, quanquam homagium ipsius filii nostri pro integro receperit, & jam residuum missis exercitibus satagit occupare. Receptat insuper inimicos & rebels nostros & eos fovet, & quasdam naves quorundam mercatorum nostrorum nuper per gentes suas supra mare cepit hostiliter, & interfectis mercatoribus & marinariis in eyes inventis infra Regnum Franc. abduci fecit, aliasque nos de guerra multipliciter persequitur tam per terram quam per mare. Propter quod Nos pro defensione Regni nostri navigium nostrum misimus supra mare, ad refraenand. maliciam gentium ipsius Regis si qui fortè ingredi vellent Regnum nostrum. Verùm quia Nobis relatum est, quod aliqui fautores, ut credimus, dictorum inimicorum veritatem nostram in praemissis falsis relationibus satagentes depravare, finistra de Nobis & aliquibus fidelibus nostris praedicare non verentur, ut avertant à Nobis corda subditorum nostrorum, qui ex simplicitate frequenter falsis narratoribus fidem praebent. Nos ipsorum maliciis obviare & veritatem rei gestae cunctis patefieri cupientes, vobis in fide & dilectione quibus Nobis tenemini firmiter injungendo mandamus, quod ad confutandam hujusmodi mal●volorum audaciam, praemissa omnia & singuls in publicis sermonibus & aliis congregationibus vestris recitari, & palam exponi faciatis, ut series gestarum rerum universis & singulia nota fiat. Rogamus etiam ves quatinus vos et quilibet vestrum pro Nobis et prospero statu regni nostri missarnm solempniis, eleemosynarum largitionibus, et aliis operibus pietatis ac jugis et devotis precibus jugiter instatis apud Altissimum creatorem, quatinus ipse sua pietate Nos regat et dirigat in mundi hujus turbinibus per suorum semitam mandatorum, statum regni nostri conservet incolumem, et sua ineffabili potenti● a malignorum incursibus tueatur. Teste Rege apud Porcester. v. die Septemb.  
Eodem modo mandatum est Cancellar. magistris & scolaribus Universitatis Cantebrig.  
Ibid. 
De exort●●ionibus pro Rege & statu ●egni faciend.  eadem m. 11. dors. Rex venerabili in Christo patri W. eadem gratia Archiepiscopo Cantur. totius Angliae Primati salutem. Benè novit vestra discretio, nec potest vobis ut credimus in memoriam non venire, qualiter pro bono pacis & reformatione concordiae inter Nos & Regem Franc. de vestro & aliorum Praelatorum ac Magnatum consilio & assensu, uxorem nostram sub magna amoris confidentia ad ipsum Regem nuper transmisimus, sperantes sicut nobis certitudinaliter per nuncios Domini summi Pontificis, qui tam ad ipsum Regem quam ad Nos pro tractatu concordiae fuerant destinati, ac etiam per nostros nuncios tunc in partibus Franc. existentes promissum extitit quod ipsa à praefato Rege fratre suo posset quaecumque peteret impetrare, & quod ejus interventu firma pax & amoris integritas inter Nos et ipsum Regem absque amissione juris seu Patrimonii nostri, seu alicujus personae de Nostris reformari debuissent: & post haec dicto negotio non secundum promissa, sed alium totaliter exitum sicut nostis sortiente, cum parati essemus in portu Dovor. ad transfretandum versus partes Franciae, de con silio vestro ac aliorum Praelatorum & Magnatum praed●ctorum ac dictorum nunciorum, prae●ato etiam Rege ad hoc assensum praebente, dictum Ducatum nostrum & omnes terras nostras quas habuimus in Regno Franciae Edwardo filio nostro primogenito donavimus sub certa forma habendum, ipsumque ad dictum Regem Franciae transmisimus pro Homagio suo pro Ducatu & terris praedictis faciendo. Et ecce quae amoris dulcedine pro pace egimus, ut guerrarum discrimina vitarentur, Nobis in felle conversa sunt amaritudinis, et guerris materias habundantius administra●● Detinuit fiquidem idem Rex et adhuc detinet dictos nostros Uxorem et Filium, ac magnam partem Ducatus praedicti, quamquam homagium ipsius filii nostri pro integro reciperit, & jam refiduum missis exercitibus satagit occupare. Receptat insuper inimicos et rebelles nostros et eos fovet, et quasdam naves quorundam mercatorum nostrorum nuper per gentes suas supra mare cepit hostiliter, et interfectis mercatoribus et marinariis in eyes inventis, infra Regnum Franc. abduci fecit, aliasque Nos de guerra multipliciter prosequitur tam per terram quam per mare. Propter quod Nos pro defensione Regni nostri, navagium nostrum misimus supra mare ad refraenandam maliciam gentium ipsius Regis, si quae fortè ingredi vellent Regnum nostrum. Verum quia Nobis relatum est, quod aliqui fautores, ut credimus, dictorum inimicorum, veritatem nostram in praemissis falsis relationibus satagentes depravare, sinistra de Nobis et aliquibus fidelibus nostris praedicare non verentur, ut avertent à Nobis corda subditorum nostrorum, qui ex simplicitate frequenter falsis narratoribus fidem praebent. Nos ipsorum maliciis obviare, et veritatem rei gestae cunctis patefieri cupientes, vobis in fide et dilectione quibus Nobis tenemini firmiter injungendo mandamus, quod ad confutandam hujusmodi malevolorum audaciam, praemissa omnia prout gesta fuerunt in publicis sermonibus et aliis congregationibus per totam Dioc. vestram recitari et palam exponi faciatis, ut series gestarum rerum universis et singulis nota fiat, et contra hujusmodi falsa et sinistra de Nobis et fidelibus nostris praedicantes tales et tam rigidas censuras promulgare studeatis, ut hujusmodi saltim timore à suis temeritatibus compescantur. Rogamus insuper vos quatinus clerum et populum vestrae diocaesis salubribus exhortationibus commoneatis, ipsosque Praelatos inferiores, Religiosos et alios, ac Rectores Ecclesiarum in singulis Ecclesiis per totam Diocese. vestram commoneri et exhortari faciatis, ut ipsi pro Nobis et prospero statu Regni nostri missarum solempniis, eleemosynarum largitionibus et aliis operibus pietatis, ac jugis et devotis precibus jugiter insistant apud altissimum creatorem, quatinus ipse sua pietate Nos regat et dirigat in mundi hujus turbinibus per suorum semitam mandatorum, statum Regni nostri conservet incolumem, et sua ineffabili potentia a malignorum incursibus tueatur. Et universis et singulis vestris suffraganeis injungatis, quod ipsi et eorum quilibet praemissa omnia et singula per singulas Ecclesias suorum Diocese. praedicari et exponi faciant, et clerum et populum ut orationibus et aliis pietatis operibus ut praemittitur, jugiter insistant, studeant salubriter exhortari. Et Nos de eo quod inde duxeritis faciendum per vestras literas distincte et aperte cum celeritate qua poteritis certificare curetis. T. R. apud Claryndon xii. die Augusti.  
Consimiles literae diriguntur Archiepiscopo Eborum Angliae Primati. 
De supplicatione pro Rege & statu Regni facienda.   
Claus. 20 E. 2. m. 11. dorso. Rex religiosis viris et sibi in Christo dilectis Priori et fratribus ordinis fratrum praedicatorum ad Capitulum generale apud Oxon celebrandum conventuris, salutem et Spiritu sancto dirigi in agendis. Dum conditionem humanae fragilitatis attendimus, et qualiter omni creaturae tam sublimi quam humili praetereuntibus suo cursu diebus praesentis vitae finis a propriat, attenta consideratione pensamus, sic praevenire cupimus quant● Nobis ex alto permittitur, diem mortis, ut aeterni clementia Judicis dignetur nostri de suae gratiae plenitudine misereri. Verum cum devotarum orationum suffragia inter alia pietatis opera multum prosint ab divinam misericordiam impetrandam, de vobis, quorum ordinem benevolentiae specialis favore prosequimur, ut salutem Nostram zelemini, et pro Nobis ac statu prosper● Regni nostri preces devotas Domino offeratis, plenam fiduciam optinentes, devotionem vestram requirimus et rogamus, quatinus nunc et in futurum dignam sollicitudinem impendatis; et insistatis assiduis supplicationibus et intercessionibus apud Deum, ut hic sua pietate Nos dirigat per suorum semitam mandatorum, et post diem extremum salvationis locum Nobis dignetur misericorditer elargiri, statumque praedicti Regni nostri conservare prosperum et tranquillum. V; niversitatem vestram religiosam diu conservet Altissimus in caritate continua et perfecta. T. R. apud Porcestr. vi. die Septembr.  
King 
* Monast. Ang. p. 493, 516, 579, 927, 961, 962. Pat. 16 E. 3. part 1. m. 35. Pat. 19 E. 3. part 1. m. 5. Pat. 35 E. 3. part 2. m. 39 Pat. 45 E. 3. Part 1. 3. m. 3  Edward the 3d. granted and confirmed by his Charters to the respective Abbeys and Monasteries of St. Denny, lily, Gratia Dei, St. Julian, Charter-House London, sundry Lands and Revenues, ad missas, orationes, & alia divina servicia facienda pro anima nostra, et matris nostrae et pro animalus Antecessorum & Successorum nostrorum, Primogenito nostro & Haeredum suorum, etc. which the Abbots and Monks were daily and constantly to perform in these Abbeys and Monasteries without intermission. And Cl. 7 E. 3. part 1. m. 4. dors. he issued his Writs for a public Thanksgiving and victory over the Scots. 
De devotis laudibus clemenc. summi Salvatoris attollend. pro victoria Scotorum prope Berewicum nuper concessa.   
Rex venerabili in Christo Patri S. eadem gratia Archiepiscopo Cantuariensi, totius Angliae Primati salutem. Sedens in trono gloriae qui sui dispositione non fallitur, dilectos suos in oportunitatibus visitat uberius quam creatae rationis intentio sciat aut valeat invenire: ipse quidem dominantium Dominus misericordiam suam nobiscum licet inmeritis magnificè mirificans hiis diebus, funestam Scotorum inimicorum nostrorum rabiem et ipsorum perfidam feritatem qui partes Regni nostri boreales nuper coadunatis viribus hostiliter invadentes, depraedationes, strages et incendia, necnon & alia mala quae poterant crudeliter perpetrarunt, ordini, aetati vel sexui non parcentes, & denium contra Nos et Nostrum exercitum propè Berewycum die Lunae prox ante festum sanctae Margaretae Virgins proximo praeterit. videlicet decimo nono die Julii, in induratae spiritu superbiae & antiquatae suae maliciae ad Praelium se parantes virtutis suae potentia mirabiliter dissipavit, ipsos in manu nostra victorioso praesidio concludendo; quos in eo qui dat salutem Regibus, ac de nostra justicia confidentes in timore Domini, licet in perdicione hominum non laetemur, in campo certaminis devicimus absque laesione magna, laudetur altissimus, gentis nostrae, et Castrum ac Villam Berewici Nobis reddi●a favente Domino jam habemus, de quibus gratiarum omnium largitori laudes exsolvimus, ut possimus humiles et devotas, ineffabilem ipsius clemensiam implorantes, ut signum quod nobiscum fecit in bonum incrementis faciat felicibus faecundare, pacis firmandae misericorditer spem conceptam, quae vobis ad vestri recreationem et publicam Regni nostri laeticiam ●●vina contemplando magnalia nunciamus. Et quia inter raetera humanae reparationis remedia humilem apud Deum orationis instantiam ●●vinae gratiae credimus multipliciter inductivam, Paternitatem vestram affectuose requirimus et rogamus, quatinus Salvatoris nostri clementiam pro concessa Nobis calitus victoria, devotis laudibus attollatis, et a vestris subditis faciatis ut convenit, devotione celebri venerari; ipsos salutaribus monitis inducentes, ut intentis Orationum suffragiis Nos miserationi divinae sedulo recommendent, recommendareque velitis vosmetipsi, quod commissum Nobis Regimen ad Dei beneplacitum, defensionem Ecclesiae, Regni nostri honorem, commodum et quietem, conservationem, augmentum ac redintegrationem jurium nostrorum Regalium, ac Nostri et subditorum nostrorum salutem animarum agere, et in justicia roborari nostris temporibus feliciter valeamus. T. R. apud Berewicum super Twedam xxii. die Julii.  
Consimiles literae diriguntur Archiepiscopo Eborum & singulis Episcopis Angliae & Walliae, ac Episcopis subscriptis, videlicet 

Archiepiscopo Burdegal.  
Episcopo Aquen.  
Episcopo Agenen.  
Episcopo Brion.  
Episcopo Basaten.  
Episcopo Adduren.    
Rot. Parl. An. 37 Ed. 3. n. 9 Entre les peticions des Comones & les respons sur les ainsi ensint.  
Premerement priant les dites Comones, que pleze a lour dite Seigneur lige prior as Ercevesqes Euesqes, et a toute la Clergie pur prier pur son estate, et la pees et bon government de la terre, et pur la continuance de sa bone volente divers ses dites Comones.  
R. Il plest au Roi de les prier.  
Clause 8. 
De orando pro pace.  R. 2. m. 33. dorso. Rex venerabili in Christo Patri W. eadem gratia Archiepiscopo Cantuar. totius Angliae Primati, salutem. Vt praevisa jacula minus laedant, et gravissimis nostri & nostrorum periculis salubrius obvietur, inimicorum fallaces insidias, & malicias mortiferas satis expedit esse notas. Super quo vos scire volumus, quod ab annis teneris quibus Deo volente Regni gubernacula suscepimus, semper in votis gessimus praecipuis ut subditi nostri in quorum utique quiete quiescimus, in pace firma sub nostro regimine ponerentur; et propterea tractatus per inclitae memoriae Dominum E. nuper Regem Angliae avum nostrum, cum tunc adversario suo Franciae inchoatos, continuare fecimus, facientes adversario nostro Franciae jam praesenti diversas vias pacis multociens offerri, cum detrimento non modico juris nostri, ad finem evitandi subditorum nostrorum gravamina, ac justificandi coram Rege Regum cui nihil est absconditum, causam nostram, et finaliter ut nihil in nobis deesset, quin praedicta pace habenda poneremus ultimum posse nostrum, Johannem Regem Castellae et Legionis, Ducem Lancastr. primo pierce, et deinde ipsum et Thomam Comitem Buk. Patruos nostros carissimos ad diversos tractatus pacis cum nonnullis aliis Praelatis, Proceribus et Consiliariis nostris, cum potestate plenaria fecimus destinari. Set pars Adversarii praedicti videns praefatos patruos nostros ad omnem pacem rationabilem prout eis injunximus inclinatos, dictum tractatum pacis et quamplures ipsius articulos quibus antea consenserant, per eavillationes et subterfugia declinarunt, et tanquam aspides surdae obturantes aures suas nolentes intelligere ut benè agerent, ea quae pacis erant audire adeò contempserunt, quod patrui dicti adversarii, Di●ces viz. Butricen. et Burgundiae qui soli potestatem tractandi ab eodem receperant, cum prae satis patruis nostris in loco medio inter Cales et Boloniam ubi partes extiterant primitus conventuri 
* Ex  et promisso, pro praedicto tractatu, licet multociens requisiti, convenire pentius recusabant; jactantes se, ut dicitur, nedum haereditatem nostram ultramarinam, set Regnum nostrum Angliae se vello hostiliter invadere, et Nobis locum et gentem auferre, ac totam linguam Anglicanam absque consideratione status, aetatis, sexus, aut personae destruere, ipsumque Regnum (quod absit) imbuere nova lingua: set non placent pietati divinae quod ea Nobis accidant quae minantur, un●●meritè dicere possumus, quod quaesivimus pacem, et ecce curbacio, et pro tanto dilectionem vestram attentè requirimus et rogamus, quatinus praefatas inimicorum malicias induratas clero et populo vestrae Dioc. exemptis et non exemptis, clarè intimari et inter eos publicari debitè faciatis ipsos vobis quantum ex alto permittetur inducentes, ut ad propulsandam tantam inimicorum proterviam in causa Regni communi et justissima spiritum fortitudinis assumant, et pro nostri nostrorumque fidelium, totiusque Regni salvatione et tutela, pits, apud Deum orationum suffragiis intercedant, T. Rege apud Westm. xxi. die Octobr.  
Consimilia Brevia diriguntur Episcopis subscriptis sub eadem dat. videlicet, 

A. Archipiscopo Eborum  
Angliae Primati.  
R. Episcopo London.  
W. Episcopo Wynton.  
Tho. Episcopo Elien.  
H. Episcopo Norwycen.  
W. Episcopo Cicestr.  
J. Episcopo Bathon & Wellen.  
R. Episcopo Coventr. & Lich.  
Joh. Episcopo Dunolm.  
Tho. Episcopo Karliol.  
R. Episcopo Sarum.  
Tho. Episcopo Exon.  
J. Episcopo Hereford.  
Tho. Episcopo Roffen.  
H. Episcopo Wygorn.  
J. Episcopo Lincoln.  
A. Episcopo Meneven.  
J. Episcopo Bangoren.  
Tho. Episcopo Landaven.  
L Episcopo Assaven.    
Claus. 
De orando pro Rege.  10. R. 2. m. 11. dors. Rex venerabili in Christo patri W. eadem gratia Archiepiscopo Cantur. totius Angliae Primati, salutem. Cum nuper considerantes qualiter inimici nostri Franc. & alii quamplures sibi adhaerentes, regnum nostrum Angliae pluribus locis saepius invaserunt, mala intolerabilia tamper terram quam per mare perpetrantes, & insuper de hoc minimè contenti Ecclesiam sanctam populumque, & ligeos nostros subvertere, & penitus destruere de die in diem totis viribus suis se parant, & conantur; de assensu Consilii nostri or dinaverimus dilectum Consanguineum & fidelem nostrum Ricardum Comitem Arundel Admiralum nostrum Angliae, ad proficiscendum in obsequium nostrum super mare, una cum non nullis Magnatibus & aliis fidelibus nostris in Comitiva sua, ad maliciam & proterviam praedictorum hostium nostrorum (gratia mediante divina) propulsandam, ac Ec●lesiam & Regnum praedicta protegenda & salvanda. Verum quia ad praemissa peragenda & complenda absque devotarum orationum suffragiis vires nostras cernimus penitus impotentes; Ac sperantes indubiè quod quantò in magnis & peragendis negociis divinum praesidium instantius & devotius imploratur, tantò exinde successus prosperior & felicior proveniat & sequatur; Vestram Paternitatem & devotionem affectuosis precibus requirimus & rogamus, quatinus tam grandibus periculis quae Ecclesiae & Regno praedictis oculata fide indies suo jure conspicitis debite consideratis, suffraganeos vestros ac Religiosos & alios subditos vestros universos vestrae provinciae, ad devotionem suam erga summum Regem elevandam, eò specialius, quò magis sciveritis vel poteritis juxta possibilitatem tanta necessitate causante indicatis cum effectu, ut ipsi apud Altissimum de quo omnis gratia procedit, tota mentis solicitudine preces & orationes devotissimas effundant & devotis precibus & intercessionibus ac processionibus & missarum celebrationibus ad gratiam Dei impetraudam pro Nobis statuque Ec●lesiae & Regni praedictorum, & specialiter praedicto consanguineo nostro ac aliis Magnatibus & fidelibus nostris praedictis qui corpora sua propter salvationem Ecclesiae sanctae ac Regni & totius populi praedictorum periculis exponere non evitant assiduè insistant apud Deum ut ipse Deus statum nostri Ecclesiaeque & regni praedictorum conservare dignetur prosperum & tranquillum dictoque Consanguineo nostro ac aliis Magnatibus & fidelibus nostris praedictis in actibus suis expeditionem felicem pro sua magna misericordia gratiosius tribuat & concedat. Teste Rege apud Westm. xx. die Martii.  
Consimilis breve dirigitur A. Archiepiscopo Ebor. Angliae Primati sub eadem data.  
Rex venerabili in Christo patri R. eadem gratia Episcopo London salutem. Cum nuper, etc. ut semper usque ibi debitè considerantes; Et tunc sic universos & singulos clericos & subditos vestros tam regulares quam seculares vestra dioc. ad devotionem, etc. ut supra T. ut supra.  
Consimilia brevia diriguntur Episcopis subscriptis sub eadem data, viz.  

W. Episcopo Wynton.  
Th. Episcopo Elien.  
H. Episcopo Norwicen.  
Th. Episcopo Cicestr.  
I. Episcopo Dunolm.  
Th. Episcopo Karliol.  
R. Episcopo Sarum.  
Th. Episcopo Exon.  
I. Episcopo Hereford.  
Th. Episcopo Roffen.  
H. Episcopo Wigorn.  
I. Episcopo Lincoln.  
A. Episcopo Meneven.  
I. Episcopo Bangoren.  
W. Episcopo Landaven.  
L. Episcopo Assaven.  
W. Episcopo Bathon & Will.  
R. Episcopo Covent. & Lich.   
Claus. 
De orando pro Pace.  15. R. 2. m. 36. dors. Rex venerabili in Christo patri W. eadem gratia Archiepiscopo Cantuar. totius Angliae Primati salutem. Cum Ecclesia Catholica seu populus Regni nostri cujus regimen nobis â Domino praestatur, in pace & prosperitate absque devotarum orationum suffragiis altissimo reddendis, aliquandiu persistere non valeat. Et quia speramus indubiè quod quanto divinum praesidium instantius et devocius imploretur, tantò exinde successus prosperior & felicior proveniet & succedet. Vestram paternitatem & devotionem affectuosis precibus requirimus & rogamus, quatinus praemissis devotè & condign consideratis, universos & singulos clericos & subditos vestros tam regulares quam seculares vestrae dioc. ad devotionem suam erga summum Regem elevandam eò specialius quò magis sciveritis vel poteritis juxta possibilitatem inducatis cum effectu, ut ipsi apud Altissimum de quo omnis gratia procedit, tota mentis solicitudine preces & orationes devotissime effundant, & devotis precibus & intercessionibus ac processionibus & Missarum celebrationibus ad gratiam Dei impetrandam pro Nobis, ac statu Ecclesiae sanctae, paceque & tranquillitate Regni praedicti assid tè insistant apud Deum: Ut ipse Deus, statum Ecclesiae nostrique & Regni praedicti conservare dignetur prosperum & tranquillum, & Nobis ac populo nostro regni praedicti actibus nostris gratiam & expeditionem felicem pro sua magna misericordia gratiosius tribuat & concedat. Teste Rege apud Westm. xxvii. die Aug. Per Ipsum Regem.  
Consimilia brevia diriguntur subscriptis sub eadem data, viz.  

Th. Archiepiscopo Ebor.  
Angliae Prim.  
R. Episcopo London.  
W. Episcopo Wynton.  
I. Episcopo Elien.  
H. Episcopo Norwicen.  
R. Episcopo Cicestr.  
W. Episcopo Dunolm.  
Th. Episcopo Karliol.  
I. Episcopo Sarum.  
Th. Episcopo Exon.  
I. Episcopo Hereford.  
W. Episcopo Roffen.  
H. Episcopo Wygorn.  
I. Episcopo Lincoln.  
I. Episcopo Meneven.  
I. Episcopo Bangoren.  
E. Episcopo Landaven.  
A. Episcopo Assaven.  
R. Episcopo Bath. & Wellen.  
R. Episcopo Covent. & Lich.   
Claus. 
De oraudo pro Rege.  Anno 18. R. 2. m. 35. dors. Rex venerabili in Christo patri W. eadem gratia Archiepiscopo Cantuar. totius Angliae Primati, salutem. Cum propter bonum regimen ac prosperam & felicem gubernationem terrae nostrae Hiberniae ac fidelium ligeorum nostrorum ibidem, necnon propter castigationem & justificationem inobedientium & rebellium contra ligeanciam suam in terra nostra praedicta, si qui fuerint, simus ad partes illas personaliter jam profecti. Et quia ad onus regiminis 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 
* Exponere.  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 Deuce 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, etc. 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, etc. 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. 
Pat. 22. R. 2. part 1. m. 26. Monost Angl. p. 943, 945. 966 967. Cl ●. R. 2. m. 18. dorso.    
King Richard the 2d. in the 22. year of his reign, confirmed by his Charter to the Abbey of Graces near the Tower of London, founded by King Edward his Grandfather, 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 add 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 surfeit than delight or instruct the Readers, I shall wholly pretermit.  
King Henry the 5th. 
Pat. 3. & 4 H. 5. m. 8 Pat. 2 H. 6. part 4. m. 27. Monast. Angl p. 974. 975.  founded a Monastery 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. 
‖ Monasticon Angl. p. 179.  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, etc. Et omnium aliorum Primogenitorum nostrorum Imperpetuum specialiter exorare teneantur.  
King Henry the 7th. 
Pat. 10 H. 7. m. 3. Monast. Angl. P. 966.  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 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 entitled Horae beatissimae Mariae, 
Anno 1519.  ad ligituum Ecclesiae Salisburiensis ritum, 
Anno 10 H. 8.  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, 
Anno 1545.  Parisiis 1545. f. 6. 124, 208. I meet with these short Prayers & ejaculations then and formerly publicly used in all Processions for our successive Kings. Domine salvum fac Regem. Regem nostrum ac Principes, etc. in omni sanctitate custodi. Salvum fac Regem nostrum Famuium tuum: Et exaudi nos in die quo invocav●rimus ●te. All our ancient Missals, Offices, Hours, Primers, in times of Popery, containing the like Prayers, and such as I have formerly recited out of 
* Here p. 40.  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, sinful, 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 Usher proves at large in his Answer to the Jesuits 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 add 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 Cardinal's 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.  

* Laertius Cherubinus de Nursia. Bullarium, Tom. 1. p 545. Petri Matthaei. Sum. Constit. Pontif. in Leone, 10. p. 227.  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 & immortal 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, 
Speeds History. An. 1521. Seldens Titles of Honour, p. 55, 56.  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, entitled, 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 Commonwealth, 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 
* In his works in Folio, London 1564. vol. 1. p. 96.  Pathway 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 success of his intirely-beloved Son, Edward, our Prince, that most Angellike Impe. Let us pray for all the Lords Spiritual and Temporal: specially for those that have the regiment of the Publick-weal under the King's Grace's Highness. Let us pray for the Ministers of God's Word, that they may freely speak the truth of Christ's Gospel, as it becometh them. Let us pray for all men universally, chiefly for the Inhabitants of this Realm of England, That they may all bear a faithful heart both towards God and our King.  
Upon the Reformation of Religion, 
Anno 1557.  and abolishing of Popish Missals, Psalters, Hours, 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 Litany, but in a special Collect, agreeing in substance with those in our later Books of Common-Prayer, hereafter cited. In this pious King's 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. John's Revelation, printed 1550. in the last page thereof, exhorts all God's meek-spirited Servants in their daily Prayer, afore all other to remember that most worthy Minister of God, King Edward the sixth, which hath so sore wounded the Beast, that he may throw all his Superstition into the bottomless lake again, (from whence they have comen) to the comfort of his People.  
Our learned 
a In his works vol 2. f. 63, 67.  Thomas Beacon in his Preface to The Flower of Godly Prayers, dedicated to Anne Duchess of Somerset, as he doth exceedingly bless God for the extraordinary zeal and piety of King Edward the 6th. in delivering his Realm from Antichristian Tyranny and Popery, reforming the Church, propagating true religion, and in giving us this most worthy Prince to be our King: So he hath this particular 
b Ibid. fol. 173.  Prayer for the King, to be used by all private Christians daily in their respective Families and Closets with zeal and devotion.  
Almighty God, 
e 1 Tim. 6. Apoc. 18. 19 Deut. 17. Josh. 1. Rom. 13 1 Tim. 2. Tit. 3. 1 Pet. 2. cap. 6, & 9  King of Kings, and Lord of Lords, which by thy divine ordinance hast appointed Temporal Rulers to govern thy People, according to equity and justice, and to live among them as a loving Father among his natural Children, unto the advancement of the good, and punishment of the evil, we most humbly beseech thee favourably to behold Edward thy Servant, our King and Governor, and to breath into his heart through thy holy Spirit, that Wisdom, that is ever about the Throne of thy Majesty, whereby he may be provoked, moved, and stirred to love, fear and serve thee, to seek thy glory, to banish Idolatry, Superstition, and Hypocrisy out of this his Realm, and unfeignedly to avance thy holy and pure Religion among us his Subjects, unto the example of other foreign Nations. O Lord defend him from his enemies, send him long and prosperous life among us, and give him grace not only in his own Person, godly and justly to rule, but also to appoint such Magistrates under him, as may be likewise affected both toward thy holy Word, and toward the Common-weal; that his Subjects living under his Dominion in all godliness, peace and wealth, may pass the time of this our short pilgrimage in thy fear and service, unto the glory of thy blessed name, which alone is worthy all honour for ever and ever. Amen.  
Next after this, follows one Prayer for the King's Council. And after that, 
d Ibid. f. 188, 189.  a Prayer for the common peace and quietness of all Realms: very seasonable for our times. And in his 
e Ibid. f. 211.  Pomaunder of Prayer, he hath this Prayer of Subjects or Commons.  
As it is thy godly appointment, O Lord God, 
f Sap. 6. Rom. 13. 1 Tim. 6 Tit. 2. 1 Pet. 2. Acts 10. Rome, 11.  That some should bear rule in the world to see thy Glory set forth, and the common peace kept, so is it thy pleasure again, that some should be Subjects and Inferiors to others in their vocation, although before thee there is no respect of Persons. And for as much as it is thy good will, to appoint me in the number of Subjects, I beseech thee to give me a faithful and an obedient heart unto the High Powers, that there may be found in me no Disobedience, no Vnfaithfullnesse, no Treason, no Falsehood, no Dissimulation, no Insurrection, no Commotion, no Conspiracy, nor any kind of Rebellion in Word or Deed against the Civil Magistrates: But all Faithfulness, Quietness, Subjection, Humility, and whatsoever else becometh a Subject; That I living here 
g Mat. 24. Luc. 18. Mar. 10.  in all lowliness of mind, may at the last day, through thy favour be lifted up into everlasting Glory, where thou, with the Father and the Holy Ghost liv●st and reignest very God for ever. Amen.  
These were the Godly, Loyal, fervent, daily public and private Prayers of Protestant Ministers and Subjects for King Edward the 6th. in that Age.  
Queen Marry, 
Anno 1554.  a Popish Prince, succeeding King Edward, set aside the Book of Common-prayer, and introduced Popish M●ssals, Processionals, Hours, Primers, and Popery again, wherein they publicly prayed for her in the forecited manner under our Popish Kings; her zealous Protestant Bishops, Ministers, and Subjects likewise making fervent constant Prayers for her: But some overzealous, Anabaptistical fanatics using some unchristian expressions in their Prayers against her, 
h Fox Acts and Monuments, vol. 3. p. 114.  That God would cut her off, and shorten her days, of which there was complaint made in Parliament; Whereupon there was this special Act made against such Prayers, Anno 1555. 1, & 2 Phil. & Mar. ch 9  
Forasmuch as now of late divers naughty, 
Anno 1555.  seditious, malicious, and heretical persons, not having the fear of God before their eyes; who in a devilish sort, contrary to the duty of their Allegiance, congregated themselves together in Conventicles, in divers and sundry profane places within the City of London, esteeming themselves to be in the true Faith, where indeed they are in Errors and Heresies, and out of the true trade of Christ's Catholic Religion, and in the same places at several times using their fantastical and schismatical services, have of their most malicious and wicked Stomaches prayed against the Queen's Majesty, That God would turn her Heart from Idolatry to the true Faith (which was good and Christian) or else to shorten her days, or take her quickly out of the way. Which Prayer was never heard or read to have been used by any good Christian man, against any Prince, though he were a Pagan and Infidel, and much less against any Christian Prince, and especially so virtuous a Princess as our Sovereign Lady that now is, is known to be, etc. For reformation whereof it is enacted, That every such person and persons which since the beginning of this Parliament have by express words and sayings, prayed, required or desired, or hereafter shall pray by express words or sayings, That God would shorten her days, or take her out of the way (whose life Almighty God long preserve) or any such like malicious Prayer, amounting to the same effect, their Promoters & Abetters therein, shall be taken, reputed and judged Traitors, and every such praying, requiring and destring, shall be judged, taken and reputed High Treason. And the Offenders therein, their procurers and Abetters being thereof lawfully convict, according to the Laws of this Realm, shall have, suffer and forfeit as in Cases of High Treason.  
Provided always, and be it enacted, that if any Person or Persons shall be indicted for any the offences aforesaid, done and perpetrated during this Session of this present Parliament, and upon his or their arraignment, shall show him or themselves penitent for their offence, and submit him or themselves to the Kings and Queen's mercy, and humbly desire the same, before such Justices or Commissioners before whom he or they shall be arraigned, that then no judgement of conviction, or attainder of Treason, shall be given against any such Person or Persons, so being penitent and submitting themselves. And in every such case, the Justice's or Commissioners before whom such Person or Persons shall be arraigned, shall have authority by virtue of this Act, to prescribe, adjudge and appoint such corporal punishment, other than death, to such offender and offenders, as to them by their discretion shall seem convenient; and upon that penance prescribed and done, to be discharged of the said Treason, comprised in that Judgement.  
These prayers were much against and directly contrary to the Judgement of 
i See Archbishop Cranmers' life, in Antiq. Eccles. Brit. Godwin, and before his Answer to Stephen Gardener. Fox Acts and Monuments vol. 3. p. 101, 102.  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 ourselves 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 Sovereign Lady the Queen's Highness: 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. Marry, printed 1552. wherein his innocency and loyalty to the Queen, in praying for her, are vindicated at large.  
In this Parliament 
k Fox Acts & Monuments. vol. 3. p. 114, 115, 116.  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 child's 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 goodness of Almighty God, that he will of his infinite goodness give the Queen's Majesty and Highness' strength, the rather by our continual prayers, so pass well the danger of deliverance of Child, etc. 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. mary's 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 beautiful, in pregnant wit, notable and excellent. Grant the same to be in obedience like Abraham, in chastity and Brotherly love like Joseph, in meekness and mildness like Moses, in strength and valour like Samson: let him be found faithful 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 comeliness of all virtuous conditions, and in the same let him wax old and live, that he may see his children's Children to the third and fourth generation. And give unto our Sovereign Lord and Lady King Philip, and Queen Marry, thy blessings, and long-life upon earth, and grant that of them may come Kings and Queens, which may steadfastly continue in faith, love and holiness. 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 Mary's decease, 
Anno 1550.  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 publicly used for the Queen, both in the Litany 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 precedents of many.  
In the 2. 
Anno 1564.  year of her reign, John Veron, (Divinity Lecturer at Paul's) in the close of his Dedicatory Epistle to Her Majesty, before his Fruitful Treatise of Predestination, prays thus. Christ Jesus of his tender mercy and goodness, vouchsafe to defend and preserve your most Gracious Highness, 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. 
Anno 1569.  year of Queen Elizabeth, there was a Collection of Prayers in Latin, entitled Preces privatae, printed by William Seres, and published by the Queen's 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 Hymns 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, Hosts 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 Litany, as in the English Litany 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. applied to the King and Queen literally, 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 ●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 tàm benignè Principali tua gratia adesto, ut & in hac vita grata sint tibi opera ejus, & in futuro tecum regnet in omnem aeternitatem, per Christum Dominum et Servatorem nostrum. Amen.  
Salvam fac Domine Reginam, nec unquam avertas faciem tuam ab ea. Vitam longaevam tribus illi: et sub umbra tuarum alarum protege eam. Amen.  
After these follow this Prayer, Pro Christianis Magistratibus.  
Misericors Deus ac Coelestis pater, in cujus manu est omnis terrena potestas & Magistratus, per te constitutos, ad supplicium malorum, & defensionem bonorum; in cujus potenti dextera sita sunt omnia jura & leges imperatorum, Te supplices oramus pro Principe nostro, proque eis qui sunt ei à consiliis, & qui rempublicam administrant, ut gladium ipsis per te commissum, in fide vera & timore Dei rectegerant, eoque pro tua voluntate & jussu utantur. Obumbret eos virtus & sapientia Altissinii. Illuminet & conservet eos in amore Dei divina tua● gratia. Da illis ô Domine sapientiam & intellectum. Concede quietam gubernationem, ut omnes subditos in veritate sidei, dilectione & justitia, quae tibi cordi sit, regant, & dicto audientes conservent. Proroga ipsis Dies vitae suae, et annos multos largire, ut prospera & laudata ipsorum functione, nomen tuum & sanctificetur & laudetur in omne aevum. Amen.  
Towards the end of the Book follow certain Latin Prayers and Graces to be used before and after meals, to which there is this Conclusion added. Gratiarum actiones à Cibo, semper concludantur hac precatiuncula: Deus servet Ecclesiam, Regem vel Reginam custodiat, Consiliarios ejus regat, populum universum tueatur, & pacem Nobis donet perpetuam. Amen. In imitation whereof this Prayer was commonly used in all Colleges, Schools, Hospitals, Families throughout the Realm, in their Graces after every Meal. GOD SAVE his Church, our King, Queen, (Prince, the rest of the Royal Issue, when there were such living) and Realms. God send us Peace in Jesus Christ our Lord. Amen.  
The like Prayers in English for the Queen to be used in in Christian Families, were published by John Field, in his Prayers and Meditations for the use of private Families, 1581. The King's Psalms, and Queen's Prayers, 1590. in Christian private prayers by Edw. Deering 1590. in the Manuel of Prayers, set out by john Rogers, Anno 1591. in Christian Prayers set out by Henry Bull, Anno 1592. in Tho. Sampsons' Prayers 1592. with sundry others. But I shall close up all with Bishop jewels Prayer for the Queen's Majesty, in his Epistle to her prefixed to his Apology of the Church of England, printed 1570. and after reprinted. God evermore inflame and direct your Majesty with his holy Spirit, that the zeal of his House may sincerely devour your Gracious heart, that you may safely walk in the ways of your Father David, that you may utterly abandon all Groves and Hill-Altars, That you may live an old Mother in Israel, that you may see an end of all Distractions, and established Peace and Unity in the Church of God. Amen. And with the Prayer of Doctor Thomas Bilson, in the close of his Epistle to her Majesty before his Books of, The true difference between Christian Subjection and Unchristian Rebellion, (A very learned and seasonable Treatise, wherein he produceth 
* Page 378.  some Testimonies of Fathers praying for Heretical and persecuting Emperors.) The King of Kings and Lord of Lords bless and preserve your Majesty; and as he hath begun a good and glorious work in you, and in the Realm by you, so continue the same by lightning you with his holy Spirit, and defending you with his mighty Arm, as he hath done from the day that he chose you to be the Leader and Guider of his People, that you may long keep them in truth and peace by the assistance of his Grace, to the praise of his glory, increase of the Godly, and grief of his and your Subjects. Even so Lord jesus.  
The Clergy of England assembled in Convocation, Anno 1603. the first year of King james his Reign, in their Constitations and Canons Ecclesiastical then agreed upon by them, ratified and published by the King's Authority under his Great Seal, did thus evidence to the world their loyalty to the King and his Royal posterity. Can. 1.  
As our Duty to the Kings Most excellent Majesty requireth, we first decree and ordain, That the Archbishop of Canterbury, (from time to time) all Bishops of this Province, or Deans, Archdeacon's, Vicars, and all other Ecclesiastical persons, shall faithfully keep and observe, and (as much as in them lieth) shall cause to be observed and kept of others, all and singular Laws and Statutes made for the restoring to the Crown of this Kingdom, the ancient Jurisdiction over the State Ecclesiastical, and abolishing of all foreign power repugant to the same. Furthermore, all Ecclesiastical persons having cure of Souls, and all other Preachers, and Readers of Divinity Lectures, shall to the uttermost of their wit, knowledge and learning, purely and sincerely (without any colour or dissimulation) teach, manifest, open, and declare four times every year (at the least) in their Sermons and other Collations and Lectures, That all usurped and foreign power, (forasmuch as the same hath no establishment nor ground by the Law of God) is for most just causes taken away and abolished: and that therefore no manner of obedience and subjection within his Majesty's Realms and Dominions, is due unto any such foreign power: but that the King's power within his Realms of England, Scotland and Ireland, and other his Dominions and Countries, IS THE HIGHEST POWER UNDER GOD, to whom all men as well Inhabitants as born within the same, do by God's Laws owe most loyalty and obedience, afore and above all other Powers and Potentates in the earth.  

Canon II. Impugners of the King's Supremacy censured.  
Whosoever shall hereafter affirm, that the King's Majesty hath not the same authority in cause Ecclesiastical, that the godly Kings had among the Jews, and Christian Emperors in the primitive Church, or impeach in any part his Regal Supremacy in the said causes restored to the Crown, and by the Laws of this Realm therein established, let him be excommunicated ipso facto, and not restored but only by the Archbishop after his repentance and public revocation of those his wicked errors.   

Canon XXXVI. Subscription required of all such who are to be made Ministers.  
No person shall hereafter be received into the Ministry, nor either by Institution or Collation admitted to any Ecclesiastical living, nor suffered to preach, to Chatechize, or to be a Lecturer, or Reader of Divinity in either Universities, or in any Cathedral or Collegiate Church, City, or Market-Town, Parish-Church, Chapel, or in any other place within this Realm, except he be licenced by the Archbishop, or by the Bishop of the Diocese, (where he is to be 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 King's Majesty under GOD, is the only supreme Governor of this Realm, and of all other his Highness' Dominions and Countries, aswell in all Spiritual or Ecclesiastical things or causes, as Temporal: and that no foreign Prince, Person, Prelate, State, or Potentate, have or aught to have Jurisdiction, Power, Superiority, Preeminence, or Authority Ecclesiastical or Spiritual, within his Majesties said Realms, Dominions and Countries, etc.   
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 Sovereign Lord CHARLES, King of England, Scotland, France and Ireland, defender of the Faith, and Supreme Governor 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 Council, 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, remembering 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 bless the King's Majesty, and his Royal issue with a perpetual Posterity, that there might never want a Man of that Royal race to sway the Sceptre of these Realms, so long as the Sun and Moon should endure, and till all Sceptres 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, 
Anno 1603.  assembled in Parliament, in the first year of King James, do thus express and declare their own and the whole Kingdoms unspeakable 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. entitled, A most joyful and just Recognition, of the immediate, lawful, and undoubted succession, descent and Right of the Crown.  
Great and manifold were the benefits (most dread and most gracious Sovereign) 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 dissension and bloody Civil War. But more inestimable and unspeakable blessings are thereby poured 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 reuniting) of two Mighty, Famous, and ancient Kingdoms, (yet anciently 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 Princess 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 mighty Princess of famous memory, Elizabeth late Queen of England.  
In consideration whereof, albeit we your Majesty's loyal and faithful Subjects of all Estates and Degrees, with all possible public Joy and Acclamation, by open Proclamations within few hours after the decease of our late Sovereign Queen, acknowledging thereby, with one full voice of tongue and heart, that your Majesty was our only, lawful and rightful Liege Lord and Sovereign, and by our unspeakable and general rejoicing, and applause at your Majesty's 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 endeavoured to make demonstration of our inward love, zeal, and devotion to your most excellent Majesty, our undoubted rightful Liege Sovereign 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 unfeigned and hearty thanks to Almighty God, for blessing us with a Sovereign, adorued with the rarest gifts of mind and body, in such admirable peace and quietness, and upon the knees of our hearts to agnize our most constant faith, obedience, and loyalty to your Majesty, and your Royal Progeny, 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 acknowledgement whereof to your Majesty, we are the more deeply bounden and obliged, as well in regard of the extraordinary care and pains, which with so great wisdom, knowledge, experience, and dexterity, your Majesty (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 Commonwealth, 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 express by your own words, so full of high wisdom, learning, and virtue, and so replete with Royal and thankful acceptation of all our faithful 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 Majesty, all humble thanks and praises, not only for the said unspeakable, and inestimable benefits, and blessings above mentioned, but also that he hath further enriched your Highness with a most Royal Progeny, of Most rare, and excellent gifts and forwardness, and in his goodness is like to increase the happy number of them. And in most humble and lowly manner, do beseech your most Excellent Majesty, 
Nota.  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 hearty 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 express our unspeakable Joys) 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 lawful and undoubted Success●en, descend and come to your most Excellent Majesty, as being Lineally, Justly and Lawfully, next and sole Heir of the Blood Royal of this Realm, as is aforesaid. And that by the goodness of God Almighty, and lawful Right of descent, under one Imperial Crown, your Majesty is of the Realms and Kingdoms of England, Scotland, France, and Ireland, the most Potent, and mighty King, and by God's goodness, more able to protect, and govern us your loving Subjects, in all Peace and Plenty, than any of your noble Progenitors. And thereunto we most humbly, 
Nota.  and faithfully do submit, and oblige ourselves, our heirs and posterities for ever, until the last drop of our Bloods be spent, And do beseech your Majesty to accept the same, as the first fruits in this high Court of Parliament, of our Loyalty and faith to your Majesty and your Royal Progeny, and posterity for ever. Which if your Majesty shall be pleased (as an argument of your gracious acceptation) to adorn with your Majesty's Royal Assent, (without which, it can neither be complete and perfect, nor remain to all posterity according to our most humble desire, as a memorial of your Princely and tender affection towards us) we shall add this also to the rest of your Majesty's unspeakable and inestimable benefits.  
In which Act there are these particulars, very seasonable and observable, in respect of the present posture of our public affairs.  
1. That the happy union and conjunction of our divided Kingdoms, formenly torn and wasted, with long and miserable dissensions 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 reuniting not only of the two, but three mighty, famous and ancient 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 birthright, and lawful and undoubted Succession, Lineally, Justly, and lawfully descend to the next heir of the blood Royal, before he be publicly crowned King. As this Act in direct Terms declares, and 
a Cooks 7. Rep. calvin's Case f. 10, 11. 3 Instit. p. 7. Brook Treason 29. Graftons' Chronicle p. 1326, etc. Fox Acts and Monuments, vol. 3. Holinshed, and Speed, 1. Mariae. My Plea for the Lords, p. 494, to 499.  all the Judges of England, unanimously adjudged in the case of Watson, and Clerk, 2. Popish Priests, (who held King James no lawful King, before he was Crowned, and thereupon conspired to imprison him in the Tower, etc. for which they were both condemned and executed as Traitors) 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 Rochfort, 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 temporising Lawyers of late years.  
4. That it is the duty and practice of all loyal and faithful Subjects, of all estates and degrees, with all possible public joys, unspeakable general rejoicings, acclamations, applauses, affectionate desires, & by other means to proclaim, acknowledge and Crown their lawful 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 Parliament, being obliged thereunto both by the Laws of God and Man.  
5. That this Act of Parliament, and the Oaths 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, faithful, loyal and obedient to King James, his heirs and posterity for ever, (and so to our present King) till the last drop of their blood be spent, as to their undoubted, lawful, and hereditary Kings and Sovereigns.  
6. That a numerous hopeful royal Progeny, likely to continue and perpetuate the hereditary succession of the Crown in the true Regal line, is an extraordinary blessing and happiness 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 subjoin the Statute of 3 jacobi, ch. 1. entitled,  

An Act for a public Thanksgiving to Almighty God every year, on the fifth day of November.  
FOrasmuch as Almighty God hath in all ages showed 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 Sovereign Lord King james, the most great, learned and religious King that ever reigned therein, enriched with a most hopeful and plentiful Progeny, proceeding out of his Royal loins, promising continuance of this happiness and profession to all posterity: the which many malignant and devilish Papists, Jesuits 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. suddenly 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 confess) purposely devised and concluded to be done in the said House, that where the sundry necessary and Religious Laws for preservation of the Church and State were made, which they falsely 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 ruin of this whole Kingdom, had it not pleased Almighty God, by inspiring the Kings most Excellent Majesty with a Divine spirit, to interpret some dark phrases of a Letter showed to his Majesty, above and beyond all ordinary construction, thereby miraculously discovering this hidden Treason not many hours before the appointed time for the execution thereof: Therefore the Kings most Excellent Majesty, the Lords Spiritual and Temporal, and all his Majesty's Faithful and loving Subjects, do most justly acknowledge this great and infinite Blessing to have proceeded merely from God his Great Mercy, and to his most holy Name do ascribe all the Honour, Glory and Praise. And to the end this unfeigned Thankfulness may never be forgotten, but be had in perpetual Remembrance, that all Ages to come may yield praise to his Divine Majesty for the same, and have in memory THIS JOYFUL DAY OF DELIVERANCE.  
Be it therefore enacted by the Kings most Excellent Majesty, the Lords Spiritual and Temporal, and the Commons in this present Parliament assembled, and by the Authority of the same, That all and singular Ministers in every Cathedral and Parish-church, or other usual place of Common prayer within this Realm of England, and the Dominions of the same, shall always upon the fifth day of November, say Morning Prayer, and give unto Almighty God thanks for this most happy Deliverance. And that all and every person and persons inhabiting within this Realm of England, and the Dominions of the same, shall always upon that day diligently and faithfully resort to the Parish Church or Chapel accustomed, or to some usual Church or Chapel where the said Morning prayer, preaching, or other service of God shall be used, and then and there to abide orderly and soberly during the time of the said prayers, preaching, or other service of God there to be used and ministered.  
And because all and every person may be put in mind of this Duty, and be the better prepared to the said holy service, Be it enacted by Authority aforesaid, That every Minister shall give warning to his Parishioners publicly in the Church at morning prayer, the Sunday before every such fifth day of November, for the due observation of the said day. And that after morning Prayer or preaching upon the said fifth day of November, they read publicly, distinctly, and plainly this present Act.   
Upon this occasion there was a special Book of Prayers and Thanksgivings, compiled by the Bishops and Clergy, prescribed by Authority to be annually read in all Churches and Chapels, on the 5th. of November, wherein (amongst others) there were four remarkable prayers and thanksgivings relating to the King, Queen, Prince, all the Royal posterity, Nobility, and Magistrates, which I shall here insert.  


I.  
ALmighty God, who hast in all Ages showed thy power and mercy, in the miraculous and gracious deliverances of thy Church, and in the protection of righteous and religious Kings, and States, professing thy Holy and Eternal Truth, against the wicked conspiracies, and malicious practices of all the enemies thereof: We yield unto thee from the very ground of our hearts all possible praise and thanks for the wonderful, and mighty Deliverance of our gracious Sovereign King james, the Queen, the Prince, and all the Royal branches, with the Nobility, Clergy, and Commons of this Realm assembled together in Parliament, by popish treachery appointed as sheep to the slaughter, and that in most barbarous and savage manner, no age yielding example of the like cruelty intended towards the Lords anointed, and his people. Can this thy goodness O Lord, be forgotten worthy to be written in a pillar of Marble, that we may ever remember to praise thee for the same, as the fact is worthy a lasting monument, that all posterity may learn to detest it? From this unnatural conspiracy, not our merit, but thy mercy, not our foresight, but thy providence hath delivered us, not our love to thee, but thy love to thy anointed servant, and thy poor Church, with whom thou hast promised to be present to the end of the world. And therefore not unto us, not unto us, Lord, but to thy Name be ascribed all honour and glory in all Churches of the Saints, throughout all generations: for thou Lord hast discovered the snares of death, thou hast broken them, and we are delivered; be thou still our mighty Protector, and scatter our cruel Enemies, which delight in blood: infatuate their Counsel, and root out their Babylonish and Antichristian sect, which say of jerusalem, down with it, even to the ground. And to that end strengthen the hands of our gracious King, the Nobles and Magistrates of the Land with judgement and Justice, to cut off these Workers of Iniquity, (whose Religion is Rebellion, whose Faith is Faction, whose Practice is murdering of Souls and Bodies) and to root them out of the confines and limits of this Kingdom, that they may never prevail against us, and triumph in the ruin of thy Church: and give us grace by true and serious repentance, to avert these and the like Judgements from us. This Lord we earnestly crave at thy merciful hands, together with the countenance of thy powerful protection over our dread Sovereign, the whole Church, and these Realms, and the speedy confusion of our implacable Enemies, and that for thy dear Sons sake, our only mediator and advocate.   

II.  
ALmighty God and heavenly Father, which of thy everlasting providence and tender mercy towards us, hast prevented the extreme malice and mischievous imagination of our ensmies, revealing and confounding their horrible and devilish enterprise plotted against our Sovereign Lord the King, his Royal House, and the whole State of this Realm, for the subversion thereof, together with the truth of thy Gospel and pure Religion amongst us, and for the reducing of Popish Superstition and tyranny into this Church and land: we most humbly praise and magnify thy glorious name, for thine infinite gracious goodness in this our marvellous Deliverance; we confess it was and is thy mercy, thy mercy alone, (most merciful Father) that we are not consumed, that their snare is broken, and our Soul is escaped. For our sins cried to Heaven against us, and our iniquities justly called for judgement upon us: but thy great mercy towards us hath exalted itself above judgement, not to deal with us after our sins, to give us over (as we deserved) to be a prey to our enemies, but taking our correction into thine own hands, to deliver us from their bloodthirsty malice, and preserve from death and destruction our King and State, with thy Gospel and true Religion amongst us: Good Lord give us true repentance, and unfeigned conversion unto thee, to prevent further judgements: increase us more and more in lively Faith and fruitful love in all obedience, that thou mayest continue thy loving favour with the light of thy Gospol, to us and our Posterity for evermore. Make us now and always truly thankful in heart, word and deed, for all thy gracious mercies, and this our special deliverance. Protect and defend our Sovereign Lord the King, with the Queen and all the Royal Progeny, from all treasons and conspiracies, preserve them in thy faith, fear and love, under the shadow of thy wings against all evil and wickedness, prosper their reign with long happiness on earth, and everlasting glory following in the Kingdom of Heaven. Bless the whole State and Realm with grace and peace, that with one heart and mouth we may praise thee in thy Church, and always sing joyfully, that thy merciful kindness is ever more and more towards us, and the truth of the Lord endureth for ever, through Jesus Christ our only Saviour and Redeemer, Amen.   

III.  
ETernal God, and our most mighty Protector, we thy people of this Land, confess ourselves, above all the Nations of the earth, infinitely bound unto thy heavenly Majesty for thy many unspeakable benefits conferred and heaped upon us, especially for planting thy Gospel among us, and placing over us a most gracious King, a faithful Professor and defender of the same; both which exasperated the enemies of true Religion, and enrage their thoughts to the invention of most dreadful designs: all which notwithstanding it hath pleased thee hitherto, either to prevent or overthrow: at this time principally thou hast most strangely discovered an horrible and cruel plot and device, for the massacring as well of thy dear Servant and our dread Sovereign, as of the chief States assembled in thy fear, for the continuance of thy truth and good of this Realm. We humbly present ourselves at thy feet, admiring thy might and wisdom, and acknowledging thy grace and favour, in preserving them and the whole Realm by their safety: beseeching thee for thy Son Jesus Christ his sake to continue still thy care over us, and to shield our gracious King under the shadow of thy wings, that no mischievous attempt may come near, nor the Sons of wickedness may hurt him, but that under him we may still enjoy this his peaceable Government, with the profession of the Gospel of thy Son Jesus Christ, to whom with thee and the holy Ghost, etc.   

IV.  
O God, infinite in power and of endless mercy, we give thee all possible thanks, since it hath pleased thee so miraculously to discover, and defeat the mischievous plots of thine and our Enemies: thou hast delivered our dread Sovereign from the snares of the Fowler, and his Nobles from the fire of the fury of the wicked: he shall rejoice in thy Salvation, and we his People shall triumph in this thy wonderful Deliverance, thy Gospel shall prosper, and thine Adversaries shall be confounded. And multiply (good Lord) we beseech thee, thy great goodness towards our gracious King, and his Kingdoms, from this time forth, through Jesus Christ our Lord, Amen.    
After this Deliverance from this horrid Powder-plot, 
See Devotions of the ancient Church, etc. printed 1660.  there were these 2. forms of Prayers used in the Commons House by the Speakers during the Parliaments session, very seasonable for our times, wherein they expressed their Loyalty and Devotion to the King and his Royal Progeny.  

A Prayer used by the Speaker of the Commons House of Parliament.  
I.  
O GOD, most great and glorious, which dwellest in the Heavens over all, yet humblest thyself to behold the things that are done upon the earth: we, the people and sheep of thy pasture, assembled by thy providence, to the performance of this high service, whereupon the honour of thy name, the beauty of thy Church amongst us, the glory of the King, and wealth of our State doth depend, knowing, that without thee, we can do nothing: do, at this time, with fear and reverence, in the beginning of our consultations, first look up unto thee (from whom wisdom and happy success doth come) praying thee to look down upon us, who first look up unto thee (from whom wisdom and happy success doth come) praying thee, to look down from Heaven upon us with the eye of thy mercy; to draw near unto us with the presence of thy grace: to prepare us all with counsel and understanding; and to be Precedent, and Director of all our conferences: that those things may be propounded, conceived, allowed, and confirmed, which may best please thee, and most directly and sound uphold the honour of thy Name, the sincerity of thy worship; the safety of our King; and peace of thy people: even for thy Son our Lord's sake.  
And that we may not ourselves, be any hindrance to the obtaining of these our desires, either by means of any sin formerly committed, or of any corruption yet remaining in us: we humbly pray thee, to forgive our sins, and blot out all our iniquities: and to stand reconciled unto us, in an everlasting covenant of peace, as if we had never sinned against thee.  
And, because our hearts by nature are not fit for good cogitations; create a new heart, and renew a right spirit in us: remove far from us all vainglorious humour of advancing our private profit, all envious humour of disgracing other men's gifts, all malicious humour of hurting any man's person: and (finally) all froward humour of opposing ourselves, against just, needful, and godly things, by whomsoever propounded. Furnish us with knowledge, wisdom, and zeal, by sending down thy spirit into our hearts, that we may understand, discern, prefer, and set forward all things tending to the advancement of thy glory, and such as may be thought worthy our assent and furtherance.  
And, because all good things are not of equal goodness, nor all needful things of equal necessity: let our care and zeal be equally proportioned to the degrees of things in goodness and necessity different. And therefore, first, make us careful of the glory of thy Name (which is the high end of all thy counsels and works, and aught to be the last, and first respect of all our purposes and doings) And therein, let our especial care be, to provide for the continuance of thy word, and religious practice of thy worship by the Ministry and means that Christ hath planted in his Church: next, let the good of this whole Island move our care and zeal; which consisting in the safety and honour of the King, and the enacting and executing of good Laws; let us be wisely careful, and faithfully zealous for the Person of our King, whom thou the King of King's haste in mercy set over us.  
And because no Law can be good, that is not agreeable to thy Law, which containeth the Fundamental equity of all Laws: in making Laws to govern thy people, let us always have an eye unto thy Law, not digressing from the holy equity thereof: and what through thy mercy, we shall here profitably enact, we pray thee, through the whole Kingdom it may be truly executed, that our great labour may not be disgraced with little fruit.  
And forasmuch as we all and every one of us have, in this place, with wonder and astonishment, and without any merit of ours, found a most evident assurance of thy mercy and goodness, in a miraculous deliverance from the greatest danger, by Popish treachery that ever was attempted or threatened, towards our King, our State and Us: give us (good Lord) hearts above the hearts of men, to offer unto thee in the same place, a daily sacrifice of thanksgiving in the highest measure; together with a servant and incessant zeal, care, and diligence in all our proceedings, for the settling of the peace and happy estate of thy Church amongst us: the preservation of our King; his royal Progeny; ourselves, and our Posterity: and for the preventing, suppressing, and final rooting out of the spring, issue, and fruit of all such hellish and popish hearts, intentions, and practices: to the everlasting praise and glory of thy blessed name.  
Hear us, we pray thee (O Father of mercy) in these our most humble and needful petitions: forgive and answer us, according to thy fatherly and great goodness, for Jesus Christ his sake, to whom with thee and the Holy Ghost, three Persons, and one God, be all praise, glory, and power, now, and for ever, Amen.   

A Prayer for the Parliament, used also in the House  
II.  
ALmighty God, which by thy holy Prophet David art most truly said, to stand in the Congregation of Princes, and givest judgement in the midst of the mighty men of the world, and through whom Princes do reign, Lawmakers do discern just things, Lords bear rule, and all Judges of the earth execute judgement, and for that cometh of thee all Counsel and equity, all understanding and strength: grant unto us here gathered together in thy name, that wisdom which is always assistant to thy seat, to give knowledge to our feeble and ignorant minds. Send down (we beseech thee) the same wisdom out of thy holy heavens, and from the throne of thy Majesty, that is may be now with us, and labour with us, whereby we surely knowing what is acceptable unto thee, may be led through it to the debating, weighing and final determining of those matters, by the which thy blessed Name may be glorified, thy Catholic Church of England confirmed and increased, the King's assurance established, the common tranquillity of this Realm safely maintained, and last of all, all estates and people thereof, in true obedience and charity united and knit together. Grant this, O God, for thy only Son's sake Jesus Christ our Lord, Amen.   
In the Lord's House, the Collects and Prayers in the Common Prayer Book and Litany for the King, Queen, Prince, and Royal Posterity, with other prayers were daily used by the Bishops, and Peers during their Session.  
To mention all the particular Prayers for the King, Queen, and Royal posterity, comprised in Books of private Prayers and Devotion (as the Practice of Piety, and the like) and 
* See Dr. John Whites defence of the way. Bishop Bilson, Bishop Andrews, Archbishop Abbot, Bishop Buckridge, Bishop Abbot, Bishop Davenant, Bishop Usher, Dr. Featly, etc. Anno 165.  Epistles Dedicatory, perfixed to hundreds of Books, and Sermons, dedicated to King James, by Bishops, Ministers, and others of all sorts, and in usual Graces before and after meals, would be both infinite, and nauseous, being commonly known, and obvious to all, and therefore I shall wholly pretermit them, the substance of them being comprised in those Prayers already mentioned.  
I shall now proceed to the reign of our late King Charles; who as he had constant Supplications and Prayers made for him in all Cathedral and Parish Churches, Chapels, Colleges, most private families, and in our Parliaments themselves, by name, during all King James his reign, as Duke of York and Prince of Wales; so after his coming to the Crown March. 27. 1645. till January 1648. he had the like public and private Prayers, Intercessions, and Supplications, made for him throughout his 3. Realms, as King, and for his Queen and royal Posterity, not only by our preaching Ministers, in their prayers before their Sermons, and by most others in their morning and evening family and closet prayers, & Graces before or after meals, as our own experience attests, but likewise these special set Prayers, Petitions and Collects in our Litany, and common Prayer Book, which I shall here transcribe, because almost quite forgotten, by above 12. whole years discontinuance in most Churches & Families too. In the public Litany, ordered to be read thrice every week, or oftener upon occasion, there are these several Prayers, and Petitions to God,  
That it would please thee to keep and strengthen in the true worshipping of thee, in righteousness and holiness of life, thy servant Charles, our most gracious King and Governor. That it may please thee to rule his heart in thy faith, fear and love; and that he may evermore have affiance in thee, and ever seek thy honour and glory. That it may please thee, to be his defender and keeper, giving him the victory over all his Enemies. That it may please thee to bless and preserve our gracious Queen Mary, Prince Charles, and the rest of the Royal Issue. After every of which several Prayers, and Supplications, all the People severally answered; We beseech thee to hear us good lord After which followed these two Prayers, for the King's Majesty, the Queen, Prince and Royal Issue, and read twice every day in most places.  
O God our heavenly Father, high and mighty, King of Kings, and Lord of Lords, the only Ruler of Princes, which dost from thy throne behold all the dwellers upon earth, most heartily we beseech thee with thy favour to behold our most Gracious Sovereign Lord King Charles; and so replenish him with the grace of thy holy Spirit, that he may always incline to thy will, and walk in thy way; endue him plentifully with heavenly gifts, Grant him in health and wealth 
* Those who Prayed thus cordially could not shorten his life by a violent death.  long to live, strengthen him that he may vanquish and overcome all his Enemies; and finally, after this life, he may attain everlasting joy and felicity, through Jesus Christ our Lord, Amen.  
Almighty God, the Father of thine elect and of their seed (which Bishop Laud changed into, the fountain of all goodness) we humbly beseech thee to bless our gracious Queen Mary, Prince Charles, and the rest of the royal issue: Endue them with thy holy Spirit, every them with thy Heavenly grace, prosper them with all happiness, and bring them to thine everlasting Kingdom, through Jesus Christ our Lord, Amen.  
In the Prayer for the whole Estate of Christ's Church, there is this Clause, relating to Kings in general, and King Charles in particular. We beseech thee also to save and defend all Christian Kings, Princes, and Governors, and Specially thy servant Charles our King, that under him we may be godly, and quietly Governed.  
When these Prayers and Collects with the Book of Common-Prayer, were suspended, by the Directory of the public worship of God, in most places throughout the 3, Kingdoms of England, Scotland, and Ireland, Printed by order of both Houses, 13 Martii 1644. yet the substance of them was still continued by the very Directory itself, during the heat of the late Wars, between the King and Parliament: witness p. 10, 11. of public Prayer before the Sermon, wherein all Ministers are directed, To pray for all in Authority, especially for the King's Majesty, that God would make him rich in blessings, both in Person and Government, establish his Throne in Religion and righteousness, save him from all evil Counsel, and make him a blessed and glorious Instrument for the Conservation and Propagation of the Gospel, for the Encouragement and Protection of those that do well, and the terror of all that do evil, and the great good of the whole Church, and of all his Kingdoms, for the Conversion of the Queen, the Religious education of the Prince, and the rest of the Royal seed, for the comforting of the afflicted Queen of Bohemia, sister to our Sovereign, and for the Restitution and Establishment of the Illustrious Prince Charles, Elector Palatine, (much more than now of our Illustrious long-exiled King CHARLES) to all his Dominions and Dignities.  
To pretermit all Prayers made for King Charles, in Epistles perfixed to hundreds of Books, of all sorts, dedicated to him whiles Prince of Wales, and King of England, Scotland, and Ireland; I shall Conclude only with 3. short Prayers of this Nature, in 3. of our learnedest late deceased Antiquaries Dedicatory Epistles to his Majesty, being of 3. several professions.  
The first is Mr. John Seldens, in the clo●e of his Dedicatory Epistle to His Mare clausum, Londini 1635. Inexuperabilem Tibi felicitatem, sanctissima illa Majestas, quae Tuae archetypae est, praestet conservetque.  
The 2. is Sir Henry Spelmans in the end of his Dedicatory Epistle before the first Tome of his Councils, Londini 1639. Dei Vicario, Ecclesiae Nutricio, Fidei Defensori Carolo, Dei gratia Magnae Britaniae, Franciae, & Hiberniae Regi, etc. Magno, Pio, Augustissimo, Deus optimus maximus, Regiam vestram Majestatem, sovolemque Serenissimum, Ecclesiae et Britaniis Imperpetuum sospitet beatissime.  
The 3, is, most learned, renowned and pious Archbishop Usher, who thus winds up his Epistle to King Charles, perfixed to his Britannicarum Ecclesiarum Antiquitates, Dublini, 1639. Deus optimus maximus, Regum suorum custos et vinder, vitam tibi det proliram, imperium securum, domum tutam, exercitus fortes, Senatum fidelem, populum probum; 
* Tertullian Apologet.  Veteris Ecclesiae pro Imperatoribus suis vota haec solemnia, pro tua et tuorum salute Redintegrat et toto animi affectu numini divino nuncupat, Serenissimae Tuae Majestatis servus humilimus, Jacobus Armachanus.  
The very next day after the most illegal Trial, 
Feb. 1. 1648.  Condemnation and bloody Execution of our late Sovereign Lord King Charles by that Prodigy of Lawyers John Bradshaw, and his Assessors, in the new created High Court of Injustice, against the 
a See the Vindication of the secured and secluded Members, and the History of Independency part 2.  Votes and Protests of the Secluded Lords, and Secured Commons, one of the then secured Members (out of his Loyalty to his Majesty, and his royal Heir and Successor whose rights he strenuously asserted in his Speech in the House, for which he was seized and imprisoned by the Army Dec. 6. 1648.) at his own charge Printed, 350. of the ensuing 
b See the 2d. part of the History of Independency where it is likewise printed.  Proclamations, which he caused to be sent to most Sheriffs and Mayor's throughout England and Wales, and some of them to be pasted up at Westminster, and elsewhere in and about London, notwithstanding the Anti-Parliamentary, and Antimonarchical Junctoes' strict Proclamation to the contrary, under pain of High Treasons and the most Capital Punishments; which deterred others both from crowning and proclaiming their Hereditary Sovereign, according to their former Oaths, Covenants, and printed Remonstrances.  

A PROCLAMATION PROCLAIMING CHARLES Prince of Wales, King of Great Britain, France and Ireland.  
WE the Noblemen, Judges, Knights, Lawyers, Gentlemen, Freeholders', Merchants, Citizens, Neomen, Seamen, and other freemen of England, do, according to our Allegiance and Covenant, by these presents heartily, joyfully and unanimously acknowledge and proclaim the Illustrious Charles Prince of Wales, next heir of the Blood Royal to his Father King Charles (whose late wicked and traitorous Murder we do from our souls abominate, and all parties and consenters thereunto) to be by hereditary Birthright, and lawful succession, rightful and undoubted King of Great Britain, France and Ireland, and the Dominions thereunto belonging. And that we will faithfully, constantly and sincerely, in our several places and callings, defend and maintain his Royal Person, Crown and Dignity with our Estates, Lives, and last drop of our Bloods, against all opposers thereof; whom we do hereby declare to be Traitors and Enemies to his Majesty and his Kingdoms. In testimony whereof, we have caused these to be published and proclaimed throughout all Counties and Corporations of this Realm, the first day of February, in the first year of his Majesty's Reign.  
God save KING CHARLES' the Second.   
This short ejaculatory Prayer and Acclamation GOD SAVE THE KING, subjoined to this Proclamation, was not only used at the Coronations, triumphs, and public Receptions in Cities, Colleges, Villages, Corporations, of all our own, & foreign Kings, as I have elsewhere touched; but constantly annexed at the end all our Statutes at large, printed after every Session of Parliament from 19 H. 7. till 1 Caroli, and at the close of all our Kings, & Queens public 
d See the proclamations printed during the Reign of King Henry 7, 8. Edw. 6. Queen Mary and Elizabeth, King James & King Charles, The ancienter proclamations are entered in the Dorse of the Clause Rolls in the Tower.  Proclamations, yea echoed out by our Sheriffs, Heralds, Criers, Officers, who proclaimed them, and by the generality of the people present at such Proclamations; And it was likewise constantly used by all Criers of all public Courts of justice, Assizes, Sessions of the peace, Eyres and Gaol Deliveries upon sundry occasions, yea by every Malefactor, acquitted or admitted to his Clergy, who usually cried, GOD SAVE THE KING; neither could our Kings enter into any City, Town, Village, College, School, or House within their Dominions, but their Ears were filled with the joyful sound of this Prayer and Loyal Acclamation. Which custom I trust will grow into common practice again, after its overlong Dis-continuance, through the treachery, and disloyalty of those who above all others had most obliged themselves to continue it, by their respective old oftreiterated Oaths of Fealty, Homage, Supremacy, Allegiance, justices, Majors, Recorders, Sergeants at Law, Freemen; & their new Protestations, Solemn National League and Covenant, Commissions, Trusts, Offices, Callings; obliging them both in point of Conscience and Duty to bear Faith and true Allegiance to the King's Majesty, his Heirs and lawful Successors, and to maintain and defend his and their Persons, Crowns, and all Jurisdictions Rights, Privileges, and Royal Prerogatives, united, annexed and belonging to the Imperial Crown of their Realms, against all Powers, Persons, Invasions, Plots and Conspiracies whatsoever, without any Apostasy, defection or detestable Neutrality. Which I hope they will now at last remember so far as to expiate all former violations of them, by their future fincere, cordial, constant, inviolable Observations, by their daily public and private fervent Prayers, Supplications, Intercessions, Thanksgivings, to God for his Majesty's restitution, long life, and prosperous Reign; and by echoing out this usual Acclamation upon all occasions, according to its pristine frequent use throughout our Realms and Dominions.  
I have thus at large by Histories, Records and Precedents of all times & sorts, (to which sundry more might be accumulated) irrefragably evidenced the constant uninterrupted practical loyalty of our Christian Predecessors, in making public and private Supplications, Prayers, Intercessions and Thanksgivings for our Christian Kings in this Island, whether of the British, Saxon, English, Danish, Norman, or Scotish Race, and for their Queens, their Royal Posterity, and Kingdoms, in their public and private Devotions, and in their Epistles, Addresses, and Dedications to them; to the inrent they may now at last excite, encourage, provoke, and inflame our degenerated disloyal, undutiful, Men-fearing, Time-serving Generation conscientiously to revive, and constantly to practise this long neglected Christian Duty, as being the principal means prescribed by God himself, and pursued by his Saints in all Ages, to produce that public peace, unity, prosperity and settlement which we have all so long expected and longed for, but could never yet obtain by any carnal policies, fastings, humiliations, prayers, since we gave over this enjoined Duty, and can never probably hope for, much less actually enjoy, till we return to the cordial uninterrupted performance thereof, and to our pristine Allegiance, Loyalty, Obedience and Subjection to our undoubted hereditary Sovereign Lord and King, according to our multiplied Oaths, Protestations, Covenant, the Laws both of God and the Land, the only rules of our Consciences and Practices, both as Christians and Subjects. And if all these with the precedent and subsequent Precedents, Scriptures, Examples, Authorities, our own present Pressures, Dissensions, Confusions, decay of Trade, hopes of settlement, peace and prosperity, will not persuade our whole 3. Kingdoms to this their bounden Duty, that black Character which the Apostle gives to the obstinate hardhearted Jews, upon whom wrath was come to the uttermost, will be ours too, 1 Thes. 2. 15. who both killed the Lord Jesus Christ (their KING) and their own Prophets, and have persecuted us, and they please not God, and are contrary to all men.  
— * Pudet haec opprobria Nobis, 
Ovid.   
Et dici potuisse, & non potuisse refelli.   

CHAP. VII.  
I Have heretofore (in the 4th. Chapter) presented you with sundry Precedents of the Primitive Christians signal Loyalty and Piety to their very persecuting Heathen Emperors, in making fervent public and private Prayers, Supplications and Intercessions unto God for their long life, health and prosperity. To which I shall add two Precedents more.  
The first out of the Annals of Eutychius Patriarch of Alexandria (translated out of Arabic into Latin by learned Mr. Pokock) printed Oxoniae 1656. 
Anno 180.  who relates this of the Christians under 
a Eutychii annal, p. 360.  Marcus Antonius Severus, (a great Persecutor of them) Magnae hic calamitatis & tristitiae diuturnae Christianis author fuit, multis sub illo Martyrium passis. Ejus tempore magna fuit fames, siccitasque & pestis, dum per biennium non plueret, adeo ut parum abesset, quin Rex & populus Imperio ipsius subditus fame & peste perirent; Qui ergo Christianos rogarunt, ut Precibus a Domino suo pluviam impetrarent: 
* See Part 1. P. 50, 51.  illis igitur Preces ad Dominum nostrum fundentibus magnam pluviae copiam demisit, quo pacto sublata est et fames, et pestis, both from this persecuting Emperor and his Subjects.  
The second is the memorable story of the Emperor Maximinianus, 
Anno 304.  who was smitten by God with several Diseases for persecuting the Christians, 
b Eutychii Annal. p. 411, 412, 427. Euscbius Eccl. Hist l. 8. c. 27, 28. Niceph. Eccles. Hist. l. 7. c. 20, 22, 23.  so that his flesh did rot away, and worms crept out of his Bowels, and he lay prostrate on the earth, stinking in such sort that no man could come nigh unto him; All his Companions admiring, and his very Enemies pitying him for what had thus befallen him. Whereupon Ipse verò ad se reversus; Hoc forsan quod patior (inquit) inde mihi accidit, quod Christianos interfecerim. Literas ergò ad omnes provincias suas dedit, ut Christianos quicunque in carceribus essent, dimitterent, eosque honore afficerent, nec ullum iis damnum inferrent; Rogarent autem ut inter precandum pro Imperatore vota funderent; orantibus ergo pro Imperatore Christianis ac preces fundentibus, Deus ipsi sanitatem restituit, adeo ut viribus 〈◊〉 sanitate melius quam antea gauderet, as Eutichyus: or, 
c Nicephorus Eccl Hist. l. 7. c. 22, 23.  Addit praetereà mandatum, ut statas solitasque pro Imperatore preces ad Deum funderemus: Christianos Christiana sua templa exaedifieare, rem maturare, consueta Officia in illis facere, Preces pro Imperii-statu fundere, he publishing 2. Edicts in the Christians behalf. 
d Eusebius Eccl. Hist l. 8. c. 28, 29 l. 9 c. 1, 6, 7, 8, 9  Vndè Christiani hac indulgentia concessa devincti, Debent Deo suo obnixe supplicare pro nostra, pro Reipublicae, pro sua ipsorum salute, ut quovis modo cum publicus rerum status integer & incolumis retineatur, tum ipsi in suis familiis absque cura & sollicitudi●e vitam traducere queant, as Eusebius & Nicepborus, record the story. Lo here this persecuting bloody Pagan Emperor restored to his perfect health, by the Prayers of the Christians whom he slew, imprisoned, persecuted in his health; yet behold his desperate ingratitude both to God and them. Ille verò ubi sanitati restitutus convaluisset, ad majorem impietatis gradum quam antea prolapsus, in omnes ditiones suas scribens, Christianos occidi jussit, & ne professionis ejus quispiam in Imperio ejus relinqueretur, neve urbem aut oppidum incolere sinerentur, sed penitus extirparentur. Interfecti sunt ergo è Christianis, qua viri, quafeminae, qua pueri, plures quam numerari possint, adeo ut prae occisorum multitudine Plaustris delati in mari, & in deserto projicerentur. But God soon after smote him with an ulcer in his Bowels, which tortured him extremely, corroded and eat out his Bowels, caused his very eyes to fall out of his head upon the ground, burnt up his Flesh which was severed from his bones, so as he perished by a most miserable death, confessing that God had deservedly punished him in this sort, for his madness and rashness against Christ and his Members.  
Constantine the Great 
e See Archbishop Usher, De Brit. Eccl. Primordiis, c. 8. Euseb. Eccl. Hist. l. 9 c. 8. Niceph Eccl. Hist. l. 7. c. 36, 39  (born and declared Emperor first of all in this our Island of Britain, 
Anno 310.  the first professed Christian of all the Roman or other Emperors in the World) about the year of our Lord 310. having conquered this Tyrant Maximinianus in the field, he and the Christians sang praises unto God for his great victory, in the words of Moses and the Israelites after Pharaoh his overthrow, Exodus 15. 1, to 22. After which entering into Rome in triumph with great pomp, he was there received by all the people, both men, women and children, Senators and other Noble persons running out by Troops to meet him with joyful countenances, willing minds, happy acclamations, and unsatiable joy, as their Deliverer, the Conservatour of their Country, and most benign Patron. But he as one having the fear of God naturally residing in his mind, not puffed up with these triumphant acclamations and popular applauses, nor yet with the Proclamation of his praises, yet very conscious of the aid given him from God, commanded immediately, that the Banner of our Saviour's passion should be set in the hand of his statue. Which being set up in the most famous place in Rome, holding the sign of the Cross in his right hand, he commanded this following Inscription to be engraven thereon in Roman Letters; In this wholesome sign, the true cognisanee of Fortitude, I have delivered the City from under the Tyrant's yoke, and set the Senate and People of Rome at liberty, and restored them unto their pristine Greatness and Splendour.  
After 
f Eusebius Eccl Hist. l. 9 c. 9 Niceph. l. 7. c. 39  Maximinianus the Tyrants death, anutter Enemy to all Piety and Godliness, through the Grace of Almighty God Churches were re-edified, and erected from the Foundations, the Gospel of Jesus Christ freely preached, professed and propagated; Maximinianus by public Edicts, proclaimed the chiefest and most deadly Enemy, the most impious, wicked, pernicious and malicious Tyrant, and most exeerable hater of God. All Tables and Inscriptions set up in every City to his and his children's honour, were either thrown down from aloft to the ground, or obliterated, or blotted out with a deformed & black colour: In like manner all Statues erected to his honour being tumbled down, were broken in pieces, and exposed to the laughter and derision of such who would abuse them. All his persecuting Instruments, Favourers and Partisans, were in like manner disgraced, disofficed, and some of them slain. The Christian Bishops, Ministers, and Professors of the Gospel, made and sang special Songs of Praise and Thanksgiving unto God Almighty, the King and Governor of all things, and to Jesus Christ his Son, the Redeemer of their Souls, and Author of their internal and external peace, enjoyed under their Christian Emperor; whose Praises they extolled, as you may read at large in Eusebius, Ecles. Hist. l. 10. c. 1, 3, 4, 6, 9 And De Vita Constantini, l 2, 3, & 4. After which Constantine 
i Eusebius de Vita Constant. l. 9 c. 18, 19, 20.  prescribed to all his Soldiers and Subjects as well Pagans as Christians, a set form of Prayer to God for himself and his Sons, to be said every day, or Lords Day at least; recited in the 
k Here p. 4.  former Chapter. This first Christian Emperor, in the first General 
* Euseb. de vita Constanr. l. 3. c. 20.  Council of Nice, Anno 325. when he dismissed the many Bishops there assembled by him from all parts (whereof 3. 
Anno 325.  came from our Isle of 
l Bishop Usher de Eccles. Brit. Primordiis, P. 195.  Britain) with a grave exhortation, to preserve mutual coneord; added this request to them in the close thereof, Vt pro ipso ad Deum preces obaixe funderent, That they would earnestly pour forth Prayers for him unto God. 
m De vita Constant. l. 4. c. 14.  Eusebius further records of him, That where as he esteemed that the Prayers of Pious men, were of great moment to him, and to the safety and preservation of the whole Commonwealth, towards which seeing he reputed them necessary, he did not only upon all occasions throw himself down as a Supplicant unto God, Verum etiam ut pro s● ab Ecclessae Praesidibus supplicaretur, mandavit, but likewise commanded that Supplications should be made for him by the Rectors of the Church; which they accordingly performed.  
In the 30th. 
Anno 336.  year of his reign, 
n Euseb De vita Constant. l. 4. c. 48.  when a certain Priest praised him to his face, as worthy to enjoy the chief Power of all things in this life, & to reign together with the Son of God in the life to come; He signifying his dislike thereof, exhorted him, not to use such flattering words concerning him for time to come; but rather to contend for him with Prayers from God, that he might seem worthy to be the servant of God both in this life, 
* Euseb. Ibid. l. 4. c. 45.  and that which is to come. The same year this Emperor having assembled a very great Synod of Bishops and Priests to jerusalem to the Dedication of the Temple he had there built; some of them adorned that solemnity with Prayers and Disputations, others with elegant Orations, Sermons and Interpretations of obscure places of Scripture: others who could do none of these, Supplices Deo preces, etc. Offered up humble Prayers and Supplications unto God for common peace, for the Church of God, and for the Emperor himself, the Author of these most excellent things, and for his Children who were dear to God.  
In his 
n Eusdbius de vita Constant l. 4. c. 56.  Expedition against the Persians, communicating his design unto the Bishops, and desiring some of them to be always present with him who were most fit to discharge the Duties of Piety, they readily promised to follow and not to depart one step from him, but to go on warfare with him, Et apud Deum supplicibus vovotis se pugnaturos, and that they would fight with God for him against his Enemies with Supplications and Prayers: whereupon being greatly delighted with this expression of their Wills and Endeavours, he caused a magnificent Tabernacle to be made in form of a Church, in quo Deo victoriarum datori ipse cum Episcopis supplicaret. Wherein he with his Bishops might make Supplications to God the giver of Victories.  
When he lay upon his Deathbed, 
Anno 337.  his Centurions, and Captains of the Army coming to his Chamber, 
o Euseb. de vita Constant. l. 4. c. 63, 65, 66, 67, 68, 69.  deploring his Condition, Longioremque ei vitam optarent, and wishing him a longer life: he answered them, He had now obtained true life, (after his Baptism) and that he only understood of what felicity he was made partaker; and therefore he would hasten and not procrastinate his migration unto God. Upon the tidings of his death, all his Guards renting their clothes, casting their Bodies upon the Ground, and knocking their Heads against it, sending forth mournful Voices with great sorrow and clamours, calling him their Lord, Prince, Emperor and in the interim bewailing him not as a Lord and Tyrant, but as pious and natural Children do their Father. The Centurions and other Officers and Soldiers predicated him their Saviour, Keeper, Benefactor; the whole Army with all reverence desired him as Flocks of Sheep their Shepherd; all the People throughout every City running up and down manifested the secret wound and grief of their minds by outcries and clamours, and the rest walked with dejected Countenances as if they were astonished; every one reputing that this calamity had principally happened to himself, and miserably afflicting themselves, as bereft of the common safety of human life. All the Dukes, Earls, and Assembly of Princes, who were formerly accustomed to reverence and bow down unto him, observing their pristine use and custom, going in at set tim●s saluted the Emperor lying in his Hearse, as if he were alive even after his death, bowing themselves to the ground; the Senate, with all the rest of the Magistrates and People doing the like reverence to him. Upon which Eusebius hath this memorable Observation, Solus vero iste beatus Imperator etiam mortuus regnavit, cum ei solipost hominum memoriam, vel ipso Deo authore, omnes qui solebant, honores tanquàm superstiti tribuerentur. Nam cum is solus ex omnibus Imperatoribus, Regem omnium Deum & Christum ejus omnibus vitae actionibus, pièsanetèque coluerit, jure sanè etiam hunc honorem solus adeptus est, ut Dei voluntate, quod in eo morte sepultum erat, tamen apud homines regnaret, ut ista scilicet ratione nobis Deus signifiearet, animarum Regnum, his qui non prorsus obduruerunt, nunquàm consenescere, nunquàm emori. His two Sons being absent when he died, there were some select Captains out of the whole Army, eminent for their Fidelity, sent to acquaint them with his death, the News whereof being spread throughout all the Legions, they all with one mind and consent presently resolved, as if great Constantine himself were alive, Neminem praeter ejus Filios Romani Imperii Principem 〈◊〉 turos; and soon after all resolved, that they should not only be called Caesar's, but likewise Augusti, which being a Title of the greatest Dignity of all sorts, is the Proper note of the greatest Empire. The Senate, People, and whole City of Rome exceedingly lamented this Emperor's death, did the same reverence to his Pictures, as to himself whiles living; and painting the Effigies of Heaven in its proper colours, pictured him above the Celestial Orbs, resting in the Heavenly Assembly. At his Funeral the Soldiers, Priests and People standing round about his Hearse expressed their Affections and Devotions towards him in every kind they could: ● quibus Divinus per Preces cultus exhibitus est. Whose Praises when they gloriously predicated; Jam populus frequens unà cum Saverdotibus non fine lachrymis, et fane magns cum gemitu, preces pro anima Imperatoris fundebant (to wit, 
* See Bishop Ushers Answer to the Jesuits Challenge: Secton praying for the Dead.  that it might speedily be united to his body again at last by a most joyful resurrection, not delivered out of purgatory) in quo & illi gratum atque optatum pro Principe officium praestabant: & Deus ipse singularem benevolentiam ergà famulum suum ostendit, Quod post mortem charis ejus ac Germanis Filiis, Patris sui Successoribus, Imperium donasset. This was the signal loyalty, piety and devotion of the Christian Bishops, Priests, Nobles, Senators, Soldiers and People of all sorts, in that Age, to this first Christian Emperor Constantine, both living and after his decease, and to his royal Posterity after him, worthy our imitation.  
Constantine the 2d. Son of Constantine the Great, degenerating from his Father's Faith and Piety, favoured the Arrian Heresy, and very much persecuted the Orthodox Bishops, who maintained the Deity of our Saviour Jesus Christ; yet they and the Orthodox Christians ceased not to make constant fervent-publick and private Prayers unto God for his long life, health and prosperous reign. Among others Athanasius Bishop Alexandria, 
Anno 350.  (the chiefest Champion against the Arrians) though exceedingly persecuted, injured, deprived and banished by him, merely for his zeal in defending the Orthodox Faith, and the Godly Christians under his charge, were very loyal and conscientious in discharge of this Duty, as is evident by these notable passages in his Apologia ad Constantinum Imperatorem, against the Arrians calumnies, who falsely accused him, for holding intelligence with Magnentius (the Murderer of his Brother Constans) who wipes off that Calumny by this Argument, That he made Prayers for this Prince in the open Assembly of the People, and likewise for the Emperor's safety, 
q Operum Graecolatin. 〈◊〉, 1627. Tom. 1 p 679, 680, 682, 683.  Pro salute tua ●ota facio. Quapropter dum te contemplatus fuissem in illo (Constante Imperatore) illumque in te, quî fieri potuisset ut illi malidicere sustinerem, aut hosti illius literas mittere, ac non potius pro tua salute voces prccesque fanders, quod et feci. Hujus reitestis est praecipuus Dominus, qui exaudivit te, & largitus tibi est integrum à majoribus tuis relictum Imperium: Testesque sunt qui tam affuerunt Philicesumus qui fuit Dux Aegypti, Ruffinus, item & Stephanus, (and four more there named) agentes in rebus. Nihil enim aliud dixi, quam precemur pro salute religiosissimi Imperatoris Censtantii; & statim, universus Populus una voce acclamavit, Christ auxiliare Constantio, et magna cum perseverantia has preces continuavit.; After which excusing the People's meeting in the great Church of Theona built by the Emperor, before it was consecrated by his Order, because the multitude of the people was so great, that the other Churches could not hold them; he adds, Festum erat Paschae, & tanta vis populorum aderat, quantum Christianorum in urbe esse Christicola Principes optarunt. Cum igitur & Ecclesiae paucae parvaeque essent, magnoque tumultu posceretur ut in magna Ecclesia conventus celebrarentur, atque ibidem Preces pro tua salute fierent, quod et factum est, egone adhortationibus, etc. Nec tamen celebrata sunt à nobis Encaenia, sed tantummodo precationum Synaxis habita est. Tu autem religiosissime Imperator, ubinam malles populum manus extendere, et pro te orare, ibine, ubi Ethnici oberr abant? an in loco tuum nomen titulumque referrente? quem cum in praesenti Dominicum universi appellarent, etc. Ecce Domine Jesus Christ Rex Regum, veri Fili Dei unigeniti, verbum & sapientia Patris reus agor. Quia tuam misericordiam Populus suis orationibus convenit, & per te, Patrem Deum omnium imprecavit, idque pro salute Famuli tui pientissimi Constantii. Sed tamen gratiae sunt tuae lenitati, quod de precibus Populi & de tuis ritibus in crimen vocari. Tu tamen interim Deo dilectissime Auguste vivas per multos Annorum recursus, & solemnia dedicationis perficias. Preces enim omnium pro tua salute factae nihil impediunt Encaeniorum festum, etc.  
If then this Godly Orthodox Bishop, and all other Orthodox Bishops and Christians thus constantly prayed to God for this cruel persecuting Arrian Emperor, that Christ would be propicious to him, that he might continually live in safety, and reign in peace, and live many years; and styled him, most religious and gracious Emperor, and Prince; I shall thence infer, with our learned Doctor Thomas Bilson against the Jesuits, in The true Difference between Christian Subjection, and Unchristian Rebellion part 1. p. 378, 379. Hear you deaf of ears, and dull of hearts: The Church of Christ prayed for Heretical Princes in the midst of their Impiety and Tyranny: And when it was objected to Athanasius, that he and others wrote Letters to one that rebelled and took Arms against the Prince, he made Answer, Vincat quaeso apud te veritas, etc. I beseech you let truth take place with you and leave not this suspicion upon the Catholic Church, as thought any such things were written or though of by Christians, and especially by Bilshops. How far then were these men from your humours, which profess to depose (yea murder) Princes, and not only licence Subjects to rebel, but entice them to kill their Sovereigns, as you did lately Parry, with pardon, praise, and recompense both here and in Heaven? 
Anno 356.   
St. Hilary Bishop of Poitiers wrote thus to this Arrian Emperor Constantius, 
* Hilarius ad Constantium, l. 2. See Bison True difference, p. 378.  not long after Athanasius, in the Orthodox Christians behalf. We beseech your clemency to permit, that the people may have such Teachers as they like, such as they think well of, such as they choose, and let them solemnize the divine mysteries, 
Anno 359.  and make Prayers for your safety and prosperity.  
The godly Western Bishops assembled by this Arrian Emperor Constantius to the Council of Ariminum, 
* Socrates Scholasticus Eccles Hist. l. 2 c 37. Cassidorus, Tripa●t. Hist. l. 5. c. 22. Sozomen, Eccl. Hist. l. 2. c. 18. Nicephorus, Eccl Hist l. 9 c. 41. bilson's True difference, p 378.  and there long detained by him from their Cures, writ two Epistles to him from thence, to dismiss them to their Bishoprics before the cold winter approached. In the first they write thus. We beseech you that you cause us not to be banished, nor stayed 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 Majesty 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. 
* Socrates Scholasticus Ib. Theodoret Eccles. Hist. l. 2. c 20.  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 Godliness, before the sharpness of Winter come, That we may make our accustomed Prayers together with the People, 
Quo possumus etc. pro tuo Regno consuetas preces cum populo fundere, sicut ante semper fecimus & adhuc facere non desistemus.  to the Almighty God, and our Lord and Saviour Christ for your Empire (or Reign) as we have always 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 People's constant and continual Custom, both for time past, present, and to come, to pour forth fervent public 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 than was it their constant usage when Orthodox and Protectors of them, thus to do. 
Anno 370.   
St. Cyril Bishop of Jerusalem thus recites the practice of the Christians in his Age in this particular: 
* Cateches. 10. Dr. hamond's Annotations on 1 Tim. 2.  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 Milan flourishing in the year of Christ 370. 
Anno 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 study. 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, etc. 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, etc. 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 servant 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 passionate expression, Nulla inhonoratos vos mea transibit Oratio: Nulla nox non donatus aliqua precum mearum contexione transcurret. Omnibus Oblationibus frequentabo, etc. 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, 
* See Bishop Ushers Answer to the Jesuits Challenge, p. 199, 200.  Dam requiem perfectam servo tuo Theodosio, Requiem quam praeparasti sanctis tuis.  
This Godly Emperor Theodosius (as 
* Annals, Oxoniae, 1656. p. 495, 496, 507, 508.  Eutychius Patriarch of Alexandria records) was by the joint 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, 
Anno 380.  p. 6. hath this memorable passage. Oratio corporum robur est, abundantia domus, recta Juris ac Legum in Civitate constitutio, Regni vir●s, belli Trophaeum, pacis securitas, dissidentium conciliatio, conjunctorum conservatio, etc. Therefore it was certainly used by all Christians, Churches, Bishops, Ministers, Subjects, for their Kings and Kingdoms to effect these public ends, especially in times of war and danger. 
Anno 381.   
The 150. Godly 
u Sozomen, Eccles. Hist. l. 4. c. 13 Surius Concil. Tom. 1. p. 617. Centur. Magd. 4. col. 851.  Bishops assembled together in the first General Council of Constantinople, Anno 381. in their Epistle to the Emperor Theodosius, not only render public Thanks to God for advancing him to the Empire for the peace of the Church, and maintenance of the Orthodox Faith, but likewise pray to God for the establishment of his Empire in peace and righteousness for many Generations, and his temporal and eternal joy and beatitude, in these ensuing words, Initio quidem nostri ad tuam Poetatem scripti, Gratias agamus Deo, qui tuae Pietatis Imperium constituit ad communem pacem Ecclesiarum, & sanae fidei confirmationem; agentes autem DEO DEBITAS GRATIAS, necessaria quoque ea, quae acta sunt in sancto Concilio, ad tuam referrimus pietatem, etc. Dominus antem Imperium tuum in pace et Justitia stabiliat, transmittatque et producat in multas et infinitas usque generationes, atque ad terrenam potentiam caelestis quoque Regni gaudium et fructum adjiciat. Gratificetur Deus orbiterrarum, ut te, qui river à pietatis studiosissimus, Deique amantissimus Imperator es, valentem, omnibusque praeclaris rebus Florentem et excellentem videat, id quod sancti etiam ab illo praecibus et votis petunt et orant. This being the general usual Prayer of all Bishops, Saints and Christians for him under his Empire, both in their Churches, Closets & Epistles to him.  
The Bishops assembled in the Council of Aquileia, 
Anno 383.  whereof St. Ambrose was one, 
See Centur. Magd. 4. col. 864. surius Concil. Tom. 1. p 472. Theodoris l. 5. c▪ 9  in their Epistle to Gratian, Valentinian and Theodosius the Emperors, use this Benediction and thanksgiving for their advancement to the Empire. Benedictus Deus Pater Domini nostri Jesu Christi qui vobis Romanum Imperium dedit; Et Benedictus Dominus noster Jesus Christus, Vnigenitus Dei Filius, Qui Regnum vestrum sua pietate custodit, apud quem gratias agimus vobis clementissimi Principes quod & fidei vestrae studium probavistis, etc.; concluding with this prayer and option for them, Vt vos, Deo Praestante, triumphetis, qui paci Ecclesiarum quietique consulitis.  
St. Jerom in his Commentary (and Caelius Sedulius too in his Exposition on the 1 Tim. 
Anno 390.  2. 1, 2, 3.) press the duty of Praying for Kings, though Pagans, and persecutors; in the same words and manner almost, as St Ambrose, & Chrysostom, Theodoret, Primas●us and Rhemigius (hereafter cited) And Comment. in Danielem c. 6. v. 21. Tom. 4. p. 509. upon daniel's words to King Nabuchadnezzar; Rex in aeternum vive; he thus paraphraseth: Honorat honorantem se, et ei vitam Impreca●ur aeternam, though cast into the Lion's den by his command.  
St. Chrysostom Archbishop of Constantinople, 
Anno 400.  though very much persecuted by the Emperor and Empress for his zeal and piety, yet zealously presseth the duty of Prayer for Kings, and all in Authority, though Infidels, and wicked, Homilia 33. in Epistolam ad Corinthios 1. c. 13. Quod oporteat orare pro Infideli, audi quid dicat Paulus. Obseero primum omnium fieri obsecrationes, orationes, postulationes, gratiarum actiones pro omnibus hominibus. Quod autem non essent omnes fideles est cuivis perspicuum. Et rursus, pro Regibus, & omnibus qui in sublimitate constituti sunt. Quod autem two essent impii & iniqui, hoc quoque est perspicuum. Deinde causam quoque orationis dicens, subjungit. Hoc enim bonum est & acceptum coram Deo Salvatore, qui omnes homines vult salvos fieri, & ad agnitionem veritatis venire. In his Homilia. 6. in Epist. 1. ad Timotheum, c. 2. he thus comments on these words of Paul. Quasi communis quidam totius orbis Pater, Sacerdos est: dignum igitur est ut omnium curam agate, omnibusque provideat, sicut et Deus cujus Ministerio servit & fungitur vice; idcirco ait, obsecro igitur primum omnium fieri obsecrationes & orationes, etc. Quid autem sibi vult quod ait, primum omnium? In obsequio seilicet quotidiano, perpetuoque divinae religionis ritu. Atque id noverunt Fideles quomodo diebus singulis mane et vespere Orationes funduntur ad Dominum pro omni mundo et Regibus, et omnibus qui in sublimitate sunt positi, obsecrationes ab Ecclesia fiant. Sed fortè quis dixerit, pro omnibus quod ait, tantum fideles intelligi voluisse. At id verum non esse, quae sequuntur ostendunt. Denique ait, pro Regibus: Neque enim tunc Reges Deum colebant, verum multis postea temporibus in infidelitate quam per seriem successionis acceperant, perstiterunt. Deinde ut omnis assentationis suspicio tolleretur, cum praemisisset, pro omnibus, tunc demum, pro Regibus, addidit: si enim tantum pro Regibus dixisset, fortassis non deessent qui adulationis gratia illum ita scripsisse putarent. Quoniam vero consequens esse cernebat, ut Christiani animus ad ista torpesceret, neque hujusmodi admitteret monita, siquidem pro Gentili Sacramentorum tempore Preces oporteret offer, vide quid secutus adjunxit, ut ex consideratione lucri admonitionem facilius, libentiusque susciperent; ut quietam inquit & tranquillam degamus vitam. Ac si diceret, in eorum salute securitas vestra consistit. Deus enim pro utilitate communi hujusmodi Principatus instituerit. quam igitur absurdum est, cum illi idcirco militant, & arma circumferant, ut nos in tranquillitate atque ocio simus, nos pro periclitantibus, ac nostri causa labores suscipientibus Preces effundere detrectemus? Non igitur assentandi gratia hujusmodi mandatum dedit, verum 
* Rom. 13. 1, 2, 3, 4, 5, 6.  Justitiae servavit Leges: nisi enim illi servarentur, atque inter bella & hosts prosperè agerent, necessariò & nostra omnia turbis tumultibusque plena essent. Nam nos aut militare opus fuisset, ac per nosmet eadem subire pericula concisis illis, aut fugere vagosque per orbem terrarum ferri. Sunt enim, inquit, hujusmodi veluti obices quidam hostibus oppositi per quos nos in pace servemur. Bellorum tria sunt genera, unum quòd à Barbaris excitatur. Bellum quod a Barbaris ingruit, Regum industria atque virtus sedat; quibus et nos orationibus succurrere opus est, etc. Deprecationes inquit, orationes, interpellationes, gratiarum actiones. Deo quippè oportet referre gratias etiam pro sucessionibus aliorum; quod scilicet 
* Mat. 5.  solemn oriri faciat super malos & bonos, & pluit super justos & injustos. Vides ut ille non modo per orationis studium, verum etiam per gratiarum actiones nos conjungat atque conglutinate? Qui enim necessariò cogitur Deo referre gratias pro felicibus proximorum successibus, ipsum quoque amore compellitur sibique familiarius jungi. He adds much more in the Moral or use, to like effect. In his Homilia 5. De incompraehensibili Dei natura, 
* Tom. 5. Operum Parisiis, 1588., col. 998.  he hath this memorable passage touching Prayer in general, & for a sick King in special. Minimè igitur agendum & pro his (insanis & haereticis) Preces agamus supplicemusque Domino. Aptissima enim arma oratio est, thesaurus certè perpetuus, divitiae inexhaustae, portus quietus, occasio tranquillitatis, denique author, parens, fons, & radix bonorum omnium & innumerabilium oratio est, atque etiam Regia ipsa facultate potior & superior. Saepius itaque evenit, ut cum Rex ipse aegrotet, cubet, febriat, ardore laboret, & adsint medici, adsint clientes familiares, Proceres, Milites, Deuces; non ars medicorum, non amicorum praesentia, non familiarium administratio, non medicamentorum copia, non apparatus magnificentia, non pecuniarum facultas, non aliud quicquam rerum humanarum possit reddere infestantem morbum leviorem. At si quis valens familiaritate apud Deum accesserit, ac corpus languidum duntaxat tetigerit, et syncere pro eo oraverit, languorem omnem expellet; & quod non divitiae, non numerus Ministrorum magnus, non medecinalis scientia, non Regius fastus efficere possit, hoc unius pauperis atque egeni oratio potuit. Oratiovem dico, non tamen illam & defidiosam, sed eam quae intenta ex amino dolente, & cord contrito proficiscatur. Haec enim est quae in coelum scandere valeat. To pretermit all passages to this effect in his 15, 17, & 20. Homilies Ad Populum Antiochiae, and in his two Homilies De Davide & Saul, I shall conclude with these set forms of Prayers for Kings in the Liturgy of Mass, which is attribnted to 
* Tom. 5. Col 1145. A. B. 1153. C. 1156. C.  Chrysostom, and printed with his works. Memento Domine Augustissimorum et Dei observantium Regum nostrorum. Diaconus. Pro Augustissimis et Deo deditis Regibus nostris, toto palatio, et exercitu illorum Dominum rogemus. Populus. Domine miserere. Diaconus. Ut illos in bello adjuvet, & subjiciat pedibus illorum omnem hostem & inimicum. Dominum rogamus. Populus. Domine miserere. Adhuc te invocamus pro fidelissimis et Christum amantibus nostris Regibus, omni palatio et exercitu illorum. Da illis Domine pacificum robur, ut & nos in tranquillitate illorum pacatam & quietam vitam agamus in omni pietate & religione. Pacem mundo tuo da, Ecclesiis tuis, Sacerdotibus, Regibus nostris, exercitui, & omni populo tuo, etc. Amen.  
St. Augustin de Civitate Dei l. 
Anno 410.  19 c. 26. thus presseth this duty, and the reasons of it. Quoniam quamdiu permixtae sunt ambae Civitates, utimur & nos pace Babylonis. Ex qua ita per fidem Dei populus liberatur, ut apud hanc interim peregrinetur. Propter quod & Apostolus admonuit Ecclesiam, 
1 Tim. 1. 2.  ut oraret pro Regibus ejus atque sublimibus, addens, & dicens, ut quietam & tranquillam vitam agamus cum omni pietate & charitate. 
Jer. 29. 7.  Et Propheta Jeremias quum populo veteri Dei venturam praenunciaret captivitatem, & divinitus imperaret, ut obedienter in Babyloniam irent, Deo suo etiam ista patientia servientes, monuit & ipse, ut oraretur pro illis, dicens, Quia in pace ejus erit pax vestra; utique interim temporalis, quae bonis malisque communis est. Pax autem nostra propria, & hic est cum Deo per fidem, & in aeternum erit cum illo per speciem. In his book De Catechezandis rudibus, He prosecutes this more largely. Extiterunt Reges Babyloniae sub quibus illi serviebant, qui ex eorum occasione commoti quibusdam miraculis cognoscerent & colerent & coli juberent unum verum Deum, qui condidit universam creaturam. Jussi sunt autem pro eye orars, a quibus captivi tenebantur, & eorum pace pacem sperare ad gignendos filios, & domos aedificandas, & plantandos hortos & vineas. Post septuaginta autem anos promittitur eis ab illa captivitate liberatio. Hoc autem totum figuratè significat Ecclesiam Christi in omnibus sanctis ejus qui sunt cives Hierusalam coelestis servituram suisse sub Regibus hujus seculi: Dicit enim, 
Rom. 13.  & Apostolica doctrina; ut omnis anima sublimioribus potestatibus subdita sit, & ut reddantur omnibus omnia, cui tributum tributum, cui vectigal vectigal, etc. Quae salvo Domini nostri cultu constitutionis humanae Principibus redditur. Quando & ipse Dominus, ut nobis hujus sanae doctrinae praebe et exemplum, pro capite hominis quo erat indutus, tributum luere non dedignatus est. Jubentur autem etiam servi Christiani & boni fideles, Dominis suis temporalibus aequanimiter fideliterque servire, quos judicaturi sunt, si usque in finem iniquos invenerint, aut cum quibus aequaliter regnaturi sunt, si & illi ad verum Deum conversi fuerint. Omnibus autem praecipitur servire humanis potestatibus atque terrenis quousque post tempus praefinitum, ab istius saeculi confusione tanquam de captivitate Babyloniae sicut Hierusalem liberetur Ecclesia. Ex cujus captivitatis occasione, ipsi etiam terreni Reges relictis idolis, pro quibus persequebantur Christianos, unum verum Deum & Christum Dominum cognoverunt & colunt. Pro quibus Apostolus Paulus jubet orare, etiam cum persequerentur ecclesiam. Sic enim dicit (1 Tim 2. 1, 2, 3.) Obsecro, etc. Itaque per ipsos data est Pax Ecclesiae, quamvis temporalis tranquillitas temporis ad aedificandas spiritualiter domos, & plantandos hortos & vineas. Nam ecce modo per istum sermonem aedificamus atque plantamus, 
1 Cor. 13.  & hoc fit per totum orbem terrarum, cum pace Regum Christianorum, sicut idem dicit Apostolus: Dei agricultura, Dei Ecclesia estis. In his Book Ad Paulum Episcopum, paraphrasing upon the 1 Tim. 2. 1, 2, 3. showing the differences between Supplications, Prayers, Intercessions and Thanksgivings, He adds, Pro omnibus hominibus, pro Regibus, etc. ne quisquam sicut se habet humanae cogitationis infirmitas existimaret ista non esse facienda pro his à quibus persecutionem patiebatur Ecclesia, cum membra Christi ex eorum essent hominum genere colligenda. Unde addit & adjungit, Hoc enim bonum est & acceptum coram Salvatore nostro Deo; qui omnes homines vult salvos fieri, & in agnitionem veritatis venire.  
Theodoret Bishop of Cyrene, 
Anno 430.  in his Interpretation in 1 Tim. 1. 2, 3. pro Regibus, & omnibus qui in sublimitate sunt: thus descants, Valdè sapienter hominum commune praeposuit, ne quis orationem pro Regibus assentationem existimaret. Quia enim erant Impii, qui tunc Dominatum obtinebant, & pietatis aperti hosts, docet justam esse causam cur pro eis oretur. Vt quietam & tranquillam vitam agamus in omni pietate & castitate. Si enim illi in pace degant nos quoque sumus tranquillitatis participes, ac in quiet ac filentio leges pietatis adimplemus: Ita etiam captivi Judaei qui erant Babyloniae, 
1 Esth. 6.  ad eos qui in Judaea relicti erant, scripserunt, ut pro Nabuchodonosor et Baltasar ejus filio Deo preces funderent. Dominus autem Apostolus non solum ubi est causa praecipit pro eis fieri orationes, sed etiam ut ab impietate cessantes, ediscant pietatem: as he proves by the subsequent words. 
* Historia Sanctorum Patrum, p. 324.  Sanctorum enim deprecatio est commune omnium malorum remedium: non solum autem medetur aegritudinibus corporis, sed etiam animis convenientem exhibet curationem; as he adds in the life of Muco. In his Interpretation upon Daniel, c. 5. 10. And the Queen said, O King live for ever: Rex in secula vive, Rex in aerernum vive. He writes, Haec autem erat praefatio qua subjecti Regibus, eos tunc salutabant, & ad hoc usque tempus mos invaluit: quidem enim imperiti, Reges eos, qui nunc sunt aeternos vocare consueverunt: in syngraphis quoque commerciorum hoc quidam ascribunt, stultitiae magis quam impietatis damnandi. And c. 6. v. 21. Daniel respondet, dicens, Rex in secula vive, etc. usitatam praefationem sermonibus praeponit, videlicet, Licet et tibi Rex diutissime vivere. 
Anno 432.   
The Bishops assembled in the Great 
* Surius Council Tom. 1. p. 689, 691.  Synod of Ephesus, held about the year 432. in their 4th. Epistle, Pientissimis ac Deo dilectissimis Theodosio & Valentiniano Victoribus, triumphatoribus & semper Augustis, made this prayer for them: Deus autem omnium, Regnum vestrum multis annorum Revo utionibus custodiat pientissimi Victores ac semper Augusti. And in their 6. Epistle to these Emperors, the business being ended for which they were convened, they prayed the Emperors to dismiss them from Ephesus. Vt ordinationi futuri Episcopi incumbamus, & in fide jam & pietate confirmata nos oblectemus, purasque et synceras pro Dominatione vestra preces Domino Christo destinemus.  
Primasius Bishop ofVtica in Africa, in his Commentary, on 1 Tim. 2. 1, 2, 3. comments thus, Obsecratio firmior oratione est. Vel aliter. Obsecrationes sunt pro peccatis praeteritis vel prae entil us; Orationes, pro adipiscendis quae speramus; Postulationes cum pro aliis intervenimus; Gratiarum actiones, cum ea quae poissmus, impetramus, velcerte, pro universis Dei beneficiis gratias laudesque referimus. Gratiarum actiones, Gratias agamus ei qui nos dignos fecit pro aliis impetrare. Pro omnibus hominil us, etiam pro persecutoribus. Pro Regibus omnibus qui in sublimitate sunt, ut quietam & tranquillam vitam agamus in omni pietate & castitate. Vt cognoscant Deum, sive ut subjectas habeant gentes: in eorum enim pace nostra consistit: si enim Christiani sunt cessabit persecutionis impetus.  
Pope Leo the 1. 
Anno 450.  flourishing about the year of Christ, 450. in his 24. Epistle to the Emperor Theodosius, writes thus: Ecce ego Christianissime Imperator cum Consacerdotibus meis implens erga reverentiam elementiae vestrae synceri ameris officium, cupiensque vos per omnia placere Deo, cui pro vobis ab Ecclesia supplicatur: & Epistola 25. to the same Emperor, he hath the same passage. In his 59 Epistle to the Emperor Martian he writes thus, Vnde ineffabiliter Deo gratias ago, qui eo tempore quo oboritura Haereticorum scandala praesciebat, in Imperii fastigio collocavit; in quibus ad totius mundi salutem, & regia potentia, & Sacerdotalis vigeret industria. Epist. 60. to the Empress Pulcheria, he thus expresseth himself: Per quam significationem clementiae vestrae, absolutè me gaudere, & incessabilibus a Deo precibus postulare; ut vos et Romanae Reipulicae, et Catholicae Ecclesiae in omni prosperitate conservet. In his Epist. 74. to the Emperor Leo, he writes, Non desinimus gratias agere, & providentiam Dei in fidei vestrae fervore Benedicere, qui sancto & Catholico Spiritu, ita Haereticorum impudentiae restitistis, etc. His Epistola 78. to the same Emperor, begins thus, Multo gaudio mens mea exultat in Domino, & magna mihi est ratio gloriandi, cum clementiae vestrae excellentissimam fidem ingeri per omnia donis gratiae caelestis agnosco, etc. And Epist. 99 to the same Emperor Leo, he informs him, Sciat igitur clementia vestra omnes Ecclestas Dei cum laude vestra exultare pariter et laetari: Inveniemur impares in gratiarum actione, si nostri tantum oris angustiis universalis Ecclesiae gaudia celebremus, etc.  
In the General Council of Chalcedon, 
Anno 451.  Anno 451. consisting of no less than 630. Bishops and Fathers of the Church, they all unanimously cried out several times with this acclamation, Multi anni Imperatoribus, Multi Anni Augustae (Placidiae) Multi Anni Imperatoribus; Multi Anni Imperatoribus; Deus qui hoc fecit; Multi Anni Imperatorum; Magnorum Imperatorum Multi Anni; Multi Anni Senatus; Multi Anni Judicum; Orthodoxorum multi anni. Haec integra adunitio, haec pax Ecclesiarum. Piissimis & Christi amantibus nostris, nostris Imperatoribus, Flavio Valentiniano & Flavio Martiano, victoribus ac triumphatoribus semper Augustis, Multi Anni.; After which divers Archimandratae (or Abbots) in their Epistle to the Emperor Mantianus, pray thus for him, Vt iterum per sanctos Patres sancta fide confirmata, possimus reliquum tempus vitae nostrae caste & pie vivere, & in pace incessanter consuetas orationes offerre Domino nostro Christo pro diuturnitate aeterni vestri Imperii, qui et sua bona voluntate in visibiliter nobis donavit Imperium divinissimi Augusti. After this Actio 6. Martianus the Emperor making 2. Orations to the Council, the one in Latin, the other in Greek, recorded in the Acts thereof, All the whole 
* Surius Concil. Tom. 2. p. 142, 145, 197, 158, 162.  Council at the end of both his Orations cried out, 
Surius Concil. Tom. 2. p. 142, 145, 197, 198, 162.  Omnes clamaverunt; Multi Anni Imperatori; Multi Anni Augustae; Orthodoxis Multos Annos; Martiano novo Constantino Multos Annos; Imperatori Multos Annos; Augustae Orthodorae Multos Annos; Martiano amatore Christi, vestrum nobis duret Imperium, semper nobis Imperatis, digne ex Orthodoxa fide. Amatoribus Christi procul invidia. After this having tendered a Confession of their Faith to the Emperor, Omnes clamaverunt. Omnes sic credimus, etc. Martiano novo Constantino, novo Paulo, novo David multos Annos. David Imperatori pro Domino vitam ei Novo. Constantino, novo Martiano. Vos estis par orbis, pie Domine. Dominus vitam ei conservet. Vos, fides nostra. Christus quem honoras, ipse te custodiet. Orthodoxam fidem tu roborasti. Sicut Apostolici ità creditis. Augustae mu tos Annos. Vos lumina Orthodoxae fidei. Propter haec ubique pax est. Lumina pacis, Domine tu custodi. Luminaria mundi, Domine tu custodi. Perpetua memoria novo Constantino. Quae ex genere Orthodoxa est, Deus eam custodiat. Eam quae semper praest Deus custodiat. Pia Orthodoxa, quae contraria est Haereticis, Deus eam rustodiat. Omnes Haereticos tu fugasti, Nestorium & Eutichen tu persecuta es. Absit invidia a vestco Imperio. Fideles Imperatores sic honorantur. Deus custodiat Potestatem vestram. Deus pacificet Imperium vestrum. Martianus novus Constantinus. Pulcheria nova Helena. Zelum Helenae tu sectaris. Vestra vita, muninem cunctorum est, vestra fides, Ecclesiarum gloria est. After which the Emperor rendering public thanks to God for composing the manifold discords of those who had erred concerning the Faith, and that now, in unam eandemque Religionem omnes nunc una voluntate convenerimus, sperantes celerimam vestris ad Divinitatem Precibus, & curae omnia pacem Nobis a Deo donari. Omnes clamaverunt. Haec digna vestro Imperio. Haec propria vestri Regni, etc. Coelestis Rex, terrenum custodi. Per te firmata fides est. Coelestis Rex Augustam custodi. Per te fides firmata est. Vnus Deus qui hoc fecit. Coelestis Rex Augustam custodi, dignam paci, etc. Per vos fides, per vos pax. Haec oratio Ecclesiarum: Haec oratio Pastorum. After this again, Omnes clamaverunt, multos Annos Imperatori; Multos Annos Augusto pio et Christiano, Augustae Orthodoxae multi Anni. Multos Annos piae et matricae Christi. Imperium vestrum Deus custodiat, etc. In perpetuum maneat vestrum Imperium. After which in this Council, Actio xi. Bassianus Bishop of Ephesus humbly petitioned the Emperors Valentinian and Martian to be restored to his Bishopric, & Goods, of which he was forcibly dispossessed by Soldiers without hearing, 
* Surius Concil. Tom. 2. p. 180, 181.  ut iis potitus, consuetas orationes referam incessanter Deo pro vestrae Potestatis Imperio. It being the custom of that and former Ages for Bishops and People to make Supplications, Prayers and Intercessions for the Emperors in all their public Churches and Assemblies. 
Annno 490.   
Rhemigius Bishop of Rheims in his 
* Bibliotheca Patrum. Tom. ●. pars 3. p. 937.  Explanatio, in Epist. 1. ad Tim. c. 2. 1, 2, 3. makes this abridgement of the Contents of this Chapter, Vult pro Regibus & Magistratibus, fieri orationes, et gratiarum actiones. Then explaining the Precept, Obsecro, etc. Beatus Apostolus dirigens haec verba Timotheo, in illo tradidit omnibus Episcopis & Presbyteris, omnique Ecclesiae formam, quomodo debeut Missarum solemnia celebrare, & pro omnibus hominibus orare: Quam formam, id est, Exemplum omnis Ecclesia modo tenet, etc. Ne forte diceret aliquis, 
Jer. 29. 7.  Non debemus orare pro Regibus infidelibus, & Judicibus ac Dueibus, Quia Pagani sunt; praecepit Apostolus pro omnibus hominibus orare: eodem spiritu afflatus quo & Hieremias Propheta; qui misit Epistolam Judaeis, qui erant in babylon, ut orarent pro vita Regis Nebuchadonozor Filiorumque eius, & pro pace Civitatis, ad quam ducti erant Captivi; inquiens, Ideo debetis orare pro eyes, quia in pace eorum erit pax vestra: similiter & Apostolus reddit causam quare talia praecipiat: ut tranquillam & quietam, id est Pacificam, vitam agamus in omni pietate & castitate. Pietas est cultus, & Religio Omnipotentis Dei. Ideò ergo orandum est servi Dei, Pro vita Regis, et pace Regni, ut ipsi liberius possint dedi i esse in cultu et Religione Dei. Quia plerumque dum hostes fugant servos Dei à propriis sedibus, & discurrerent bella & seditiones per Regna, ut non possint in cultura Dei esse intenti per omnia sicut tempore pacis. Pietas etiam est misericordia, quam debemus impendere pauperibus & indigentibus. Si ergo depraedamurab hostibus, non possumus opus misericordiae exercere, quia non valet impendere alteri, qui non habet undè semetipsum sustentet. Sed ut habeamus, unde eleemosynam tribuamus, Orandiun est pro vita Regis ac Principum, et pro pace Regni, & ut agamus vitam nostram in omni castitate corporis tempore pacis; utcumque & nimia difficultate servari potest castitas. Quando verò depraedatur Regnum à praedonibus & hostibus, nequaquam potest servari, quia Domini qui depraedati sunt captivos, expleant voluntatem & immunditiam suam cum eyes, ut libet, nec valent resistere. Quapropter orandum est pro salute et vita Fidelium Regum et Principum, ut longo tempore conservati pacem habeat Regnum, et magis ac magis proficiant in melius. Pro infidelibus quoque orandum est ut proficiant in melius et transeant ad fidem, etc.  
Pope Gregory the 1. 
Anno 600.  in his Epistles written to Emperors, Kings and Queens, hath many Prayers unto God for them, some of them recited in the 
* Here p. 7. 8.  precedent Chapter, relating to England, I shall insist only upon some others, Epist. l. 4. Epist. 62 Mauricio Augusto, he hath this passage. Tunc magis Dominorum exercitus contra hostes crescit, quanto Dei exercitus ad orationem creverit; by their Prayers, Tears and Fast for the Emperor, Epist. l. 4. Epist. 31. Mauricio Augusto, he concludes with this Prayer for him. Inter haec ergò omnia incerta ad solas lachrymas redeo, petens, ut idem Omnipotens Deus pussimum Dominum nostrum et sua hic manu regat, et in illo judicio liberum ab omnibus delictis inveniat. Epist. l. 4. Epist. 34. Constantinae Augustae: he hath this passage. Et in Redemptoris nostri largitate confido, quia bonum hoc in serenissimo Domino (Mauritio) & piissimis filiis in Coelestis quoque patriae retributione recipietis. In omnipotenti autem Domino confido, quia longam piissimis Dominis vitam tribuet; Lib. 5. Epist. 16. Mauritio Augusto, he concludes thus. Quatenus Deus omnipotens, qui placitam sibi Catholicae rectitudinis integritatem clementiam vestram amare cernit atque defendere, Et hic devictis hostribus pacasae vos Imperare Reipublicae, et cum sanctis in aeterna faciat vita regnare. The like expressions he useth Epist. 59 Brunichildae Reginae Francorum. He begins his 63 Epistle Mauricio Augusto, with, Inter annorum curas, & innumerabiles sollicitudines quas indefesso studio pro Christianae Reipublicae regimine sustinetis, magna mihi cum universo mundo Laetitiae causa est, quod pietas vestra custodiae fidei, quà Dominorum fulget Imperium, praecipua solicitudine semper invigilat. Unde omninò confido quia sicut vos Dei causas religiosae mentis amore tuemini, Ita Deus vestras Majestates sua gratia suetur et adjuvat. Lib. 6 Epist. 6. Mauricio Augusto; he begins thus. Omnipotens Deus, qui pietatem vestram pacis Ecclesiasticae fecit esse custodem, ipsa vos fide servat, etc. Pro qua re totis Precibus deprecamur, ut bonum hoc Omnipotens Deus serenitati Dominorum, piaeque eorum sobolt, et in praesenti seculo, atque in perpetua remuneratione retribuat. Epist. 31. Mauritio Augusto, he concludes with this Prayer for him. Omnipotens autem Deus serenissimi Domini nostri vitam, et ad pacem sanctae Ecclesiae, et ad utilitatem Reipublicae Romanae per tempora longa custodiat. Certi enim sumus quia si vos vivitis, qui Coeli Dominum timetis, nulla contra veritatem superbia praevalere permittetis, Lib. 7. Epist. 5. Brunichildae Reginae Francorum: he ends with this Prayer for her. Omnipotens Deus sua vos protectione custodiet, atque a perfidis Gentibus Regnum vestrum sui Brachii extensione defendat. Vosque post longa Annorum curricula ad gaudia aeterna perducat. The like prayer he makes Epist 42. Theodelindae Longobardarum Reginae, videlicet, Dei nostri misericordiam deprecamur, ut bonorum vicem & retributionem in corpore & in anima, hîc & in futuro compenset, etc. Epist. 102. Theoderico & Theoberto Regibus Franciae, he begins and ends thus: Summum in Regibus bonum est, justiciam colere, ac sua cuique jura servare, & subjectis non smere quod potestatis est fieri, sed quod aequum est custodire, etc. Quatenus per hoc aequitatem Sacerdotibus custoditis, Eorum Precibus ante Dei semper occulos floreatis. Epistola 128. Richaredo Regi Wisigothorum, he is very copious in rendering Thanks to God for him, as being a chief instrument in converting the Goths to the Christian Faith, concluding with this Prayer for him. Omnipotens Deus in cunctis Actibus vestris, Coelestis Brachti extensione vos protegat, vobisque et praesentis vitae prospera, et post multa annorum curricula gaudia concedat aeterna. Lib. 8. Epist. 2. Mauritio Augusto; he and the Clergy thus prayed for him. Pro quare lachrymabili Prece omnes deposcimus, ut omnipotens Deus qui Clementiae vestrae corda compunxit, incolume in amoris sui constantia Dominorum servet Imperium, ut victorias eorum in cunctis Gentibus auxilio suae Majestatis extendat. See his Epistola 53, 54, 55, 56, 59, 60, 64. to several Kings and Queens, wherein he renders thanks and makes Prayers for them unto God, Lib. 11. Epist. 1. he recites the murder of the Emperor Mauritius, with all his 5. Sons, Brother, and some of his Nobles by Phocas; after which Phocas who usurped the Empire, and Leoutia his Empress sending their Statues to Rome, 7 Kal. Maij, Acclamatum est eye in Lateranis in Basilica Julii, Ab omni clero vel Senatu, Exaudi Christ, Phocae Augusto et Leontiae Augustae vita: So much did they flatter this bloody Murderer of his Sovereign Lord and his Royal Issue, and Invader of his Crown. And Epist. 45. Phocae Augusto, Pope Gregory himself thus courts and prays for him. Considerare cum gaudiis & magnis gratiarum actionibus libet, quantas Omnipotenti Domino laudes debemus, quod remoto jugo tristitiae ad libertatis tempora sub Imperialis benignitatis vestrae pietate pervenimus, etc. Sancta itaque Trinitas vitam vestram per longa tempora custodiat, ut de bono vestrae pietatis quod tardè suscepimus, Diutius gaudeamus. Lib. 11. Epist. 8. Brundechildae Reginae Francorum; He concludes with this Prayer for her, Omnipotens Deus excellentiam vestram in suo timore semper custodiat, atque ita vestra vota ad filiorum Excellentissimorum Regum nepotum vestrorum sospitate adimpleat, ut stabile vobis gaudium de eorum semper incolumitate sicut cupitis, habere concedat. And Epist. 9 Theodorico Regi Francorum, De pace in republica facienda, (fit for our Age and Condition) he prays thus for him. Sancta Trinitas in suo semper faciat vos timore proficere, & ita cor vestrum placita sibi moderatione disponat, ut & subjectis vestris de vobis, & postmodum vobis de se gaudium sine fine concedat. I shall conclude with his Epist. l. 11. Epist. 46. Leontiae Augustae fraught with Thanksgivings, Gratulations and Prayers for her. Quae lingua loqui, quis animus cogitare sufficiat, quanta de serenitate vestri Imperii Omnipotenti Deo gratias debemus, quod tam dura longo tempore pondera cervicibus nostris amota sunt, & Imperialis culminis leve jugum subiit, quod libeat portare subjectis. Reddatur ergò creatori omnium ab Hymnidicis Angelorum choris gloria in coelo, persolvatur ab hominibus gratiarum actio in terra, quia universa Respublica quae multa maeroris pertulit vulnera, nunc consolationis vestrae invenit fomenta. Vnde nobis necesse est Omnipotentis Dei misericordiam enixius exorare, ut cor vestrae pietatis sua semper dextera teneat, ejusque cogitationes Coelestis gratiae ope dispenset; Quatenus tranquillitas vestra tantò rectius valeat sibi servientes regere, quantò dominatori omnium noverit, minus deservire. In amore Catholicae Fidei faciat Defensores suos, quos fecit ex benigno opere Imperatores nostros. In undat in vestris mentibus zelum simul et mansuctudinam, ut semper pro fervore valeatis, et quidquid in Deo exceditur non inultum relinquere, et si quid vobis delinquitur parcendo tolerare. Det vobis in vestra pietate P●lcheriae Augustae clementiam, quae pro zelo Catholicae Fidei in sacta Synodo Helena nova vocata est. Omnipotens Dei misericordialargiora vobis cum piissimo Domino spacia vivendi concedat, ut quo vestra longius vita extenditur, subsectorum omnium, consolatio validius confirmetur, etc. Ipse ergo sit vestri custos Imperii, sit vobis Protector in terra, sit pro vobis Intercessor in Coelo; ut per hoc quod relevatis duris ponderibus in vestro Imperio subjectos gaudere facitis, post multa Annorum tempora in Caelesti Regno gaudeatis.  
The 1. 
Anno 600.  Council of Toledo Anno 600 under King Reccaredus, thus extol and pray for him. 
Surius Concil. Tom. 1. p. 600.  Cui à Deo aeternum meritum; Cui aeterna corona; Cui praesens gloria & aeterna nisi verè Catholico, Orthodoxo Reccaredo Regi? Ipse sit Deo & hominibus amabilis, qui tàm mirabiliter glorificavit Deum in terris. 
Anno 610.   
Marculfus a Monk flourishing about the year of our Lord, 610. in his 
* Bibliotheca Patrum Tom. p. 566, 572.  Formularum, l. 1. c. 2. Concessio Regis ad Privilegium granted to an Abbey: makes this the only usual form in that Age of King's Confirmations of Lands, and 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 King's Grants of any vacant Bishopric: 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, Bishoprics and Churches, that the Abbots, Monks, Bishops, Priests and People might therein constantly pray for the safety, prosperity and felicity of them, 
Anno 681.  their Royal Families, Posterity, and Realms; 
Surius Concil. Tom. 2. p. 337, 338.  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 Traitors who should attempt to m●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 study, 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.  Anno 684 as it provides for the safety of the King's person, 
* Surius Concil. Tom. 2. p. 739, 740.  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. 
Anno 684.  Council of Toledo under King Suintilla, Anno 684. 
* Surius Concil. Tom. 2. p. 743, 744.  as it provides for the safety of the King's 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 part Justorum perpetuum Reguum, felicibusque Annis felix ipse in longa felicitate fruatur, et divinae dexterae protectione ubique muniatur.  
In the 6. 
Anno 686.  general Council of Constantinople under Constantinus Pogonatus, 
* Surius Concil. p. 922, 925, 926.  Pope Agatho, and the Synod 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, etc. And this whole general Council thus unanimously cried out with loud joyful Voices, and prayed to God for him 
q Ibid p. 1022, 1024.  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, etc. This Emperor dying before this General Council dissolved, and Justinian succeeding in the Empire,, all the Fathers assembled therein in their 
r Ibid. p. 1039.  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.  

a Surius Tom. 2. p. 762.  The 7. Council of Toledo under King Chindasiundus, and the 38. 
Anno 690.  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.  

b Surius Ibid. p. 855.  In the 8 Council of Toledo K. 
Anno 693  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.  

c Surius, Tom. 2. p. 869.  The 9 Council of Toledo held in the 7th. year of his Reign, 
Anno 694.  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 efficient, ut in terra viventium remuner andos attollat.  

d Surius, Tom. 2. p. 871, 872.  The 11 Council of Toledo in the 8. 
Anno 713.  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 King's 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.  

e Surius Ibid. p. 875.  The Council of Cavailon under King Clodoveus assembled in the Church of St Vincent, 
Anno 713.  pray the intercession of this holy Martyr, ut longae vitatem supradicti Principis suo suffragio mereamur.  

f Surius Concil. Tom. 2. p. 891.  The 11. 
Anno 723.  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 
* Surius Concil. Tom. 2. p. 922, 925, 926.  Bracara in the same year, 
Anno 686.  concludes with this prayer for King Bamba, Sat 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. 
Anno 719.  Council of Toledo under King Evingius, c. 13. is closed up with this Prayer for him: 
* Surius Ibid. Tom. 3. p. 8.  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 Synod of Frankford on the Mene under Charles the Great, 
Anno 794.  thus prayed for him. 
Surius Ibid Tom. 3▪ p. 238  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, etc. Multipliceter pax in diebus ejus, ut sit sancta Ecclesia libera, et ab omni strepitu mundi secura qua libertate Christus eam liberavit, etc. 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 kind of our venerable Beda; Of Boniface Archbishop of Mentz, and Lullus his Successor; Of the Council of Clovesho and Calchuth; and of Abbot Alchuvinus and others: from the year 714, to 796. you have already cited in the 
* Here p. 7, to 24.  precedent Chapter.  
The Synod of 
* Surius Concil. Tom. 3. p. 274, etc. Bochellus Decret. Eccles. Gal. l. 5. Tit. 1. c. 1. p. 696.  Towers in France, 
Anno 813.  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, etc.  
The Council of 
* Surius Concil. Tom. 3. p. 285.  Mentz about the same time under Charles the Great, 
Anno 813.  c. 1, etc. 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, honour et benedictio, cum victoria sine fine mansura.  
The Council of 
* Surius Council Tom 3 p. 279. Bochellus Deciet. Eccl. Gal. p. 1369.  Cavailon the same year under this Charles the Great, 
Anno 813.  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, etc.  
The Synod of 
* Surius Concil. Tom. 3. p. 293. Bochellus Decret. Eccl. Gal. p. 1369.  Rheims the same year under the same Emperor decreed: 
Anno 813.  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 efficient.  
The like is decreed in Capitularia Caroli Magni & Ludovici, 
Anno 823.  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 
* Bochellus Decret. Eccl. Gal. l. 5. Tit. 1. c. 3. p, 697.  Synod of Paris under Bishop Odo made this Decree: Praecipitur districtè omnibus Presbyteris ut pro Domino Rege faciant specialem commemorationem quando poterunt.  

a Bibl. Patrum Tom. 9 pars 1. p. 641. H. 643.  Theodulphus Abbas Floriacensis, 
Anno 830.  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, etc.  
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, 
b Ibid. p. 643.  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, etc.  
Clerus ipse primitus.  
Dicat omnis plebis agmen,  
Dives, pauper, sospes, aeger,  
Consonent in laudibus.  
Chare Christo Carole, etc.  
Which Salve is 7. times more repeated in that Poem, with other Prayers for Prince Charles.  
In his Poem, 
e Ibid. 643. etc.  In adventu Lotharii Imperatoris, he useth these Prayers for and Acclamations to him.  
Imperator magne vivas.  
Gaudeat totum t●orum,  
Omnis aetas, omnis ordo,  
Imperator magne vivas,  
Sancta Lothari, Maria virgo,  
Et simul cum Patre magno,  
Imperator magne vivas,  
Et Valens junctis beatis,  
Vestra pax in pace cunctos,  
Intus, extra, long, juxta,  
Britto cedat, atque Bulgar  
Vita, virtus et potestas,  
Fama felix te sequatur  
Summa summae Trinitati,  
Quae gubernet et coronet,  
Imperator magne vivas.  
Semper et feliciter, which is ten times repeated.  
Agmen hic fidelium,  
Cord dicens intimo,  
Semper et feliciter,  
Te cum Fratribus,  
Servet, armet, protegat,  
Semper et feliciter,  
Hoc Precetur omnibus,  
Firmet apta subditos,  
Fulgeat concordia,  
Omnis ardor Hostium,  
Robur et victoria,  
Atque vitae praemia,  
Sit per aevum Gloria,  
Te per omne seculum,  
Semper et feliciter.  

* Bibliotheca Patrum, Tom. 9 pars 1. p. 991.  Walafridus Strabus Abbot of St. 
Anno 840.  Gall, in his Poem to Ludovicus the Emperor makes this expression of his Loyalty to, and prays thus for him.  
Vilia pro meritis sunt haec munuscula vestris,  
Sed tamen ex pleno quae dat amore fides.  
Quam vobis servare diu, totumque per aevum,  
Hanc animam veluti nitar ad usque abitum.  
Quid mihi, quid possit consistere clarius unquam,  
Gloria quam Domini continuata pii, etc.  

* Deus.  Ipse pio vires, divinaque munera Regi,  
Et clarum aeterno tempore det columen.  
Pacem consilio faciet retinere salubri,  
Quem paci aeternae muneribusque parat,  
Haec vos cum vestris repetitus saepius Annis,  
Haec ad festa Deus provehat incolumes.  
In his Verses to the 
a Ibid. p. 991 G.  Empress Judeth, he prays thus for her, and hers.  
— Orabo quod ipse  
Hactenus orabam, quaeque petenda reor.  
Vita, praesidio, pace et solamine Christi,  
Vos vestrosque simul tempus in omne frui.  
Proxima sanctorum quod nos per festa dierum,  
Plenius acturos credimus et volumus.  
In another 
b Ibid. p. 990. ● F.  Poem to her, in reference to her name Judeth, he prays thus for her.  
Nomine quem sequitur, factis da Christe sequatux,  
Pace, fide, pietate, animo, sermonibus, ausis,  
Dogmate, consiliis, successu, et prole fideli, etc.  
Laeta cubans, sit laeta sedens, sit laeta resurgens,  
Laeteturque poli faelix in sede locata.  
In his other 
c Ibid. p. 991. C.  Verses to her, he prays thus.  
Vos vestrosque Dei semper miserata potestas,  
Protegat, exaltet, ffrmet, regat, armet, adornet.  
And in his 
d Ibid. p. 992. B.  Poem to Charles the Emperor's Son by Judeth, he prays thus for him.  
Majestas tibi cuncta Dei det prospera semper,  
Et vitae aeternae dulcia dona seret.  
Haymo Bishop of Halberstat in Germany, 
Anno 840.  Interpretatio. in 1 Epist. Tim. c. 2. v. 1, 2, 3. hath the selfsame Commentary, and Words, pressing the duty of praying for Kings, as Remigius forecited.  
Hincmarus' Archbishop of Rheims in France, 
Anno 810.  flourishing under Charles the Great, and ●ewis his son, one of the learnedest Scholars in that age, in his 
* Bibl. Patrum Tom. 9 P. 42, 43.  Epistola 1. ad Ludovicum Balbum Regem, who desired his advice, how he might settle and govern his distracted Kingdom in peace, in such a time of confusion, as we now are in; returns him this answer, in an Epistle thus directed. Domino Ludovico Regi glorioso, Sit semper Salus et Vita. 1. That he should elect good Counsellors of State, quia boni Reges constituti bonos sibi Consiliarios adhibuerunt, & per bonos Reges & bonos Consiliarios regimen populi multa bona habuerunt. 2ly. Vt Seniores et Regni sui Primores convocaret, ut omnes Communi Concilio de Communi Necessitate et Vtilitate tractetis: (the best means of public peace and settlement, as he proves by sundry former precedents;) nec in exordio Regni vestri inter Primores Regni de vestro Regimine oriatur discordia, quae non sine impedimento possit esse sedata. Et Regni Primores qui vobiscum sunt, sic seipsos & suas voluntates contemperent, ne alios istius Regni Primores ad scandalum per suam cupiditatem, aut negligentiam provocent. 3ly That when this Great Parliamentary Council of the Nobles, and Great men of the Realm should assemble, they should treat of these 6. Heads, very pertinent and seasonable for our times.  
Primò, qualiter vos in regimine Regni cum honore & salvamento, ac supplemento de his quae necessaria sunt, cum Regno ac domo vestro possitis insistere. Secundò, ut Capitulum, de honore sanctae Ecclesiae & Sacerdotum & Servorum Dei debito privilegio ad effectum perduci possit; ut & Ecclesiae in isto Regno per occasionabiles cicadas & per indeletas consuetudinarias exactiones, quae tempore Pipini, Caroli & Ludovici non fuerunt, ante annos viginti impositas, non affligantur. Tertio, qualiter Regni Primores cum debita sereniate & honore ergà vos consistere possint, & caeteri Nobiles homines in Regno securitatem habeant, ne per diversa ingenia a suis opibus, quas habere potuerint, despolientur: quia postquam radix omnium malorum cupiditas in Regno isto exarsit, ut nullus, aut poenè nullus honorem, aut aliquod bonum sine precio possit adquirere, aut tenere, aut securitatem habere; pax, & consilium & justicia, atque judicium, sicut necesse fuerat, locum in isto Regno non habuerunt. Quartò, ut inveniatis cum Deo & vestris fidelibus, qualiter istae rapinae & depraedationes in isto regno cessent, & miser iste populus, qui jam per plures annos perde praedationes diversas & continuas & per exactiones ad Normannos repellandos affligitur, aliquod 
* remissum.  remedium habeat, & justitia & judicium quae quasi emortua apud nos sunt, reviviscant: quia usque modo, jam ante plures annos locum in isto regno defensio non habent, sed redemptio & tributum, & non solum pauperes homines, sed & Ecclesias quondam divites tàm emarciatas habent. Quintò, ut concordiam quae secundum Deum cst, inter fideles Dei & vestros haberi, & vigere quantum potueritis, satagatis; & vos talem ergà eos praeparetis, ut verum consilium vobis dare possint & audeant, etc. Sexto, ut inveniatis cum Deo & vestris fidelibus, qualiter pacem & amicitiam secundum Deum eum vestris sobrinis, patrui vestri filiis, & juvenum adjutorium vobis ad Dei voluntatem, & sanctae Eccles●ae ac vestrum honorem, at communem fidelium vestrorum Salvationem exhibeatis. Caeterum qualiter haec ad effectum perveniant, et caetera necessaria inveniantur, et assequautur, Deus est exorandus, etc. Faciendum est judicium pro iniquorum correctione, et pro injuriam sustinentium directione, non pro malevolentiae ultione, nec pro justam causam habentium oppressione, etc. Sollicitè unicuique ambulandum est cum Deo suo, et Regi precipuè, qui sub tantis erit in poenis in futuro seculo, si malus fuerit, super quantos fuerit in isto seculo, in quo se à malitia non correxit, et non fecit judicium et justitiam, et non ambulavit sollicitè cum Deo suo.  

‖ Ibid. p. 44, 54, 55, etc.  In the front of his 2d. Epistle to the Emperor Charles the Gross, Praesentem et futuram optat prosperitatem et gloriam; advising him: Ut Ecclesiam Gallicanam poenè collapsam restituat, Regni dissidia tollat, Justitiae leges apud Primores aequè ac subditos sartas tectas conservare, Divinum auxilium per preces crebro imperare, impios et sceleratos coercere; orphanorum et pupillorum patrocinium suscipere; humilitateni, caritatem, mansuetudinem erga omnes sectari, improborumque societatem et samiliaritatem defugere: as the readiest way to public peace, unity and prosperity. His 3d. and 4th. Epistles are full of excellent instructions for young Kings: and his 5th. very pertinent to our Condition. The Emperor Lewes the 2d. being dead, Charles' the Bald King of France went into Italy to obtain the Imperial Crown from the Pope: which his Brother Lewes, King of Germany, taking in ill part, attempted in his absence to invade the Realm of France. Whereupon divers Bishops and Nobles of France being doubtful what to do in this difficult Cause, craved the advice of their Metropolitan, Hincm●rus Archbishop of Rheims; who in this Epistle adviseth them at large: In tanta discrimine, confugiendum esse ad arma spiritualia orationum, jejuniorum, aliorumque id genus praesidiorum; et in fide proprii Regis Caroli, licet absit, fortiter persistendum; nec oves ulla ratione, quantumvis Ludovicus vi invadat regnum, deserendas, Ipsosque Reges libere de suis erratis commonefaciendos, ac si parere nolint, etiam à corpore Christi abscindendos; quod multorum S. Patrum exemplis fusè probat. After his debate of the difficulties and dangers on both sides in resisting the unjust Invador of his Brother's Realm, and deserting Charles their absent lawful King, 
Ibid. p. 60, 61.  he resolves thus: Nos Episcopi Domini nostri Caroli, si acciderit ut consulere ei non possimus, sicuti cupimus in temporali sui Regni defensione atque tuitione, et consulamus et in debitae Fidei observatione. Consulamus et Nobis Dei cooperatione in pia Dei erga illum observatione, et continua mentis devotione atque pro eo apud Deum et Sanctos ejus obsecratione, etc. Consulamus et nobis ne pro quacunque cupiditate vel temporali emolumento ab illius debita fide exorbitantes, quenquam in illius regnum missis Episcopis, vel quibuscunque internunciis, invitemus, nec pro Abbatiis, vel honoribus temporalibus, atque rebus, vel facultatibus nos venundemus, judae similes effecti, qui abiens ad judaeos dixit; Quid vultis mihi dare, & ego vobis eum tradam? Est etiam, quoniam ab alio quocunque justè & rationabiliter credi non poterimus neque debemus, si quocunque terreno lucro vel illata injuria, salva in Deum fide, seniori nostro (Regi) Fidem non servaverimus, etc. Consulamus etiam quantum adjuvante Domino poterimus, Sociis & commilitonibus nostris, exhortantes eos, ut fidem debitam apud eum observent, etc. Consulamus etiam ei, si fortè quis fuerit, qui in absentia ejus Regnum ipsius moliatur subripere, ut moneamus eum de Sacramentis inter se, et Seniorem nostrum factis, quae Rex noster se servare velle fatetur, et proponemus ei sententiam Domini prolatam per Jeremiam Prophetam contra Sedechiam, qui juravit Nebuchadonozor Gentili Regi in Nomine Domini Ezech. 17. & Hierom. ibid. (whose severe judgement on him for this Perjury he recites at large out of 4 King 25. together with the danger of Perjury out of St. Augustin, Epist. 89. who styles it, Gravissimum peccatum) Si autem & contra Praepositum suum agentibus consulere non potuerimus; secundum verba 
a In 1 Epist. ad Tim. Epist. 26. 1 Tim. 3.  sancti Ambrosii, consulamus Nobis, ne faciamus quacunque cupiditate, vel adulatione, vel deceptione, vel communicatione undè vituperetur Minister ium nostrum, & perdamus nomen bonum, etc. Et non solum in vectigalibus stipendiariis militiae, & Ecclesiis debitis, et Regibus deservire jub●mur, verum et in Orationibus, sicut Augustinus in libro 
b Lib. 19 c. 26, 27.  De Civitate Dei ostendit, (whose words he recites at large.) After which he thus winds up this most learned and seasonable Epistle, worthy reading. Si denique Rex noster-fuerit, annuente Deo reversus, recipiamus eum cum gaudio, & de sibi ac Ecclesiae at que Regni necessariis in postmodum procurare Episcopaliter illum commoneamus, et prosperitari suae congaudeamus; si vero, quod non optamus, aliter judicio Dei contigerit, Devotionem ac fidem debitam erga illum sinceriter custodientes, sicut scriptum est dicamus cord, dicamus & ore Domino, exultaverunt filiae judae, id est, confessionis humillimae, in omnibus judiciis tuis Domine. This was the advice of that learned loyal Bishop in that Age upon this occasion.  
Gerbertus' Archbishop of Rheims, 
Anno 1000  afterwards Pope Sylvester the 2d. 
Bibliotheca Patrum, Tom 10. p. 616 A. 617. H. 634. C.  as he hath this expression of his Loyalty to the Emperor Otho, Epist. 1. Non dicatur reus, cui pro Caesare stare semper fuit gloria, contra Caesarem ignominia. So in his his 20. Epistle, Adelaidi Imperatrici, he concludes thus: Mea sententia haec est, quam fidem filio Dominae meae (Imperatori) asservavi, eam matri servabo; si nequeo praesens, saltem absens, benè loquendo, bene optando, bene orando. He begins his 154. Epistle Othoni Imperatori thus Domino & glorioso Othono semper Augusto Gerbertus gratia Domini Remorum Episcopus, quicquid tanto Imperatori dignum. 
Ibid. p. 619.  And in his 31. Epistle to Diedericus the Bishop, in the person of Prince Charles the Emperor's Nephew, he thus brands him for his perjury and treachery to the Emperor, and the Republic. Diederico Hypocritarum ideae, Imperatorum infidelissimo, prolisque parricidae, ac in communi hosti Reipublicae. Tu divina & humana confundisti jura. Cur pastorali officio minas intendis? quasi verò tu pastor, & non lupus rapax, & non potius alter Judas Apostolus, qui Dominum suum 30. perdidit argenteis, & tu Episcopus qui Dominum tuum Regem Haeredem Regni Regno privasti spe famostssimi quaestus, etc.  

b Bibliotheca Patrum, Tom. 11. p. 6. F. p. 7. A. p. 9 8. p. 22, 23, 24, 25, 26.  Fulbertus' Carnotensis Episcopus, inscribes his 3, 4, & 13, 
Anno 1010.  & 93. Epistles to Robert King of France thus. Domino suo Regi Roberto ●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 longae●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, etc.  
Oecumenius in his Enarratio in 1 Tim. 
Anno 1050.  2. 1, 2. useth the selfsame words and passages touching prayers, intercessions and supplications for Kings, as St. Chrysostom and Theodoret, forcited, p. 111, 112, 116, etc.  
The like doth Theophylact, 
Anno 1070.  upon the 1 Tim. 2. 1, 2. whom they both follow.  
St. Bernard Abbot of Clarevall thus begins and proceeds in his Epistola 45. 
Anno 1130.  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 jesu. 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 tàm humiliter requisistis, modo tàm 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, etc. 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, etc. 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, 
* See Epistola 272.  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, etc. 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, etc. 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, etc. He adds, 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, Posterity, and other Kings & Emperors, wishing all health, safety, happiness, prosperity to them, and their Realms, for the Church's happiness, and did bless God for their reigns, exaltations, successes, Piety, Zeal, and Government.  
Petrus Abbas Cluniacensis, 
Anno 1140.  Epist. l. 2. Epist. 7. Sigivardo Norwegiorum Regi, 
h Bibliotheca Patrum, Tom. 12. pars 2. p. 53. 74, 77, 80, 81, 108, 109, 128.  prefaceth his Epistle with this salutation; in praesenti faeliciter, in futuro, faelicissimè cum Christo regnare: & begins it with this Thanksgiving to God: Omnipotenti et aeterno Regi toto cordis affectu gratias agimus, qui menti vestrae favorem et amorem suum inspirare dignatus, in vobis amorem coelestium terrenis affectibus praevaluisse ostendit, etc. And thus closeth it, Ipsi omnium bonorum largitori grates quas possumus agimus; et ut hoc ad effectum perducere satagatis, votis omnibus exoramus. Epist. 39 Glorioso Principi et magnifico Constantinopolitanae urbis Imperatori, joanni Cale, he wisheth, Salutem ab eo qui dat salutem Regibus: beginning with this Thanksgiving. Gratias omnipotenti Regi Regum, cujus Regnum Regnum est omnium seculorum, qui Imperatoriam Majestatem vestram super omnes Christiani nominis Principes exaltavit, et ad tenendam toto orbe Ecclesiam suam, velut in medio Orientis, Occiedentis, Aquilonis constituit, etc. Et ut aliquid beneficii spiritualis vobis istud facientibus, rependamus, sicut Praedecessores nostri ac nos ipsi, Reges Francorum, Reges Anglorum, Reges Hispanorum, Reges Romanorum, ipsos Imperatores, ac vicinos vobis Reges Vngarorum confratres et comparticipes omnium beneficiorum Cluniacensis congregationis fecimus (by their daily Prayers for them) ità sublimitatem vestiam, ex parte omnipotentis Dei, etc. in eisdem et spiritualibus beneficiis, plenè et perfectè, in quantum licet, suscipimus: ut omnipotens Salvator et hîc temporale Regnum vobis adaugeat et conservet, et in futuro, cum sanctis Regibus vos ad sempiternum perducat. Amen. He begins his 46. Epistle to the King of I●rusalem with the like Salutation and Thanksgiving to God. Epistola l. 3. Epist. 3. Illustri et religioso Regi Siciliae, Domino et amico Rotgerio, he useth the very same Salutation, blesseth God for him, and ends with this prayer for him: Ind laetamur, inde in domino gloriamur, inde Celsitudinem vestram, etsi vultu incognitam, verae dilectionis brachiis amplectimur: et ut ad honorem nominis sui, et ad salutem populi sui omnipotens Salvator vestram regalem potentiam magnificet et conservet, humiliter et frequenter precamur. Epist. l. 4. Epist. 37. to the same King Rotgerio: he wisheth, Bonorum Regum dignitatem et honorem: beginning it with Gratias omnipotenti Regi Regum, qui sublimitatem vestram inter universos Christiani orbis Reges ac Principes quadam specialis magnificentiae gloria insignivit, quadam gloriosi nominis fama singulariter exaltavit. Adding, Personam vestram Regnumque Omnipotenti Deo, Religiosisque tam nostris, quam aliis congregationibus, studios●ssime commendavi. Epistola 36 Illustri ac magnifico Principi, Domino Ludovico Regi Francorum, is prefaced with this option: Feliciter hîc regnare, Regemque Regum in Regno ac decore suo videre: and begins with, Licet Regis aeterni militiam, quam per te Regem terrenum contra inimicos crucis suae armare disposuit, ad peregrina euntem comitari non valeam: Devotione tamen, oratione, consilio, et auxilio, quali quantoque potero, prosequi concupisco, etc. I shall only add, Epist. l. 6. Epist. 16. Magnifico Principi, domino Rotgero, Regi Siciliae, Frater Petrus humilis Cluniacensium Abbas, Salutem praesentem et Regnum sempiternum. Audientes obitum filiorum, vestrorum valdè doluimus, et tàm pro sospitate vestra, quam pro omnibus illorum, Missas celebrari, orationes ad Deum sundi, eleemosynas fieri, in conventu nostro praecepimus. Non solum autem nunc sed et saepe diebus solempnibus et majoribus capitulis nostris, inter alios Reges amicos et Benefactores nostros, vestri memoriam frequentamus.  
Stephanus Tornacensis Episcopus, 
Anno 1160.  thus ends his Epistola 39 
Bibliotheca Patrum. Tom. 12. part 2 P. 502, 527.  Illustri, R. Hungariae Regi: Valeat sanctitas vestra et Regnum vestrum coram Domino. And he inscribes his 170 Epistle thus. Canuto Illustri Dacorum Regi, Salutem, vitam et victoriam, and concludes it in this manner, Valeat et crescat in dies semper Magnificentia vestra.  
I could draw down a continual series of Authorities almost every year, from the year of our Lord 1200. till this present, pressing and practising this duty of Prayer for Kings, in public and private, in their Commentaries, Epistles, and other writings; but to avoid Prolixity, I shall refer the Readers to Hugo de sancto victore, Petrus Lombardus, Nicholaus Gorrhan, Anselmus Laudensis, Petrus Commestor, Hugo Cardinalis, Dion. Carthusianus, Nicholaus Lyranus, Hugo de sancto victore, Isiodor Clarius, Vitus Theodorus, Johannis Sarisburiensis, Alexander Alesius, Jo. Arboreus, Jo. Eradmyllerus, Tho. de Ʋio Cajetanus, Calvin, Bulinger, Gualther, Hemmingius, Arrias Montanus, Nic. Hemingius, And. Hyperius, And. Scaynus, Nic. Selneccerus, Dan. Tossanus, Fran. Titeburamus, Jo. Brand myllerus, Jo. Faber, Egidius Hunnius, Jo. Miyer, Alf. Salmeron, Guil. Estius, Jo. Gagneius, Claud. Guilliandus, Cornelius a Lapide, Junius, Beza, Marlorat, Lamb. Danaeus, Cl. Espencaeus, Ant. Fayus, Phil. Melancthon, Wolf. Musculus, Jo. Piscator, Frid. Balduinus, Deodatus, Georg. Dibuadius, Georg. Wenirichius, Adam. Sasbout, Pet. Stevartius, Jodoc. Willichius, Hugo Grotius, Dr. Hamond, and others in their Commentaries, Explanations, and Annotations on the 1 Tim. 2. 1, 2, 3. the Harmony of Confessions, Chapter of the Civil Magistrate, who all press this duty in point of precept and practice, as well for Pagan as Christian, vicious and tyrannical, as Virtuous and Gracious, Heretical and Popish, as well as Orthodox and Protestant Kings and Emperors. As for the Forms of public and private Prayers for them, I shall refer you to all ancient and modern Missals, Processionals, Pontificals, Ceremonials, Psalters, Primers, Litanies, Manuals, Books of Prayers and Devotions, which are almost infinite in all Popish and Protestant Kingdoms throughout the World. I shall only recite a few public Prayers of this Nature, for Example sake.  
The 1. 
b Bibliotheca Patrum, Tom. 15. p. 750 A.  is Missa Aethiopum, Or the usual Forms of Common Prayers used in all the Aethiopian Churches: wherein there are these, Preces pr● Rege Da Domine pacem, Regi nostro Caludio, et Principibus ejus, & Judicibus ejus, & subditis ejus, orna eos omni genere pacis, Rex pacis pacem da Nobis, quoniam omnia dedisti Nobis.  
The 2. is the ancient Prayers used for the Roman Emperors in Churches: Deus Regnorum omnium & Christiani maximè Protector Imperii: Da servo tuo Imperatori nostro R. triumphum virtutis tuae scienter excolere, ut qui tua constitutione est Princeps, tuo munere sit Potens, Per eundem Dominum nostrum.  
Deus qui ad praedicandum aeterni Regis Evangelium, 
Georgii Cassandris Preces Ecclesiasticae p. 373.  Romanorum Imperium praeparasti, pretend famulo tuo Imperatori nostro R. arma coelestia, ut pax Ecclesiarum nulla turbetur tempestate bellorum, Per eundēm Dominum nostrum.  
These two Forms of public Prayers are still retained in Missale Romanum ex decreto Concilii Tridentini, Printed Salamanticae, 1588. Orationes ad diversa, p. 81, 82. and Missale Romanum ex decreto Pii quinti Antuerpiae 1630. Orationes ad diversa, p. 76, 77. to which there are these two Prayers, pro Rege subjoined.  
Quaesumus omnipotens Deus ut famulus tuus, N. Rex nostor, qui tui miseratione suscepit Regni gubernacula, virtutum etiam omnium percipiat incrementa: quibus decenter ornatus, & vitiorum monstra devitare, & ad te qui via, veritas & vita es, gratiosus valeat pervenire. Per Dominum.  
Munera quaesumus Domine, oblata sanctifica, ut & nobis Vnigeniti tui corpus fiant, Et Regi nostro ad op●●nendam animae corporisque salutem; et ad peragendum injunctum officium, te largtente, usquequaque proficiant. Per eundem Dominum nostrum Jesum Christum.  
What other Prayers have been used for them, I have before transcribed, p. 40. To which I shall add, that in most 
* See Sacrae Litaniae Variae Antuerpiae 1629. p. 217.  Litanies, there is this Prayer inserted. Et Regibus, et Principibus Christianis pacem et veram concordiam donare digneris; te rogamus. Never more seasonable to be used than now.  
In the Pontificale Romanum, restored and published by command of Pope Clement the 8. printed Antuerpiae 1627. p. 486, 487. There is this set Form of receiving the Emperor, when he comes to any City, or notable Town, by the Clergy thereof in way of Procession, entitled, Ordo ad Recipiendum Processionaliter Imperatorem. Quando Imperator venit ad aliquam urbem vel oppidum insigne, Clerus urbis obviam venit ei Processionaliter, extrà portam, etc. Imperator, ex equo descendens, etc. sub baldachino ducitur usque ad Ecclesiam. Processio praecedit immediate Imperatorem, etc. Whiles they go in procession towards the Church, divers Anthems and Hymen's are sung; and when the Emperor enters into the Church, 
Psal. 72.  the Bishop or chief Minister, turning towards the Emperor, saith, Deum judicium tuum Regi da: and the Chorus answer, Et justitiam tuam filio Regis, V. salvum sac N. Imperatorem nostrum Domine. R. Deus meus sperantem in te. V. mitte ei auxilium D●mine de sancto. R. Et de Zion tueri eum. V. Nihil proficiat Inimicus in eo. R. Et filius iniquitatis non opponat nocere ei. V. Fiat pax in virtute tua. R. Et abundantia in turribus ejus. V. Dominus exaudi orationem meam. R. Et clamor meus ad te veniat. V. Dominus vobiscum. R. Et cum spiritu tuo. Oremus.  
Deus in cujus manu sunt corda Regum, inclina ad preces humilitatis nostrae aures misericordiae tuae, Et Imperatori nostro famulo tuo N. Regimen tuae sapientiae appone, ut haustis de tuo fonte consiliis, et tibi placeat, et super omnia regna praecellat.  
pretend Domine quaesumus, famulo tuo N. Imperatori nostro dexteram caelestis auxilii, ut te toto corde perquiret, et quae digne postulat assequi mereatur. Per Christum Dominum nostrum. Amen.  
After which follows p. 487, 488. Ordo ad recipiendum processionaliter Regem; almost in the selfsame words with ●ome variation only in the Anthem; and this Prayer.  
Deus, cui omnis potestas & dignitas famulatur, da huic famul● tuo Regi nostro N. prosperum suae dignitatis effectum, in qua te semper timeat, tibique jugiter placere contendat. Per Christum Dominum nostrum. Amen.  
Ibidem p. 489. follows, Ordo ad recipiendum processionaliter Principem magnae potentiae, little different from that of Kings. And p. 491. Ordo ad recipiendum processionaliter Imperatricem vel Reginam. Where the responsory is fitted to these Persons; and then this Prayer ensues. Oremus.  
Deus, cujus providentia insua dispositione non fallitur, ineffabilem clementiam tuam supplices exoramus, ut sicut Esther Reginam, Israeliticae plebis causa salutis, ad Regis Assueri thalaemum, regnique sui consortium transire fecist●: ità hanc famulam tuam Christianae plebis salutis gratia, ad gratiam tuam transire facias; ut tibi super omnia jugiter placere desideret, et te inspirante, quae tibi placita sunt, toto corde perficiat, et dextera tuae potentiae illam semper hic et ubique circumdet. Per Christum Dominum nostrum. Amen.  
I shall close up this Chapter with the Decree of the 
* Laur enrius Bochell●s Decret. Eccl. Gal. l. 5. Tit. 1. de Rege c. 2. p. 696.  Synod of Towers in France, Anno 1584. Imprimis, Deo optimo maximo haec Synodus referendas gratias censuit, (prout refert) Quod divini ejus spiritus afflatu, Christianissimus Rex noster, Ecclesiae Dei statum ac ordinem modis omnibus Roborare disponens; Conciliorum Provincia lium in universo Galliae regno celebrationem gratam non solum habuerit, sed eam etiam indici procuraverit: hinc futurum sperans, ut quae summo nostro malo diutius grassatae sunt Haereses, radicitu extirpentur, & quibus turpiter Ecclesia deformatur, prorsus aboleantur abusus, ac toti Galliae multis jamdudum seditionibus, ac perturbationibus afflictae, omnium bonorum votis desiderata pax plenissime restituatur. Idcircò summopere exoptat, et humilibus a Deo precibus obnixe contendit haec Synodus, ut Regem tam pium, tamque Religiosum fidei suae conservatione stabiliat, aequa justitiae rogatione muniat, pacem ei locupletem reddat, misericordiae fulciat affectibus, virium fortitudine roboret, commissa sibi Regni Gubernacula discreto moderamine tenere concedat, ut commissos sibi populos benigne regat, aeque judicet, et ad pietatis jura modi●●cetur, illum et piissimam Religiosamque ejus sponsam virili prole fructuosoque Regni successore locupletet, ejusque optimam matrem, quam diutissime conservet. Itaque cum sancta sit et Augusta Regum Majestas, sitque ut Sacrilegus et parricida, qui vel re vel verbo ●enus Regem violate; Quod priscis cautum est Conciliis, quod que praesertim in Synodo apud Lauriacum pagum Andegavensem habita pridem fuit constitutum, renovans haec Synodus statuit. Quandoquidem Religioni inimicum, & hominibus constat esse perniciosum, futura curiosius perscrutari, & fata Principum corumque casus inquirere, cum scriptum sit; Non est vestrum nosse momenta, vel tempora, quae Pater posuit in sua potestate: hoc Decreto censemns, ut quisquis inventus fuerit talia perquisivisse, et vivente Principe ●●alio Regni successore habendo cons●lium in●●sse, sib●que hac in re socios conciliasse, a conventu Catholicorum excommunicationis sententia expellatur.  
Qu●●tiam pro perversis hominum moribus ●mendan dis salubri deliberatione censemus, Ne quis in Principem maledicta congerat: Scriptum est enim a Legislatore; Principem populi tui ne maledixeri●. Quod 〈◊〉 quis fecerit, excommunicatione Ecclesiastica plectatur. Nam si maledici Regnum Dei non possidebunt; Quantò magis talis ab Ecclesiae necessariò pellitur, qui divinae sententiae violator, atque in Principem peacans, invenitur▪  
Si quis contra Regiam dignitatem dolose, callide et perniciose machinari comprobatus suerit, nisi dignissime satisfecerit, anathematizetur.  
Si quis potestati Regiae (quae non est nis● a Deo) contumaci ac 〈◊〉 Spiritu, contra anthoritatem et rationem pertinaciter contradicere praesumpserit, et ejus in●●is Imperils obtemperare noluerit, anathema sit.   

CHAP. VIII.  
I Now proceed in the last place to the Solemn public Prayers, 
Anno 565.  Acclamations, Supplications, Thanksgivings, Collects, usually made at the Solemn Coronations of Christian Emperors, Kings and Queens, and the Homage and Oaths of Allegiance and Fidelity then commonly sworn to them by their Prelates and Nobles, especially in England.  
I shall begin with 
a Corippus, lib. 2. La Cerda Annotat. in Tertull. Apologet. Mr. Seldens Titles of Honour, p. 168. Cedrens. Histor. col. 16. Zonara's, Annal. Tom 3 p. 〈◊〉.  Corippus, who poetically relating the manner of the Coronation of the Emperor Justin, and his Empress Sophia, Anno 565, (he living in that Age) brings in the Patriarch of Constantinople, thus praying for him, and the People supplicating and praying for their happiness, long life, and prosperous Reign, with united reiterated Shouts and Acclamations.  
Postquàm cuncta videt ritu praefecta priorum  
Pontificum summus, plaenaque aetate venustus  
Adstantem benedixit eum, Coelique potentem  
Exo●ans Dominum, sacro diademate jussit  
Augustum sancire caput, summoque coronam,  
Imponens apici, etc. After which the People  
Justinum, Sophiamque pares duo lumina mundi  
Esse ferunt. Regnate pares in saecula, dicunt;  
Felice's Annos Dominis felicibus orant;  
Insonuit vox illa diu; tandemque quievit.  
Cautacbuthenus, 
Anno 1330.  Histor. l. 1. c 41. recording at large the Ceremonies used at the Coronation of the Emperors of Constantinople, 
* See Mr. Seldens Titles of Honour, part 1. ch 8. p. 190, ●91, 192.  and particularly of the inauguration of Andronicus the younger, Anno 1330. informs us, That the Patriarch of Constantinople ascending upon a Scaffold: Patriarcha precationes ad Imperatorum unctionem compositas, alias submissa, alias clara voce, omnibus andientibus ordine recitat, ac Deum, ei qui ungendus est propitiat, etc. Patriarcha verò ad soleam consistens, pro Imperatore, Imperatrice, et eorum populis Preces pronunciat. After which Diaconus sublata voce inquit, Memor sit Dominus Deus potentiae Imperii vestri, in Regno suo ubique, nunc et semper, et in secula seculorum, addens, Amen. Deinceps et reliqui Diaconi ac Sacerdotes adeuntes, idem comprecantur. After his Consecration he ascends into the Catechumeum, where he may be seen of all, where there is a Hymn Sung to his Praise, et sanctis Acclamationibus ab omnibus excipitur.  
As touching the Ceremonies used at the Coronations of the Roman Emperors, and the several Prayers, Collects, Oaths made at them, you may consult at leisure, Hieromymus Balbus de Coronatione ad Carol. 5. c. 6, & 31. Gunther. lib. 1. Onuphrins de Comitiis Imperatoriis, c. 10, 11. Bartholomeus Chassaneus, Catalogue. Glor. Mundi pars 5. consid. 27. Krantzius Saxoniae Hist. l. 4. c. 37. Sigonius de Regno Ital. l. 1, 3, 4, 7. Aventinus Annal. Boyorum, l. 6. Antonius Sabinus, Georgius Flammin. Grimstones Imperial History and others in the lives of the Emperors Charles the 5th. Maximilian 1, & 2. Mathias & Ferdinand. The form of the Emperor's coronation in Italian, printed 1558 and above all others Melchior Goldastus Politica Imperialia: Part. 
Anno 800.  3. Discurs. 3.  
The old 
b Bibliotheca Patrum. Tom. 8. p. 467, 468.  Ordo Romanus Antiqu. de divinis Catholicae Ecclesiae Officiis et Ministeriis, compiled about 800. years after Christ, as jodocus Coccius, and others apprehend, prescribes this form of Consecration, Prayers, and Collects at the Emperor's Coronation, which I shall recite, because omitted by Mr. Selden; it begins thus,  

Incipit Ordo Romanus, ad Benedicendum Imperatorem  

Orationem primam det Episcopus de Castello Albanensi ante portam Argenteam. Oremus.  
Deus in cujus manu corda sunt Regum, inclina ad preces humilitatis nostrae aures misericordiae tuae, & Principi nostro regimen tuae appone sapientiae, ut haustis de tuo fonte consiliis, & tibi placeat, & super omnia Regna praecellat. Per Dominum.  
Orationem secundam det Episcopus Portuensis intra Ecclesiam beati Petri Apostoli, in medio rotae.  
Deus inenarrabilis auctor mundi, ut supra scriptum est in ordinatione Regis.  
Deinde vadat ante confessionem beati Petri Apostoli, & prosternat se pronus in terram, & archidiaconus faciat litaniam. Qua finita, Episcopus Ostiensis ungat ei oleo exorcizato brachium dextrum & inter scapulas, & dicat orationem istam.  
Domine Deus omnipotens cujus est omnis potestas & dignitas, te supplici devotione atque humillima prece deposcimus, ut huic famulo tuo N. prosperum Imperatoriae dignitatis concedas effectum, ut in tua dispositione constituto, ad regendam Ecclesiam tuam sanctam nihil praesentia officiant, futuraque non obsistant, sed inspirance sancti Spiritus tui dono, populum sibi subditum aequo justitiae libramine regere valeat, & in omnibus operibus suis te semper timeat, tibi jugiter placere contendat. Per.  
Pontifex ergo stet sursum ante altare, & imponat ei diadema super caput, dicens:  
Accipe signum gloriae in nominae Patris, & Filii, & Spiritus sancti, ut spreto antiquo hoste, spretisque contagiis omnium vitiorum, sic judicium & justitiam diligas, & misericorditer vivas, ut ab ipso Domino nostro Jesu Christo in consortio Sanctorum aeterni regni coronam percipias. Qui cum Patre & Spiritu tuo sancto vivit & regnat Deus, per infinita secula seculorum. Resp. Amen.   

Alia coronae impositio.  
Accipe coronam à Domino Deo tibi praedestinatam, habeas, teneas, atque possideas, & filiis tuis post te futuris ad honorem Deo auxiliante derelinquas.  
Exaudi Domine preces nostras, & famulum tuum N. ad regendum Rom. imperium constitutum, ut per te regere incipiat, & per te fideliter Regnum custodiat. Qui vivit & regnat.   

Oremus.  
Prospice omnipotens Deus serenis obtutibus hunc gloriosum Imperatorem nostrum N. & sicut benedixisti Abraham, Isaac, & Jacob, Require supra in benedictione Regis.   

Alia.  
Deus pater aeternae gloriae, sit adjutor tuus & Protector, & omnipotens benedicat tibi, preces tuas in cunctis exaudiat, et vitam longitudine dierum adimpleat, et semper in sua voluntate custodiat, thronum Regni corroboret, gentes populumque tuum ad nutum tuum subjiciat, et à peste et fame tuis temporibus conservet, inimicos tuos confusione induat, et super te Christi sanctificatio floreat, et super caetera regna excellentiorem faciat, ut qui tribuit in terris imperium, ipse tibi in coelis cum electis suis conferat habere consortium. Per.    
To this I shall subjoin the Ceremonies and Prayers made at the Coronation of the Emperor of Russia, recorded both in Latin and English in the 
* Paul Odd ●rburn in vita Theod. Resp. Moscovinca L●gd. Bat. 10. ●. p 284. Dr. Giles Fletch●r his Treatise of the State of Russia, c. ●. Mr. Samuel Purchas his Pilgram, l. 3 c 1▪ p 420, 421. Se●dens Titles of Honor. part 1. ch. 8 p. 185, 186.  Marginal Authors.  
The Solemities used at the Ruff Emperor's Coronation, are on this manner. In the great Church of Precheste (or our Lady) within the Emperor's Castle is erected a Stage, whereon standeth a Screen, that beareth upon it the Imperial Cap and Robe of very Rich staff. When the day of the Inauguration is come, there resort thither, first, the Patriarch with the Metropolitans, Abchbishops, Bishops, Abbots, and Priors, all richly clad in their Pontificali●us. Then enter the Deacons with the Quire of Singers. Who so soon as the Emperor setteth foot into the Church, begin to sing: Many years may live Noble Theodore Juanowich, etc. whereunto the Patriarch and Metropolitan, with the rest of the Clergy, answer with a certain Hymn, in form of a Prayer, singing it altogether with a great noise. The Hymn being ended, the Patriarch with the Emperor mount up the Stage, where standeth a Seat ready for the Emperor. Whereupon the Patriarch willeth him to sit down; and then placing himself by him upon another Seat provided for that purpose, boweth down his head towards the ground and saith this Prayer: O Lord God, King of Kings, and Lord of Lords, which by thy Prophet Samuel didst choose thy Servant David, and anoint him for King over thy People Israel, hear now our Prayers, and look from thy Sanctuary upon this thy Servant Theodore, whom thou hast chosen, and exalted for King over these thy holy Nations; anoint him with the Oil of gladness, protect him by thy Power, put upon his Head a Crown of Gold and precious Stones, give him length of days, place him in the seat of Justice, strengthen his Arm, make subject unto him all the barbarous Nations. Let thy fear be in his whole heart; turn him from an evil Faith, and from all error, and show him the salvation of thy holy, and universal Church, that he may judge thy People with justice, and protect the children of the poor, and finally attain everlasting life. This Prayer he speaketh with a low voice, and then pronounceth aloud: All praise and power to God the Father, the Son, and the Holy Ghost. The Prayer being ended, he commandeth certain Abbots to reach the Imperial Robe, and Cap: which is done very decently, and with great solemnity, the Patriarch withal pronouncing aloud: Peace be unto all. And so he beginneth another Prayer to this effect: Bow yourselves together with us, and pray to him that reigneth over all. Preserve him (O Lord) under thy holy protection, keep him, that he may do good and holy things, let Justice shine forth in his days, that we may live quietly without strife and malice. This is pronounced somewhat softly by the Patriarch, whereto he addeth again aloud: Thou art the King of the whole world, and the Saviour of our Souls; to thee the Father, Son, and the holy Ghost, be all praise for ever and ever. Amen. Then putting on the Robe and the Cap, he blesses the Emperor with the sign of the Cross: saying withal, in the Name of the Father, the Son, and the holy Ghost. The like is done by the Metropolites, Archbishops and Bishops: who all in their order come to the Chair, and one after another bless the Emperor with their two fore-fingers. Then is said by the Patriarch another Prayer, that beginneth: O most holy Virgin Mother of God, etc. After which a Deacon pronounceth with a high loud voice: Many years to Noble Theodore, good, honourable, beloved of God, great Duke of Volodemer, of Mosko, Emperor and Monarch of all Russia, etc. whereto the other Priests and Deacons, that stand somewhat far off by the Altar or Table, answer singing, Many years, Many years to the Noble Theodore; The same note is taken up by the Priests and Deacons that are placed at the right and left side of the Church, and then altogether they chant and thunder out, singing: Many years to the Noble Theodore, good, honourable, beloved of God, great Duke of Volodemer, Mosko, Emperor of all Russia, etc. These Solemnities being ended, first cometh the Patriarch with the Metropolites, Archbishops and Bishops, than the Nobility and the whole Company in their Order, to do homage to the Emperor, bending down their heads, and knocking them at his feet to the very ground.  
To these Prayers and Acclamations used at the Coronations of Christian Emperors, I shall only annex the Prayer of the very Turks themselves, as the Coronation of their Mahometan Emperors (which they doubtless derived from the Christians) thus briefly related by Leunclavius. When 
* Supplementum Annal. Turcorum, Anno 1566. Seldens Titles of Honour, p. 185.  Selim the 2d. after the death of his Father Soliman was placed in the Imperial Throne, Ind per urbem, proclamationes more majorum factae, quibus, votae primum concipiebantur ut anima Solimanis in paradiso foelix aevum ageret, ac in perpetua gloria quiesceret: deinde, multos ut annos viveret Sultanus Selimes Chan, prosperique status incremento continuo frueretur.  
I now proceed to the Prayers and Benedictions used at the Coronation of Christian Kings and Queens, beginginning with those in foreign parts.  

* Bibl. Patrum Tom. 8. p. 464, 465, 466, 467.  Ordo Romanus Antiquus, de divinis Ecclesiae Catholicae Officiis, contains and relates them in this manner,  

Incipit Ordo ad Regem benedicendum, quando novus à cler● & populo sublimatur in regnum. Primum enim exeunte illo thalamum, Vnus Archiepiscopus dicat hanc Orationem.  
OMnipotens sempiterne Deus, qui famulum tuum N. regni fastigio dignatus es sublimare, tribue ei quaesumus, ut ita in praesenti collecta multitudine cunctorum in commune salutem disponat, quatenus à tuae veritatis tramite non recedat. Per, etc.  
Postea suscipiant illum duo Episcopi dextra laevaque honorificè parati, habentes reliquias collo pendentes. Caeteri autem clerici solenni apparatu ornati, praecedente sancto Evangelio & duabus crucibus cum incenso boni odoris, ducant illum ad Ecclesiam, responsorium canentes: Ecce mitto Ang elum meum. Cum vers. Israel si me aud●eris. Cuncta eum plebe sequente: ad ostium autem Ecclesiae clerus subsistat, & dicat alius Archiepiscopus hanc orationem.  
Deus qui scis genus humanum nulla virtute posse subsistere, concede propitius, ut famulus tuus N. quem populo tuo voluisti praeferre, ita tuo fulciatur adjutorio, quatenus quibus potuit praeesse, valeat & prodesse. Per.  
Introeuntes autem clerici Ecclesiam, hanc decantent antiphonam. Domine salvum sac Regem, & exaudi nos in die qua invocaverimus te. Psal. Exaudiat te Dominus. Totum. Usque introitum chori. Tunc Dominus Metropolitanus dicat hanc orationem.  
Omnipotens sempiterne Deus, coelestium terrestriumque moderator, qui famulum tuum ill. ad regni fastigium dignatus es provehere, concede quaesumus, ut à cunctis adversitatibus liberatus, & ecclesiasticae pacis dono muniatur, & ad aeternae paeis gaudia, te donante pervenire mereatur. P●r.  
Tunc designatus Princeps pallium deponat, atque inter manus Episcoporum perductus in chorum usque ad altaris gradus incedat, cunctoque pavimento tapetibus & palliolis contecto, ibi humiliter totus in cruse prostratus jaceat cum Episcopis & Presbyteris hinc inde prostratis, caeteris autem in choro litaniam breviter psallentibus, id est, duodecim Apostolos, totidemque Martyres, Confessores, & Virgines. Et inter caetera inferenda sunt i●●a.  
Ut hunc famulum tuum illust. in Regem eligere digneris.  
Terogamus audi nos.  
Ut eum benedicere, & sublimare digneris. Te r●gamus audi nos.  
Ut eum ad Imperii fastigium perducere digneris. Te rogamus audi nos.  
Et caetera huic benedictioni convenientia. Finita litania, erigant se Episcopi, sublevatumque Principem interroget Dominus Metropolitanus his verbis.  
Vis sanctam fidem à catholicis viris tibi traditam tenere, & operibus justis observare? Resp. Volo. Vis sanctis Ecclesiis Ecclesiarumque ministris tutor & defensor esse? Respon. Volo. Vis regnum tibi à Deo concessum, secundum justitiam patrum tuorum, regere & defendere? Respon. In quantum divino fultus adjutorio ac solatium omnium fidelium suorum valuero, ita me per omnia fideliter acturum esse promitto.  
Deinde ipse Dominus Metropolitanus a●●atur populum his verbis.  
Vis tali Principi ac rectori te subjicere, ipsiusque regnum firma fide stabilire, atque jussionibus illius obtemperare, juxta Apostolum, 
Rom. 13.  Omnis anima potestatibus sublimioribus subdita sit, Regi, quasi praecellenti: Tunc ergo à circumstance clero & populo unanimiter dicatur. Fiat. Fiat. Amen.  
Postea vero eo devotè inclinato, dicatur ab Episcopo haec oratio.  
BEnedic Domine hunc Regem nostrum illust. qui regna omnia moderaris à seculo, & tali eum benedictione glorifica, ut Davidicae teneat sublimitatis sceptrum, & glorificatus in ejus protinus reperiatur merito. Da eituo inspiramine cum mansuetudine ita regere populum, sicut Salomonem fecisti regnum obtinere pacificum. Tibi semper cum timore sit subditus, tibique militet cum quicte. Sit tuo clypeo protectus cum proceribus, & ubique tua gratia victor existat. Honorifica eum prae cunctis regibus gentium, felix populis dominetur, et feliter cum nationes adornent. Vivat inter gentium catervas magnanimus, sit in judiciis aequitatis singularis, locupletet eum tua praedives dextera, frugiferam obtineat patriam, & ejus liberis tribuas profutura. Praesta ei prolixitatem vitae per tempora, et in diebus ejus oriatur justitia. A terobustum teneat regiminis solium, et cum jocunditate et justitia, aeterno glorietur in regno. Per Dominum.  
Omnipotens aeterne Deus, creator omnium, Imperator Angelorum, 
Gen. 14. Exod. 17. 1 Reg. 16. 3 Reg. 3.  rex regnantium, dominusque dominantium, qui Abraham fidelem famulum tuum de hostibus trumphare fecisti: Moysi & Josue populo praelatis multiplicem victoriam tribuisti, humilemque David puerum tuum regni fastigio sublimasti, & Salomonem sapientiae pacisque ineffabili munere ditasti, respice quaesumus ad preces humilitatis nostrae, & super hunc famulum tuum ill. quem supplici devotione in Regem elegimus, benedictionum tuarum dona multiplica, eumque dextera tuae potentiae semper & ubique circunda, quatenus praedicti Abrahae fidelitate firmatus, Moysis mansuetudine fretus, Josue fortitudine munitus, Davidis humilitate exaltatus, Salomonis sapientia decoratus, tibi in omnibus placeat, & per tramitem justitiae inoffenso gradu semper incedat, Ecclesiamque tuam deinceps cum plebibus sibi annexis ita enutriat ac doceat, muniat, & instruat, contraque omnes visibiles & invisibiles hostes, eidem potenter regaliterque tuae virtutis regimen administret, & ad verae fidei pacisque concordiam eorum animos, te opitulante, reformet, ut horum populorum debita subjectione sultus, condigno amore glorificatus, ad paternum decenter solium tua miseratione conscendere mereatur. Tuae quoque protectionis galea munitus, & scuto inseparabili jugiter protectus, armisque caelestibus cicundatus, optabilis victoriae triumphum fideliter capiat, terroremque suae potentiae infidelibus inferat, & pacem tibi militantibus laetanter reportent per Dominum nostrum, qui virtute crucis tartara destruxit, regnoque diaboli superato, ad coelos victor ascendit, in quo potestas omnis regumque consistit victoria, qui est gloria humilium, & vita salusque populorum, qui tecum vivit & regnat Deus per omnia secula seculorum. Amen.  

Deinde ab alio Episcopo haec dicatur Oratio.  
Deus inenarrabilis auctor mundi, conditor generis humani, gubernator Imperii, confirmator regni, qui ex utero fidelis amici●tui patriarchae nostri Abrahae Praeelegisti regem seculis profuturum, tu praesentem Regem hunc ill. cum exercitu suo per intercessionem omnium sanctorum ubere benedictione locupleta, & in solium regni firma stabilitate connecte. 
Exod. 3. & 17. Judic. 7. 1 Reg. 3.  Visita eum sicut Moysen in rubo, Jesum Nave in praelio, Gedeon in agro, Samuelem in templo, Et in illa eum benedictione sidera, ac sapientiae tuae rore profunde, quam B. David in psalterio, Solomon filius, te remunerante, percepit è coelo. Sis ei contra acies inimicorum lorica, in adversis galea, in prosperis patientia, in protectione clypeus sempiternus, & praesta, ut gentes illi teneant fidem, proceres sui habeant pacem, diligant charitatem, abstineant se à cupiditate, loquantur justitiam, custodiant veritatem. Et ita populus iste pullulet, coalitus benedictione aeternitatis, ut semper maneant tripudiantes in pace victores. Quod ipse praestare dignetur qui tecum vivit.  
Tunc Dominus Metropolitanus ungat de oleo sanctificato caput, pectus, & scapulas, ambasque compages brachiorum ipsius ita dicendo: Vngo te in Regem de oleo sanctificato in nomine Patris, & Filii, & Spiritus sancti. Et dicant, Ame. 
1 Reg. 1. 6.  Pax tibi. Et cum spiritu tuo. Deinde ungat sibi manus de oleo sanctificato ita dicendo: Vngantur manus istae de oleo sanctificato unde uncti fuerunt reges & prophet●, & sicut unxit Samuel David in regem ut sis benedictus, & constititus Rex in regno isto super populum istum, quem Dominus Deus tuus dedit tibi adregendum ac gubernandum. Quod ipse praest.   

Sequitur.  
Prospice, omnipotens Deus, serenis obtutibus hunc gloriosum regem, et sicut benedixisti Abraham, Isaac, et Jacob, sic illum largis benedictionibus spiritualis gratiae cum omni plenitudine tuae potentiae irrigare atque perfundere dignare. Tribue ei de rore coeli, & de pinguedine terrae abundantiam frumenti, vini & olei, & omnium frugum opulentiam ex largitate divini muneris longa per tempora, ut illo regnante, sit sanitas corporum in patria, & pax inviolata sit in regno, & dignitas gloriosa regalis palatii maximo splendore regiae potestatis oculis o●●nium fulgeat, luce clarissima clarescat, atque splendere quasi splendidi●●ima fulgura, maximo perfusa lumine videatur. Tribue ei omnipotens Deus, ut fit fortissimus protector patriae, & consolator ecclesiarum, atque coenobiorum sanctorum maxima cum pietate regalis munificentiae, atque ut sit fortissimus regum, triumphator hostium, ad opprimendas rebelles & paganas nationes. Sitque suis inimicis satis terribilis prae maxima fortitudine regalis potentiae Optimatibus quoque atque praecelsis, proceribusque at sidelibus sui regni sit magnificus & amabilis et pius, ut ab omnibus timeatur, atque diligatur. Reges quoque de lumbis ejus per successiones temporum futurorum egrediantur regnum hoc regere totum, et post gloriosa tempora, atque felicia praesentis vitae gaudia sempiterna in perpetua beatitudine habere mereatur. Quod ipse praestare, Spiritus sancti gratia, humilitatis nostrae officio in te copiosa descendat, ut sicut manibus nostris indignis oleo materiali oblitus, pinguescis exterius, ita ejus invisibili unguine delibutus impinguari merearis interius, ejusque spirituali unctione perfectissimè semper imbutus, & illicita declinare tota ment & speinere discas seu valeas, & utilia animaetuae jugiter cogitare, optare, atque operare queas, Auxiliante Domino nostro Jesu Christo, Qui cum Deo Patre & eodem Spiritus. etc.   

ALIA.  
Deus qui es justorum gloria & misericordia peccatorum qui misisti filium tuum preciosissimo sanguine fuogenus humanum redimere, qui conteris bella, et propugnator es in te sperantium, et sub cujus arbitrio omnium regnorum continetur potestas, te humiliter deprecamur, ut praesentem famulum tuum N. in tua misericordia confidentem benedicas, eique propitius adesse digneris, ut qui tua expetit protectione defendi, omnibus sit hostibus fortior. Fac eum Domine beatum esse et victorem de inimicis suis: corona eum corona justitiae et pietatis, ut ex toto corde et tota ment in te credens tibi deserviat, sanctam tuam Ecclesiam defendat et sublimet: populumque à te sibi commissum justè regat, nullus insidiantibus malis eum in injustitiam vertat. Accende Domine cor ejus ad amorem gratiae tuae per hoc unctionis oleum, unde unxisti Sacerdotes, reges, et prophetas, quatenus justitiam diligens per tramitem similiter justitiae populum ducens, post peracta à te disposita in regali excellentia annorum curricula, pervenire ad aeterna gaudia mereatur. Per eundem Dominum.  
Per omnia secula seculorum. Resp. Amen. Dominus vobiscum. Resp. Et cum Spiritu tuo. Sursum corda. Resp. Habemus ad Dominum. Gratias agamus Domino Deo nostro. Respon. Dignum & justum est.   

Praefatio.  
Vere dignum, 
Gen. 14. Exod. 17. 1 Reg. 16. 3 Reg. 3.  etc. usque Deus. Creator omnium, imperator Angelorum, Rex regnantium, Dominus dominantium, qui Abraham fidelem famulum tuum de hostibus triumphare fecisti, Moysi et Josue populo praelatis multiplicem victoriam tribuisti, humilemque David puerum tuum regni fastigio sublimasti, et Salomonem sapientiae pacisque ineffabili munere ditasti: respice quaesumus ad preces humilitatis nostrae, et super hunc famulum tuum N. quem supplici devotione in regem ●elegimus, benedictionum tuarum dona in eo multiplica: eumque dextera tuae potentiae semper et ubique circunda, quatenus praedicti Abrahae fidelitate firmatus, Moysis mansuetudine fretus, Josue fortitudine munitus, Davidis humilitate exaltatus, Salomonis sapientia decoratus, tibi in omnibus placeat, et per tramitem justitiae inoffenso ingressu semper incedat. Ecclesiam ergo tuam deinceps cum plebibus sibi annexis ita enutriat et instruat, contraque omnes visibiles et invisibiles hostes eidem potenter regaliterque tuae virtutis regimen administret, et ad verae sidei pacisque concordiam, eorum animos, te opitulante, reformet: ut horum populorum debita subjectione fultus, cum digno amore glorificatus, ad paternum decenter solium tua miseratione conscendere mereatur. Tuae quoque protectionis galea munitus, & scuto insuperabili jugiter protectus, armisque coelestibus circundatus, optabilis victoriae triumphum feliciter capiat, terroremque suae potentiae infidelibus inferat, & pacem tibi militantibus laetanter reportet, Per Dominum nostrum qui virtute crucis tartara destruxit, regnoque diaboli superato, ad coelos victor ascendit, in quo potestas omnis, regumque consistit victoria, qui est gloria humilium, & vita salusque populorum, qui tecum vivit & regnat Deus. s. Dei filius Jesus Christus Dominus noster, qui à Patre oleo exultationis unctus est prae particibus suis, ipse per praesentem sacri unguinis infusionem, Spiritus paraclyti super caput tuum infundat benedictonem, eandemque ad interiora cordis tui penetrare faciat, quatenus hoc visibili & tractabili dono invisibilia percipere, & temporali regno justis moderaminibus executo, aeternaliter cum eo regnare merearis: qui solus sine peccato Rex regum, vivit & gloriatur, cum Deo patre in unitate ejusdem Spiritus sancti Deus.  
Postea ab Episcopis ensem accipiat, & cum ense totum regnum sibi fideliter ad regendum sciat commendatum, & dicatur: Accipe gladium per manus Episcoporum licet indignas, vice tamen & auctoritate sanctorum Apostolorum consecratas, tibi regaliter impositum, nosti aeque benedictionis officio in defensionem sanctae Dei Ecclesiae divinitus ordinatum. Et esto memor, de quo Psalmista prophetavit, 
Psal. 44.  dicens: Accingere gladio tuo super femur tuum potentissime, ut in hoc per eundem vim aequitatis exerceas, molem iniquitatis potenter destruas, & sanctam Dei Ecclesiam ejusque fideles propugnes ac protegas, nec minus sub fide falsos, quam Christiani nominis hostes execres ac destruas viduas & pupillos clementer adjuves, ac defendas, desolata restaures, restaurata conserves, ulciscaris injusta, confirmes benè disposita, quatenus haec in agendo, virtutum triumpho gloriosus, justitiaeque cultor egregius, cum mundi salvatore, cujus typum geris in nomine, sine fine merearis regnare. Qui cum Patre & Spiritu sancto vivit et regnat.  
Accinctus autem ense, similiter ab illis armillas & pallium et annulum accipiat, dicente Metropolitano.  
Accipe regiae dignitatis annulum, et per hunc in te Catholicae fidei cognosce signaculum, quia ut hodie ordinaris caput et princeps regni ac populi, ita perseverabis auctor ac stabilitor Christianitatis, et Christianae fidei, ut felix in opere, locuples in fide, cum Rege regum glorieris per aevum, cui est honor et gloria per infinita.  
Postea sceptrum & baculum accipiat, dicente sibi ordinatore.  
Accipe virgam virtutis atque aequitatis, quia intelligas mulcere pios, et terrere reprobos, errantibus viam pandere, lapsis manum porrigere, disperdasque superbos, et releves humiles, et aperiat tibi ostium Jesus Christus Dominus noster qui de seipso ait, 
Joan. 10.  Ego sum ostium: per me si quis introierit, salvabitur. Et ipse qui est clavis David, & sceptrum domus Israel: qui aperit, & nemo claudit, claudit & nemo aperit. Sitque tibi auctor, qui educit vinctos de domo carceris, sedentemque in tenebris, et umbra mortis, et in omnibus sequi merearis eum, de quo David propheta cecinit, 
Psal. 44.  Sedes tua Deus in seculum seculi, virga aequitatis, virga regni tui, et imitando ipsum, diligas justitiam, et odio habeas iniquitatem: quia propterea unxit te Deus tuus, ad exemplum illius, quem ante secula unxerat oleo exultationis prae participibus suis, Jesum Dominum nostrum  
Postea Metropolitanus reverenter Coronam capiti Regis imponat, dicens: Accipe coronam regni, quae li●●t ab indignis Episcoporum tamen manibus capiti tuo imponitur, eamque sanctitatis gloriam et honorem, et opus fortitudinis expressè signare intelligas, et per hanc te participem ministerii nostri non ignores, ita ut sicut nos in interioribus pastores, rectoresque animarum intelligimur, tu quoque in exterioribus verus Dei cultor, strenuusque contra omnes adversitates Ecclesiae Christi defensor, regnique tibi à Deo dati, et per officium nostrae benedictionis vice Apostolorum omniumque sanctorum tuorum regimine commissi, utilis executor, regnatorque proficuus semper appareas, ut inter gloriosos athletas virtutum gemmis ornatus, et praemio sempiternae felicitatis coronatus, cum redemptore ac salvatore Jesu Christo, cujus nomen vicemque gestare crederis, sine fine glorieris, qui vivit et imperat Deus, cum Deo patre in unitate Spiritus sancti, per omnia secula seculorum. Amen. Et ab eo statim dicatur benedictio super eum, quae et tempore synodi super regem dicenda est: Benedicat tibi Dominus, custodiatque te, et sicut te voluit super populum suum esse regem, ita in praesenti seculo felicem et aeternae felicitatis tribuat esse consortem. Amen.  
Clerum ae populum, quem sua voluit opitulatione in tua sanctione congregari, sua dispensatione et tua administratione, per diuturna tempora faciat feliciter gubernari. Amen.  
Quatenus divinis monitis parentes, adversitatibus carentes, bonis omnibus exuberantes, tuo Imperio fideli amore obsequentes, et in praesenti seculo tranquillitate fruatur, et tecum aeternorum civium consortio potiri mereantur. Quod ipse praestare dignetur, cujus regnum et imperium sine fine permanet in secula seculorum. Benedictio Dei Patris et Filii, et Spiritus sancti, descendat super te. Amen.  
Deinde coronatus, honorificè per chorum ducatur de altari ab Episcopis usque ad solium, canente clero: Resp. Desiderium animae ejus tribuisti ei Domine. Deinde dicit sibi dominus Metropolitanus. 
Nota.  Sta, et tene amodo locum, quem hucusque paterna successione tenuisti, haereditario jure tibi delegatum per auctoritatem Dei omnipotentis, et praesentem traditionem nostram, scilicet omnium Episcoporum caeterorumque servorum Dei. Et quanto clerum sacris altaribus propinquiorem perspicis, tanto ei potiorem in locis congrius honorem impendere memineris, quatenus mediator Dei et hominum, te mediatorem cle i et plebis, (Hoc in loco dominus Metropolitanus sedere eum faciat super sedem, dicendo:) in hoc regni solio confirmet & in regno aeterno secum regnare faciat Jesus Christus Dominus noster, Rex regum, & Dominus dominantium, quicum Deo Patre et Spiritu sancto vivit et regnat in secula seculorum, Respon. Amen.  
Post haec det illi oscula pacis. Cunctus autem coetus clericorum tali rectore gratulans, sonantibus campanis, hymnum alta voce concinant, Te Deumlaudamus. Tunc Episcopus Metropolitanus Missam celebret plena processione.   

Incipit Benedictio Reginae in ingressu Ecclesiae.  
OMnipotens aeterne Deus, fons & origo totius bonitatis, qui foeminei sexus fragilitatem, nequaquam reprobando aversaris, sed dignanter comprobando potius eligis, & qui infirma mundi eligendo, fortia quaeque confuudere decrevisti, quique etiam gloriae virtutisque tuae triumphum in manu Judith foeminae olim Judaicae plebi de hoste saevissimo resignare voluisti: respice quaesumus ad preces humilitatis nostrae, 
Judith 13.  & super hanc famulam tuam N. quam supplici devotione in Reginam elegimus, benedictionum tuarum dona multiplica, eamque dextera tuae potentiae semper & ubique circunda, ut ambone muniminis tui undique firmiter protecta, visibilis seu invisibilis hostis nequitias triumphaliter expugnare valeat, & una cum Sara, atque Rebecca, Lia, & Rachel, beatis reverendisque foeminis, fructu uterisui foecundari seu gratulari mereatur, ad decorem totius regni, statumque sanctae Dei Ecclesiae regendum, necnon protegendum per Christum Dominum nostrum, qui ex intemerato beatae Mariae Virginis alvo nasci, visitare ac renovare hunc dignatus est mundum, qui tecum vivit & gloriatur, Deus in unitatc Spiritus sancti per immortalia secula seculorum.   

Item benedictio ejusdem ante altare.  
Deus qui solus habes immortalitatem, lucemque habitas inaccessibilem, cujus providentia in sui dispositione non fallitur, qui fecisti quae ventura sunt, & vocas ea quae non suut, tanquam ea quae sunt: qui superbos aequo moderamine de principatu dejicis, atque humiles dignanter in sublime provehis, ineffabilem misericordiam tuam supplices rogamus, ut sicut Hester reginam, Israelis causa salutis, de captivitatis suae compede solutam, ad regis Assueri thalamum, regnique sui consortium transire fecisti, ita hanc famulam tuam N. humilitatis nostrae benedictione Christianae plebis gratia salutis, ad dignam sublimemque regis nostri copulam, regnique sui participium misericorditer transire concedas: & ut in regalis foedere conjugii semper manens pudica, proximam virginitati palmam obtinerc queat, tibique Deo vivo & vero in omnibus & super omnia jugiter placere desideret, & te inspirante, quae placita sunt toto corde perficiat. Per.   

Sacri unctio olei.  
Spiritus sancti gratia, humilitatis nostrae officio, in re copiosa descendat, ut sicut manibus nostris indignis, oleo materiali oblita pinguescis exterius, ita ejus invisibili unguine delibut a, impinguari merearis interius: ejusque spirituali unctione perfectissime semper imbuta, & illicita declinare tota ment & spernere discas seu paleas, & utilia animae tuae jugiter cogitare, optare, atque operari queas, auxiliante Domino nostro Jesu Christo, qui cum Deo patre, & eodem Spiritu sancto vivit & regnat Deus in secula seculorum.   

Coronae positio.  
Officio indignitatis nostrae seu congregationis, in Reginam benedicta, aceipe coronam regalis excellentiae: quae licet ab indignis, Episcoporum tamen manibus capiti tuo imponitur, undè velut exterius auro & gemmis redimita enites, ita & interius auro sapientiae, virtutumque gemmis decorari contendas: quatenus post occasum hujus seculi cum prudentibus virginibus sponso perenni Deo nostro Jesu Christo digne & laudabiliter occurrens, Regiam coelestis aulae merearis ingredi, qui cum Deo Patre, & Spiritu sancto vivit & regnat Deus, per infinita secula seculorum. Amen.  
To these I shall subjoin the Prayers for and Benedictions of Christian Kings and Queens at their Coronation, in Pontificale Romanum Clementis▪ VIII. Pontif. Max. juss●● Restitutum atque Editum, Antuerpiae 1627. fol 163. etc.   

De Benedictione et Coronatione Regis.  
CVm Rex est coronandus, Episcopi Regni ad civitatem, ubi coronatio fieri debet, convocantur. Rex triduanum jejunium devotè peragit, per hebdomadam praecedentem, videlicet quarta et. sexta Feria, et Sabbato. Dominica veró proxima sequenti coronatur, qua ipse Rex se ad Communionem parat. Ecclesia verò ipsa Metropolitana, sive Cathedralis, ubi solemnitas celebrabitur, paretur et ornetur, quò meli●s fieri poterit. Ad altare majus parantur ea quae consueta sunt parari, Pontifice celebrante; et credentia juxta altare cum rebus opportunis. Super altare ponitur gladius, corona, et sceptrum Regi danda, et oleum Catechumenorum, bombyx ad ligandum et extergendum brachium Regis, et inter scapu●as post unctionem, fascia ad ligandum bombycem in brachio: Paratur in Ecclesia, in loco competenti, thalamus sive suggestum pro Rege, in quo sit Regalis sedes ornata, et thalamus ipse sit ornatus pannis sericeis, et aulaeis. Sed advertendum est, quòd altitudo thalami non sit major quam gradus supremus altaris. Paratur etiam in loco convenienti tentorium, sive pap●lio, sub quo Rex vestes Regales, pro Regni consuetudine, quae ibidem pro eo parantur, suo tempore recipit. Et si Regina etiam simul est coronanda, pariter pro ea illius thalamus, non longe à Regio, sed illo atiquantulùm humilior; et ita sunt situandi thalami, ut inde possint videri altare et Pontifer celebrans. Parantur etiam ante altare hinc et inde sedes, pro numero Episcoporum coronationi interessentium.  
Die autem Dominica, qua Rex benedicendus et coronandus est, omnes Episcopi conveniunt manè in Ecclesia, in qua hoc fieri debet; et Metropolitanus▪ sive Pontifex, ad quem spectat, parat se solemniter cum Ministris, Missam celebraturus, paramentis tempori convenientibus. Episcopi verò induuntur supra rochetum (vel supra superpelliceum, si sint Religiosi) amictu, stola, pluviali albo, et mitra simplici. Quibus omnibus paratis, Metropolitanus in faldistorio ante medium altaris posito sedet cum mitra, et Episcopi parati hinc et inde super sedibus pro eis paratis, quasi in modum coronae sedentes, sibi assistunt. Interim Rex vestibus militaribus indutus, cum suis Praelatis domesticis non paratis, ac Baronibus, Nobilibus, et aliis, venit ad Ecclestam; et cum fuerit prope Presbyterium, duo priores Episcopi ex paratis veniunt e● obviàm, et cum mitris capita illi aliquantulum inclinantes, ipsum inter se medium, birreto deposito, usque ante Metropolitanum deducunt: cui Rex caput inclinans, humilem reverentiam exhibet; qua facta, prior Episcoporum deducentium stans, detecto capite, versus ad Metropolitanum, dicit intelligibilt voce:  
REverendissime Pater, postulat sancta Mater Ecclesia Catholica, ut praesentem egregium Militem ad dignitatem Regiam sublevetis.  
Interrogat Metropolanus:  
Scitis illum esse dignum & utilem ad hanc dignitatem?  
Ille respondet:  
Et novimus, & credimus eum esse dignum, & utilem Ecclesiae Dei, et ad Regimen hujus Regni.  
Metropolitanus dicit:  
Deo gratias.  
Tune sedet Rex medius inter duos Episcopos deducentes, congruenti spatio à Metropolitano, ita ut illi faciem vertat; ipsi etiam deducentes Episcopi, sen●or ad dexteram, alius ad sinistram Regis se collocant, ut et ipsi ad alterutrum facies vertant. Quibus sic sedentibus, postquam aliquantulùm quieverint, Metropolitanus coronandum Regem admonet, dicens:  
CUm hodie per manus nostras, optime Princeps, qui Christi salvatoris nostri vice in hac re fungimur (quamvis indigni) sacram unctionem et Regni insignia sis suscepturus; benè est, ut te prius de onere, ad quod destinaris, moneamus. Regiam hodie suscipis dignitatem, et regendi fideles populos tibi commissos curam sumis. Praeclarum sanè inter mortales locum, sed discriminis, laboris, atque anxietatis plenum. Verùm, si consideraveris, quòd omnis potestas à Domino Deo est, per quem Reges regnant, et legum conditores justa decernunt, tu quoque de grege tibi commisso ipsi Deo rationem es redditurus. Primùm, pietatem servabis, dominum Deum tuum tota ment ac puro corde coles. Christianam religionem, ac fidem Catholicam, quam ab incunabulis professus es, ad finem usque inviolatam retinebis, eamque contra omnes adversantes pro viribus defendes. Ecclesiarum Praelatis, ac reliquis Sacerdotibus condignam reverentiam exhibebis. Ecclesiasticam libertatem non conculcabis. Justitiam, fine qua nulla societas diu consistere potest, erga omnes inconcussè administrabis, bonis praemia, noxiis debitas poenas retribuendo. Viduas, pupillos, pauperes, ac debiles ab omni oppressione defendes. Omnibus te adeuntibus benignum, mansuetum, atque affabilem, pro Regia tua dignitate te praebebis. Et ita te geres, ut non ad tuam, sed totius populi utilitatem regnare, praemiumque benè factorum tuor●m, non in terris, sed in coelo expectare videaris. Quod ipse praestare dignetur, qui vivit et regnat Deus, in saecula saeculorum. Resp Amen.  
Rex electus accedit ad Metropolitanum; et coram eo, detecto capite, genuflexus, facit hanc professionem, dicens:  
EGo N. deo annuente futurus Rex N. profiteor, et promitto eoram Deo, et Angelis ejus, deinceps legem, justitiam & pacem Ecclesiae Dei, populoque mihi subjecto, pro posse & nosse, facere ac servare salvo condigno misericordiae Dei respectu, sicut in consilio fidelium meorum meliùs potero invenire. Ponti●icibus quoque Ecclesiarum Dei condignum & canonicum honorem exhibere; atque ea, quae ab Imperatoribus & Regibus Ecclesiis collata & reddita sunt, inviolabiliter observare. Abbatibus, Comitibus, & vasallis meis congruum honorem, secundum consilium fidelium meorum, praestare.  
Deinde ambabus manibus tangit librum Evangeliorum, quem Metropolitanus ante se apertum tenet, dicens,  
Sic me Deus adjuvet, & haec sancta Dei Evangelia.  
Posteà Rex electus Metropolitani manum reverenter osculatur.  
His expeditis, illo genuflexo manente, Metropolitanus, deposita mitra, surgit, et stans versus ad ipsum coronandum, dicit competenti voce sequentem Orationem, quam etiam dicunt omnes Pontifices parati, similiter sine mitris stantes; dicunt etiam omnia alia benedictionem et coronationem ipsam concernentia, voce submissa, Metropolitanum tamen in omnibus observantes, et imitantes.   

Oremus.  
OMnipotens sempiterne Deus, creator omnium, Imperator Angelorum, Rex Regum, & Dominus dominantium, qui Abraham fidelem servum tuum de hostibus triumphare fecisti, Moysi & Josue populo tuo Praelatis multiplicem victoriam tribuisti, humilemque David puerum tuum Regni fastigio sublimasti, & Salomonem sapientiae pacisque ineffabili munere ditasti; respice, quaesumus Domine, ad preces humilitatis nostrae, & super hunc famulum tuum N. quem supplici devotione in Regem eligimus, benedictionum tuarum dona multiplica, eúmque dexterae tuae potentia semper & ubique circumda: quatenus praedicti Abrahae fidelitate firmatus, Moysi mansuetudine fretus, Josue fortitudine munitus, David humilitate exaltatus, Salomonis sapientia decoratus, tibi in omnibus complaceat, & per tramitem justitiae inoffenso gressu semper incedat; tuae quoque protectionis galea munitus, & scuto insuperabili jugiter protectus, armisque coelestibus circumdatus, optabilis de hostibus sanctae Crucis Christi victoriae triumphum feliciter capiat, terroremque suae potentiae illis inferat, & pacem tibi militantibus laetanter reportet. Per Christum Dominum nostrum, qui virtute sanctae Crucis tartara destruxit, regnoque diaboli superato, ad coelos victor ascendit, in quo potestas omnis, regnique consistit victoria, qui est gloria humilium, & vita salúsque populorum: qui tecum vivit & regnat in unitate Spiritus sancti Deus, per omnia saecula saeculorum. Resp. Amen.  
Post haec Metropolitanus cum mitra procumbit supra faldistorium. Rex verò ad ejus sinistram in terram se prosternit, aliis Praelatis paratis ante sedes suas similiter procumbentibus. Tunc cantores incipiunt, et prosequuntur Litanias, choro respondente.   

Cum dictùm fuerit,  
Ut omnibus fidelibus, etc.  
Resp. Te rogamus audi nos.  
Metropolitanus surgit, et accepto baculo pastorali in sinistram manum, super electum Regem prostratum, dicit:  
Ut hunc electum in Regem coronandum benedicere digneris.  
R. Te rogamus audi nos.   

Secundò dicit.  
Ut hunc electum in Regem coronandum benedicere et consecrare digneris.  
R. Te rogamus audi nos.  
Producendo semper super eum signum-Crucis. Idem dicunt et faciunt Episcopi parati, genuflexi tamen permanentes. Quo dicto, Metropolitanus redit ad accubitum, cantoribus resumentibus, et perficientibus Litanias. Quibus finitis, Metropolitanus, deposita mitra, surgit, illo prostrato, atque Episcopis, deposita mitra, genuflexis manentibus, versus ad coronandum, dicit: Pater noster.  
V. Et ne nos inducas in tentationem.  
R. Sed libera nos à malo.  
V. Salvum fac servum tuum Domine.  
R. Deus meus sperantem in te.  
V. Esto ei Domine turris fortitudinis.  
R. A facie inimici.  
V. Nihil proficiat inimicus in eo.  
R. Et filius iniquitatis non apponat nocere ei.  
V. Domine exaudi orationem meam.  
R. Et clamor meus ad te veniat.  
V. Dominus vobiscum.  
R. Et cum Spiritu tuo.   

Oremus.  
PRaeteude Domine, huic famulo tuo dexteram coelestis auxilii: ut te toto corde perquirat; & quae dignè postulat, consequi mereatur.  
ACtiones nostras, quaesumus, Domine, aspirando praeveni, & adjuvando prosequere: ut cuncta nostra oratio & operatio à te semper incipiat, & per te coepta finiatur. Per Christum Dominum nostrum. R Amen.  
Post haec Metropolitanus sedet, accipit mitram, et electus Rex coram eo genuflectit; et circumastantibus Praelatis paratis cum suis mitris in modum coronae, Metropolitanus intingit pollicem dexterae manus in oleum Catechumenorum, et inungit, in modum Crucis, illius brachium dexterum, inter juncturam manus, et juncturam cubiti, atque inter scapulas, dicens hanc Orationem.  
DEus, Dei Filius, Jesus Christus Dominus noster, qui à Patre oleo exultationis unctus est, prae participibus suis; ipse per praesentem sanctae unctionis infusionem Spiritus Paracliti super caput tuum benedictionem infundat, eandemque usque ad interiora cordis tui penetrare faciat: quatenus hoc visibili & tractabili oleo, dona invisibilia percipere, & temporali Regno justis moderationibus executo, aeternaliter cum eo regnare merearis, qui solus sine peccato, Rex regum vivit & gloriatur cum Deo Patre in unitate Spiritus sancti Deus, per omnia saecula saeculorum. R. Amen.   

Oremus.  
OMnipotens sempiterne Deus, qui Hazael super Syriam & Jehu super Israel per Eliam, David quoque & Saulem per Samuelem Prophetam in Reges inungi fecisti; tribue, quaesumus, manibus nostris opem tuae benedictionis, & huic famulo tuo N. quem hodie, licet indigni, in Regem sacra unctione delinimus, dignam delibutionis▪ hujus efficaciam, & virtutem concede: constitue, Domine, Principatum super humerum ejus, ut sit fortis, justus, fidelis, providus, & indefessus Regni hujus & populi tui gubernator, infidelium expugnator, justitiae cultor, meritorum & demeritorum remunerator, Ecclesiae tuae sanctae & fidei Christianae defensor, ad decus & laudem tui nominis gloriosi, Per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat in unitate Spiritus sancti Deus, per omnia saecula saeculorum. R. Amen.  
Quo facto, Metropolitanus lavat et abstergit manus, surgit cum mitra, descendit ante altare; ubi deposita mitra, stans cum suis ministris facit Confessionem. Rex verò electus ad partem se retrahit, et genuflexus cum suis Praelatis d●mesticis idem facit. Similiter et Episcopi parati sine mitris stantes, bini et bin● Confessionem dicunt. Finita Confessione, Metropolitanus ascendit ad altare, et procedit in Missa, more solito, usque ad Allelujah, sive ultimum versum Tractus, vel Sequentiae, exclusive, Prae●atis paratis juxta suas sedes stantibus, vel sedentibus, prout tempus requirit. Interim schola inchoat Introitum, et prosequitur in Missa; et Rex à suis ducitur in Sachristiam, vel sub papillione ad hoc parato, ubi inter scapulas et brachium inunctum bombyce benè abstergitur, et induitur Regalibus indumentis, ex more Regni Paratus itaque Rex, et ornatus, procedit cum suis Praelatis, Baronibus, et aliis ad eminentem et ornatum thalamum, in Ecclesia sibi praeparatum, et ibi super aliquo faldistorio ornato genuflexus incumbens, audit Missam, quam Praelati sui non parati circumstantes etiam genuflexi legant usque ad Allelujah, sive ultimum versum Tractus, vel Sequentiae, exclusiuè. Missa dicitur de die; et cum Oratione diei, dicitur pro ipso electo Rege, sub uno per Dominum, haec Oratio.  
QUaesumus, omnipotens Deus, ut famulus tuus N. Rex noster, qui tua miseratione suscepit Regni gubernacula, virtutum etiam omnium percipiat incrementa; quibus decenter ornatus, et vitiorum monstra devitare, et ad te, qui via, veritas, & vita es, gloriosus valeat pervenire. Per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat in unitate Spitus sancti Deus, per omnia saecula saeculorum. R. Amen.  
Graduali cantato, Metropolitanus sedet ante altare cum mitra in faldistorio, et Rex à suis associatus medius inter priores Praelatos paratos ad Metropolitanum reducitur; cui facta reverentia, ut prius, genuflectit coram eo▪ Tunc Metropolitanus accipit gladium, quem unus Ministrorum sibi porrigit de altari, et illum evaginatum tr●●it in manus Regis, dicens:  
ACcipe gladium de altari sumptum per nostras manus, licet indignas, vice tamen & auctoritate sanctorum Apostolorum consecratas, tibi regaliter concessum, nostraeque benedictionis officio, in defensionem sanctae Dei Ecclesiae divinitus ordinatum; & memor esto ejus, de quo Psalmista prophetavit, dicens: Accingere gladio tuo super femur tuum potentissime; ut in hoc per eundem vim aequitatis exerceas, molem iniquitatis potenter destruas, et sanctam Dei Ecclesiam, ejusque fideles propugnes ac protegas; nec minùs sub fide falsos, quam Christiani nominis hostes execres, ac dispergas; viduas & pupillos clementer adjuves, ac defendas; desolata restaures, restautata conserves; ulciscaris injusta, confirmes benè disposita: quatenus haec agendo, virtutum triumpho gloriosus, justitiaeque cultor egregius, cum mundi salvatore sine fine regnare merearis. Qui cum Deo Patre, & Spiritu sancto, vivit et regnat Deus, per omnia saecula saeculorum. R. Amen.  
His expeditis, Ensis à Ministris in vaginam reponitur; et Metropolitanus accingit ense Regem, dicens:  
ACcingere gladio tuo super femur tuum potentissime, & attende, quòd Sancti non in gladio, sed per fidem vicerunt regna.  
Et mox Rex accinctus surgit, et eximit ensem de vagina, illumque viriliter vibrat; deinde super brachium sinistrum tergit, et in vaginam reponit; atque ●terum coram Metropolitano genuflectit. Tunc ei corona imponitur, quam omnes Praelati parati, qui adsunt, de altari per Metropolitanum samptam manibus tenent, ipse Metropolitano illam regente, capiti illius imponente, ac dicente:  
ACcipe Coronam Regni, quae, licet ab indignis, Episcoporum tamen, manibus capiti tuo imponitur. In nomine Patris, & Filii, & Spiritus sancti, quam sanctitatis gloriam, et honorem, & opus fortitudinis, significare intelligas; & per hanc te participem M●●●●terii nostri non ignores. Ita, ut sicut nos in interiorious pastores rectoresque animarum intelligimur, ita & tu in exterioribus verus Dei cultor, strenuusque contra omnes adversitates Ecclesiae Christi defensor assistas; regnique tibi à Deo dati, & per officium nostrae benedictionis in vice Apostolorum, omniumque Sanctorum, regimini tuo commissi utili executor, proficuusque regnator semper appareas; ut inter gloriosos athletas, virtutum gemmis ornatus, & p●aemio sempite●nae felicitatis coronatus, cum Redemptore ac Salvato enostro Jesu Christo, cujus nomen vicemque gestare crederis, sine fine glorieris. Qui vivit et imperat Deus, cum Patre & Spiritu sancto, in saecula saeculorum R. Amen.  
Posteà Metropolitanus dat ei adhuc genuflexo Sceptrum, dicens:  
ACcipe virgam virtutis ac veritatis, qua intelligas te obnoxium mulcere pios, terrere reprobos, errantes viam docere, lapsis manum porrigere, disperdere superbos, & relevare humiles: & aperiat tibi ostium Jesus Christus Dominus noster, qui de semetipso ait, Ego sum ostium, per me si quis introierit, salvabitur: qui est clavis David, & sceptrum domus Israel; qui aperit, & nemo claudit; claudit, & nemo aperit. Sitque tibi ductor, qui educit vinctum de domo carceris, sedentem in tenebris & umbra mortis: & in omnibus sequi merearis eum, de quo David propheta cecinit, Sedes tua, Deus, in saeculum saeculi; virga directionis, virga Regni tui; & imitando ipsum, diligas justitiam, et odio habeas iniquitatem, quia proptereà unxit te Deus, Deus tuus, ad exemplum illius, quem ante saecula unxerat oleo exultationis, prae participibus suis, Jesum Christum Dominum nostrum, qui cum eo vivit & regnat Deus, per omnia saecula saeculorum. R. Amen▪  
Tunc Regi surgenti discingitur ensis, et in vagina datur alicui, qui eum ante Regem immediatè portat. Et Metropolitanus cum aliis Pr●●latis paratis deducit Regem, sceptrum in manu et cor●nam in capite ferentem▪ medium inter se à dexteris, et digniorem Praelatum paratum à sinistris Regis incedentem, ad solium supra thalamum; et adjuvante eum digniore Prae●ato praedicto, inthronizat Regem in solio, dicens:  
STa, & retine amodò locum tibi à Deo delegatum, pe● auctoritatem omnipotentis Dei, & per praesen●em traditionem nostram, omnium scilicet Episcoporum, cae●erorumque Dei servorum; & quantò Clerum sacris altaribus propinquiorem perspicis, tanto ei potiorem in locis congruis honorem impendere memineris; quatenus mediator Dei & hominum te mediatorem Cleri et plebis permanere faciat.  
Deinde Metropolitanus, deposita mitra, stans versus ad altare inchoat, Schola prosequente, Hymnum:   

Te Deum laudamus.  
Qui totus dicitur: quo incepto, Metropolitanus accedi● ad dextram Regis: ●bi continuò manens, usque ad finem Hymni; et eo finito, Metropolitanus stans, ut prius, ad dexteram Regis sine mitra, dicit super illum versus.  
Firmetur manus tua, et exaltetur dextera tua.  
R. Justitia et judicium praeparatio sedis tuae.  
V. Domine exaudi orationem meam.  
R. Et 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 ●tiam precamur, Altissime, ut, tua potentia suffragante universorum hostium frangatur impietas; populusque tuus, cessante formidine, te solum timere condiscat. Per eundem Christum Dominum nostrum. R. Amen.   

Oremus.  
DEus inenarabilis auctor mundi, conditor generis humani, confirmator Regni, qui ex utero fidelis amici tui Patriarchae nostri Abrahae praeelegisti Regem saeculis profuturum: tu praesentem insignem Regem hunc cum exercitu suo per intercessionem beatae Maria semper virginis, & omnium Sanctorum, uberi benedictione locupleta, & in solium Regni firma stabilitate connecte: visita eum, sicut visitasti Moysen in rubo, Josue in praelio, Gedeonem in agro, Samuelem in templo; & illa eum siderea benedictione, ac sapientiae tuae rore perfunde, quam beatus David in Psalterio, Solomon filius ejus, te remunerante, percepit de coelo. Sis ei contra acies inimicorum lorica, in adversis galea, in prosperis sapientia, in protectione clypeus sempiternus. Et praesta, ut gentes illi teneant fidem, Proceres sui habeant pacem, diligant charitatem, abstineant se à cupiditate, loquantur justitiam, custodiant veritatem: & ita populus iste sub ejus imperio pullulet, coalitus benedictione aeternit●tis; ut semper tripudiantes maneant in pace, ac victores▪ Quod ipse praestare dignetur, qui tecum vivit & regnat in unitate Spiritus sancti Deus, per omnia saecula saeculorum. R. Amen.  
Quibus finitis, Metropolitanus cum Praelatis paratis redit ad sedem suam, vel faldistorium propè altare, et (nisi sit coronanda Regina) dicitur Alleluia, sive ultimus versus Tractus, vel Sequentiae Evangelium, et alia usque ad Offertor●um inclusiuè. Quo dicto, Metropolitanus residet in faldistorio suo ante medium altaris cum mitra; et Rex à su●s Praelatis, et Baronibus associatus, venit ant● Metropolitanum, coram quo genuflexus, detecto capite, offert ei aurum, quantum sibi placet, et manum Metropolitan● recipientis osculatur. Deinde ad solium suum revertitur. Metropolitanus lavat manus, surgensque accedit ad altare, et prosequitur Missam usque ad Communionem.  
Cum Secreta diei dicitur pro Rege, sub uno Per Dominum nostrum.   

Secreta.  
MUnera, quaesumus Domine, oblata sanctifica: ut et nobis Unigeniti tui Corpus et Sanguis fiant; et Regi nostro ad obtinendam animae corporisque salutem, et ad peragendum injunctum officium, te largiente, usquequaque proficiant. Per eundem Dominum nostrum Jesum Christum ●ilium tuum, qui tecum vivit et regnat in unitate Spiritus sancti Deus, per omnia saecula saeculorum. R. Amen.  
Par datur Regi per primum ex Praelatis paratis, cum instrumento ad hoc ordina●o. Postquam Metropolitanus se de Corpore, et Sanguine, quem totum sumere debet, communicaverit; Rex, detecto capite, de thalamo suo accedit ad altar●, coram quo, in supremo gradu genuflectit, et Metropolitanus conversus ad Regem, ipsum communicat. Rex, priusquam Communionem suma●, osculatur manum dexteram Metropolitanis; et sumpta Communione, ex calice de manu Metropolitani se purificat, et purificatus ad thalamum suum revertitur. Metropolitanus verò ablutionem sumit; et accepta mitra, lavat manus, et perficit Missam.  
Cum Postcommunione diei, dicitur pro Rege, sub uno Per Dominum,   

Postcommunio.  
HAec, Domine, oblatio salutaris famulum N. Regem nostrum 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, ut suprà; qua data, singuli ad sua revertuntur.   

De Benedictione & Coronatione Reginae.  
SIverò tunc Regina benedicenda sit et coronanda, quam primùm, ipso Rege inthronizato, et Orationibus expletis, Metropolitanus cum Praelatis paratis ad altare reversus in faldistorio sedet. Rex de solio suo surgens, cum comitiva sua, coronam in capite et sceptrum in manu gestans, ante Altare ad Metropolitanum proficiscitur; et facta ei reverentia, stans, detecto capite, petit Reginam benedici, et coronari, sub his verbis:  
REverendissime Pater, postulamus, ut Consortem nostram nobis à Deo conjunctam benedicere, & corona Reginali decorare dignemini, ad laudem & gloriam Salvatoris nostri Jesu Christi.  
Deinde ad solium suum revertitur.  
Tunc Regina, quae in aliquo loco ad partem in Ecclesia à principio steterat, à duolus Episcopis paratis, non his qui Regem deduxerunt, sed primis post eos, crine soluto, & capite velato, in vestibus suis communibus ad Metropolitanum ante altare deducitur; & facta Metropolitano reverentia, coram illo genuflectit, & ejus manum osculatur.  
Tunc surgit Metropolitanus cum mitra, & in faldistorio procumbit. Regina verò ad ejus sinistram in terram se prosternit; & inchoantur ac perficiuntur Litaniae, ut suprà: quibus finitis, Metropolitanus, deposita mitra, surgit, & stans versus ad illam ante se genuflexam, dicit sequentem Orationem intelligibili voce; quam etiam, & alia sequentia, astantes Praelati parati submissa voce dicunt.   

Oremus.  
OMnipotens sempiterne Deus, hanc famulam tuam N. coelesti benedictione sanctifica, quam in adjutorium Regni Reginam eligimus; tua ubique sapientia doceat, & comfortet, atque Ecclesia tua fidelem famulam semper agnoscat. Per eundem Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat in unitate Spiritus sancti Deus.  
Deinde, extensis manibus ante pectus, dicit:  
Per omnia saecula saeculorum. R. Amen. V. Dominus vobiscum. R. Et cum Spiritu tuo. V. Sursum corda. R. Habemus ad Dominum. V. Gratias agamus Domino Deo nostro. R. Dignum & justum est. Verè dignum & justum est, aequum & salutare, nos tibi semper & ubique gratias agere▪ Domine sancte, Pater omnipotens, aeterne Deus: Honorum cunctorum auctor ac distributor, benedictionumque omnium largus infusor, tribue super hanc famulam tuam Reginam benedictionis tuae copiam; & quam humana electio sibi praeesse gaudet, tua supernae electionis & benedictionis infusio accumulet. Concede ei, Domine, auctoritatem regiminis, consilii magnitudinem, sapientiae, prudentiae, & intellectus abundantiam religionis ac pietatis custodiam; quatenus mereatur benedici & augmentari in nomine, ut Sara; visitari & faecunda●i, ut Rebecca; contra omnium muni●i vitiorum monstra, ut Judith; in regimine Regni eligi, ut Esther. Ut, quam humana nititur fragilitas benedicere, coelestis potius intimi ●oris repleat infusio. Et quae à nobis eligitur & benedicitur in Reginam, à te mereatur obtinere praemium aeternitatis perpetuae. Et sicut ab hominibus sublimatur in nomine, ita à te sublimetur fide & operatione. Illo etiam sapientiae tuae eam ro● eperfunde, quem beatus David in repromissine & filius ejus Salomon percepit in locupletatione. Sis ei, Domine, contra cunctorum ictus inimicorum lorica; in adversis galea; in prosperis sapientia; in protectione clypeus sempiternus. Sequatur pacem, diligat charitatem, abstineat se ab omni impietate; loquatur justitiam, custodiat veritatem; sit cultrix justitiae et pietatis, amatrix religionis. Vigeatque praesenti benedictione in hoc aevo annis plurimis, & in sempiterno sine fine aeternis.  
Quod sequitur, dicit planè legendo; ita tamen, quòd à circumstantibus audiatur.  
Per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat in unitate Spiritus sancti Deus, per omnia saecula saeculorum. R. Amen.  
Qua Praefatione expleta, sedet Metropolitanus; et accepta mitra, inungit in modum Crucis cum oleo Cate huminorum illius brachium dexterum, inter juncturam manus, et juncturam cubiti, atque inter scapulas, dic●●s:  
DEus Pater aetern● gloriae sit tibi adjutor, & Omnipotens benedicat tibi, preces tuas exaudiat; vitam tuam longitudine dierum adimpleat; benedictionem tuam jugiter confirmet; te cum omni populo in aeternum conservet; inimicos tuos confusione induat; et super te Christi sanctificatio, atque hujus olei infusio floreat: ut, qui tibi in terris tribuit benedictionem, ipse in coelis conferat meritum Angelorum; ac benedicat te, et custodiat in vitam aeternam Jesus Christus Dominus noster, qui vivit & regnat Deus, in saecula saeculorum. R. Amen.  
Quo facto, surgit Regina, et à suis ducitur ad sacristiam, seu papilionem, ubi Rex Regales vestes indutus est; ibi et ipsa induitur vestibus Reginalibus, quibus induta reducitur ad Metropolitanum adhuc cum mitra in faldistorio sedentem, qui imponit illi ante genuflexae coronam, dicens:  
ACcipe Coronam gloriae, ut scias te esse con●ortem Regni, populoque Dei semper prosperé consulas; et quantò plus exaltaris, tantò amplius humilitatem diligas, et custodias, in Christo Jesu Domino nostro.  
Et mox da● ei sceptrum, dicens:  
ACcipe virgam virtutis ac veritatis, et esto pauperibus misericors, et affabilis; viduis, pupillis, & orphanis, diligentissimam curam exhibeas; ut omnipotens Deus augeat tibi gratiam suam, qui vivit et regnat in saecula saeculorum. R. Amen.  
Quo facto, surgit Regina; & Episcopi parati, qui ipsam ad altare deduxerunt, eam associant usque ad suum thalamum, ubi sedet in solio suo, matronis ejus ipsam comitantibus: deinde dicitur Alleluia, sive ultimus versus Tractus, vel Sequentiae, Evangelium, & Offertorium. Quo dicto, Regina cum Rege à suis tantùm associati, vadunt ad offerendum Metropolitano in faldistorio ante medium altaris sedenti, de auro quantum volunt, & manum Metropolitani recipientis osculantur: deinde revertuutur ambo ad thalamum suum, et proceditur in Missa usque ad Communionem. Data pace Regi et Reginae per primum ex Praelatis paratis, cum instrumento ad hoc ordinato; Rex et Regina à suis tantùm associati descendunt de thalamis, et veniunt ad altare, ubi in supremo gradu genuflectunt: et percepta Communione, Metropolitanus ponit ambas hostias consecratas super patenam, et conversus ad Regem et Reginam, eos communicat.  
Rex, priusquam Communionem sumat, osculatur manum dexteram Metropolitanis; cum simili modo communicat Reginam, quae similiter ejus manum osculatur: et successiuè ambos ex calice suo purificat; qui purificati ad thalamos suos revertuntur, eo ordine quo venerunt. Metropolitanus verò ablutionem sumit; et accepta mitra, lavat manus, perficitque Missam, et in fine dat Benedictionem solemnem. Qua data Rex et Regina vadunt ad palatium suum; et Metropolitanus atque alii Praelati omnes deponunt vestes sacras, et ad proprie quisque revertitur.   

De Benedicione et Coronatione Reginae solius.  
SI Rege ●am pridem coronato, Regina sola, ut Conjux illius, coronanda sit▪ parantur duo thalami, et alius locus, in quo Regina à principio Officii usque ad tempus corona●ionis expectat. Vocantur omnes Praelati Regni, atque omnia alia fiunt, quae supra pro coronatione Regis ordinata sunt. Die autem statuto, Metropolitano et Praelatis in Ecclesia constitutis, et se vestientibus, Rex vestibus Regalibus indutus cum ●orona in capite, et sceptro in manu, ense praecedente, à suis associatus venit ad Ecclesiam, et ascendit thalamum suum; et Metropolitano ac Praelatis omnibus paratis incipitur Missa more solito▪ et continuatur usque ad Alleluia, sive ultimum versum Tractus, vel Sequentiae, exclusiuè. Tunc Rex coronam et sceptrum serens descendit de thalamo suo; et Metropolitono in faldistorio ante altare tum mitra sedente, stans, detecto capite, petit ab eo Reginam 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 rever●itur: et Regina, quae usque tunc in aliquo loco ad partem in Ecclesia steterat, à duobus Prioribus Praelatis paratis, crine soluto, et capite velato, ducitur ad Metropolitanum ante altare sedentem; et facta ei reverentia coram eo genuflectit, et ejus manum osculatur. Tunc surgit Metropolitanus, et cum mitra procumbit supra faldistorium. Regina verò ad ejus sinistram se in terram prosternit, et inchoantur Litaniae, et perficiuntur, atque omnia alia fiunt, quae suprà in coronatione Reginae dicta sunt, usque ad Offertorium; ad quod poterit Rex cum Regina procedere, vel Regina sola, prout Regi placebit. Facta Communione per Metropolitanum, communicatur Regina. Deinde perficitur Missa, et in fine Metropolitanus dat Benedictionem solemnem, etc.   

De Benedictione et Coronatione Reginae ut Regni Dominae.  
SI verò Regina coronanda est ut Regni Domina, et absque Rege, tunc paratur thalamus unus in Ecclesia; vocantur Praelati Regni, et omnia alia similiter fiunt, quae suprà pro coronatione Regis ordinata sunt. Die statuto, conveniunt in Ecclesia, in qua coronatio fieri debet; ubi Metropolitanus, aut alius ad quem spectat, cum Episcopis aliis parat ●e, et sedent ante altare, ut suprà dictum est. Interim Regina consuetis vestibus induta, cum suis Praelatis, Baronibus, et Matronis, atque aliis domesticis venit ad Ecclesiam; et cum fuerit prope Presbyterium, duo priores Episcopi parati veniunt ei obviàm, et cum mitris capi●a illi aliquantu●um inclinantes, ipsam inter se mediam usque ad Metropolitanum deducunt: cui Regina caput inclinans, humilem reverentiam exhibet; qua facta, prior ipsorum deducentium detecto capite, versus ad Metropolitanum, dicit:  
REverendissime Pater, postulat sancta Mater Ecclesia Catholica, ut praesentem circumspectam mulierem ad dignitatem Reginalem sublevetis.  
Tunc interrogat Metropolanus:  
Scitis illam esse dignam & utilem ad hanc dignitatem?  
Ille respondet:  
Et novimus, & credimus eam esse dignam, & utilem Ecclesiae Dei, et ad Regimen hujus Regni.  
Metropolitanus dicit:  
Deo gratias.  
Tunc sedet Regina media inter ipsos Episcopos deducen●es▪ congruenti spatio à Metropolitano, ita ut illi faciem vertat; ipsi etiam deducentes Episcopi, senior ad dexteram, alius ad s●nistram Reginae se collocant, ut et ipsi ad alterutrum facies vertant. Ipsis sic sedentibus, postquam aliquantulùm quieverint, Metropolitanus coronandam Reginam admonet, dicens:  
CUm hodie per manus nostras, circumspecta mulier, qui Christi salvatoris nostri vice in hac re fungimur (quamvis indigni sacram unctionem et Regni insignia sis suscepturus; benè est, ut te prius de onere, ad quod destinaris, moneamus. Regiam hodie suscipis dignitatem, et regendi fideles populos tibi commissos curam sumis. Praeclarum sanè inter mortales locum, sed discriminis, laboris, atque anxietatis plenum. Verùm, si consideraveris, quòd omnis potestas à Domino Deo est, per quem Reges regnant, et legum conditores justa decernunt, tu quoque de grege tibi commisso ipsi Deo rationem es redditura. Primùm, pietatem servabis, Dominum Deum tuum tota ment ac puro corde coles. Christianam religionem, ac fidem catholicam, quam ab incunabuli● professa es, ad finem usque inviolatam retinebis, eamque contra omnes adversantes pro viribus defendes. Ecclesiarum Praelatis, ac reliquis Sacerdotibus condignam reverentiam exhibebis. Ecclesiasticam libertatem non conculcabis; Justitiam, fine qua nulla societas diu consistere potest, erga omnes inconcussè administrabis, bonis praemia, noxiis debitas poenas retribuendo. Viduas, pupillos, pauperes, ac debiles ab omni oppressione defendes. Omnibus te adeuntibus benignam, mansuetam, atque affabilem, pro Regia tua dignitate te praebebis. Et ita te geres, ut non ad tuam, sed totius populi utilitatem regnare, praemiumque benè factorum tuorum, non in terris, sed in coelo expectare videaris. Quod ipse praestare dignetur, qui vivit et regnat Deus, in saecula saeculorum. Resp. Amen.  
Regina electa accedit ad Metropolitanum; et genuflexa facit hanc professionem, dicens:  
EGo N. deo annuente futura Regina N. profiteor, et promitto coram Deo, et Angelis ejus, deinceps legem, justitiam & pacem Ecclesiae Dei, populoque mihi subjecto, pro posse & nosse, facere ac servare, salvo condigno misericordiae Dei respectu, sicut in consilio fidelium meorum meliùs potero invenire. Pontisicibus quoque Ecclesiarum Dei condignum & canonicum honorem exhibere; atque ea, quae ab Imperatoribus & Regibus Ecclesiis collata & reddita sunt, inviolabiliter observare. Abbatibus, Comitibus, & vasallis meis congruum honorem, secundum consilium fidelium meorum, praestare.  
Deinde ambabus manibus tangit librum Evangeliorum, (quem Metropolitanus coram ea super genibus aper●um tenet, inferiori parte libri Reginae versa) dicens,  
Sic me Deus adjuvet, & haec sancta Dei Evangelia.  
Et post Regina electa Metropolitani manum reverenter osculatur. Quo facto, Metropolitanus surgit, et cum mitra procumbit in faldistorio. Regina verò ad ejus sinistram in terram se prosternit. Et cantores incipiunt, schola prosequente, Litanias; in quibus cum dictum fuerit,  
Ut omnibus fidelibus, etc.  
R. Te rogamus audi nos.  
Metropolitanus surgit, et accepto baculo pastorali in sinistra, super illam dicit:  
Ut hanc electam in Reginam coronandam benedicere digneris.  
R. Te rogamus audi nos.  
Secundo dicit.  
Ut hanc electam in Reginam coronandam benedicere, & consecrare digneris.  
R. Te rogamus audi nos.  
Producendo semper super Reginam signum Crucis. Idem dicunt et faciunt Episcopi parati, genufieri tamen permanentes. Quo dicto, Metropolitanus redit ad accubitum, cantoribus Litanias resumentibus, et perficientibus. Quibus finitis, Metropolitanus, deposita mitra, surgit, Regina prostrata manente, et dicit super eam intelligibil● voce Orationem sequentem; quam astantes Episcopi, etiam sine mitris in locis suis stantes, submissa voce pronunciant.   

Oremus.  
OMnipotens sempiterne Deus, hanc famulam tuam coelesti benedictone sanctifica, quam in gubernationem Regni Reginam eligimus; tua ubique sapientia doceat, et confortet, atque Ecclesia tua fidelem famulam semper agnoscat. Per eundem Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat in unitate Spiritus sancti Deus.  
Tunc surgit Regina et coram Pontifice genuflectit. Deinde Pontifex mediocri voce, extensis manibus ante pectus, dicit:  
Per omnia saecula saeculorum. R. Amen. V. Dominus vobiscum. R. Et cum Spiritu tuo. V. Sursum corda. R. Habemus ad Dominum. V. Gratias agamus Domino Deo nostro. R. Dignum & justum est. Verè dignum & justum est, aequum & salutare, nos tibi semper & ubique gratias agere, Domine sancte, Pater omnipotens, aeterne Deus: Honorum cunctorum auctor ac distributor, benedictionumque omnium largus infusor, tribue super hanc famulam tuam Reginam benedictionis tuae copiam; & quam humana electio sibi praesse gaudet, tua supernae electionis & benedictionis infusio accumulet. Concede ei, Domine, auctoritatem regiminis, consilii magnitudinem, sapientiae, prudentiae, & intellectus abundantiam, religionis ac pietatis custodiam; quatenus mereatur benedici & augmentari in nomine, ut Sara; visitari & faecundari, ut Rebecca; contra omnium muniri vitiorum monstra, ut Judith; in regimine Regni eligi, ut Esther. Ut, quam humana nititur fragilitas benedicere, coelestis potius intimi roris repleat infusio. Et quae à nobis eligitur & benedicitur in Reginam, à te mereatur obtinere praemium aeternitatis perpetuae. Et sicut ab hominibus sublimatur in nomine, ita à te sublimetur fide & operatione. Illo etiam sapientiae tuae eam rore perfunde, quem beatus David in repromissine & filius ejus Salomon percepit in locupletatione. Sis ei, Domine, contra cunctorum ictus inimicorum lorica; in adversis galea; in prosperis sapientia; in protectione clypeus sempiternus. Sequatur pacem, diligat charitatem, abstineat se ab omni impietate; loquatur justitiam, custodiat veritatem; sit cultrix justitiae et pietatis, amatrix religionis. Vigeatque praesenti benedictione in hoc aevo annis plurimis, & in sempiterno sine fine aeternis.  
Deinde dicit planè legendo; ita tamen, quòd à circumstantibus audiatur.  
Per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat in unitate Spiritus sancti Deus, per omnia saecula saeculorum. R. Amen.  
Quibus dictis, sedet Metropolitanus; et accepta mitra, intingit pollicem dexterae manus in oleum Catechumenorum; et inungit, in modum Crucis, brachium dexterum Reginae inter juncturam manus, et inter juncturam cubiti, atque infer scapulas, dicens.  
DEus Pater aeternae gloriae sit tibi adjutor, & Omnipotens benedicat tibi, preces tuas exaudiat; vitam tuam longitudine dierum adimpleat; benedictionem tuam jugiter confirmet; te cum omni populo in aeternum conservet; inimicos tuos confusione induat; et super te Christi sanctificatio, atque hujus olei infusio floreat: ut, qui tibi in terris tribuit benedictionem, ipse in coelis conferat meritum Angelorum; ac benedicat te, et custodiat in vitam aeternam Jesus Christus Dominus noster, qui vivit & regnat Deus, in saecula saeculorum. R. Amen.  
Quo-facto, surgit Regina, et ad partem se retrahit ubi Praelati sui Domestici ei assistunt. Metropolitanus verò lavat et abstergit manus, deinde accedit ante altare; et deposita mitra, cum suis ministris facit Confessionem. Idem faciunt Episcopi parati juxta sedes suas sine mitris stantes. Facta Confessione, Metropolitanus ascendit ad altare, osculatur, incensat, et procedit in Missa usque ad Allelujah exclusiuè, sive ultimum versum Tractus, vel Sequentiae, si dicitur, more consueto. Regina verò ducitur à suis ad sacristiam, vel papillionem, ubi accipit vestes Reginales. Deinde redit cum illis ad thalamum, ubi manet usque ad dictum Graduale; non tamen sedet in solio, sed super aliquod scabellum sibi paratum genuflexa procumbit audiens Missam. Missa dicitur de die; et cum Oratione diei, dicitur pro ipsa electa Regina sub uno, Per Dominum.   

Oratio.  
QUaesumus, Omnipotens Deus, ut famula tua N. Regina nostra, qui tua miseratione suscepit Regni gubernacula, virtutum etiam omnium percipiat incrementa; quibus decenter ornata, et vitiorum monstra devitare, et ad te, qui via, veritas, & vita es, gratiosa valeat pervenire. Per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat in unitate Spitus sancti Deus, per omnia saecula saeculorum. R. Amen.  
Graduali cantato, Metropolitanus sedet ante altare in faldistorio cum mitra, et Regina à suis associata media inter priores duos Praelatos paratos ad Metropolitanum reducitur; cui facta reverentia, ut prius, genuflectit coram eo. Tunc imponitur ei Corona, quamomnes Episcopi parati, qui adsunt, de altari per Metrolitanum sumptam manibus tenent, ipso Metropolitano illam regente, et capiti illius imponente, ac dicente:  
ACcipe Coronam Regni, quae, licet ab indignis, Episcoporum tamen manibus capiti tuo imponitur. In nomine Patris, & Filii, & Spiritus sancti, quam sanctitatis gloriam, et honorem, & opus fortitudinis, significare intelligas; & per hanc te participem Ministerii nostri non ignores. Ita, ut sicut nos in interioribus pastores rectoresque animarum intelligimur, ita & tu in exterioribus vera Dei cultrix, strenuaque contra omnes adversitates Ecclesiae Christi defensatrix assistas, regnique tibi à Deo dati, & per officium nostrae benedictionis in vice Apostolorum, omniumque Sanctorum, regimini tuo commissi utilis executrix, proficuaque regnatrix semper appareas; ut inter gloriosos athletas, virtutum gemmis ornata, & praemio sempiternae felicitatis coronata, cum Redemptore ac Salvatore nostro Jesu Christo, cujus nomen vicemque gestare crederis, sine fine glorieris. Qui vivit et imperat Deus, cum Patre & Spiritu sancto, in saecula saeculorum. R. Amen.  
Et mox dat ei Sceptrum in manum, dicens:  
ACcipe virgam virtutis ac veritatis, et esto pauperibus misericors, et affabilis; viduis, pupillis, et orphanis, diligentissimam curam exhibeas; ut Omnipotens Deus augeat tibi gratiam suam, qui vivit et regnat in saecula saeculorum. R. Amen.  
Tunc surgunt omnes, et Metropolitanus cum omnibus Episcopis paratis deducit Reginam, coronam in capite et sceptrum in manu ferentem, mediam inter se et digniorem Episcopum paratum, supra solium; ubi stans cum mitra, unà cum eodem digniore Episcopo, inthronizat eam in solio, dicens.  
STa, et retine a modò locum tibi à Deo delegatum, per auctoritatem omnipotentis Dei, et per praesentem traditionem nostram, omnium scilicet Episcoporum, caeterorumque Dei servorum; et quantò Clerum sacris altaribus propinquiorem perspicis, tanto ei potiorem in locis congruis honorem impendere memineris; quatenus mediator Dei & hominum te mediatricem Cleri et plebis permanere faciat.  
Deinde Metropolitanus, deposita mitra, inchoat, schola sequente, Hymnum:  
Te Deum laudamus.  
Qui totus dicitur: quo incepto, Metropolitanus accedit ad dextram Reginae: ibi continuò manens, usque ad finem Hymni; finito hymno, Metropolitanus stans, ut prius, juxta Reginam sine mitra, dicit super illam:  
V. Firmetur manus tuà, et exaltetur dextera tua.  
R. Justitia et judicium praeparatio sedis tuae.  
V. Domine exaudi orationem meam.  
R. Et 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 frangàtur 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 inclusiuè. 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 Metropolitanis; 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.  
haec, 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 cum venerit propè Presbyterium, duo Priores Episcopi ex paratis ei obviàm 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, cum sit prius coronata.  
These forms of Prayers and Ceremonies are used in most foreign Kingdoms, as Spain, Hungary, Bohemia, Poland, etc. 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, etc. 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 joyful shouts, Vivat, vivat, vivat, Triumphatis Reipublicae Hostibus N. Bohemiae Rex.  

* Seldens Titles of Honour, p. 222. to 255.  In France they have a particular Pontical or form of Prayers, Benedictions and Ceremonies used at the Consecration of their Kings, written 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 Regis Franciae, c. 1. p. 701, to 755.   

Ordo ad Inundgendum, & Coronandum Regem.  
Primò paratur solium in modum Eschafaudi aliquantulum eminens contiguum exteriùs choro Ecclesiae inter utrumque chorum positum in medio, 
The Ceremonial for Coronation of the French King. This was most ordinarily at Rheims, but at the King's pleasure, also in any other Church.  in quo per gradus ascenditur. Et in quo possint Pares regni, & aliqui si necesse fuerit, cum eo consistere. Rex autem die quo ad coronandum venerit, debet processionalitèr recipi tam à Canonicis quam à caeteris Ecclesiis conventualibus Sabbato praecedente diem dominicam in qua Rex est consecrandus, & coronandus, Post Completorium expletum, committitur Ecclesiae custodia custodibus à Rege deputatis cum propriis custodibus Ecclesiae. Et debet Rex intempestae noctis silentio venire in Ecclesiam Orationem facturus, & 
* Ibidem is not in Bochellus.  ibidem in Oratione aliquantulum, si voluerit, vigilaturus. Cum pulsatur autem ad matutinas debent esse parati Custodes Regis introitum Eccl. observantes, qui aliis hostijs Ecclesiae firmius obseratis & munitis, Canonicos & Clericos Ecclesiae debent honorificè intromittere ac diligentèr quotienscunque opus fuerit eis. Matutinae more solito decantentur Quibus expletis pulsatur ad Primam, Quae cantari debet in aurora diei. Post primam cantatam debet Rex cum Archiepiscopis, & Episcopis & Baronibus & aliis quos intromittere voluerit in Ecclesiam venire antequam fiat aqua benedicta, 
The Coronation of an elected King according to the Pontificale of Rome.  & debent esse sedes dispositae circà altare, hinc & indè, ubi Archiepiscopi & Episcopi honorificè sedeant. Episcopis 
* Spiritual Peers, The Bishop of Beauvais, Laon, Langres, Chaalons sur Marne Noyon.  paribus, videlicet, primò Landunensi, postea Beluacensi, deinde Lingonensi, posteà Cathalanensi, ultimum, Noviomensi cum aliis Episcopis 
a Istius Arch. Bochell.  Archiepiscopatus Remensis sedentibus seorsum inter altare & Regem ab oppositis altaris non longè à Rege, nec multis indecentér interpositis. Et debent Canonici Ecclesiae Remensis processionalitêr cum duabus crucibus cereis, & thuribulo cum incenso ire ad palatium Archiepiscopale. Et Episcopi Landunensis & Beluacensis, qui sunt primi Pares de Episcopis, debent esse in praedicta processione habentes sanctorum reliquias colle pendentes. Et in Camera magna debent reperire Principem in Regem consecrandum sedentem, & quasi jacentem supra thalamum decenter ornatum. Et cum ad dicti Principis praesentiam applicaverint, Dicat Landunensis Episcopus hanc orationem.  
Omnipotens sempiterne Deus: qui famulum tuum N. fastigio dignatus es sublimare, tribue quaesumus ei, ut ita in hujus saeculi cursu multorum in communi salutem disponat, quatenus à veritatis tuae tramite non recedat. 
b That is, per Dominum N. jesum Christum Filium tuum qui tecum vivit & regnat in unitate S. S. Deus per omnia saecula saeculorum. For those words are ordinarily denoted by Per Dominum only.  Per Dominum.  
Qua oratione dicta, statim suscipiant eum duo praedicti Epistopi dextera laevaque honorificè, & ipsum reverentèr ducant ad Ecclesiam canentes hoc 
c Responsorium.  Resp. cum Canonicis praedictis.  
Ecce mitto Angelum meum qui praecedat te & semper custodiat semper. Observa & audi vocem meam, & inimicus ero inimicis tuis, & affligentes te affligam, & praecedet te Angelus meus.  
Finito Resp. cantetur 
d Versus.  Vers.  
Israel si me audieris, non erit in te Deus recens, neque adorabis Deum alienum, ego enim Dominus. Observa 
* Et audi vocem meam & inimicus, ero inimicis, etc.   
Cunctoque eum populo sequente ad hostium Ecclesiae Clerus subsistat. Et alter Episcopus scilicet Beluacensis, si praesens fuerit, dicat hanc orationem quae sequitur.  
DEUS qui scis humanum genus nulla virtute posse subsistere, concede propitius ut famulus tuus N. quem Populo tuo voluisti praeferri, ità tuo fulciatur adjutorio 
e Quanto▪ quibus Bochellus.  quatenus quibus potuit praeesse, valeat & prodesse. Per Dominum.  
Introeuntes autem Ecclesiam praecedentes Canonici dicant usque ad introitum chori hanc Antiphonam.  
Domine in virtute tua laetabiter Rex.  
Finita Antiphona Metropolitanus cui in Ecclesia expectanti ante Altare per praedictos Episcopos, Rex consecrandus praesentabitur, 
f Reverenter dicat, Bochell.  dicat hanc orationem sequentem. 
g Metropolitanus super Regem orat ante Altare. Bochellus.   

h In the margin of this place of that Ritual subscribed by King Charles, is added this prayer, Deus humilium visi●ator qui nos S. S illustratione consolaris praetende super hunc famulum tuum N. Gratiam tuam ut per cum, tuum Nobis adesse sentiamus Adventum.  Omnipotens Deus, coelestium Moderator, qui famulum tuum N. ad regni fastigium dignatus es provehere, concede quaesumus, ut à cunctis adversitatibus liberatus, & Ecclesiasticae pacis dono muniatur, & ad aeternae pacis gaudia, te donante, pervenire mereatur. Per Dominum.  
Qua oratione dicta ducant praedicti Episcopi Regem consecrandum ad sedendum in Cathedra sibi praeparata in conspectu Cathedrae Archiepiscopi, & ibi sedebit donec Archiepiscopus veniat cum sancta ampulla, cui venienti assurget Rex reverentèr.   

Quando sacra 
i Sancta Bochellus.  ampulla debeat venire.  
Inter primam & tertiam debent venire Monachi beati Remigii processionaliter cum crucibus & cereis cum sacrosancta ampulla quam debet Abbas reverentissimè deferre sub cortina serica quatuor particis à quatuor Monachis albis indutis sublevata. Rex autem debet mittere de Baronibus qui eam securè conducant, & cum v●nerit ad Ecclesiam beati Dionysii vel usque ad majorem januam Ecclesiae propter turbam comprimentem, debet Archiepiscopus super pilitio stola & capa sollempni indutus cum mitra & baculo pastorali sua cruce praecedente, cum caeteris Archiepiscopis & Episcopis, Baronibus, necnon & Canonicis, si fieri potest, occurrere sanctae ampullae, & eam de manu Abbatis r●cipere, cum pollicitatione de reddendo bona fide, 
k In Bochellus these words are inserted there in a different Character (Abbas S. Dionysii stat ad dextram Altaris servans Ampullam.)  & sic ad altare cum magna populi reverentia deferre, Abbate & aliquibus de Monachis pariter 
l So in the MS. perhaps it should be concomitantibus or eum comitantibus. But in Bochellus that place is Defer Abbati & aliquibus de Monachis paritèr committendo.  cum Comitantibus. Caeteri verò Monachi debeat expectare in Ecclesia beati Dionysii vel in Capella beati Nicholai, donec omnia peracta fuerint, & quousque sacra ampulla fuerit reportata.   

Quid susceptâ ampullâ agendum sit.  

m In Bochellus after that Quid suscepta ampulla agendum sit, follows In susceptione Ampullae sacrae ad portam Ecclesiae Majoris cantatur Antiphona. O pretiosum Munus: O pretiosa gemma quae pro uncti●ne Francorum Regum ministerio Angelico coelitus est emissa. Versus. Inveni David servum meum. Resp. Oleo sancto meo unxi eum. Oremus, Omnipotens sempiterne Deus qui pietatis tuae dono Genus Regum Francorum oleo perungi decrevisti, praesta quaesumus, ut famulus tuus Rex noster perunctus hac sacra & praesenti unctione sancto Pontifice (so it is printed) Remigio emissa divinitus & in tuo servitio semper dirigatur, et ab omni infirmitate misericorditer liberetur, Per Dominum nostrum Dum cantatur terria, facta aqua benedicta, Archiepisc. ad Missam se praeparat cum Diacono & Subdiacono in Sacristia. This being as a Title, next follows, Archiepiscopus dum cantatur tertia facta aqua benedicta ad Missam, etc. as in this Copy.  Archiepiscopus ad Missam se praeparat cum Diaconibus, & Subdiaconibus vestimentis insignioribus, & pallio 
n Et rationali ●ind. Bochellus.  induendus, & in hunc modum indutus venit 
o Eduobus suis suffraganeis associatus process. Bochellus.  processionaliter ad altare more solito, Cui venienti, Rex debet assurgere reverenter. Cum autem venerit Archiepiscopus ad altare, debet pro omnibus Ecclesiis sibi subditis à rege haec petere.   

Ammonitio ad Regem dicendo ità.  
A vobis perdonari petimus ut unicuique de Nobis & Ecclesiis nobis commissis, Canonicum privilegium, ac debitam legem atque justitiam conservetis, & defensionem exhibeatis, sicnt Rex in regno suo debet unicuique Episcopo, & Ecclesiae sibi commissae.   

Responsio Regis ad Episcopos.  
Promitto vobis & perdono, 
p Quod. Bochellu.  quia unicuique de vobis, et Ecclesiis vobis commissis, Canonicum privilegium, et debitam legem atque justitiam 
q Servabo. Bochellus.  conservabo, et defensionem quantum potuero exhibebo Domino adjuvante, sicut Rex in suo regno unicuique Episcopo, et Ecclesiae sibi commissae per rectum exhibere debet.   

Item haec dicit Rex, & promittit & firmat Juramento.  
Haec Populo Christiano et mihi subdito, in Christi nomine, promitto, 
The Oath of the French King. See Bodin, de Repub. l. 1. c. 8.  In primis ut Ecclesiae Dei omnis populus Christianus veram pacem nostro arbitrio in omni tempore servet (
r The words between these (〈◊〉) are not in Bochellus.  et superioritatem, jura, et nobilitates Coronae Franciae inviolabiliter custodiam, et illa nec transportabo nec alienabo.) Item, ut omnes rapacitates et omnes iniquitates omnibus gradibus, interdicam. Item, ut in omnibus judiciis aequitatem et misericordiam praecipiam, ut mihi et vobis indulgeat per suam misericordiam clemens, et misericors Dominus. Item, de terra mea ac Iurisdictione mihi subdita universos haereticos ab Ecclesia denotatos pro viribus bona fide exterminare studebo. Haec omnia praedicta firmo juramento.  
Tunc manum apponat libro, & librum osculetur. His factis 
s Promissionibus. Bochellus.  processionibus, statim incipiatur, Te Deum laudamus.  
Sed secundum usum Romanum, & aliquorum regnorum non dicitur, Te Deum, usque post intronizationem quae est post 
t See before.  orationem. Sta, et retine, & videtur melius ibi dici quam hic. Et duo praedicti Episcopi ducunt Regem per manus ante altare, qui prosternit se ante altare usque in finem, Te Deum.  

u Here this Title is inserted in Bochellus. Praeparatio in signium & ornamentorum Regalium.  Postmodum surgit jam anteà praeparatis, & positis super altare, Corona Regia, Gladio in vagina incluso, Calcaribus aureis, Sceptro deaurato, & Virga ad mensuram unius cubiti vel amplius habente desuper manum eburneam. Item Caligis sericis & 
x Sacinthinis. Bochellus.  jacinctinis per totum intextis Liliis aureis, & tunica ejusdem coloris & operis in modum tunicalis quo induuntur subdiaconi ad Missam, necnon, & 
y Sacco Bochellus.  socco prorsus ejusdem coloris & operis, qui est factus ferè in modum cappae sericae absque caperone, quae omnia Abbas beati Dionysii in Francia de Monasterio suo debet Remis afferre, & stans ad altare custodire. Tunc primo Rex stans ante altare deponit vestes suas praeter tunicam sericam & camisiam apertas profundius ante & retro in pectore videlicet & inter scapulas 
z Apturis Bochellus.  aperturis, tunicae sibi invicem connexis ansulis argenteis, Et tunc in primis dicatur ab Archiepiscopo oratio sequens.  
Deus inenarrabilis Auctor mundi, Conditor generis humani, Gubernator Imperii, Confirmator regni, qui ex utero fidelis amici tui Patriarchae nostri Abrahae praeelegisti Regem saeculis profuturum, Tu praesentem Regem hunc N. cum exercitu suo per intercessionem omnium Sanctorum, uberi benedictione locupleta, et in solium regnifirma stabilitate 
b Connecte Bochellus.  connecta. Visita eum sicut Moysem in rubo, Jesum Nave in praelio, Gedeon in agro, Samuelem in templo. Et illa eum benedictione siderea ac sapientiae tuae rore perfunde, quam beatus David in Psalterio, Solomon filius ejus, te remuner ante, percepit è coelo.  
Sis ei contra acies inimicorum lorica, in adversis galea, in prosperis patientia, in protectione clypeus sempiternus. Et praesta ut gentes illi teneant fidem, Proceres sui habeant pacem, diligant caritatem, abstineant se à cupiditate, loquantur justitiam, custodiant veritatem. Et ità populus iste pullulet coalitus benedictione aeternitatis, ut semper maneant tripudiantes in pace victores. Quod ipse praestare, 
c Praestare dig●netur, qui tecum & cum Spiritu Sancto sine fine permanet in saecula saeculorum. Amen. Bochell.  etc.  
Qua ●oratione dicta statim ibi à magno Camerario Franciae, Regi dictae caligae calciant●r. Et postmodum à Duce Burgundiae Calcaria ejus pedibus astringuntur & statim tolluntur.   

Benedictio super Gladium.  
Exaudi Dominus quaesumus praeces nostras, & hunc Gladium quo famulus tuus N. se accingi desiderat, Majestatis tuae dextera 
d Benedicere. Bochellus.  benedicere dignare, quatenus defensio atque protectio possit esse Ecclesiarum, viduarum, orphanorum, omniumque Deo servientium contra saevitiam Paganorum, aliisque insidiantibus sit pavor, terror, et formido 
f Per Christum Bochellus. The Sword given to the French King.   
Postmodum Rex, à solo Archiepiscopo, Gladio accingitur, quo accincto, statim idem Gladius discingitur et è vagina ab Archiepiscopo extrahitur, vaginâ super altare repositâ, & datur ei ab Archiepiscopo in manibus cum ista oratione 
g So in Bochellus.  dicendo quem Rex in manu sua teneat cuspide elevato donec 
h Antiphona Bochellus.  A. Confortare, etc. fuerit cantata & oratio sequens dicta per Archiepiscopum.  
Accipe 
i As a Title to this in Bochellus, we read Traditio Gladii quem Rex tenet erectum & nudum usque ad finem Orationis sequentis Antiphonam.  hunc Gladium cum Dei 
k Benedictione Bochellus.  benedictione tibi collatum in quo per virtutem Sancti Spiritus resistere et ejicere omnes inimicos tuos valeas, et cunctos sanctae Dei Ecclesiae adversarios, regnumque tibi commissum tutari atque protegere castra Dei per anxilium invictissimi Triumphatoris Domini nostri Jhesu Christi.  
Accipe inquam hunc Gladium per manus nostras vice et authoritate sanctorum Apostolorum consecratas tibi regalitèr impositum, nostraeque benedictionis officio in defensione sanctae Dei Ecclesiae ordinatum divinitus. Et esto memor de quo Psalmista prophetavit dicens, Accingere gladio tuo superfemur tuum potentissime, ut in hoc per eundem vim aequitatis exerceas, 
l So in Bochell. but it should be Molem▪ that and some other passages are in that of the Roman Pontificale.  molam iniquitatis potenter destruas, et sanctam Dei Ecclesiam, ejusque fideles propugnes et protegas, nec minus sub fide falsos quam Christiani nominis hostes execreris ac destruas, viduas, et pupillos clementèr adjuves ac defendas, desolata restaures, restaurata conserves, ulciscaris injusta, confirmes bene disposita, quatenus haec in agendo, virtutum triumpho gloriosus, justitiaeque Cultor egregius cum Mundi Salvatore cujus typum geris in nomine, sine fine merearis regnare, qui cum Patre, etc. 
m Patre & S S. vivit & regnat Deus Per omnia saecula saeculorum. Amen. Bochellus.    

Hic cantatur ista Antiphona.  
Confortare, et esto vir, et observa custodias Domini DEI tui, ut ambnles in viis ejus et custodias ceremonias ejus, et cepta ejus et testimonia et judicia 
n judicia & quocunque. Bochellus.  quocunque te verteris confirmet te Deus.   

Cantata ista Antiphona dicitur ista oratio post dationem Gladii.  
Deus qui providentia tua coelestia simul et terrena moderaris, propitiare Christianissimo Regi nostro, ut omnis hostium suorum fortitudo virtute gladii spiritualis frangatur, à 
o Ac te pro illo. Idem.  te pro illo pugnante penitus conteratur, Per Dominum.  
Gladium debet Rex humiliter recipere de manu Archiepiscopi, et devote flexis genibus offerre ad altare, et statim genibus Regis in terram positis resumere de manu Archiepiscopi, et 
p Statim dare. Idem.  incontinenti dare Seneschallo Franciae, si Seneschallum habuerit, Sin autem, cui voluerit de Baronibus ad portandum antese & in Ecclesia usque in finem Missae, et post Missam usque ad Palatium. Tradito per Regem Gladio, ut dictum est, dicat Archiepiscopus hanc Orationem.  
Prospice 
a To this, the Title is in Bochellus super Regem genuflexum with Oremus.  Omnipotens Deus serenis obtutibus hunc gloriosum Regem N. Et sicut benedixisti Abraham, Isaac & Jacob, 
b jacob, sic Bochellus.  & sic illum largis benedictionibus spiritualis graciae, cum omni plenitudine potentiae irrigare atque perfundere dignare. Tribue ei de rore coeli, & de pinguedine terrae, habundantiam frumenti, vini & olei, & omnium frugum opulentiam, ex largitate divini muneris longa per tempora●, ut illo regnante sit sanitas corporum in patria, & pax inviolata sit in regno, et dignitas gloriosa regalis palatii maximo splendore regiae potestatis oculis omnium fulgeat, luce clarissima 
c Coruscante atque. Bochellus.  choruscare atque splendere, quasi splendidissima fulgura maximo perfusa lumine videatur. Tribue ei Omnipotens Deus ut sit fortissimus Protector Patriae, & Consolator Ecclesiarum atque Coenobiorum Sanctorum maxima cum pietate regalis munificentiae, atque ut sit fortissimus regum, Triumphator hostium ad opprimendas rebelles & 
d Paganorum, Idem.  Paganas nationes. Sitque suis inimicis satis terribilis prae maxima fortitudine regalis potentiae, Optimatibus quoque atque praecelsis proceribus ac fidelibus sui regni sit munificus, & amabilis, & pius, ut ab omnibus timeatur atque diligatur. Reges quoque de lumbis ejus per successiones temporum futurorum egrediantur, regnum hoc regere totum. Et post gloriosa tempora atque faelicia praesentis vitae, gaudia sempiterna in perpetua beatitudine habere mereatur. Quod ipse praestare 
e Digneris qui cum unigenito filio tuo, etc. Bochellus.  dignetur, etc.   

Alia Benedictio.  
Benedic Domine quaesumus hunc Principem nostrum quem ad salutem populi Nobis à te credimus esse concessum, fac eum esse annis multiplicem, vigenti atque salubri corporis robore vigentem, & ad senectutem optatam, atque demùm ad finem pervenire faelicem. Sit nobis fiducia eam obtinere gratiam pro populo quam Aaron in tabernaculo, Helyseus in fluvio, Ezechias in lectulo, Zacharias vetulus impetravit in templo; sit illi regendi virtus atque auctoritas, qualem Josue suscepit in castris, Gedeon sumpsit in praeliis, Petrus accepit in clave, Paulus est usus in dogmate. Et ita Pastorum cura tuum proficiat in ovile, sicut Isaac profecit in fruge te, Jacob dilatatus est in grege. Quod ipse 
f Praestare, etc. ut supra. , etc.   

Oratio  
Deus Pater aeternae Gloriae sit Adjutor tuus et Protector, et Omnipotens benedicat tibi, preces tuas in cunctis exaudiat, & vitam tuam longitudine dierum adimpleat, thronum regni tui jugitèr firmet, & gentem populumque tuum in aeternum conservet, & inimicos tuos confusione induat, & super te sanctificatio Christi floreat, ut qui tibi tribuit in terris Imperium ipse in coelis conferat praemium, Qui vivit, etc.  
Hucusque de Gladio. Posthaec praeparatur Vnctio in hunc modum. Sed quamdiu ab Archiepiscopo paratur incipit Cantor.  
Resp. Gentem Francorum inclytam,  
Simul cum Rege nobili,  
Beatus Remigius sumpto,  
Caelitùs crismate, sacro,  
Santificavit gurgite,  
Atque Spiritus sancti,  
Plenè ditavit munere,  
Vers. Qui dono singularis gratiae in Columba apparuit & divinum crisma caelitus Pontifici ministravit.  
Vers. Ora pro Nobis beate Remigi.  
Resp. Vt digni efficiamur promissionibus Christi.   

ORATIO.  
Oremus.  
DEUS, qui populo tuo aeternae salutis beatum Remigium Ministrum tribuisti, praesta, quaesumus, ut quem Doctorem vitae habuimus in terris, Intercessorem habere mereamur in coelis per Christum. 
g In that place in Bochellus, his Copy hath this note; Hic debet fieri mistio de Crismate & oleo caelitùs misso.   
Crisma in Altari ponitur super patenam consecratam, & Archiepiscopus sacrosanctam ampullam, quam Abbas beati Remigii attulit super Altare, debet aperire, & inde cum acu aurea, aliquantulum de oleo caelitus misso attrahere, & crismati parato in patena diligentiùs cum digito immiscere ad inungendum Regem, qui solus inter universos Reges terrae hoc glorioso praesulget privilegio, 
h Privilegio, ut Crismate juxta cum oleo caelitùs misso, modo alio, quam caeteri Reges, singulariter inungantur, Alii enim Reges inunguntur solùm in Humero; iste verò in Capite & in aliis membris sicut inferiùs distinguetur. Parata, etc. So it is in Bochellus. But whoever drew in this Gloss, was vainly deceived. For the use in England as well as France, was ancient, and so also (by the Ordo Romanus) in other Kingdoms, where Anointing was allowed, to anoint the Head, notwithstanding what we find otherwise in the Pope's Canons, which Princes obeyed at their pleasure. But for this matter, see before p. 155.  ut oleo caelitùs misso singularitèr inungatur. Paratâ unctione qua Rex debet inungi ab Archiepiscopo, debent dissolvi ansulae aperturarum vestimentorum Regis ante et retrò, et genibus Regis in terram positis, prostrato super faldistorium; Archiepiscopo etìam consimiliter prostrato. Duo Archiepiscopi vel Episcopi incipiunt Letaniam.  
Tunc Archiepiscopus ab accubitu surgens, et ad Regem consecrandum se volvens, baculum Pastoralem cum sinistra tenens dicat hos versus, choro post eum quemlibet integrè repetente.  
Vt hunc praesentem famulum tuum N. in Regem Coronandum benedicere digneris. Te rogamus audi nos.   

Secundo dicit.  
Benedicere, & sublimare digneris, te rogamus.   

Tertio dicit.  
Benedicere, sublimare, & consecrare digneris, te rogamus.  
Quo dicto, et à choro responso, redit ad accubitum, Episcopis resumentibus et prosequentibus Letaniam.  
Vt Regibus, & Principibus Christianis pacem & concordiam donare digneris. Te rogamus audi nos.  
Vt cunctum populum Christianum precioso sanguine tuo redemptum conservare digneris. Te rogamus audi nos.  
Vt cunctis fidelibus defunctis requiem aeternam donare digneris. Te rogamus audi nos.  
Vt nos exaudire digneris. Te rogamus audi nos.  
F●li Dei. Te rogamus audi nos.  
Agnus Dei qui tellis peccata mundi, parce nobis Domine.  
Agnus Dei qui tollis peccata mundi, exaudi nos Domine.  
Agnus Dei qui tollis peccata mundi, miserere nobis.  
Christ audi nos.  
Kyrie eleyson.  
Christ eleyson.  
Kyrie eleyson.  
Letania finita, Metropolitanus surgens, Rege et Episcopis prostratis manentibus, annunciat.  
Pater noster. Et ne nos.  
Salvum fac servum tuum.  
Deus meus, sperantem in te.  
Esto ei, Domine, turris fortitudinis.  
A facie inimici.  
Nihil proficiat inimicus in eo.  
Et filius iniquitatis non opponat nocere ei.  
Domine exaudi. Et clamor. Dominus vobiscum. Et cum Spiritu tuo. Oremus.   

Oratio.  
Praetende quaesumus Domine huic famulo tuo N. dexteram coelestis auxilii, ut te toto corde perquirat, & quae dignè postulat assequi mereatur. Per Dom. Resp. Amen.   

Alia Oratio.  
Actiones nostras, quaesumus, Domine aspirando praeveni, & adjuvando prosequere, ut cuncta nostra operatio & oratio, à te semper incipiat, & per te coepta finiatur. Per Dom.  
Item Archiepiscopus debet super Regem dicere has Oratiotiones, antequam eum inungat, et debet sedere sicut sedet quando consecrat Episcopos.  
Te invocamus Domine, sancte Pater omnipotens, aeternae Deus, ut hunc famulum tuum N. quem tuae divinae dispensationis providentia in primor dio plasmatum usque in hunc praesentem diem, juvenili flore laetantem crescere concessisti: eum tuae pietatis dono ditatum, plenumque gratia veritatis de die in diem coram Deo & hominibus ad meliora semper proficere facias, ut summi regiminis solium, gratiae supernae largitate gaudens suscipiat, & misericordiae tuae muro ab ●ostium adversitate undique munitus, & plebem sibi commissam cum pace propitiationis, & virtute victoriae regere mereatur, Per Dominum.   

Alia Oratio.  
Deus qui populis tuis virtute consulis & amore dominaris, da huic famulo tuo Spiritum sapientiae tuae cum regimine disciplinae, ut tibi toto corde devotus, in regni regimine semper maneat idoneus, tuoque munere ipsius temporibus securitas Ecclesiae dirigatur, & in tranquillitate devotio Ecclesiastica permaneat, ut in bonis operibus perseverans, ad aeternum regnum te duce valeat pervenire. Per.   

Alia Oratio.  
In diebus ejus oriatur omnibus aequitas & justitia, amicis adjutorium, inimicis obstaculum, humilibus solatium, elatis cor●●ctio, divitibus doctrina, pauperibus pietas, peregrinis pacificatio, propriis in patria pax & securitas, unumquemque secundum suam mensuram moderatè gubernans, seipsum sedulus discat, ut tua irrigatus compunctione toto populo tibi placita praebere vitae possit exempla, & per viam veritatis cum grege gradiens sibi subdito opes frugales habundanter acquirat, simulque ad salutem non solum corporum sed etiam cordium à te concessam, cuncta accipiat. Sicque in te cogitatum animi consiliumque omne componens, plebis gubernacula cum pace simul & sapientia semper invenire videatur. Teque auxiliante praesentis vitae prosperitatem et prolixitatem percipiat, & per tempora bona usque ad summam senectutem perveniat, hujusque fragilitatis finem perfectum ab omnibus vitiorum vinculis tuae pietatis largitate liberatus, & infinitae prosperitatis praemia perpetua Angelorumque aeterna commercia consequatur. Per Dom.   

Consecratio Regis.  
Omnipotens sempiterne Deus Creator ae Gubernator coeli, & terrae Conditor, & dispositor Angelorum et hominum, Rex regum, et Dominus dominorum, qui Abrabam fidelem famulum tuum de hostibus triumphare fecisti, Moysi et Josue populo tuo Praelatis multiplicem victoriam tribuisti, humilem quoque puerum tuum David regni fastigio sublimasti, eumque de ore Leonis, et de manu bestiae atque Goliae, sed et de gladio maligno Saul et omnium inimicorum ejus liberasti, et Solomonem sapientiae pacisque ineffabili munere ditasti; respice propitius ad preces nostrae humilitatis, et super hunc famulum tuum N. quem supplici devoti devotione in hujus regni Regem pariter eligimus, benedictionum tuarum dona multiplica, eumque dexter a potentiae tuae ubique circunda, quatenus praedicti Abrahae fidelitate firmatus, Moysi mansuetudine fretus, Josue fortitudine munitus, David humilitate exaltatus, Solomonis sapientia decoratus, tibi in omnibus complaceat, et per tramitem Justitiae inoffenso gressu semper incedat, et totius regni Ecclesiam deinceps cum plebibus sibi annexis ita enutriat ac doceat, muniat et instruat, contraque omnes visibiles et invisibiles hostes idem potenter regaliterque tuae virtutis regimen administret, ut regale solium videlicet 
a Plainly this Prayer was first made for the English Saxon Kings. For what had ever any of the French Kings to do with these people? but the wonder is most strange, that this place of the Prayer (which might have been sitted for any King) is thus left here. In Bochellus, Nordam, Cimbrorum, is for Nordanchimbrorum, which should have been doubtless Nordhanhumbrorum, for those beyond Humber, And it is plain, that the very Syllables of the Saxon Ceremonial are afterwards used in this of the French.  Saxonum, Merciorum, Nordanchimbrorum sceptra non deserat, sed ad pristinae fidei pacisque concordiam eorum animos tè opitulante reformet, ut utrorumque horum populerum debita subjectione fultus, cum digno amore glorificatus per longum vitae spatium paternae apicem gloriae tua miseratione unitum stabilire et gubernare mereatur, tuae quoque protectionis galea munitus, et seuto insuperabili jugiter protectus, armisque coelestibus circundatus, optabilis victoriae triumphum de hostibus faelicitèr capiat, terroremque suae potentiae infidelibus inferat, et pacem militantibus laetantèr reportet, virtutibus necnon quibus praesatos fideles tuos decorasti, multiplici honoris benedictione condecora, et in regimine regni sublimiter colleca, et oleo gratiae Spiritus sancti perunge. Per Dominum nostrum qui virtute Crucis tartara destruxit, regnoque Diaboli superato, ad coelos victor asoendit. In quo potestas omnis regnumque consistit et victoria, qui est gloria humilium et vita salusque populorum, Qui tecum, etc. 
The Anointing the French King.   
H●c inungatur inunctione Crismatis et Olei de caelo missi prius ab Archiepiscopo confecti in patena sicut superius dictum est. Inungat autem Archiepiscopus eum primò in summitate capitis de dicta unctione, Secundò in pectore, Tertiò inter scapulas, Quartò in compagine brachiorum et dicat cuilibet unctioni.  
Vngo te in Regem de oleo sanctificto in nomine Patris et Filii et Spiritus sancti.  
Dicant omnes. Amen.   

Dum haec unctio agitur cantent assistentes hanc Antiphonam.  
Vnxerunt Solomonem Sadoch Sacerdos, et Nathan Propheta Regem in Gyon, et accedentes laeti dixerunt, Vivat Rex in aeternum.   

Facta unctione et cantata Antiphona, dicat Archiepiscopus. hanc Orationem.  
Christ perunge hunc Regem in regimen undè unxisti Sacerdotes, Reges, ac Prophetas, ac Martyres qui per fidem vicerunt●regna, operati sunt justitiam, atque adepti sunt promissiones. Tua sacratissima unctio super caput ejus defluat, atque ad interiora descendat, et cordis illius intima penetret, et promissionibus quas adepti sunt victoriosissmi Reges, tua gratia dignus efficiatur quatenus et in praesenti saeculo faelicitèr regnet, et ad eorum consortium in coelesti regno perveniat. Per Dominum nostrum Jesum Christum Filium tuum, qui unctus est oleo laetitiae prae consortibus suis; et virtute Crucis potestates aerias debellavit, tartara destruxit, regnumque Diaboli superavit, et ad coelos victor ascendit, in cujus victoria 
* Manu, victoria omnis, gloria. Bochellus.  manu omnis gloria et potestas consistunt; et tecum vivit et regnat in unitate Spiritus sancti Deus, per omnia saecula saeculorum. Amen.   

Alia Oratio.  
Deus electorum fortitudo et humilium celsitudo, qui in primordio per effusionem diluvii mundi crimina castigare voluisti, et per columbam ramum olivae portantem pacem terris redditam demonstrasti. Iterumque Sacerdotem Aaron famulum tuum per unctionem olei Sacerdotem sanxisti, et postea per hujus unguenti infusionem ad regendum populum Israeliticum Sacerdotes, Reges, ac Prophetas perfectisti, vultumque Ecclesiae in oleo exhilarandum per Propheticam famuli tui vocem David, esse praedixisti: ita quaesumus, omnipotens Deus pater, ut per hujus creaturae pinguedinem hunc servum tuum sanctificare benedictione digneris, eumque in similitudinem Columbae pacem simplicitatis populo sibi commisso praestare, et exempla Aaron in Dei servitio diligenter imitari, regnique fastigia in consiliis scientiae et aequitate Judicii semper assequi, vultumque hilaritatis per hunc olei unctionem, tuamque benedictionem te adjuvante toti plebi paratum habere faciat. Per Dominum.   

Alia Oratio.  
Deus Dei filius Dominus noster Jesus Christus, qui à Patre oleo exultationis unctus est prae particibus suis, ipse per praesentem sacri unguinis infusionem Spiritus Paracliti super caput tuum infundat benedictionem, eandemque usque ad interiora cordis tui penetrare faciat, quatenus hoc visibili et tractabili dono invisibilia percipero, et temporali regno justis moderaminibus executo, aeternalitèr cum eo regnare merearis. Qui solus sine peccato Rex Regum vivit, et gloriatur cum Deo Patre in unitate ejusdem Spiritus sancti Deus. Per, etc.  

* Connectuntur ansulae aperturarum vestiment●rum Regis per Diaconum. Bochellus.  His dictis orationibus connectuntur Ansulae aperturarum vestimenti Regis ab Archiepiscopo vel Sacerdotibus vel Diaconibus propter unctionem.   


* This and the Prayer following is not in Bochellus.  Benedictio cujuscunque regalis ornamenti.  
Deus Rex Regum, & Dominus Dominantium, per quem Reges regnant, & legum conditores jura decernunt, dignare propitius benedicere hocregale ornamentum, & praesta ut famulus tuus Rex noster qui illud portaturus est ornamento bonorum morum & sanctarum actionum in conspectu tuo fulgeat, & post temporalem vitam aeternam quae tempus non habet sine fine possideat, etc.  
Et tunc à Camerario Franciae induitur tunica 
* Hyacinthina.  jacinctina, & desuper socco ita quod dexteram manum habet liberam in 
* Copertura Bochellus.  apertura socci, & super soccum elevatum sicut elevatur casula Sacerdoti. Tunc ab Archiepiscopo ungantur sibi manus de praedicto oleo caelitiùs misso ut supra, & dicat Archiepiscopus.  
Vngantur manus istae de oleo sanctificato unde uncti fuerunt Reges, 
The anointing of the French Kings Hands.  & Prophetae, & sicut unxit Samuel David in Regem utsis benedictus, & constitutus Rex in regnoisto quem Dominus Deus tuus dedit tibi ad regendum, & gubernandum. Quod ipse praestare, etc.   

Deinde dicat Arichiepiscopus hanc Orationem.  
Deus qui es Justorum gloria, & misericordia peccatorum, qui misisti filium tuum preciocissimo sanguine suo genus humanum redimere, qui conteris bella, pugnator es in te sperantium, & sub cujus arbitrio omninm regnorum continetur potestas, te humilitèr deprecamur ut praesentem famulum tuum N. in tua misericordia confidentem in praesenti sede regali benedicas, eique popitius adesse digneris; ut qui tua expetit protectione defendi, omnibus hostibus sit fortior. Fac eum Domine beatum esse, & victorem de inimicis suis. Corona eum corona justitiae & pietatis, ut ex toto corde, et tota ment in te credens tibi deserviat, sanctam Ecclesiam tuam defendat, & sublimet, populumque à te sibi commissum justè regat, et nullis insidiantibus malis eum injustitia convertat. Accende Domine cor ejus ad amorem gratiae tuae, per hoc unctionis oleum, unde unxisti Sacerdotes, Reges et Prophetas, quatenus justitiam diligens per tramitem similitèr incedens justitiae, post peracta à te deposita, in regali excellentia annorum currieula pervenire ad aeterna gaudia mereatur. Per cundem, etc.  
Facta autem manuum unctione, inungat Rex ante pectus. Poste● si voluerit Rex Cyrotecas subtiles induere sicut faciunt Episcopi dum consecrantur, ob reverentiam sanctae unctionis ne manibus nudis aliquid tangant; primò ab Archiepiscopo benedicentur cyrotecae in haec verba sequentia.   

ORATIO.  
Omnipotens Creator qui homini ad imaginem tuam creato manus digitis discretionis insignitas tanquam organum intelligentem ad rectè operandum dedisti, 
The Benediction of his Gloves.  quas fervari mundas praecepisti, ut in eyes anima digna portaretur, & tua in eis dignè contractarentur mysteria; benedicere, & sanctificare digneris haec manuum tegumenta, ut quicunque Reges hiis cum humilitate manus suas velare voluerint, tam cordis quam operis munditiam tua misericordia subministret. Per Christum.  
Et aspergantur Cyrotecae aqua benedicta, 
The putting on his Gloves.  deinde imponantur manibus Regis per Archiepiscopum dicentem.  
Circunda Domine manus hujus famuli tui N. munditia novi hominis qui de coelo descendit, ut quemad modum Jacob dilectus tuus pelliculis 
* Haedorum.  edorum opertis manibus paternam benedictionem oblato Patri cibo potuque gratissimo impetravit, sic & iste gratiae tuae benedictionem impetrare mereatur. Per eundem Dominum nostrum Jesum Christum qui in similitudinem carnis peccati tibi obtulit semetipsum. Amen.  
Vel si Rex maluerit Cyrotecas non habere, 
The wiping the French Kings hands being anointed, if he will have no Gloves.  tunc facta manuum unctione dictisque orationibus ad eam spectantibus Episcopi adsistentes cum cotone manus Regis abstergant, et mica panis vel cumsale friceut, deinde lavent sibi manus, quibus lotis et manibus etiam Archiepiscopi, benedicat Archiepiscopus Annulum sic dicens. Oremus.   

ORATIO.  
Deus totius creaturae Principium & Finis, 
The Benediction of the Ring.  Creator & Conservator humani generis, Dator gratiae spiritualis, Largitor aeternae salutis in quo clausa sunt omnia, tu Domine tuam emitte benedictionem super hunc annulum, ipsumque benedicere, et sanctificare digneris, ut qui per eum famulo tuo honoris insignia concedis, virtutum praemia largiaris, quo discretionis habitum semper retineat, & verae fidei fulgore praefulgeat, sanctae quoque Trinitatis armatus munimine miles inexpugnabilis acies Diaboli constantèr evincat, & sibi veram salutem mentis & corporis proficiat▪ Per Christum.   


* This, with the two Prayers or Benedictions following is wanting in Bochellus, and is written in the Margin of the Copy of King Charles, and directed to come in here.  Benedictio Annuli.  
Deus coelestium terrestriumque conditor creaturarum, atque humani generis benignissimus reparator, dator spiritualis gratiae, omniumque benedictionum largitor, qui justitiam tuae legis in cordibus credentium digito tuo, id est, unigenito tuo scribis. Tui magi in egipti resistere non valentes continuabant dicentes, Digitus Dei hic est, Immitte Spiritum sanctum tuum paraclitum de coelis super hunc Annulum arte fabrili decoratum, & sublimitatis tuae potentiae ità eum emundare digneris, ac omni nequitia lividi venenosique serpentis procul expulsa metallum à te bono Conditore creatum 
* l. immune.  munimine à cunctis fordibus inimici maneat. Amen.   

Alia Oratio.  
Benedic Domine & sanctifica Annulum istum, et mitte super eum septiformem Spiritum tuum quo famulus tuus eo fruens annulo fidei subarratus, virtute altissimi sine peccato custodiatur, & omnes benedictiones quae in Scripturis divinis reperiuntur super eum copiosè descendant, ut quaecunque sanctificaverit sanctificata permaneant, et quaecunque benedixerit, spirituali benedictione benedicantur. Per,. etc.  
Deindè datur ei ab Archiepiscopo Sceptrum in manu dextera, et virga in sinistra, et in datione Sceptriet Virgae dicentur istae orationes. Sed notandum, antequam dantur Sceptrum et Virga, datur Annulus, et in datione Annuli dicitur haec Oratio. Hic detur Annulus, et dicatur.  
Accipe Annulum signaculum videlicet fidei sanctae, 
The giving him the Ring.  solidatem regni, augmentum potentiae per quae scias triumphali potentia hostes repellere, haereses destruere, subditos coadware, & Catholicae fidei perseverabilitati connecit.   

Oratio post Annulum  
Deus cujus est omnis potestas & dignitas da famulo prosperum suae dignatatis effectum, in qua te remunerante permaneat, semperque timeat, tibique jugitèr placere contendat. Per Dominum.   

Dato Annulo, statim post detur Sceptrum in manu dextera, et dicatur haec Oratio.  
Accipe Sceptrum Regiae potestatis insigne, 
The giving him the Sceptre.  virgam scilicèt regni, rectam virgam virtuti, qua te ipsum beneregas, sanctam Ecclesiam populumque videlicet Christianum tibi à Deo commissum regia virtute ab improbis defendas, pravos corrigas, rectos pacifices, & ut viam rectam tenere possint tuo juvamine dirigas, quatenus de temporali regno ad aeternum regnum pervenias, ipso adjuvante cujus regnum, imperium, sine fine permanet in saecula saeculorum.   

Oratio post Sceptrum datum.  
Omnium Domine fons bonorum, cunctorum Deus institutor profectuum, tribue quaesumus famulo tuo N. adeptam bene regere dignitatem, & à te sibi praestitum honorem dignare corroborare, Honorifica eum prae cunctis Regibus terrae, uberi eum benedictione locupleta, & in solio regni firma stabilitate consolida, vistia eum in sobole, praesta ei prolixitatem vitae, in diebus ejus oriatur justitia, ut cum jocunditate, & laetitia aeterno glorietur in regno. Per Dominum.   

Post statim datur ei Virga in manusinistra, et dicitur.  
Accipe Virgam virtutis atque aequitatis, 
The giving him the Rod or Verge, which they now call, I think, La Maine de Justice.  qua intelligas mulcere pios, et terrere reprobos, errantibus viam dare, lapsisque manum porrigere, disperdasque superbos, & releves humiles, ut aperiat tibi hostium Jesus Christus Dominus noster, qui de ipso ait, Ego sum hostium, ●er me si quis introi●rit salvabitur. Et qui est clavis David, & Sceptrum domus Israel, qui aperit, & nemo claudit, claudit & nemo aperit. Sit tibi adjutor. qui adduxit vinctum de domo carceris sedentem in tenebris, & umbra mortis, ut in omnibus sequi merearis eum de quo Propheta David cecinit, Sedes tua D●us in saeculum saeculi, virga aequitatis, virgaregnitui, & imiteris eum qui dixit, diligas justitiant, et odio habeas iniquitatem, proptereà unxit te Deus, Deus tuus oleo laetitiae ad exemplum illius, quem ante saecula unxerat prae particibus suis Jesum Christum Dom. 
The Benediction of the Crown.  nostrum.   

Benedictio Coronae.  
Deus 
* This is in the Margin of the Copy of King Charles, and directed in here, but not in Bochell.  tuorum Corona fidelium, qui in capitibus eorum ponis Coronam de lapide precioso, benedic, et sanctifica Coronam istam, quatenus sicut ipsa diversis preciosisque lapidibus adornatur, sic famula tua largiente gratia repleatur. Per D.  
Post istam orationem convoca●tur Pares 
a Exnomine à Cancellario si, etc. Bochell.  nomine suo à Cancellario suo si praesens est. Sin autem, ab Archiepiscopo. Primò 
b Et vocantur primò Laici posted Clerici; & Clerici vocantur eo ordine quo dictum est superius, de sedendo quibus, etc. Bochellus.  Laici, posted Clerici, quibus vocatis & circumstantibus Archiepiscopus accipit de altari Coronam Regiam, & solus imponit eam capiti Regis. Qua posita, omnes Pares tam Clerici quam Laici manum apponunt 
c Coronae Bochell.  Coronam, & eam undique sustentant, & soli Pares. Tunc Archiepiscopus dicit istam orationem antequam Coronam situet in capite, sed eam 
d tenet Bochell. and after this presently follows these words, Teneat Metropolitanus Coronam altè primò duabus manibus, posteà sinistra tantum quando benedicit.  tenet satis altè ante caput Regis.   

ORATIO.  
Coronet te Deus Corona gloriae atque justitiae honore, et opere fortitudinis, ut per officium nostrae benedictionis cum fide recta et multiplici bonorum operum fructu ad Coronam pervenias regni perpetui, ipso largiente, cujus regnum et imperium permanet in saecula saeculorum.   

Qua oratione dicta ponendo Coronam in capite, 
* Quam semper tenet manu finistrâ. Bochellus.  dicat Archiepiscopus.  
Accipe Coronam regni in nomine Patris et Filii et Spiritus sancti, ut spreto antiquo hoste, spretisque contagiis vitiorum omnium, sic justitiam, misericordiam, et judicium diligas, et ita justè et misericorditer et piè vivas, ut ab ipso Domino nostro Jesu Christo in consortio Sanctorum aeterni regni Coronam percipias. Aecipe inquam Coronam quam sanctitatis gloriam et honorem, et opus fortitudinis intelligas signare, et per hanc te participem Ministerii nostri non ignores, it a ut sicut Nos in interioribus Pastores, Rectoresque animarum intelligimur, 
b Ita tu contra. Bochellus.  it à ut contrà omnes adversitates Ecclesiae-Christi defensor assistas, regnique tibi à Deo dati, & per officium nostrae 
c Bonedictionis Bochellus.  benedictionis in vice Apostolorum, omniumque Sanctorum regimini tuo commissi utilis executor, perspicuusque Regnator semper appareas, ut inter gloriosos Athletas virtutum gemmis ornatus, et praemio sempiternae faelicitatis coronatus, cum Redemptore ac Salvatore nostro Christo cujus nomen vicemque gestare crederis, sine fine glorieris; Qui vivit, & imperat Deus cum Deo Patre in saecula saeculorum. Amen.   

Oratio post Coronam.  
Deus perpetuitatis, Dux virtutum, cunctorum hostium Victor, benedic hunc famulum tuum tibi caput suum inclinantem, & prolixa sanitate, & prosper à faelicitate eum conserva, et ubicunque pro quibus auxilium tuum invocaverit, citò assis, & protegas ac defendas, tribue ei quaesumus Domine divitias gloriae tuae, comple in bonis desiderium ejus, corona eum in miseratione, et misericordia, tibique Deo pia devotione jugitèr famuletur. Per D.   

Statim post istam Orationem dicatur ista Benedictio.  
Extendat omnipotens Deus dexteram suae benedionis, & circundet te muro faelicitatis ac custodia tua protectionis sanctae Mariae ac beati Petri Apostolorum Principis sanctique Dyonisii 
e Dyonisii atque Beati Remigii atque. Bochellus.  atque omnium Sanctorum intercedentibus meritis. Amen.   

Alia Benedictio.  
Indulgeat tibi Dominus omnia peccata quae gessisti, & tribuat tibi gratiam & misericordiam quam humilitèr ab eo deposcis, & liberet te ab adversitatibus cunctis, & ab omnibus inimicorum omnium visibilium & invisibilium insidiis. Amen.   

Alia Benedictio.  
Angelos suos bonos qui te semper & ubique praecedant committentur, & subsequantur ad custodiam tui ponat, & à peccato, sive gladio, & ab omnium periculorum discrimine sua potentia liberet. Amen.   

Alia Bendictio.  
Inimicos tuos, ad pacis, caritatisque benignitatem covertat, & bonis onmibus te gratiosum, & amabilem faciat, pertinaces quoque in tui insectatione & odio infusione salutari induat, super te autem participatio & sanctificatio sempiterna floreat. Amen.   

Alia Benedictio.  
Victoriosum te atque triumphatorem de invisibilibus atque visilibus hostibus semper efficiat, & sancti nominis sui timorem, paritèr & amorem conti●uum cordi tuo infundat, et in fide recta ac bonis operibus perseverabilem reddat, & pace in diebus tuis concessâ cum palma victoriae, te ad perpetuum regnum perducat. Amen.   

Alia Benedictio.  
Et qui te voluit super populum suum constituere Regem, ut in praesenti saeculo folicem aeternae foelicitatis tribuat esse Consortem. Amen. Quod ipse praestare, etc.   

Alia Benedictio dicenda super eum 
a Statim fiat ista secunda Benedictio. Boc●e●lus.   
Benedic Domine hunc Regem nostrnm qui regna omnium Regum à saeculo moderaris. Amen.   

Alia Benedictio.  
Et tali eum benedictione glorifica, ut Davidica teneat sublimitate Sceptrum salutis, & sanctificae propitiationis munere reperiatur locupletatus. Amen.   

Alia Benedictio.  
Da ei tuo speramine cum mansuetudine ita regere populum, sicut Solomonem fecisti regnum obtinere pacificum. Amen.   

Alia Benedictio.  
Tibi cum timore sit subditus, tibique militet cum quiete, sit tuo clypeo protectus, cum Proceribus, & ubique gratia tua victor existat. Amen.   

Alia Benedictio.  
Honorifica eum prae cunctis Regibus gentium, foelix populis dominetur, & foelicitèr eum nationes adornent, vivat inter gentium nationes magnanimus. Amen.   

Alia Benedictio.  
Sit in judiciis aequitatis singularis, locupletet eum tua praedives dextera, frugiferam obtineat patriam, & ejus beris tribuas profutura. Amen.   

Alia Benedictio.  
Praesta ei prolixitatem vitae per tempora, ut in diebus ejus oriatur justicia, à te robustum teneat regiminis solium, & cum jocunditate & judicio aeterno glorietur regno. Quod ipse praestare, etc.   

Alia Oratio.  
Omnipotens Deus det tibi de rore coeli, & de pinguedine terrae abundantiam frumenti, vini, & olei, & serviant tibi populi, & adorent Te tribus, esto Dominus fratrum tuorum, & incurventur ante te filii matris tuae, & qui benedixerit tibi benedictionibus repleatur, & qui maledixerit tibi maledictionibus repleatur, et Deus erit adjutor tuus.   

Alia Oratio.  
Omnipotens benedicat tibi benedictionibus coeli desuper in montibus, & collibus, benedictionibus abyssi jacentibus deorsum, benedictionibus uberum, et uvarum pomorumque, benedictiones Patrum antiquorum Abraham, Isaac, et Jacob, confortatae sint super te per Dominum.   

Alia Oratio.  
Benedic Domine fortitudinem Principis, opera manuum illius suscipe, et benedictione tua terra ejus de pomis repleatur de fructu coeli et roar, atque abyssi subjacentis, de fructu Solis et Lunae, et de vertice antiquorum montium, de pomis aeternorum collium, et de frugibus terrae, et de plenitudine ejus; benedictio illius qui apparuit in rubo veniat super caput ejus, et plena sit benedictio Domini in filiis ejus, et tingat in oleo pedem suum, cornua Rinoceruntis cornua illius, in ipsis ventilabit gentes usque ad terminos terrae, quia ascensor coeli auxiliator suus in sempiternum fiat Per D.  
Deinde coronatus Rex, et ducatur per manum ab Archiepiscopo, concomitantibus Paribu●, tam Praelatis quam Laicis, de altari per chorum usque ad solium jam anteà praeparatum. Et dum Rex ad solium venerit Archiepiscopus ipsum collecet in sede Et hic Regis status designatur, et dicat Archiepiscopus.  
Sta, et retine amodo statum quem huc paterna successione tenuisti, haereditario jure tibi delegatum per auctoritatem Dei omnipotentis, & per praesentem traditionem nostram, omnium scilicet Episcoporum caeterorumque Servorum Dei. Et quanto Clerum propinquiorem sacris altaribus prospicis; tanto ei potiorem in locis congruentibus honorem impendere memineris, quatenus mediator Dei & hominum, te mediatorem Cleri & Plebis constituat.  
Hic faciat eum sedere Archiepisc. tenendo eum per manum.  
In hoc regni solio confirmet & in regno aeterno secum regnare faciat, Jesus Christus Dominus noster Rex Regum, & Dominus Dominantium. Qui cum Deo Patre, etc.  
Secundum usum aliquorum, maximè secundum usum Romanorum post intronizationem & non ante, Metropolitanus inchoat, Canonicis prosequentibus. Te Deum laudamus. 
d Laud●mus▪ non dicitur nisi post Coronationem sequentem. Quo, etc. Bochellus.  Quo finito, dicit super Regem.  
Urs. Firmetur manus tua & exaltetur dextera tua.  
Resp. Justitia & Judicium praeparatio sedis tuae. Domine exaudi. Et clamor. Dominus vobiscum. Et cum Spiritu tuo. Oremus.   

ORATIO.  
Deu● qui victrices Moysi manus in oratione firmasti, qui quamvis aetate 
* Lacesseret. Bochellus.  latesceret infatigabili sanctitate pugnabat, ut dum Amalech iniquus vincitur, dum prophanus Nationum populus subjugatur, exterminatis alienigenis haereditati tuae poffessio copiosa serviret, opus manuum nostrarum pia mater orationis exauditione confirma. Habemus & Nos apud te, sancte Pater, Dominum salvatorem, qui pro nobis manus su●s tetendit in cruce, per quem etiam precamur altissme, ut ejus potentia suffragante, universorum hostium frangatur impietas, populusque tuus cessante formidine te solum timere 
e Condiscat, Bochellus.  consistat. Per eundem, etc. 
f There follows in Bochellus, in ordinatio sancti Dyonisii post Inthroni●ationem Regis ponitur Professio ejus ante osculum Parium.   
Hiis expletis Archiepiscopus cum Paribus Coronam sustentantibus Regem talitèr insignitum & deductu●… solium sibi praeparatum sericis stratum, & ornatum, tibi collocavit eum in sede eminenti, unde ab omnibus possit videri. Quem in sede sua talitèr residentem, mox Archiepiscopus mitrâ depositâ osculatur eum dicens.  
Vivat Rex in aeternum.  
Et post eum Episcopi & Laici Pares qui ejus Coronam sustentant, hoc idem dicentes. 
a In Bochellus there follows, Hic incipiet Achiepiscopus, Te Deum, quo incoepto recedat.   
His expletis manebit Rex sedens in suo solio, donec Regina fuerit consecrata, quâ consecratâ & ad suam sedem reducta, missa à Cantore primo & Succentore chorum servantibus inchoetur, & suo ordine decantetur.   

Oratio pro Rege.  
Quaesumus Omnipotens Deus, ut famulus tuus Rex noster N. qui tua miseratione Regni suscepit gubernacula, virtutum etiam omnium percipiat incrementa, quibus decentèr ornatus, & vitiorum monstra devitare, & hostes superare, & ad te qui via, veritas & vita es gratiosus valeat pervenire. Per Dominum.   

Secreta.  
Munera quaesumus Domine oblata sanctifica, & ut Nobis unigeniti tui corpus & sanguis fiant, & N. Regi nostro ad obtinendam animae corporisque salutem, & ad peragendum injunctum officium te largiente usquequaque proficiant. Per, etc. 
b Here the Copy of Bochellus hath this note, Notandum antequam pax Domini sit semper vobiscum dicatur, Archiepiscopus debet dicere hanc Benedictionem super Regem & super populum. And then follow both that Benediction, and Benedictio Vexilli, or of the Oriflamb, which are both at the end of this, anon added.    

Postcommunio.  
Haec Domine Oratio salutaris famulum tuum N. Regem nostrum ab omnibus tueatur adversis; quatenus & Ecclesiasticae pacis obtineat tranquillitatem, post illius temporis decursum ad aeternam perveniat haereditatem. Per Dominum, etc.  
Quando legitur Evangelium, Rex, & Regina debent deponere Coronas suas. Notandum, quod lecto Evangelio, major inter Archiepiscopos & Episcopos accipit librum Evangelii, & defert Domino Regi ad deosculandum, & postea Reginae, & postea Domino Archiepiscopo Missam celebranti. Post offertorium Pares deducunt Regem ad altare, Coronam ejus sustinentes. Rex autem debet offerre panem unum. Vinum in urceo argenteo. Tresdecem Bisantos aureos, & Regina similiter. In eundo autem & redeundo Gladius nudus defertur coram eo. Finita Missa iterùm Pares adducunt Regem coram altari, & communicat corpus & sanguinem Domini, de manu Domini Archiepiscopi Missam celebrantis. Sed notandum est, quod ille qui dedit ei Evangelium ad deosculandum debet post Pax Domini, accipere pacem ab Archiepiscopo Missam celebrante & deferre Regi cum oris osculo, & Reginae 
a Cum libro. Bochellus.  in libro. Et post eum omnes Archiepiscopi, & Episcopi, unus post alium, dant osculum pacis Regi in suo solio residenti. Missa finita deponit Archiepiscopus Coronam de capite Regis, & expoliato Rege de insignioribus vestimentis, & aliis indutis, iterùm imponit capiti suo Archiepiscopus aliam Coronam minorem, & sic vadit ad palatium nudo Gladio praecedente. Et sciendum, quod ejus Camisia propter Sanctam unctionem debet comburi.   

De Ampullae reductione.  
Sciendum, quod Rex debet recipere de Baronibus suis Nobilioribus & fortioribus in die Coronationis suae in aurora diei 
b Dici & m●ttere, etc. Boch.  mittere apud sanctum Remigium pro sancta Ampulla, & illi debent jurare Abbati & Ecclesiae, quod dictam sanctam Ampullam bona fide ducent & reducent ad sanctam Ecclesiam beati Remigii. Abbas autem hoc facto, debet sanctam Ampullam afferre sicut superius est notatum. Finita consecratione & missa, debent iterùm iidem Barones reducere sanctam Ampullam usque ad sanctum Remigium honorific● & securè, & eam restituere loco suo. 
c Thus far also that in Bochellus. And here it is concluded with Explicit consecratio & Coronatio Regis Franciae. But he hath not the Ceremonial for the Queens Coronation Which here followeth.    

Ordo ad Reginam benedicendam.  
Quae debet consecrari statim post factam consecrationem Regis, 
The Coronation of the French Queen.  debet ei parari solium in modum solii Regis. Debet tamen aliquantulum minus esse. Debet autem Regina adduci à duobus Episcopis in Ecclesiam, & Rex in suo solio sedere, in omnibus ornamentis suis regiis sicut in solio residebat post Inunctionem, & Coronationem suam superiùs annotatam. Regina autem adducta in Ecclesiam debet prosterni ante altare, & prostrata debet orare, quâ elevatâ ab oratione ab Episcopis, debet iterùm caput inclinare, & Archiepiscopus hanc Orationem dicere.   

ORATIO.  
Adesto Domine supplicationibus nostris, et quod huhumilitatis nostrae gerendum est mysterio tuae virtutis impleatur effectu. Per Dom. etc.   

Deinde dicat Archiepiscopus hanc Orationem.  
Omnipotens aeterne Deus fons & origo totius bonitatis, qui foeminei sexus fragilitatem nequaquam reprobando, potius adversaris, sed dignantèr comprobando, potius eligis. Et qui infirma mundi eligendo, fortia quaeque confundere decrevisti: quique etiam gloriae virtutisque tuae triumphum in manu Judith foeminae, olim Judaicae plebi de hoste sae vissimo designare voluisti: respice quaesumus ad preces humilitatis nostrae. Et super hanc famulam tuam N. quam supplici devotione in Reginam eligimus, benedictionum tuarum dona multiplica. Eamque dextera tuae potentiae semper & ubique circunda, sitque bono muniminis tui undique firmitèr protecta, quatenus visibilis, seu invisibilis hostis nequitias triumphalitèr expugnare valeat. Et una cum Sara atque Rebecca, Lya et Rachel, beatis reverendisque foeminabus, fructu uteri sui faecundari seu gratulari mereatur, ad totius decorem regni, statumque sanctae Dei Ecclesiae regendum, necnon protegendum. Per Christum Dominum nostrum, Qui ex intemerato beatae Mariae Virginis alvo nasci, visitare, ac renovare dignatus est mundum: Qui tecum vivit, etc.   

Alia Oratio.  
Deus qui solus habes immortalitatem, lucemque inhabitas inaccessibilem, cujus providentia in sui dispositione non fallitur, qui fecisti quae futura sunt, et vocas ea quae non sunt, qui suberbos aequo moderamine de principatu dejicis, atque humiles in sublime dignantèr provehis, Ineffabilem misericordiam tuam supplices exoramus, ut sicut Hester Reginam, Israelis causa salutis de captivitatis suae compede solutam ad Regis assueti thalamum, regni que sui consortium transire fecisti. Ità hanc famulam tuam N. humilitatis nostrae benedictione Christianae plebis gratia salutis ad dignam sublimemque copulam Regis nostri misericorditèr transire concedas. Et ut in foedere conjugii semper manens pudica proximam Virginitatis palmam continere queat; tibique Deo vivo & vero in omnibus & super omnia jugitèr placere desideret. Et te inspirante quae tibi placita sunt toto corde perficiat. Per Dominum nostrum, etc.   

Alia Oratio.  
Omnipotens sempiterne Deus hanc famulam tuam coelesti benedictione sanctifica, 
The anointing of the French Queen.  et quam in adjutorio regni Reginam eligimus, tua ubique sapientia doceat atque confortet, et Ecclesia tua fidelem famulam semper agnoscat. Per Christum Dominum nostrum.  
Notandum, quod tunica Reginae, & camisia debent esse apertè usque ad corrigiam, & Dominus Archiepiscopus debet inungere eam oleo sancto in capite, & in pectore, & dicere dum inungit in qualibet Vnctione.  
In nomine Patris, et Filii, et Spiritus sancti, profit tibi haec Unctio olei in honorem et confirmationem aeternam in saecula saeculorum. Amen.   

Facta Vnctione, dicat Archiepiscopus, Oremus.  
Spiritus sancti gratia humilitatis nostrae officio in te copiosa descendat, ut sicut manibus nostris indignis oleo materiali oblita pinguescis exterius; ità ejus invisibili unguine delibuta impinguari mereare interius ejus spirituali unctione perfectissimè semper imbuta, et illicita declinare tota ment, et spernere discas seu valeas, et utilia animae tuae jugitèr cogitare, optare, atque operare queas.   

Alia Oratio.  
Deus Pater aeternae gloriae sit tibi adjutor. Et omnipotens benedicat tibi, preces tuas exaudiat, vitam tuam longitudine dierum adimpleat, benedictionem tuam jugitèr confirmet, te cum omni populo in aeternum conservet, inimicos tuos confusione induat, et super te Christi sanctificatio ac hujus olei infusio floreat. Ut qui tibi in terris tribuit benedictionem, ipse in coelis conferat meritum Angelorum. Benedicatte, et custodiat in vitam aeternam Dominus noster Jesus Christus, Qui vivit, etc.   

Tunc debet ab Archiepiscopo Annulus immitti digito, et dicere.  
Accipe Annulum fidei signaculum sanctae Trinitatis, 
The Ring given to the French Queen.  quo possis omnes haereticas pravitates devitare, barbaras gentes, virtute tibi praestita ad agnitionem veritatis advocare.   

Sequitur Oratio, Dominus Vobiscum.  
Oremus.  
Deus cujus est omnis potestas & dignitas da famulae tuae signo tuae fidei prosperum suae dignitatis effectum in qua tibi semper firma maneat, tibique jugitèr placere contendat. Per Dominum, etc.  
Post istam Orationem datur ab Archiepiscopo Sceptrum modicum alterius modi quam Sceptrum Regium, 
The Sceptre given to the French Queen, and the Rodor Verge.  et Virga consimilis Virgae Regiae. Et in tradendo dicat Archiepiscopus.  
Accipe Virgam virtutis & aequitatis, & esto pauperibus misericors, & affabilis, viduis, pupillis, & orphanis diligentissimam curam exhibeas, ut Omnipotens Deus augeat tibi gratiam suam. Qui vivit, & regnat.   

Sequitur post dationem Sceptri et Virgae haec Oratio.  
Omnipotens sempiterne Deus affluentem Spiritum tuae benedictionis super famulam tuam nobis orantibus propitiatus infunde, utque per manus nostrae impositionem hodiè Regina instituitur, sanctificatione tua digna, & electa permaneat, ut nunquam postmodum de tua gratia separetur indigna. Per Dominum.  
Tunc debet ei imponi à solo Archiepiscopo Corona in Capite ipsius, 
The Crown put on the French Queen.  quam impositam sustentare debent undique Barones. Archiepiscopus autem debet dicere in impositionem Orationem.  
Accipe Coronam gloriae et regalis excellentiae, honorem jocunditatis, ut splendida fulgeas, et aeternâ exultatione Coroneris. Ut scias te esse consortem regni, populoque Dei semper prosperè consulas, et quanto plus exaltaris, tanto amplius humilitatem diligas atque custodias. Unde sicut exterius auro et gemmis redimita enites, ità et interius auro sapientiae virtutumque gemmis decorari contendas, quatenus post occasum hujus saeculi cum prudentibus virginibus sponso perhenni Domino nostro Jesu Christo dignè et laudabilitèr occurens, regiam coelestis aulae merearis ingredi januam, Auxiliante Domino nostro Jesu Christo, Qui cum Patre, et Spiritu sancto vivit, et regnat per infinita saecula saeculorum. Amen.   

Post Impositam Coronam dicat Archiepiscopus.  
Omnium Domine fons bonorum, & cunctorum dator provectuum, tribue famulae tuae N. adeptam benè regere dignitatem, & à te sibi praestitam in ea bonis operibus corrobora gloriam. Per Dom.  
Domine sancte Pater omnipotens, aeterne Deus, honorum cunctorum auctor & distributor, benedictionumque omnium largus infusor, Tribue super hanc famulam tuam Reginam benedictionis gratiae tuae copiam, & quam humana sibi electio praeesse gaudet, tuae supernae electionis ac benedictionis infusio accumulet. Concede ei Domine auctoritatem regiminis, consilii magnitudinem, sapientiae, prudentiae, & intellectus habundantiam, religionis ac pietatis custodiam quatenus mereatur benedici, & augmentari in nomine ut Sara, visitari, & faecundari ut Rebecca, contra omnium muniri monstra vitioorum ut Judith, In regni regimine eligi ut Hester. Vt quam humana nititur fragilitas benedicere, coelestis potius intimi roris & sacri olei repleat infusio. Et quae à Nobis coronatur & benedicitur in Reginam à te mereatur obtinere in praemio aternitatis perpetuae. Et sicut ab hominibus sublimatur in nomine ità à te sublimetur fide & operatione. Illo etiam sapientiae tuae * cum rore perfunde quem beatus David in repromissione, 
l. Eam.  & filius ejus Solomon percepit in locupletatione. Sis ei Domine contra cunctorum ictus inimicorum lorica, in adversis galea, in prosperis sapientia, in protectione clypeus sempiternus. Sequatur pacem, diligat caritatem, abstineat se ab omni impietate, loquatur justitiam, custodiat veritatem. Sit cultrix justitiae, & pietatis, amatrix religionis, vigeatque praesenti benedictione in hoc aevo annis plurimis, & in sempiterne sine fine aeternis. Praestante Domino nostro Jesu Christo, qui cum Patre & Spiritu sancto vivit, & regnat Deus. Per omnia saecula saeculorum. Amen.  
Post istam Orationem Barones qui Coronam ejus sustentant deducunt eam ad solium, ubi in sede parata collocatur circumstantibus eam Baronibus et Matronis Nobilioribus in oblatione. In pace ferenda, in communione penitùs est ordo Regis superius annotatus observandus.  
Notandum, quod antequam Archiepiscopus dicat, Pax Domini, etc. debet dicere hanc benedictionem super Regem, et super populum. Sic.  
Benedicat tibi Dominus, custodiatque te, & sicut voluit te super populum suum constituere Regem, ita in praesenti saeculo faelicem, & aeternae faelic●tati tribuat esse consortem. Amen.   

Alia Benedictio.  
Clerum ac populum quem sua voluit opitulatione 
* Et tua, Boche●lus.  tua sanctione congregari, tua dispensatione & tua administratione, per diuturna tempora facias faeliciter gubernari. Amen.   

Alia Benedictio.  
Quatenus Divinis monitis parentes adversitatibus omnibus carentes, bonis omnibus exuberantes, tuo ministerio fideli amore obsequentes, & in praesenti saeculo pacis tranquillitate fruantur, & tecum aeternorum Civium consortio potiri mereantur. Amen. Quod ipse parare dignetur cujus regnum & imperium sine fine permanet in saeculae saeculorum. Amen. Et benedictio Dei Omnipotentis Patris et Filii et Spiritus sancti vos 
* Defendat.  descendat et maneat semper. Amen.  
Explicit ordo et officium in Consecratione Regis et Reginae.  
Having given you this Account of the Ceremonies and Prayers used at the Coronations of Foreign Christian Emperors and Kings; I shall next present you with the Order, Prayers, Ceremonies and Solemnities used at the Coronations of our ancient Saxon and English Kings; especially with those in later ages, since our Kings and Queens became Protestants, never formerly published in print.  
For the manner and ceremonies of the Unction, Benediction and Coronation of the Kings of England, the Oaths then taken by them, with the Oaths and Homages made by the Prelates & Nobles to them, mentioned in our Histories, (being not so pertinent to my Theme) I shall refer the Readers to peruse them at their leisure, in Mat. Westm. Flores Hist. part 1. Anno 435, 445, 454, 465, 498, 516. Galfridus Monumetensis, Histor. Regum Brit. l. 9 c. 7, 8. etc. during the British Kings reigns. Willielmus Malmesburiensis, de Gestis Regum Angl: l. 2. c. 4. 6. 9 13. Mat. Westminster, Flores Hist. pars 1. Anno 855, 871, 924, 940, 946, 959, 973, 974, 975, 979, 1016, 1035, 1042. Leges Edwardi Confessoris, Lex 17. in Mr. Lambards' Archaion, Fox Acts and Monuments, London 1641. Vol: 1. p. 214. for our Saxon and Danish Kings. Malmesburiensis, Hoveden, Brompton, Mat: Paris, Mat: Westminster, Tho. Walsingham, Speed, Holinshed, Grafton, Stow, in the Lives of King William 1, 2. Henry 1. King Stephen, Henry 2. Rich. 1. King John, H. 3. Edw. 1, 2, 3. R. 2. H. 4, 5, 6. Edward 4. Richard 3. H. 7, & 8. Edward 6, Queen Mary, Queen Elizabeth, and King James, whose respective Coronations, Oaths, and Solemnities they recite. To which I shall add Rot. Parl. anno 1 R. 2. n. 44. & 1 H. 4. n. 17 53. to 62. and Robertus Holcot in lib: Sapientiae, Lectio 74. fol. 73. A. B. where he mentions both the Oath, Unction, Ceremonies, and some prayers used at our King's Coronations. I shall present you 1: With the ancient Form of our Saxon Kings Coronations, and the prayers used at them; recorded by Mr: Selden out of the old Saxon Ceremonial. 2ly: With the Ceremonies and prayers used at the Coronation of King Richard the 2. 3ly: With the usual Form of the Coronation of the Kings of England, and their Queens, and of the Prayers used thereat (never hitherto published, and omitted by Mr: Selden, in his Titles of Honour) extracted out of Liber Regalis, being the form used at the Coronations of Henry the 7, & 8. and their Queens, King James, and Queen Anne, and our late King Charles. 4ly: With the Form of the Coronation of the Kings of Scotland, used at the Coronation of our late King Charles, anno 1633.  
For the 1: 
* Titles of Honour, part 1. ch. 8. p. 151, 152, 174, 175, 177, 178, 179, 180.  Mr: Selden (our most learned Antiquary) informs us; That there remains in an old imperfect Pontifical of the Saxon times, a piece of a Ceremonial for the Coronation of the Kings and Queens of England, or of the English-Saxons, wherein after divers Prayers and Benedictions, this follows for the Anointing.  
OMnipotens sempiterne Deus, Creator ac Gubernator Coeli & Terrae, conditor & dispositor Angelorum & Hominum, Rex Regum, & Dominus dominantium, qui Habraham fidelem famulum tuum de hostibus triumphare fecisti; Moysi & Josue populo tuo Praelatis, multiplicem victoriam tribuisti; humilem quoque David puerum tuum Regni fastigio sublimasti, eumque de ore Leonis & de manu Bestiae atque Goliae, sed & de gladio maligno Saul, & omnium inimicorum ejus liberasti, & Salomonem sapientiae pacisque ineffabili munere ditasti; respice, quaesumus Domine, ad preces nostrae humilitatis, & super hunc famulum tuum, illum quem supplici devotione in Regem Anglorum vel Saxonum pariter eligimus, Benedictionum tuarum dona multiplica. Hunc dexterâ tuae potentiae semper ubique circunda, quatenus praedicti Abrahae fidelitate firmatus, Moysi mansuetudine fretus, Josuae fortitudine munitus, David humilitate exaltatus, Salomonis sapientia decoratus, tibi in omnibus complaceat, & per tramitem justitiae inoffenso gressu semper incedat. Hic totius Regni Anglo-Saxonum Ecclesiam deinceps cum plebibus sibi annexis ita enutriat ac doceat, muniat, & instruat, contraque omnes visibiles & invisibiles hostes idem potenter regaliterque tuae virtutis regimen amministret, ut regale solium, 
●. Sceptr●m.  videlicet Anglorum vel Saxonum * Sceptro, non deserat, sed ad pristinae fidei pacisque concordiam eorum animos, te opitulante, reformet, ut populorum debitâ subjectione fultus, condigno amore glorificatus per longum vitae spatium, paternae apicem gloriae, tuae miseratione unita, stabilire & gubernare mereatur. Tuae quoque protectionis galea munitus & scuto insuperabili jugitèr protectus, armisque coelestibus circundatus, optabilis victoriae triumphum de hostibus foeliciter capiat, terroremque suae potentiae infidelibus inferat, & pacem tibi militantibus laetantèr reportet. Virtutibus, Christ, hunc quibus praefatos fideles tuos decorasti, multiplici honoris benedictione condecora, & in regimine regni sublimiter colloca, et oleo gratiae Spiritus Sancti perunge, per Dominum, in unitate ejusdem.  
The Rubrique to this Prayer, is thus; Consecratio Regis ab Episcopo qui arcem tenuerit super eum dicenda, which I understand for the Archbishop: And after the prayer follows this Rubrique. Hic unguatur oleo & haec cantetur Antiphona, the Anthem being thus,  
Vnxerunt Salomonem Sadoch Sacerdos & Nathan Propheta Regem in Gion, et accedentes dixerunt, Vivat Rex in aeternum.   

Quam sequatur Oratio.  
Christ perunge hunc Regem in regimen unde uncxisti Sacerdotes Reges & Prophetas ac Martyres qui per fidem vicerunt regna, & operati sunt Justitiam, atque adepti sunt repromissiones. Tua sacratissima unctio super caput ejus defluat, atque ad interiora descendat & cordis illius intima penetret, & promissionibus, quas adepti sunt victoriosissimi Reges, gratia tua dignus efficiatur, quatenus et in praesenti seculo felicitèr regnet, & ad eorum consortium in coelesti regno perveniat per Dominum.   

Alia.  
Deus electorum Fortitudo et humilium Celsitudo, qui in primordio per effusionem diluvii, crimina mundi castigare voluisti, et per Columbam ramum olivae p●rtantem pacem terris redditam demonstrasti, iterumque Aaron famulum tuum per Vnctionem Olei Sacerdotem sancxisti, et posteà per hujus unguenti infusionem ad regendum populum Israeliticum Sacerdotes ac Reges et Prophetas praefecisti vultumque Ecclesiae—    
There the Copy is defective; nor hath it more that concerns Anointing the King. But after the Ceremonies that belong to the whole Coronation of the King, follows the form of the crowning the Queens also of that age, who were likewise anointed.  
Sequitur consecratio Reginae quae propter honorificentiam (so are the words of the Rubrique) ab Epis●opo sacri unguinis oleo super verticem perfundenda est, et in Ecclesia coram Optimatibus cum condigno honore & Regia celsitudine, & in Regalis thori consortium benedicenda & consecranda est, quae etiam Annulo pro integritate fidei & Corona pro aeternatatis gloria decoranda est.  
The words used at their anointing were, In Nomine Patris, & Filii, & Spiritus Sancti, prosit tibi haec Vnctio Olei in honorem et confirmationem aeternam in saecula saeculorum: Amen.  
— & cunctos sanctae Dei Ecclesiae adversarios regnumque tibi commissum tutari atque protegere Castra Dei, per auxilium invictissimi Triumphatoris Domini nostri Ihesu Christi, qui cum Patre in Vnitate Spiritus Sancti vivit & regnat.  
Then it goes on thus, in the King's Coronation.  

Oratio post datum Gladium.  
Deus qui providentiâ tuâ coelestia simul & terrena moderaris, propitiare Christianissimo Regi nostro, ut omnis hostium suorum fortitudo virtute Gladii spiritualis frangatur, ac te pro illo pugnante, penitùs conteratur per, etc.  

Hic Coronetur Rex, eique dicatur.  
Coronet te Deus Coronâ Gloriae atque Justitiae, honore & opere fortitudinis, ut per officium benedictionis cum fide recta & multiplici bonorum operum fructu, ad Coronam pervenias regni perpetui, ipso largiente cujus regnum permanet in secula seculorum. Amen.   

Oratio super Regem postquam Corona fuerit imposita super caput ejus.  
Deus perpetuitatis, Dux virtutum, cunctorum hostium victor, benedic hunc famulum tuum N. tibi caput suum humilitèr inclinantem, & prolixâ sanitate & prosperâ felicitate eum conserva, ut ubicunque vel pro quibuscunque auxilium tuum invocaverit citò adsis & protegas ac defendas. Tribue ei, quaesumus, Domine divitias gratiae tuae; comple in bonis desiderium ejus; Corona eum in misericordia tua, ut tibi Domine pia devotione famuletur per, etc.    
Which are the same almost in a Syllable that in the latter Ceremonials of the English Coronation, are appointed for the particular time of the putting on the Crown.  
By the same old Ceremonial also, the Queen after her Unction and receiving the Ring, is to be Crowned with these words, which are also in the latter Forms.  

Accipe Coronam gloriae, et honorem jocunditatis, ut splendida fulgeas et aeterna exultatione Coroneris per, etc.  

Alia.  
Omnium Domine fons bonorum et cunctorum dator profectuum, tribue famulae tuae N. adeptam bene regere dignitatem, et àte sibi prestitam in ea bonis operibus corroborare gloriam, per Dominum nostrum, etc.   

Hic detur Regi Sceptrum eique dicatur.  
Accipe Sceptrum Regiae potestatis insigne, Virgam scilicet regni rectam, virgam virtutis, qua teipsum bene regas, et Sanctam Ecclesiam populumque videlicet Christianum tibi à Deo commissum Regia virtute ab improbis defendas. Pravos corrigas, rectos pacifices, et ut viam rectam tenere possint, tuo juvamine dirigas, quatenus de temporali regno ad aeternum regnum pervenias. Ipso adjuvante cujus regnum et imperium sine fine permanet in secula seculorum. Amen.   

Oratio super Regem postquam datum fuerit ei Sceptrum.  
Omnium Domine fons bonorum, cun●torumque Dominus Institutor profectuum, tribue quaeso famulo tuo Illi. adeptam bene regere dignitatem, et à te sibi concessum bonorem dignare corroborare. Honorifica eum prae cunctis Regibus Britanniae, uberi eum benedictione locupleta, et in folio regni firma stabilitate consolida, visita eum in sobole, et praesta ei prolixitatem vitae. In diebus ejus superoriatur Justitia, ut cum jocunditate et laeticia aeterno glorietur in regno per, etc.   

Hic Regi Virga 
* This was given into the left hand, as the Sceptre into the right. See Mat. Paris pag. 206. edit. Londin.  detur eique dicatur.  
Accipe 
* This is in the old Ritual called Ordo Romanus  Virgam virtutis atque aequitatis, qua intelligas mulcere pios & terrere reprobos. Errantes viam doce, lapsisque manum porrige, disperdasque superbos, & releves humiles, ut aperiat tibi ostium Ihesus Christus Dominus noster, qui de scipso ait. Ego sum ostium, per me si quis introierit salvabitur, Et ipse qui est Clavis David & Sceptrum Domus Israhel qui aperit & nemo claudit, claudit et nemo aperit. Sit tibi adjutor qui educit vinctum de domo Carceris, sedentem in tenebris et umbra mortis, ut in omnibus sequi merearis eum de quo Propheta David cecinit. Dominus in saeculum saeculi, virga recta est virga Regni tui. Imitare ipsum qui dicit, diligas Justitiam & hodio habeas iniquitatem, propterea unxit te Dominus Deus tuus oleo laetitiae ad exemplum illius quem aute saecula unxerat prae participibus suis, Ihesum Christum Dominum nostrum.   

Benedictio ad Regem.  
Extendat omnipotens Dominus dexteram suae benedictionis, et effundat super te donum suae protectionis, Sanctae Mariae, ac Beati Petri Apostolorum Principis, Sanctique Gregorii Anglorum Apostolici, atque omnium sanctorum intercedentibus meritis. Amen.  
Indulgeat tibi Dominus omnia mala quae gessisti, et tribuat tibi gratiam et misericordiam quam humilitér ab eo deposcis, ut liberet te ab adversitatibus cunctis, et ab omnibus visibilium et invisibilium inimicorum insidiis. Amen.  
Angelos suos bonos semper et ubique qui te praecedant, comitentur, et subsequantur, ad custodiam tui ponat, et à peccato seu gladio, et ab omnium periculorum discrimine sua te potentia liberet. Ameu.  
Inimicos tuos ad pacis caritatisque benignitatem convertat, et bonis omnibus te gratiosum, et amabilem faciat, pertinaoes quoque in tui insectatione et odio, confusione salutari induat, super te autem sanctificatio sempiterna floreat.  
Victoriosum te atque triumphatorem de invisibilibus atque visibilibus hostibus semper efficiat, et sancti nominis sui timorem pariter et amorem continuum cordituo infundat, et in fide recta ac bonis operibus perseverabilem reddat, et pace in diebus tuis concessâ, cum palma victoriae te ad perpetuum regnum perducat. Amen.  
Et qui te voluit super populum suum constituere Regem, et in praesenti saeculo foelicem, et aeternae foelicitatis tribuat esse consortem. Quod ipse praestare, etc.   

Alia.  
Benedic. Domine hunc praeelectum Principem qui regna omnium Regum à saeculo moderaris. Amen.  
Et tali eum benedictione glorifica, ut Davitica teneat sublimitate Sceptrum salutis, & sanctificae propitiationis munere reperiatur locupletatus. Amen.  
Da ei à tuo spiramine regere populum sicut Salomonem fecisti regnum optinere pacificum. Amen. Quod ipse praestare, etc.   

Designatio status Regis.  
Sta & retine amodo statum, 
This is almost the same in the old Ritual called Ordo Romanus.  quem hucusque paterna suggestione tenuisti haereditario jure tibi delegatum per autoritatem Dei Omnipotentis & per praesentem traditionem nostram, omnium scilicet Episcoporum, caeterorumque Dei servorum; & quantò clerum sacris Altaribus propinquiorem prospicis, tanto ei potiorem in locis congruis honorem impendere memineris, quatenus mediaator Dei et hominum, Te mediatorum Cleri & Plebis in hoc Regni solio confirmet, & in Regno aeterno secum regnare faciat Jesus Christus Dominus noster, Rex Regum, et Dominus dominantium, qui cum Deo Patre & Spiritu Sancto, etc.   

Sequitur Oratio.  
Omnipotens Deus det tibi de rore coeli et de pinguedine terrae habundantiam frumenti et vini et olei, serviant tibi populi, et adorent te tribus. Esto Dominus fratrum tuorum, et incurventur ante te filii matris tuae, et qui benedixerit tibi benedictionibus repleatur, & Deus erit adjutor tuus. Omnipotens benedicat tibi benedictionibus coeli desuper et in montibus, et in collibus, benedictionibus Abyssi jacentis deorsum, benedictionibus uberum et vulvae, benedictionibus uvarum pomorumque; Benedictiones Patrum antiquorum, Abraham, Isaac, et Jacob confortatae sint super te, per, etc.   

Alia Oratio.  
Benedic Domine fortitudinem hujus Principis, et opera manuum illius suscipe, et benedictione tua terra ejus de pomis repleatur, de fructu coeli, et rore atque abyssi subjacentis, de fructu solis, et lunae, de vertice antiquorum montium, de pomis aeternorum collium, et de frugibus terrae et plenitudine ejus.  
Benedictio illius qui apparuit in rubo veniat super caput Illius, et plena sit benedictio Domini in filiis ejus, et tingat in oleo pedem suum.  
Cornua Rinocerotis cornua illius; in ipsis ventilabit gentes usque ad terminos terrae, et ascensor coeli Auxiliator suus in sempiternum fiat, per Dominum, etc.    
Thus much for the Saxon Kings & Queen's coronations.  
I find this Note of the principal Officers used at the Coronation of our King Richard the first.  

Officiarii principales in die coronationis Regis.  
IMprimis, 
Elemosin. magnus.  officium magni elemosinarii pertinet Domino Nicholao de Bello campo Bedford, qui pannum sub pedibus Regis stratum in processione praedicta, de Aula ad Ecclesiam extendi faciet, et tum per extra ostium Ecclesiae Westmonasteriensis inter pauperes distribui faciet.  
Item Episcopus Dunelm. 
Episc. Dunelm. & Bathonien.  & Bathon. Episcop. Regem supportabunt in coronatione sua preciosioribus induti.  
Item Cancellarius Angliae, 
Portatio Calicis Sancti Edwardi.  (si Episcopus fuerit) Pontificalibus indutus coram Rege in processione Ecclesiae Sancti Edwardi regale portabit. 
Portatio patenae dicti Calilis.   
Item Thesaurarius Angliae (si Episcopus fuerit) Dalmatica indutus et Pontificialibus, patenam dicti Calicis ante Regem portabit, 
Portatio Sceptri & virgae aureae.  & ante Cancellarium ibit.  
Item duo Duces sive Comites excellentiores Regni qui attinent Regi, propinquiores in sanguine, Sceptrum regni cum cruce, et virgam auream cum columba ante Regem in processione por●abunt.  
Item Comes Cestriae portabit in processione coram Rege, 
Portatio Gladiorum.  gladium vocatum Curtana, ex cujus parte dextra Comes Huntingdon alium gladium portabit, & tertium ex sinistra parte portabit Comes Warwick.  
Item unus de Nobilioribus Dominis & Magnatibus regni, 
Portatio Calcarium.  portabit magna Calcaria Deaurata in processione.  
Item Comes in regno superior ensem circa Regem incinctum in Coronatione oblatum super altare, 
Portatio ensis redempti.  redimet, & redemptum ante Regem in Palatium revertentem portabit. 
Senescallcus.   
Item Comes Lycestriae serviet Regi die Coronationis suae de officio Senescalliae.  
Item Dux Eboracensis, 
Portatio Coronarum.  & Heredes sui portabunt Coronas Regis & Reginae in eorum Coronatione.  
Item Comes Norfoliciae serviet de officio Marescallis. 
Marescallus.   
Item Comes Arundel serviet de Pincerna. 
Pincerna.   
Item Comes Hereford serviet de Constabulario. 
Constabularius.   
Item Comes Oxoniae serviet officio Camerarii. 
Camerarius:   
Item Dominus Nicolaus Hastings serviet Regi de mappis. 
Panetria.   
Item Dominus Nicolaus de Bello Campo de Duneley serviet de Sallsario & Cultellis. 
Salsaria.   
Item Dominus Nicolaus Furnival sustentabit brachia Regis et Reginae in ipsorum Coronatione. 
Furnival.   
Item duo Episcopi, ad hoc per Regem assignati, 
Assistentes reginae.  sustentabunt Reginam in coronatione sua. 
Dom. assisten● reginae.   
Item una de Nobilioribus dominatus Angliae semper assistet Reginae in sua coronatione., & ei sednle ministrabit.  
Stephanus de Peuchest. Constabularius Dover et Custos quinque Portuum. Anno 21 Ri. fil. Regis H. sic certificavit.  
For the 2d. it is thus related by Thomas of Walsingham, Hist. Angliae, p. 193, to 197.  
Die Jovis, 
Ordo coronationis Richardi secundi.  id est 16 die Julii, videlicet 17 Calend. Augusti, vigilia sancti Kenelmi Regis, convenientibus Archiepiscopo et Episcopis Regnique Proceribus ad Westn●onast. summo mane, ordinata processione Monachorum in capis, Episcopi cum Monachis ad ostium Regii thalami pervenerunt, et paratum Regem reperientes ibidem, per manus qui ejus lateribus astiterunt, perduxerunt in Ecclesiam Sancti Petri, cantantes Antiphonam in honorem Apostoli, cum oratione competenti adjuncta et hac oratione: Deus humilium visitator, qui nos tua misericordia consolaris, praetende super famulum tuum Regem nostrum misericordiam tuam, ut per eum tuum in nobis adesse sentiamus adventum. Rex verò mox ut altare pervenit, prostravit se solo tenùs ante altare, pavimentum autem stratum fuit palliis et tapetis. Prosecuta ut diximus oratione, Archiepiscopus cum Episcopis qui aderant, prostravit se super pavimentum circa Regem. Interim duo Episcopi Letaniam devote cantarunt. Qua expleta, erectus Rex, ductus est ad fedem suam: Choro hanc Antiphonam decantante, Firmetur manus tua. Tunc Episcopus sermonem f●cit de materia Regis et Regni ad populum, qualiter Rex se haberet in populo, & in quibus populus sibi debuit obedire. Quo completo, juravit Rex coram Archiepiscopo et Proceribus qui ibi aderant, quoniam ipsi soli ejus juramentum audire potuerunt, quòd Ecclesiam suis permitteret gaudere libertatibus, 
Iur amentum regis ante coronationem suam.  et eam ac Ministros ejus honoraret, et fidem rectam teneret, rapacitatem et omnes iniquitates in omnibus gradibus interdiceret. Secundò, ut leges terrae bonas ubique servari faceret, et praecipuè leges S. Edwardi Regis et Confessoris qui in eadem requiescit Ecclesia, et malas leges faceret abrogari. Tertio, ut non esset personarum acceptor, sed judicium rectum inter virum et virum faceret, et praecipuè misericordiam observaret, sicut sibi suam indulgeat misericordia clemens, et misericors Deus. Quibus expletis, Archiepiscopus praecedente eum Mareschallo Angliae Domino Henrico Percy, convertit se ad omnes plagas Ecclesiae, indicans populo Regium juramentum, et quaerens, si se tali Principi ac Rectori subjicere et ejus jussionibus obtemperare vellent? Et responsum est à plebe tisone clamore, quòd libenter sibi parere vellent. 
Preces dicendae in coronatione.  Archiepiscopus Regem his orationibus benedixit, videlicet, Omnipotens et sempiterne Deus, benedic Domine hunc Regem nostrum, qui regna omnium moderaris à saeculo, tali eum benedictione glorifica, ut Davidicae teneat sublimitatis seeptrum, et glorificatus in ejus propitius reperiatur merito; da ei tuo inspiramine, cum manfuetudine ita regere populum, sicut Solomon fecisti regnum obtinere pacificum. Tibi cum timore semper si● subditus, tibique militet cum quiete; ●it tuo clypeo protectus cum Proceribus, et ubique tua gr●tia victor existat. Honorifica eum prae cunctis regibus gentium. Felix populis dominetur, et faeliciter eum nationes adorent, vivat in gentium catervis magnanimus, fit in judiciis aequitatis singularis, locupletet eum tua praedi●● gratia, fructiferam habeat patriam, et ejus liberis tribuas profutura. Praesta ei prolixitatem vitae per tempora, ut in diebus ejus oriatur justicia, à te robustum teneat regiminis solium, et cum jucunditate et justicia aeterno gloriatur in regno. Ista praemissa benedictio post primam orationem ad modum praefationis ab Archiepiscopo cantabitur, qua cantata, dicta est & alia oratio super eum scilicet; Deus ineffabilis, cum Antiphona, Comfortare & esto vir fortis, etc. Tunc Archiepiscopus accessit ad eum, & vestimenta sua discindens manibus suis à summo usque ad imum, exuit eum praeter camisiam vestimentis suis. Custodes verò quinque portuum ex officio tam in processione quam in unctione & Missa, et post Missam dum iret ad palatium ab Ecclesia, semper tenuerunt umbraculum sericum magnum coloris aërii, 4. hastis per quatuor angulos colligatum. Sed non obstante umbraculo supradicto, mox antequam Archiepiscopus eum suis vestibus exuisset, allatus est pannus aureus à comitibus, sub quo latuit dum unctionis perciperet Sacramenta. Archiepiscopus (ut diximus) eo nudato, unxit manus ejus de oleo sanctificato, undè uncti fuerunt Reges & Prophetae, & sicut unxit Samuel Davidem in regem, ut sis benedictus & constitutus Rex in regno isto super populum istum, quem Dominus Deus tuus dedit tibi ad regendum & gubernandum. Item dixit orationem, Propice omnipotens Deus. Post haec unxit Archiepiscopus caput ejus, & pectus, & scapulas, ambasque compages brachiorum, dicens: Unguantur caput istud, pectus, & scapulae, & compages brachiorum de oleo sanctificato, etc. ut supra. Et interim chorus cantavit Antiphonam, Unxerunt regem Salomonem in Gyan, Sadock Sacerdos, & Nathan Propheta, & ascendentes laeti dixerunt, vivat. Alleluia. Postquam subjunxit Metroplitanus, Deus dei filius Jesus Christus dominus noster, qui à Patre oleo exultationis unctus est prae participibus suis, ipse per praesentem sacri unguinis infusionem spiritum paracleti super caput tuum infundat, benedicti●●mque eandem usque interiora cordis tui penetrare faciat, quaten●s hoc visibili & tractabili dono invisibilia percipere & temporali regno justis moderaminibus executo aeternaliter cum eo regnare merearis. Mox finita oratione, Archiepis●opus cum Episcopis, hymnum, Veni creator spiritus, rege interim prostrato in longa venia, & circa eum Metropolitano cum suffraganeis suis. Expleto hymno, erectus est Rex ab Archiepiscopo, & indutus est primò tunica S. Ed. & post ejusdem dalmatica, projecta circa collum ejus stola, Archiepiscopo orationes competentes interim prosequente. Post haec Archiepiscopus cum Episcopis tradidit ei gladium, ita dicens: Accipe gladium per manus Episcoporum, licet indignas, vice tamen & autoritate sanctorum Apostolorum consecratas tibi regaliter impositum, nostraeque benedictionis officio defensionem sanctae Ecclesiae divinitus ordinatum, & esto memor de Psalmista qui prophetavit, dicens: Accingere gladio tuo super femur tuum potentissime, ut per eundem vim aequitatis exerceas, molem iniquitatis potenter destruas, & sanctam Dei Ecclesiam, ejusque fideles propugnando protegas, nec 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 justiciae cultor egregius, cum mundi salvatore, cujus typum geris in nomine, sine sine merearis regnare. Tunc duo Comites eum gladio accinxerunt: quo facto, Archiepiscopus armillas dedit ei, dicens: Accipe armillas sinceritatis & sapientiae, divinaeque circundationis indicium, quibus intelligas omnes operationes tuas contra hostes visibiles & invisibiles posse esse munitas. Posteà inducit eum Archiepiscopus regali pallio, ita dicens: Accipe pallium quatuor nunciis formatum, per quod intelligas quatuor mundi partes divinae potestati esse subjectas, nec quenquam posse faeliciter regnare in terris, nisi cui potestas regnandi fuerit collata de coelis. Interim dum Archiepiscopus benedixit coronam regiam duo Comites calcariaverunt, ad quorum officium pertinebat. Benedicta corona Archiepiscopus imposuit super caput, dicens: Coronat te Deus corona gloriae atque justiciae, honore & opere fortitudinis, ut officium nostrae benedictionis, cum fide recta, & multiplici bonorum operum fructu ad coronam pervenias regni perpetui. Tunc dedit ei Archiepiscopus anulum, cum his verbis: Accipe anulum regiae dignitatis, & per hunc, vitae catholicae fidei signaculum, quia ut hodie ordinaris caput & princeps regni ac populi, ita perseverabis author & stabilitor Christianitatis & christianae fidei, ut faelix in opere, locuples in fide, cum rege regum glorieris Statim post haec accessit Dominus de Furneval, ex officio offerens ei rubeam chirothecam, quam Archiepiscopus benedixit & imposuit manui regiae, dans ei soeptrum his verbis, dicens: Accipe sceptrum regiae potestatis infigne, virgam scilicet regni rectam, virgam virtutis qua te ipsum bene regas, sanctam Ecclesiam, populum videlicet christianun tibi à Deo commissum, regia virtute ab improbis defendas, pravos corrigas, rectos pontifices, & ut viam rectam tenere possint tuo juvamine dirigas, quatenus de temporali regno ad aeternum regnum pervenias. Tunc dedit ei Archiepisc. virgam in alia manu, habentem in summitate columbam, nam sceptrum quod susceperat consurrexie de rotundo globo aureo quem tenebat in manu chirothecata, & habebat in summitate signum crucis, & accepit virgam praedict. cum verbis his: Accipe virgā virtutis & aequitatis qua intelligas te mulcere pios, et terrere reprobos, errantes viam doce, lapfisque manum-porrige, disperdasque superbos, & reveles humiles, ut apareat tibi hostium Jesus Christus Dominus noster. Post haec benedictus est Rex ab Archiepiscopo ita dicente: Benedicat te Deus custodiatque te, sicut te voluit super populum suum esse regem, ita in praesenti saeculo felicem aeternae felicitatis tribuat esse consortem. His itaque peractis, osculatns est Rex Episcopos omnes & Abbates, à quibus statim ductus est postea ad regale solium, Episcopis inchoantibus hymnum Te Deum laudamus. Finito hymno, Archiepiscopus ita eum allocutus est: Sta & retine amodo locum quem hucusque paterna successione tenuisti haereditariè, indico tibi delegatum per authoritatem Dei omnipotentis, & praesentem traditionem nostram, scilicet omnium Episcoporum caeterorumque Dei servorum, & quantò clerum sacris altaribus propinquiorem, tantò ei potiorem in locis congruis honorem impendere memineris, quatenus mediator Dei & hominum, te mediatorem plebis in hoc regni solio confirmet, & in regnum aeternum regnare faciat Jesus Christus Dominus noster. 
Solemnizatio missae in die coronationis.   
His itaque peractis, inchoata est missa congruens coronationi regiae, cujus officium fuit, Protector noster aspice Deus, etc. Epist. Subj●cti estote omni humanae creaturae propter Deum, etc. Gradale. Dirigatur Domine oratio mea. Alleluiah. Domine in virtute. Evangelinm. Abeuntes Pharisaei: quod legit Episcopus Elieusis, Epistolam Episcopus Wigorniens. Offertorium. Intende orationi meae Rex meus. Lecto Evangelio, Rex de regali solio ductus est ad offerendum. Primò igitur obtulit Archiepis●opo gladium suum quem susceperat, & postea quantum placuit, sed non minus marca propter consuetudinem: nam plus potest offerre Deo & sancto Petro si placuerit. Post oblationem pecuniae, obtulit Archiepiscopo panem & vinum ad modum Monachorum, undè posteà, tam Metropolitanus, quam ipse Rex, communicati fuerunt. Quo facto, Comes ad cujus officium pertinebat portare gladium coram Rege, gladium quem obtulerat dato precio redemit, & assumens eum, portabat coram illo. Percelebrata missa usque ac communionem reductus est Rex ad altare, & genuflexo coram Archiepiscopo, dixit, confiteor. Quo absoluto, communicatus est, & iterum reductus est ad sedem suam. 
Ioh●… regis.  Interea praeparavit se quidam miles Dominus Johannes cognomento Dimmock, qui clamabat se habere jus ad defendendum jura ●egis illo die, & etiam si opus esset duello confligendum, si aliquis praesumeret affirmare Regem non habere jus in regno Angliae, quanquam per ante Dominus Baldwinus Frevill idem officium calumniasset, sed-minimè obtinuisset. Iste ergo Dominus Johannes memoratus circa finem Missae incessit ad valvas Ecclesiae armatus decentissimè, insidens dextrarium pulcherimè phaeleratum, caput etiam & pectus armatum, quem idem Dominus Johannes assump●it de stabulo regio, utens videlicet avita consuetudine tam in aequo quam armis eligendis de thesauro Regis. Nam & optimum equum praeter unum, & praeter unam praecipuam armaturam facturus dictum officium elegit ad vota sua. Veniens igitur ad ostium Monasterii, praequitantibus duobus, qui ejus lanceā & clypeum portaverunt, expectavit ibidem finem Missae. Mareschallus autem Dom. Henr: percy facturus viam coram Rege cum Seneschallo Angliae, scilicet Duce & Constabulario Dom. Tho. Woodstock atque fratre ejusdem Marescalli Domino Thoma Percy, qui omnes magnos inequitauêre dextrarios, venit ad dictum militem, dicens, non debere eum ea hora venire, sed quod usque ad prandium Regis differret adventum suum. Quapropter monuit ut rediret, et deposito tanto onere armorum, quiesceret ad illud tempus. Miles verò juxta confilium Mareschalli facturus abscessit. Illicò post decessum militis praeequitantibus Regem Dominis supradictis super dextrarios suos, necnon praecedente magno numero diversi generis histrionum, portatus est in humeris militum usque ad regale palatium, ductus quoque in cameram, paulisper quievit: debilis enim fuerat prae labore parum commedens. Postea veniens in aulam, creavit quatuor novos Comites antequam accessit ad mensam. Dominum namque Thomam Woodstock avunculum suum Comitem Buckingam, datis sibi milles marcis annuatim de thesauro regio donec sibi de terris tanti valoris providisset. Dominum etiam Gifardum de Angolismo quondam magistrum suum fecit comitem Huntingdon, dacis insuper sibi mille marcis annuis usquequo providisset sibi de redditibus tanti valoris: Domino de Mowbray dedit comitatum Notyngamiae, et Domino Henrico Percy Northumbriae comitatum: Milites quoque fecit novem eodem die. Quibus expletis, ascendit ad mensam, ubi epulabantur cum eo splendidè Episcopi, Comites & Barones, et innumera multitudo plebis confluxerat in illam aulam praegrandem, quòd nisi Dux Lancastriae, videlicet Senescallus Angliae, et Comes Buckinghamiae regni Constabularius, et Dominus Henricus Percy Mareschallus, cum multis aliis, viam super equos grandes servientibus in aula fecissent, ferentes fercula ad convivas minimè pernetrassent. Si numerare contenderem convivii apparatum, divitias utensilium, varietatem ferculorum, forsitan lector percussus tam tantarum rerum precio quam magnitudine credere formidaret. 
Coronatio Regis.  Unum solum quod ad magnificentiam regiam ostendendam fuerat ordinatum, aliis omissis aestimo proferendum. In medio regalis palati; elevata fuerat quaedam columna marmorea, concava super certos gradus, cujus summitatem occupabat grandis aurata aquila, sub cujus pedibus in capitello columnae per quatuor partes vina diversi generis dec●rrebant per totum diem eoronationis regiae, nec erat qui aliquem vel pauperem virum haurire vetaret: facta est coronatio haec anno 11. aetatis ipsius regis.  
In crastino facta est generalis processio pro Rege et pace regni, 
Generalis processio.  cui revestiti interfuerunt omnes Praelati, videlicet Archiepiscopus cum Episcopis et Abbatibus qui coronationi interfuerant, necnon ipse Dux cum Magnatibus et Plebis multitudine copiosa. In progressù autem processionis concionatus est ad populum Episcopus Roffensis, hortans ut dissentiones et discordiae ortae, et diu continuatae, inter plebem et Dominos sopirentur, probans per multa argumenta hujuscemodi diffentiones Deo plurimum displicere: hortatus insuper Dominos, ne tantis de caetero sine causa taxationibus populum onerarent. Monuit etiam ut si causa subesset rationabilis qua oporteret eos omninò juvare Regem & Regnum, 
Conc. Roff. Ep.  ut patienter & sine murmure atque seditionis scrupulo facerent quod oporteret Insuper exhortatur eos generaliter qui Regi puero & innocenti adhaererent, ut relictis vitiis quibus inserviebant, videlicet stupris in fornicationibus, & adulteriis, ejus puritati & innocentiae se conformare studerent, asserens hoc omninò patri patriae oportunum▪ perfacileque regi a recto deviare, regnum & populum periclitari, si tales essent qui ei sedulò & ejus consilio ministrarent. Sermone finito, Domini & universi Praelati ad sua secedunt.   

Forma Coronationis Regum & Reginarum Angliae, (written, as I conceive, in the reign of King RICHARD the II.)  
IN primis, 
Rex equitabit.  Princeps noviter coronandus ante diem coronationis suae ●obili & decentissimo cultu apparetur equitando a Turri London: usque ad palatium Regii Westmonasterii capite denudato, equitantibus cum eo Dominis temporalibus, & universitate Civitatis London, cum aliis Proceribus & populis.  
Item providea●ur quod in die coronationis praedictae in magna Aula Regis Westmonasterii sit sedes Regalis, 
Sedes Regalis.  eminens, pannis cericis, & inauratis cum quissimis & tapetis decenter ornata.  
Item provideatur quod in Ecclesia Westmonaster: 
Pulpitum.  sit unum Pulpitum cum gradibus utraque parte ejusdem, et bene ornetur cum pannis ex omni parte, & in area ejus.  
Item provideatur quod in dicto Pulpito sit Thronus Regalis et sedes, 
Thronus Regalis.  in quo Rex sedere debet decentissimè ornatus cum palliis sericis, & quissimis inauratis.  
Item notandum, 
Abbas Westmonast.  quod Abbas Westmon. qui pro tempo●efuerit, per biduum vel triduum ante coronationem Regis aut Reginae informabit eos de observantiis eorum faciendis in eorum coronatione, & ad mundandas eorum conscientias ante perceptionem sac●ae unctionis. Et si Abbas fuerit mortuus, infirmus, aut in partibus remotis, aut legitime impeditus, tunc debet eligi unus Monachus de gremio Ecclesiae per conventum W●stmon. qui vices Abbati supplebit in hoc casu.  
Item dicto die Coronationis Princeps coronandus in praesata sede Regali elevabitur in dicta Aula, 
Tunica & Camisia.  ipso tamen prius balneato. Et post balneum praeparentur sibi tunica, & camisia serica aperta usque ad pectus, & inter scapulas, & in compagibus brachiorum, aperturis tunicae & camisiae praedictarum sibi invicem connexis ansulis argent. & super dictam tunicam induatur aliis vestimentis nobilibus, & tantummodo caligis sine sotularibus calcietur.  
Item ordinetur processio per Abbatem & Conventum Westmon. 
Processio.  solemnis in capit. de Ecclesia Westmon. ad sedem Regalem praedictam in Aula praedicta in qua Princeps expectatur. In qua processione erunt Archiepiscopi Episcopi, & alii Praelati. Et tunc descendit Princeps et sequitur processionem in Ecclesiam Westmon. & ibit super pannum stagulatum positum in dicta sede super terram usque ad pulpitum in praedicta Ecclesia Westmon. ambulabunt & cantabunt in dicta processione quae in receptione Regum & Reginarum debent ex solito decantari  
Item Crux sceptrum & virga & virga Regia quae sint de Regalibus deferentur in processione per Abbatem, 
Crux & caetera.  Priorem, & seniores Monachos Westmon. in Palatium, & ibi tradentur diversis Magnatibus ad ea deferenda coram Principe ad Ecclesiam in processione assignatis.  
Item Barones quinque portuum portabunt hastas argent. 
Barones 5. portuum.  per picturam cum c●mpanellis argent. & deaurat. Et hastis erit affixus pannus sericus protegens Regem & Reginam in processione supradicta ad dictam Ecclesiam Westmon. 
A●●as Wes●m.   
Item Abbas Westmon. aut Monachus supplens vices ejus, semper debet Regis & Reginae lateri adhaerere pro eorum informatione continua. 
Archiepiscopus inquiret voluntatem populi.   
Item postquam Princeps paululum quieverit in Cathedra seu throno in dicto Pulpito ordinat. tunc Archiepiscopus Cantuariensis quatuor partes dicti Pulpiti alta voce inquiret à plebe voluntatem de dicti Principis Coronatione, ipso Principe interim stante in dicto throno seu Cathedra, atque ad quatuor partes dicti Pulpiti, dum Archiepiscopus populum alloquitur, se vertente. Et post dictam interrogationem cantetur Antiphona: Firmetur manus tua.  
Item finita Antiphona praedicta, 
Oblatio Regis.  descendat Rex de pulpito praedicto usque ad magnum altare ducentibus eum super quod tenetur offere pallium unum, & unam libram auri, ejus complendo praeceptum qui dixit: Non apparebis vacuus in conspectu Domini Dei tui.  
Item post oblationem factam prosternat se Rex super pavimentum ante altare prius per Regis Ministros pannis & quissimis decentibus sericis stratum, 
Rex prosternitur.  donec Archiepiscopus superdixerit orationem, Domine sanctum, etc. Et tunc fiat sermo ad populum.  
Item finito sermone accedat Rex ad altare ad fa●iendum juramentum suum, 
Rex praestat juramenta.  quod debet confirmate cum sacramento Dominici corporis.  
Item tunc incipiatur hymnus, Veni creator Spiritus, & solenniter decantetur, quo inchoato, prosternat se Rex, ut prius coram magno altari super letania & Lectio ex toto decantetur, quibus decantatis surget Rex, & resideat in Cathedra sua paululum quiescens  
Item postea surgat Rex de Cathedra, 
Vnctio Regis.  & vadat ad altare & deponat vestes suas praeter tunicam & camisiam prae dictas, ut recipiat unctionem, choro canente Antiphona: Unxerunt Salomonem, cum oratione subsequenti. Ft tunc ungatur in quinque locis, viz. in manibus internis, in pectore, inter scapulas, in compagibus brachiorum, & in capite, in modum crucis cum oleo sancto. Et postea in capite faciendo crucem cum chrismate, ansutis praedictarum tunicae & camisiae prius apertis.  
Item post unctionem praedictam & lineis panniculis detersis, qui postea debent comburi, connectantur ansutae aperturarum praedictae propter unctionem, ab Abbate Westmon. vel ejus vices supplente.  
Item post unctionem capitis Regis, 
Abbas Westmonast. deponet pi●eum Regi.  idem caput cooperiatur pileo lineo propter unctionem sanctam: et sic permanebit usque ad octavum diem unctionis. Ad quem diem Abbas Westmon. aut ejus Vicemgerens veniet at Regem, & deponet dictum pileum, & caput Regium lavabit & mundabit.  
Item post dictam unctionem Abbas Westmon. aut ejus Vicem gerens induet Regem Regalibus indumentis, viz. Sindonis, colobio ad modum dalmaticae formato, caligis & sandaliis. Et tunc sequantur benedictiones ornamentorum Regalium ab Archiepiscopo, ut patet in libro.  
Item hiis expletis praefatus Rex ab Abbate Westmon. 
Rex induitur tunica longa per Abbatem.  aut ejus Vices gerente tunica longa intexta magnis imaginibus aureis ante & retro induetur super praedictum Collobium, cum caligis, sandaliis & calcaribus tibiis ejus coaptatis.  
Item posthac benedicatur ensis Regius, 
Benedictio ensis.  & dictum ensem idem Rex ab Episcopis accipiet, & se ipsum praecinget cum dicto ense, et armillas recipiet: & deinde pallio regali induatur. Quod quidem pallium quadrum est, & Aquilis aureis contextum.  
Item postquam hiis omnibus induatur dictus Rex, 
Impositio coronae capiti Regis.  tum benedicatur corona, et imponatur capiti Regis per Archiepiscopum. Et postea benedicatur annulus, & Regi detur in manibus ab Episcopo.  
Item post haec offerat Rex ensem praedictum super Altari Deo, 
Oblatio ensis.  quam Comes dignior tunc praesens redimat per centum solidos, & deferat nudum ante Regem, cujus ensis praedictus dicto Altari pertinet.  
Item post haec accipiat Rex chirothecas, 
Acceptio sceptri.  & postea sceptrum cum cruce in dextera manu, et virgam in sinistra. Deinde benedictione data super eum, osculabitur Episcopos: a quibus etiam et aliis Proceribus ducetur honorifice ad Regale solium, Choro cantante: Te Deum laudamus.  
Item statim postea faciant Praelati et Magnates fidelitatem suam & homagium ligeum Domino Regi: 
Praelati & alii facient homagium.  Et tunc incipiatur missa.  
Item dum cantatur Gloria in excelsis, Rex incensabitur à Diacono, & ad Credo osculabitur librum textus.  
Item dum cantatur Offertorium, 
Oblatio panis & vini.  procedat Rex ad altare, & faciat oblationem panis et vi●; Et postea offerat marcam auri, quo facto Rex caput suum inclinet paululum, dum Archiepiscopus sibi benedicat cum duabus orationibus, et benedictione finita, Rex reducatur ad thronum sive solium suum.  
Item oscnlo pacis, post Agnus Dei ab eo receptum, descendat Rex de solio, & accedat humiliter ad altare, percipiatque corpus Domini & sanguinem. Quo recepto, Abbas Westmon: ministrabit ei vinum de calice lapideo de Regalibus, & tunc immediate redibit Rex ad solium suum.  
Item expleta missa, 
Corona S. Edwardi.  descendat Rex de folio suo, & procedat ad magnum Altare: Et ibi Archiepiscopo, Episcopis & Magnatibus ipsum praecedentibus, usque ad feretrum Sancti Edwardi est incessurus: ubi deponet Archiepiscopus coronam Sancti Edwardi de capite Regis, ponetque omnia super altare Sancti Edwardi.  
Item tunc magnus Camerarius, 
Renovatio Regalium.  scil. Comes Oxoni. exuet Regem Regalibus antedictis in loco clauso prope feretrum: quae Regalia sigillatim, sicut à Rege auferentur, tradentur Abbati Westmon. super dictum altare reponenda.  
Item hiis expletis, 
Alia Corona.  Rex aliis vestibus indutus honorificè procedet ad altare feretri Sancti Edwardi praedicti, ubi Archiepiscopus imponat aliam coronam capiti Regis, reverenter, lege potins (et revertentur.)  
Item postquam Rex sic coronatus, 
Regis reversio in palatium.  & sceptrum de Regalibus in manibus portans, à dicto f●retro ad magnum Altare, et sic usque ad pulpitum, deinde per medium chorum descendet eadem via, qua venerat in Ecclesiam, praenominatis Comitibus praedictos gladios coram Rege deferentibus, cum magna gloria sunt reversuri usque ad palatium Regium ad prandium.  
Item finito prandio, 
Liberatio Sceptri.  & Rege thalamum ingresso, dictum sceptrum liberabitur Abbati Westm. vel ejus Vicegerenti per manus dicti Domini Regis in Ecclesia reponendum.  
Et nota, 
Coronatio Reginae.  quod in coronatione Reginae fiet processio: & si ipsa coronata sit cum Rege, tunc debet ungi in vertice capitis, & in pectore. Si ipsa sola coronata fuerit, tunc debet ungi in vertice capitis tantum in medio crucis cum chrismate.  

Juramentum Domini Regis in die Coronationis suae.  
ARchiepi copus Cantuar. Regem interrogat, dicens ei: Si leges & consuetudines ab antiquis, justis, & Deo devotis Regibus plebi Anglorum concessas, cum sacramenti firmatione eidem plebi concedere, & servare voluit, & praesertim leges, consuetudines, & libertates à glorioso Regi Edwardo, clero, populoque concessas? dicto Principe se promittente omnia praemissa facturum & servaturum, tunc exponet sibi Archiepiscopus articulos, de quibus jurabit, sic dicens.  
1. Servabis Ecclesiae Dei, cleroque & populo pacem ex integro & concordiam in Deo secundum vires tuas? Respondebit, Servabo.  
2. Facies fieri in omnibus judiciis tuis aequam & rectam justiciam, & discretionem cum misericordia & veritate? Respondebit, Faciam.  
3. Concedis justas leges & consuetudines esse tenendas, et permittes eas per te esse protegendas, et ad honorem Dei roborandas, quas vulgus eligerit, secundum vires tuas? Respondebit, Concedo et Promitto. Concordat. Garter Principal King of Arms.   

Sequitur monitio Episcoporum ad Regem, & legatur ab uno.  
DOmine Rex, à vobis perdonari petimus, ut unicuique de nobis, et Ecclesiis nobis commissis Canonicum privilegium ac debitam legem, atque justitiam conservetis, & defensionem exhibeatis: sicut Rex in suo Regno debet unicuique Episcopo et Abbatibus, et Ecclesiis sibi commissis. Respondebit sic Rex.  
Animo libenti et devoto, promitto vobis, et perdono unicuique de vobis et Ecclesiis vobis commissis Canonicum privilegium, et debitam legem, atque justitiam servabo et defensionem, quantum potero, adjuvante Deo, exhibebo: sicut Rex in suo Regno unicuique Episcopo, Abbatibus et Ecclesiis sibi commissis per rectum exhibere debet.   

Juramentum Domini Regis in Gallicis.  
1. 
Juramentum Domini Regis.  SYre, voulez vous granter & garder, & per vostre serment confirmer a peuple d' Angleterre lez leys & customs a eux grantez per les anciens Roys d' Angleterre droyturels, & devotez a Dieu? & nomement les loys & custums & franchises grantes a clergy & a peuple per le glorious Roy St. Edovard? Respondebit Rex, Je lez garderey.  
2. Syre, garderez vous a Dieu & a saint Eglise & a clergy, & a peuple paix & accord en Dieu, entierement selon vostre pouvier? Respondebit Rex, Je lez garderey.  
3. Syre, faires vous faire en toutz voz jugements & promettes vous a defendre les loyz & costumis droictturels, lez quels la Communautè de vostre Royaume aver a es●u, & les enforceres all honour de Dieu selonc vostre pouvier? Respondebit Rex, Je les grant & promise.  
4. Syre, fairez vous faire en touts voz iugements ou le & droyct justice & discretion, & misericorde & veritè? Respondebit Rex, Je les feray.  
5 Syre, grantez vous a tenir et accomptir, et promittez vous a defendre lez loyz et custumes droiturels, lez quels la Communautè de vostre Royaume avera eslu, et les enforcerez al honour de Dieu selon vostre pouvoir? Respondebit Rex, Je les grant et les promes.   

Juramentum homagii facti Regi.  
I Become your man league of life and limb, and trowthe, and eartlyche honour to you shall bear again all men that now life and die: So help me God and holy doom.  
Et memorandum, quod Archiepiscopus Cantuar. primo faciat fidelitatem, deinde Episcopi, & alii proceres Regni.   

Officiarii principales Domini Regis in die coronationis.  
IN primis, 
Eleemozinarius magnus.  officium magni Eleemosinarii pertinet Domino Nicholao de Bello campo Bedford. qui pannum sub pedibus Regis stratum in processione praedicta, de Aula ad Ecclesiam Westmon. extendi faciet, et totam partem extra ostium dictae Ecclesiae Westmonasteriensis inter pauperes distribui faciet. 
Episc. Dunel.   
Item Episcopus Dunelmensis, 
Episc. Bathon.  & Episcopus Bathoniensis Regem in sua coronatione sustentabunt Pontificalibus induti. 
Cancellarius Angliae.   
Item Cancellarius Angliae, (si Episcopus fuerit) Pontificalibus indutus coram Rege in processione Calicem Sancti Edwardi regalem portabit.  
Item Thesaurarius Angliae (si Episcopus fuerit) Dalmatica indutus patenam Dei Calicis ante Regem portabit, 
Thesaurarius Angliae.  & ante Cancellarium praedictum ibit.  
Item duo Duces sive Comites excellentiores Regni qui attinent Regi, propinquiores in sanguine, Sceptrum regni cum cruce, et virgam auream cum columba ante Regem in processione portabunt.  
Item Comes Cestriae portabit in processione coram Rege, 
Comes Cestriae, & alii.  gladium vocatum Curtana, ex cujus parte dextra Comes Huntingdon alium gladium portabit, & tertium ex sinistra parte portabit Comes Warwick.  
Item unus de nobilioribus Dominis & Magnatibus Regni portabit magna calcaria deaurata in processione.  
Item Comes in regno superior ensem circa Regem accinctum in coronatione oblatum super Altare redimet, & redemptum ante Regem in Palatium revertentem portabit.  
Item Dominus Nicholas Hastings serviet Regi de mappis, & post prandium mappas habebit.  
Item Comes Leycestriae serviet Regi die coronationis suae de officio Senescalli. 
Comes Leycestriae est Senescallus.   
Item Dominus Nicholaus de Bello Campo de Dunely serviet Regi de salsario & cultellis, cujus est ipsum officium.  
Item Dux Ebor. 
Dux Ebor.  & haeredes sui portabunt coronam Regis & Reginae in coronatione ipsorum.  
Item Comes de Arundel. 
Comes de Arundel.  serviat de Pinternapio.  
Item Comes Herford. serviet de Constabulario, cujus est ipsum officium. 
Comes Herford.   
Item Comes Oxon. 
Comes Oxon.  serviet de Camera, cujus est ipsum officium.  
Item Comes Norfol. 
Comes Norfol.  serviet de Marescalia, cujus est ipsum officium.  
Item Dominus Nicholaus Furnel. 
Furnel.  sustentabit brachia Regis vel Reginae, in coronatione ipsorum.  
Item duo Episcopi ad hoc per Regem assignati sustentabunt Reginam in sua coronatione.  
Item una de nobilibus Dominabus Angliae semper assistet Reginae in sua coronatione & ei sedulo ministrabit.  
Item Memorandum, quod Archiepiscopus Cantuar. unget Regem & Reginam, & capitibus eorum coronas ponet & deponet: Ad quem pertinet jure Ecclesiae suae coronatio & unctio Regum & Reginarum Angliae: vel Episcopus suffraganeus Ecclesiae Cantuar, cui dictus Archiepiscopus, ipso absente, hujusmodi coronationis officium committet per literas suas patentes, vel ipse Episcopus, cui Capitulum, sede vacante, officium commiserit exequendum Et item Archiepiscopus in die coronationis, in Pulpito stans interrogabit publice a populo, si istum venerabilem Principem justum haeredem Regni acclamare, eligere, & ei subjicere, & ejus jussionibus obtemperare voluerit? Tunc à circumstantibus clero & populo elevatis brachiis, & manibus extensis, Respondebit, volumus & concedimus fiat, fiat, Amen.    

The Coronation of King Edward the sixth.  
THis day the Lord Protector and others his coexecutors, whose names be hereunto subscribed, upon mature and deep Deliberation had amongst them, did finally resolve, that forasmuch as divers of the old observances and ceremonies to foretimes used at the Coronation of the Kings of this Realm, were by them thought meet for sundry Respects to be corrected, and namely for the tedious length of the same, which should weary and be hurtsome peradventure to the King's Majesty, being yet of tender age, fully to endure and bide out. And also for that many points of the same, were such as by the Laws of this Realm, at this present, were not allowable. The King's Majesty's Coronation should be done and celebrated upon Shrovesunday next ensuing in the Cathedral Church at Westminster, after the form and order ensuing.  
First the Archbishop of Canterbury shall show the King to the people at 4. parts of a great Pulpit or Stage, to be made for the King, and shall say on this wise.  
Sirs, here I present King Edward, rightful and undoubted inheritor, by the Laws of God and Man, to the Royal Dignity and Crown Imperial of this Realm, whose Consecration, Enunction and Coronation is appointed by all the Nobles and Peers of this Land, to be this day. Will you serve at this time, and give your good wills and assents to the same Consecration, Enunction and Coronation, as by your duty of Allegiance ye be bound to do?  
The people do answer, Yea, Yea, Yea, and cry, King Edward, King Edward, King Edward.  
This done, the Archbishop of Canterbury, being revested as he should go to Mass, with the Bishops of London and Winchester on both sides, with other Bishops, and the Dean of Westminster, in the Bishop's absence, to go in order before the King. The King shall be brought from his seat by them that assisted him to the Church, to the high Altar: where after his prayer made to God for his Grace, he shall offer a Pall, and a pound of Gold, 24. l. in Coin, which shallbe to him Delivered by the Lord great Chamberlain.  
Then shall the King fall grovelling before the Altar, and over him the Archbishop shall say this Collect, Deus humilium, etc.  
Then the King shall rise, and go to his chair to be prepared before the Altar, his face to the Altar, and standing one shall hold him a Book, And the Archbishop standing before the King, shall ask him with a loud and distinct voice, in manner and form following.  
Will ye grant to keep to the people of England, and other your Realms and Dominions, the Laws and Liberties of this Realm, and other your Realms and Dominions?  
I grant and promise.  
You shall keep to your strength and power, to the Church of God, and to all the people, holy peace and concord.  
I shall keep.  
You shall make to be done, after your strength and power, equal and rightful justice in all your Dooms and Judgements, with mercy and troth.  
I shall do.  
Do ye grant to make no new Laws, but such as shall be to the honour and glory of God, and to the good of the Commonwealth, and that the same shall be made by the consent of your people, as hath been accustomed?  
I grant and promise.  
Then shall the King rise out of his Chair, and by them that before assisted him, be led to the high Altar, where he shall make a solemn oath upon the Sacrament laid upon the said Altar, in the sight of all the people, to observe the premises, and laying his hand again on the Book shall say.  
The things which I have before promised, I shall observe and keep, so God help me and these holy Evangelists, by Me bodily touched upon this holy Altar.  
That done, 
The Archbishop kneeleth.  the King shall fall again grovelling before the high Altar, and the said Archbishop kneeling before him, shall with a loud voice begin, Veni Creator, etc.  
Which done, the said Archbishop standing shall say over the King, Te invocamus, etc. and at the end shall kneel again: And then shall the King rise, and be set in the Chair again. And after a little pause, he shall rise, and assisted with those that did before that Office, go again to the high Altar, where he shall be unclothed by his great Chamberlain unto his coat of Crimson satin, which, and also his shirt, shall be opened before and behind on his shoulders, and the bought of his Arms by the said great Chamberlain, to the intent that on those places he be anointed, and whilst he is in the Anointing, Sir Anthony Denny, and Sir William Herbert must hold a pall over him. And first the said Archbishop shall anoint the King kneeling in the palms of his hands, 
The Archbishop anointeth kneeling.  saying these words: Vnguantur manus, etc. With this Collect, Respice omnipotens Deus. After he shall anoint him in the breast, in the midst of his back, on his two boughts of his Arms, and on his head making a Cross. And after making another Cross on his head with holy Cream, saying as he anointeth the places aforesaid, Vngatur Caput, ungantur Scapulae, etc. During which time of unction, the Quire shall continually sing, ungerunt Regem, and the psalm, Domine in virtute tua laetabitur Rex. And it is to be remembered, that the Bishop or Dean of Westminster, after the King's enunction, shall dry all the places of his body where he was anointed, with Cotten, or some Linen cloth, which is to be burnt. And forthwith the places opened for the same are to be clozed by the Lord Great. Chamberlain. And on the King's hands shall be put by the said Archbishop of Canterbury, a pair of Linen gloves, which the Lord Great Chamberlain shall before see prepared.  
This done, the King shall rise, and the Archbishop of Canterbury shall put upon the King a Tabert of Tarteron white, shaped in manner of a Dalmatick. And he shall put upon the King's head a Coiff, the same to be brought by the Great Chamberlain.  
Then the King shall take the Sword he was girt withal, and offer it himself to God, laying it on the Altar, in token that his strength and power should first come from God. And the same Sword he shall take again from the Altar, 
Five pound to redeem the Sword.  and Deliver to some great Earl to be redeemed of the Bishop or Dean of Westminster for one hundred shillings. Which Sword shall be borne naked afterwards before the King.  
Then the King being set in his Chair before the Altar, shall be crowned with King Edward's Crown, 
The King is Crowned with St. Edward's Crown.  and there shall be brought by the Bishop or Dean of Westminster, the Regal Sandals and Spurs to be presently put on by the Lord Great Chamberlain, and the Spurs again immediately taken off, that they do not encumber him.  
Then the Archbishop with all the Peers and Nobles, shall convey the King sustained as before, again into the Pulpit, setting him in his Siege Royal, and then shall the Archbishop begin, Te Deum laudamus, etc. which done, the Archbishop shall say unto the King, Sta et retine amodo locum. And being the King thus set, all the Peers of the Realm and Bishops holding up their hands, 
Homage.  shall make unto him Homage as followeth,  
First the Lord Protector alone, Then the Archbishop of Canterbury and the Lord Chancellor, So two and two as they be placed.  
I. N. become your Liege man of lieff and limb, and of earthly worship, and faith and troth I shall bear unto you, against all manner of Folks, as I am bound by any allegiance, and by the Laws and Statutes of this Realm, So help us God and All-Hallows.  
And then every one shall kiss the King's left cheek: which done, all there holding up their hands together, in token of their fidelity, shall with one voice on their knees say,  
We offer to sustain and defend you and your Crown, 
Nota.  with our Lives, Lands and Goods, against all the world. And with one voice to cry, God save King Edward, which the people shall cry accordingly. Then shall the King be led to his Traverse to hear the high Mass, and so depart home Crowned, in order as he set forth accordingly.  

T. Cantuar.  
T. Wriothesly Cancellar.  
W. Saint-John.  
John Russel.  
J. Lisle.  
Cuthb. Duresme.  
Anth. Brown.  
Will. Paget.  
Anthony Denny.  
William Herbert.    

The Order of bringing the King and Queen into the Church, with other Ceremonies touching their Coronation.  

2. Bishop's to support the King  
2. Bishop's to support the Queen  
2. Bishop's to sing the Lerany  
1. Bishop to carry the Paten  
1. Bishop to bear the Regal  
The Dean of Westminster to be in the whole Action  
2. Bishop's to attend the Archbishop  
1. Bishop to Preach  
1. To demand the fourth Question of the King  
1. Nobleman to carry the Spurs  
3. Special Noblemen to carry the 3. Swords  
2 To carry the 2. Sceptres  
1. To carry the Rod with the Dove 

before the King.    
1. Nobleman to carry the Crown  
1. Nobleman to carry the Sceptre  
1. To carry the Ivory-rod 

before the Queen.     
The Marshal of England is to go before the Archbishop, to the 4. sides of the Stage, when he demandeth the Question of the people touching their willingness, etc.  
The Archbishop undoeth the Loops of the King's Apparel, and shirt, and openeth the Places to be anointed.  
The anointing ended, The Dean of Westminster closeth the Loops again which were opened.  
Then a shallow quoiff is put on his head, because of the anointing oil.  
Then the Collobium or Dalmatica is put on him by the Dean of Westminster.  
And after a Prayer ended.  
The said Dean arrayeth the King.  
First with the Supertunica or close Pall.  
Then with the Tynsin hose.  
Then with the Sandals.  
Then are the Spurs put on by a Nobleman appointed by his Majesty.  
After the Archbishop hath delivered the Sword unto the King, the same Sword is girded about him by a Peer thereto appointed by his Majesty.  
Then the Armil is put about his neck, and tied to the boughts of his Arms by the Dean of Westminster.  
So is likewise the mantle or open Pall put on him by the said Dean.  
Then the King putteth on the Linen gloves.  
Then the King offereth up his Sword, wherewith he was girt before.  
Then a Peer redeemeth the Sword, taketh it again from the Altar, draweth it out, and carrieth it before the King so drawn from that time during the whole solemnity.  
The Coronation, Inthoronization, and other Ceremonies ended, and Homage done by the Archbishop, Bishops, and Noblemen, the King delivereth the Sceptre and the Rod with the Dove, hiis qui stirpi Regali sunt proximiores, who ease the King of them, and carry them before him.   

Touching the Solemnity for the Queen.  
THe Solemnity of the King's Inthoronization and Coronation being performed, the Archbishop leaveth the King in his Throne, and goeth again down to the Altar.  
Then the Queen who hath all this while reposed herself in her Chair beneath, ariseth and cometh to the steps of the Altar, and kneeleth down, etc.  
And when the Queen ariseth from her prayer, the chiefest Lady present, taketh off her Coronet, and after that done, openeth her breast for the Anointing, etc.  
Then the Queen kneeleth down again, and the Archbishop anointeth her, etc.  
Then the chiefest Lady attendant, clozeth the Queen's Robe at her breast, and after putteth on her head a Linen quoiff, etc.  
Then the Archbishop putteth on her Ring, and then Crowneth her.  
And after that, putteth the Sceptre into her Right hand, and the Ivory Rod into her left hand.  
The Communion ended, and other Ceremonies performed, the King and Queen with all solemnity return to their Thrones above, from whence after a while they return down again in all solemn manner into St. Edward's Chapel, etc.  
Where the King in the Traverse is disrobed of St. Edward's Robes, by the Lord Great Chamberlain, which Robes are then delivered to the Dean of Westminster.  
Then the King is newly arrayed by the Lord Great Chamberlain, with his Robes royal, prepared for his Majesty's wearing that day.  
Then the Archbishop setteth the Crowns Imperial provided for the King and Queen to wear that day upon their heads.  
The King and Queen so Crowned, taking into their hands each of them their Sceptre and Rod, after the train is set in order before them, go from St. Edward's Altar, out to the great Altar, and so up to the Stage, and so through the midst of the Choir and Church, and return the same way they came.  
The Sceptres and Rods of St. Edward, which the King and Queen carried in their hands, are after Dinner to be re-delivered to the Church of Westminster, to be kept with the Residue of the Regalia.  
It hath pleased his Majesty to give order to me the Archbishop, for the appointing of these Bishops, 

2. Bishop's to support the King.  
2. Bishop's to support the Queen.  
1. Bishop to carry the Regal.  
1. Bishop to carry the Paten.    
Your Lordships are to understand the King his pleasure, which of the Noblemen it will like his Majesty to appoint 

1. To carry the Spurs  
3. To bear the 1, 2, and 3. Sword  
2. To bear the 2. Sceptres  
1. To bear the Rod with the Dove 

before the King.      
1. To carry the Crown Imperial, which the King is to wear that day.  

1. To bear the Crown  
1. To bear the Sceptre  
1. To bear the Ivory Rod 

before the Queen.     
1. To put on the King's Spurs.  
1. To girt on the Kings Sword.  
1. To redeem the Sword after it is offered, and to bear it drawn before him.  
2. To ease the King of the carriage of his Sceptre and Rod.   

The manner of the proceeding at the Coronation  
GEntlemen and Esquires, 2. and 2  
Knights having no Liveries.  
Sewers of the Chamber.  
Aldermen of London.  
Esquires of the body.  
Clerks of the Signet.  
Clerks of the privy Seal.  
Clerks of the Counsel.  
Clerks of the Markets of England.  
chaplains having Dignity.  
Secretaries of the Latin and French.  
Solicitor, Attorney, and the King's Sergeants.  
Masters of the Requests.  
Lord chief Baron of the Exchequer.  
Lord chief Justice of the common Pleas.  
Master of the Rolls.  
Lord chief Justice Popham. Nunc privati consilii.  
Knights of the Bath.  
Sergeant Porter.  
Sergeant of the vestry.  
The King's Chapel in Copes.  
The prebend's of Westminster.  
Master of the Jewel-House.  
Master of the Gardrobe.  
Counsellors being Knights.  
Bishops in their Robes.  
Barons in their Robes.  
Secretary.  
Controller.  
Thresorer.  
Earls in their Robes.  
Their Coronets on their caps in their hands.  
Clarencieux.  
Lion.  
Ulster.  
Lord Keeper.  
Lord Archbishop alone.  
An Earl with the Spurs.  
An Earl with Saint Edward's Sceptre.  
An Earl with the pointed Sword.  
An Earl with the Sword called Curtana.  
An Earl with the third Sword.  
The Mayor of London with his Mace.  
Garter principal King at Arms.  
Gentleman usher of the Privy Chamber.  
The Lord Great Chamberlain of England.  
The Constable with his Mace.  
The Sword in the Scabbard.  
The Marshal with his Rod.  
An Earl bearing the Sceptre of the Dane.  
An Earl bearing the Crown.  
An Earl bearing the Orb.  
Barons of the Cinqueports for the Canopy.  
His Majesty led by the Bishops of Duresm and Wells.  
The Chamberlain assisting the Train.  
Master of the Horse.  
Gentlemen of the Privy Chamber to the King.  
Grooms of the privy Chamber.  
Gentlemen-Ushers to the Queen  
An Earl bearing the Queen's Sceptre.  
An Earl bearing the Queen's Crown.  
An Earl bearing the Queen's Ivory Rod.  
A Bishop.  
The Queen in a purple Robe, Her hair dependent, under a Canopy borne by the Barons of the Cinqueports.  
A Bishop.  
Train-bearer.  
The Queen's Chamberlain supporting the Train.  
Marquesses.  
Countesses.  
Baronesses.  
Ladies of the Privy Chamber.  
Gentlemen of the Queen's Privy Chamber.  
Captain of the Guard, with all the Guard following.   
For the third, I shall present you with the Ceremonies and Prayers used at King James, Queen Annes, and our late King CHARLES their Coronations at Westminster, (of which I have two Authentic Copies) never formerly Printed.  

Processio ad Templum de Palatio.  

Ascentio ad Thronum.  
Interrogatio Populi.  
Descentio ad Altare.  
Himnus, veni Creator.  
Litaniae.  
Unctio Regis.  
Investitura Regis.  
Benedictio Regis.  
Ascentio ad Thronum.  
Inthronizatio.  
Homagium.  
Caeremoniae supportationis Coronae.  
Communio Sacra.  
Descentio ad oblationem.  
Communicatio Regis.  
Ascentio ad Thronum.  
Finis Communionis.  
Oblatio.  
Concio.  
Juramentum Regis.  
Colobii, etc.  
Tunica.  
Gladii.  
Armillae.  
Pallii.  
Coronae.  
Annuli.  
Oblatio Gladii.  
Sceptri.  
Virgae.  
Descentio ad Tumulum Edwardi Confessoris.  
Depositio Coronae sacrae & vestium.  
Indutio Coronae Novae & vestium.  
Discessio de Templo ad Palatium.    

A Brief out of the Book of the Rites of the Coronation, called, Liber Regalis.  
1. THE person that is to Anoint and Crown the King, is the Lord Archbishop of Canterbury.  
2. The place is the Church of Westminster, to which it is by divers Charters granted, to be Locus constitutionis & Coronationis Regiae & Repositorium Regalium.  
3. The time (if it may well be) some Sunday or Holiday.  

The Preparation.  
1. There is a Stage set up, square, close to the four high Pillars, between the Choir and the Altar, railed about, which Stage is to be spread with Tapestry, and the Rails of it to be richly covered.  
2. It is also to have Stairs, out of the Choir up to it: and down from it to the Altar, other Stairs Eastward.  
3. There is a Throne of Estate for the King to be erected on the said Stage, adorned in all points as is meet.  
4. There is also another Chair of Estate for the King, to be set below by the Altar, on the right side of it, and a Fald-stool, with Cushions for the King to pray at.  
5. There is a traverse also to be made in St. Edward's Chapel, for the King to disrobe himself in, after the Ceremonies of his Coronation ended.   

The Evening before the Coronation.  
1. The Evening before the Coronation, the King is to be put in mind to give himself a certain space to contemplation and prayers.  
In what sort it is set down, in Libro Regali.  
It appertaineth by office to the 
* Since to the Dean thereof.  Abbot of Westminster, to remember his Majesty of this and other observances.  
2. There is then also to be delivered by his Majesty's appointment to such persons, as he shall like to assign to carry them; 

1. The Regal.  
2. The Paten.  
3. The two Sceptres.  
4. The Rod with the Dove.  
5. The Spurs.    
3. There is then also to be delivered to his Majesty, the Tunica, or Shirt of red Silk, with the places for the anointing opened, and looped close, which he is to wear next over his Shirt.   

The morning of the 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 Oil, with which anciently the Kings and Queens have been anointed, be laid 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 Edward's Chapel.  
3. There is cloth to be spread on the ground, from the Palace 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 Choir of Westminster only, are to meet the King at the Palace 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 Sceptre with the Cross, the other the long Sceptre, 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 bath.  
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, etc. Gloria patri, etc. Behold O Lord, our Protector, and look upon the face of thine Anointed, because one day in thy Court, is better than a thousand. Psal. quam dilecta, etc. 84. 11. Gloria patri, etc.  
The King passing up the body of the Church, and so through the Choir goeth up the Stairs 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 Marshal of England, going before him to all the said places) asketh the people if they be willing to accept of the King as their Sovereign, 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, 
Nota.  here present is James rightful 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 yourselves to his Commandments?  
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 willingness, by answering all in one voice, Yea, Yea, God save King James. The Choir 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 strengthened, 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, etc.  
While the Choir 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 D●minum Christum nostrum, etc.   

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 (showing himself willing therewithal) ariseth and cometh to the Altar.  
The Archbishop ministereth the three first questions, and the King answereth them severally. Scilic●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▪ etc.  
Dicto autem Principe se promittente omnia praemissa concessurum & servaturum. Tunc exponat ei Metropolitanus de quibus jurabit. Ita dicendo, etc.   

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.  
Sequitur admonitio Episcoporum ad Regem, & legatur ab uno Episcopo coram omnibus Clara voce. Sic dicendo.  
Domine Rex à vobis perdonari petimus, ut unievique de nobis, & Ecclesiis nobis commissis, Canonicum Privilegium ac debitam legem atque justitiam conservetis, & defensionem exhibeatis, sicut Rex in suo regno debet, unicuique Episcopo & Ecclesiiis sibi commissis.  
Respondebit,  
Animo libenti & devoto, promitto vobis & perdono, quia unicuique de vobis & Ecclesiis vobis commissis Canonicum Privilegium & debitam legem atque justitiam Servabe, & defensionem quantnm potuero, adjuvante Domine, Exhibedo, sicut Rex in suo Regno unicuique Episcopo & Ecclesiis sibi commissis quod rectum exhibere debet.  
Adjiciantur praedictis juterrogationibus quae justa fuerint.  
Pronunciatis omnibus supra dictis, dictus Princeps confirmet se omnia praedicta esse servaturum. Sacramento super altare coram cunctis protinus praestito.   

Juramentum Gallice.  
SIre, voulez vous granter & garder, & per vostre serment confirmer au peuple de Angleterre les leys & les custumes a eulx grantee par les Roies de Angleterre & voz predecesseurs droictereulx & devoutez a dieu, & nommement les leys, les custumes, & les Franchisez granter au Clergy, & au peuple par le glorieus Roy Saint Eduard vostre predecesseur? Responsio Regis. je les grant & promet. Episcopus. Sire, garderez vous a Dieu & au seinte Eglise, au Clergy & au peuples, paix & accord en dien entirement selonque vostre poer? Resp. Regis. je le garderay. Episcopus. Sire ferez vouz fair en toutz voz jugements droit, justice, & discretion in misericorde & verity a vostre poer? Resp. Regis. je le feray. Episcopus. Sire, granterez vouz a tenir & a garder les leys, & les custumes droicturelles les quelux la Communaute de vostre Reaume avera es leus, & lez defenderez & afforcere; all honour de dieu, a vostre poer? Resp. Regis. je les grant & promet.   

The King's Oath in English.  
SIR, Will you grant and keep, and by your Oath Confirm to the People of England, the Laws and Customs to them granted by the Kings of England, your Lawful and Religious Predecessors; and namely the Laws, Customs, and Franchises granted to the Clergy and to the People, by the glorious King St. Edward your Predecessor?   

Rex Resp.  
I grant and promise to keep them.   

Episcopus.  
Sir, Will you keep Peace and Agreement entirely (according to your power) both to God, the holy Church, the Clergy and the People?   

Rex.  
I will keep it.   

Episcopus.  
Sir, Will you to your power, cause Law, justice, and Discretion in Mercy and Truth, to be executed in all your judgements?   

Rex.  
I will.   

Episcopus.  
Sir, Will you grant to hold and keep the Laws and rightful Customs, which the Commonalty of your Kingdom have, and to defend and uphold them to the honour of God, so much as in you lie?   

Responsio Regis.  
I grant and promise so to do.  
This done the King sweareth to the observation of what he hath promised then upon the Altar.  
After the Oath thus taken, the King returneth to his Chair of Estate again.  
The Archbishop beginneth the Hymn, Veni Creator spiritus, and the Choir sing it.  
The Hymn ended, the King knelt down at his Fald-stool, and the Archbishop saith the Prayer, Te invocamus, etc.   

Te invocamus Domine.  
Te invocamus Domine sancte, Pater Omnipotens eterne Deus, ut hunc famulum tuum Jacobum, quem tuae divinae dispensationis providentia in primordi● Plasmatum usque hunc praesentem diem Juvenili flore letantem crescere concessisti; eum tuae Pietatis dono ditatum plenumque gratia veritatis de die in diem coram Deo & hominibus ad meliora semper proficere facias, ut summi regiminis solium, gratiae supernae largitate gaudens suscipiat: Et misericordiae tuae muro ab hostium adversitate undique munitum. Plebem sibi commissam cum pace propitiationis & virtute victoriae feliciter regere mereatur, per Jesum Christum.  
We beseech thee, O Lord holy Father, almighty and everlasting God, for this thy servant James, 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 until this present day, so thou wilt evermore enrich him with the gift of piety, fulfil him with the grace of truth, and increase him daily in all goodness in the sight of God and men, that he may joyfully receive 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, he may happily govern the people committed to his charge.  
After the prayer done, beginneth the Litany to be sung by two Bishops. Vel duo Cantores. Infra Letaniam haec adjungantu●. Ut praesentem famulum tuum in tua pietate, Justicia & sanctitate confirmare & conservare digneris, te rogamus audi nos. Postea sequantur hae orationes.  
Omnipotens sempiterne Deus creator omnium Imperatorum, angelorum Rex regnantium, Dominusque Dominantium, qui Abraham fidelem famulum tuum de hostibus triumphare fecisti; Moysi & Josuae populo Praelatis multiplicem victoriam tribuisti; humilemque David puerum tuum Regni fastigio sublimasti. Salomonem Sapientiae, pacisque ineffabili munere ditasti. Respice nos ad preces humilitatis nostrae, & super hunc famulum tuum quem supplici devotione in Regem consecramus Benedictionum tuarum dona multiplica, eumque dextrae tuae potentia semper & ubique circunda, quatenus praedicti Abrahae fide firmatus, Moysis mansuetudine fretus, Josuae fortitudine munitus. Davidi humilitate exaltatus. Salomonis sapientia decoratus, Tibi in omnibus placeat. Et per tramitem justitiae inoffenso gressu semper incedat. Ecclaesiamque tuam deinceps cum Plebibus sibi annexis ut enutriat ac doceat, muniat & instruat. Contraque omnes visibiles & invisibiles hostes eidem potenter regaliter que virtutis regimen administret, Et ad verae fidei pacisque Concordiam eorum animos (te opitulante) reformet, ut horum populorum debita subjectione fultus, cum digno amore glorificatus, ad paternum decenter solium tua miseratione concendere mereatur. Tuae quoque protectionis galea munitus, & scuto insuperabili jugiter protectus, armisque coelestibus circundatus, optabilis victoriae triumphum feliciter capiat, terroremque suae potentiae infidelibus inferat, Et pacem in militantibus letanter reportet per Dominum nostrum qui virtute Crucis Tartara destruxit, regnoque diaboli superacto, ad Coelos victor ascendit, in quo potestas omnis regum consistit & victoria, qui est gloria humilium & vita salusque Popnlorum, quitecum vivit. Amen.  
O Almighty and everlasting God, Creator of all things, Ruler of Angels, King of Kings, and Lord of Lords, who didst cause thy faithful servant Abraham to triumph over his enemies; didst give many victories to Moses, and Joshua, the Governors of thy people, didst exalt thy lowly servant David, unto the height of a Kingdom; didst enrich Solomon with the unspeakable gift of Wisdom and Peace. Give ear we beseech thee unto our humble Prayers, and multiply thy blessing upon this thy Servant, whom in lowly devotion we do consecrate our King; that he being strengthened with the Faith of Abraham, endued with the Mildness of Moses, armed with the Fortitude of Joshua, exalted with the humility of David, beautified with the Wisdom of Solomon, he may please thee in all things, he may always walk uprightly in the way of Righteousness, he may nourish and teach, defend and instruct thy Church and people, and like a mighty King, minister unto them the government of thy Virtue against all enemies visible and invisible, and by thy help reform their minds to the concord of true Faith and peace, that being underpropped by the due Obedience, and honoured by the condign Love of these his people, he may, by thy mercy royally ascend up to the throne of his forefather, and being defended with the Helmet of thy protection, covered with thy invincible shield, and all clad with heavenly Armour, he may gloriously triumph, and by his power both terrify infidels, and bring joyful peace to those that fight for thee, through our Lord, who by the power of his Cross hath destroyed Hell, and having overthrown the Kingdom of the Devil, is with victory ascended into Heaven, in whom doth consist all Power, Kingdom and Victory, who is the glory of the humble, the life and salvation of his people, who liveth with thee and the holy Ghost.  
Benedic domine, etc. hunc Regem nostrum Jacobum, qui regna moderaris a seculo, & tali eum benedictione glorifica, ut Davidis teneat sublimitas sceptrum & glorificatus in ejus te propitio reperiatur merito. Da ei tuo inspiramine cum mansuetudine ita regere Populum sicut Salomonem fecisti regnum obtinere pacificum. Tibi cum timore semper sit subditus, tibique militet cum quiet. Sit tuo Clipeo protectus cum Proceribus, & ubique tua gratia major existat. Honorifica eum prae cunctis regibus Gentium. Felix populis dominetur, & feliciter eum Nationes adorent. Vivat inter gentium Catervas magnanimus. Sat in judiciis aequitatis singularis. Locuplet eum tua praedives dextera frugiferam obtineat patriam. Et ejus libris tribuis profutura Praesta ei prolixitatem vitae per tempora, ut in diebus ejus oriatur justitia. A te robustum teneat regiminis solium, & eum Jocunditate & Justitia eterno glorietur in regno. Amen.  
O Lord, thou that governest all Kingdoms from everlasting, bless we beseech thee this our King, that he may rule like David, and by thy mercy obtain his reward. Grant that by thy inspiration he may govern with the mildness of Solomon, and enjoy a peaceable Kingdom. Grant that he may serve thee with fear, and fight for thee with constancy. Protect him and his Nobles with thy Shield, and always give him victory by thy Grace. Honour him before all the Kings of the earth: Let him rule over Countries, and let Nations adore him. Let him be singular in Judgement and Equity, and make him rich with thy rich right hand. Give him a fruitful Country, and give to his Children all good things. Give him a long life in this world, and in his days let Justice flourish. Strengthen thou the throne of his Government, and with gladness and righteousness, let him glory in thy eternal Kingdom, through Jesus Christ.  
Deus ineffabilis author mundi, Conditor generis humani, Gubernator imperii Confirmator, regni, qui utero fidelis amici tui Patriarchae nostrae Abrahae praeelegisti Regem seculis profuturum. Tuum presentem Regam hunc cum exercitu suo per intercessionem omnium Sanctorum uberi benedictione locupleta, & in solium Regni firma stabilitate connecte visita eum sicut Moysem in Rubro, Josuam in Praelio, Gedeon in agro Samuelem in templo. Et illa eum benedictione syderia, ac sapientiae tuae rorae perfunde, quantum beatus David in Psalterio, Solomon filius ejus, te remunerante precepit è coelo. Sis ei contra acies Inimicorum lorica, in adversis galea, in prosperis patientia, in protectione Clipeus sempeternus, & presta ut gentes illi teneant fidem. Proceres sui habeant pacem, diligant Caritatem, abstineant se à cupiditate, loquantur justitiam, custodiant veritatem. Et ita populus iste pullulet coalitus benedictione aeternitatis ut semper permaneant tripudiantes in pace victores, per Christum Dominum nostrum, etc.  
God the unspeakable Author of the World, the Creator of Mankind, the Governor of Empires, the Establisher of Kingdoms, who out of the loins of thy faithful friend our Father Abraham, didst choose a King that should save all Nations. Bless we beseech thee this our present King, and his Army with a rich blessing. Establish him in the throne of this Kingdom. Visit him, as thou didst visit Moses in the Bush, Josua in the Battle, Gedeon in the Field, and Samuel in the Temple; besprinkle him with the dew of thy Wisdom, and give unto him the blessing of David and Solomon. Be thou unto him a coat Armour against his Enemies, and an Helmet in adversity. Give him patience in Prosperity, and protect him always with thy Shield. Grant that other Countries may keep Faith unto him, and that his Nobles may live in Peace, embrace Charity, abstain from Covetousness, speak Justice and maintain Truth; and so this people may grow up together with the blessing of Eternity, that having overcome, they may rejoice in everlasting peace, through Christ our Lord.  
Deus qui populus tuis virtute consulis, & amore dominaris, da huic famulo tuo Jacebo spiritum sapientiae, cum regimine disciplinae, ut tibi toto corde devotus in regni regimine maneat semper idoneus, tuoque munere ipsius temporibus securitas Ecclesiae dirigatur, & in tranquillitate devotio Christiana permaneat, ut bonis operibus perseverans ad aeternum regnum te duce valeat pervenire, per Dominum Jesum Christum, etc.  
God which providest for thy people by thy Power, and rulest over them in Love, grant unto this thy Servant James, the spirit of Wisdom and Government, that being devoted unto thee with all his heart, he may so wisely govern this Kingdom, that in his time the Church may be in safety, and Christian Devotion may continue in peace, that so persevering to the end in good works, he may by thy mercy come unto thine everlasting Kingdom, through thy Son our Lord Jesus Christ, who liveth and reigneth with thee world without end. Amen.    
The Litany being ended, the Archbishop beginneth to say aloud,  
Sursum Corda.  
Resp.  
Habemus ad Dominum.  
Lift up your Hearts, etc.  
Answ.  
We lift them up unto the Lord.  
Verè dignum & justum est aequum & salutare, os tibi semper & ubique gratias agere, domine sancte, pater omnipotens, eterne Deus, electorum fortitudo & humilium celsitudo, qui in primordio per effusionem diluvii Crimina mundi castigare voluisti, & per Columbam ramum olivae portantem pacem terris redditam demonstrasti. Iterumque Aaron famulum tuum per unctionem olei sacerdotem sanxisti, & posteà per hujus unguenti infusionem ad Regendum populum Israeliticum sacerdotes ac Reges & prophetas praefecisti, vultumque Ecclesiae in oleo exhilerandum per Prophaeticam famuli tui vocem Davidi esse praedixisti. Ita quaesumus omnipotens Pater ut per hujus creaturae pinguedinem hunc servum tuum Jacobum sanctificare tua benedictione digneris, eumque in similitudine Columbae pac●m simplicitatis populo sibi subdito praestare, & exemplo Aaronis in Dei servicio diligenter imitari, regnique fastigia in Consiliis scientiae & aequitate judicii semper assequi, vultumque hilaritatis per hunc olei unctionem tuamque benedictionem (te adjuvante) Toti Plebi paratum habere facias per Christum Dominum nostrum, etc.  
It is very meet, right, and our bounden duty, that we should at all times, and in all places, give thanks unto thee, O Lord, holy Father, Almighty and everlasting God, the strength of thy Chosen, and the exalter of the Humble, which in the beginning, by the pouring out of the Flood, didst chasten the sins of the world, and by a Dove conveying an Olive branch, didst give a token of reconcilement unto the earth, and again didst consecrate thy servant Aaron a Priest, by the anointing of Oil, and afterward by the effusion of this Oil, didst make Priests, and Kings, and Prophets, to govern thy people Israel, and by the voice of the Prophet David, didst foretell that the Countenance of thy Church should be made cheerful with Oil. We beseech thee almighty Father, that thou wilt vouchsafe to bless and sanctify this thy Servant James, that he may minister Peace unto his people, and imitate Aaron in the service of God. That he may attain the perfection of Government in Counsel and Judgement, and a countenance always cheerful, and amiable to the whole people, through Christ our Lord.  
This done, the King ariseth from his Devotion, and reposeth him a while in his chair of Estate.  
After a while, he goeth to the Altar, and there disrobeth himself of his uppper garments (his under apparel being made open with loops only closed) at the places which are to be anointed.  
The Archbishop undoeth the loops, and openeth the places which he is to anoint.  
The Archbishop first anointeth his hands: saying,  
Unguantur manus, etc. istae de oleo sanctificato unde uncti fuerunt Reges & prophetae. Et sicut Samuel David in regem, ut sis benedictus & constitutus Rex in regno isto super populum istum quem Dominus Deus tuus dedit ribi ad regendum & gubernandum; Quod ipse prestare dignetur, qui cum Patre & Spiritu sancto, etc.  
Let these hands be anointed, as Kings and Prophets have been anointed, and as Samuel did anoint David to be King, that thou mayst be blessed, and established a King in this Kingdom over this 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, etc.  
The mean while the Choir singeth the Anthem, Sadoc. Sacerdos.  
Sadock the Priest, and Nathan the Prophet, anointed Solomon King, and all the people rejoiced, and said, God save the King for ever.  
The Archbishop saith this prayer.  
Prospice omnipotens Deus serevibus obtutibus hunc gloriosum Regem, & sicut benedixisti Abraham, Isaac, & Jacob, sic illum largis benedictionibus spiritualis gratiae cum omni plenitudine tua potontia irrigare atque perfundere dignare. Tribue ei de roar coeli & de pingue dine terrae habundantiam frumenti vini, & olei, & omnium frugum opulentiam ex largitate divini muneris long a per tempora, ut illo regnante sit sanitas corporum in pa●ria, & pax inviolata sit in regno, & dignitas gloriosa regalis Pallatii maximo splendore Regiae potestatis oculis omnium fulgeat, luce Clarissima choruscare atque splende scere qui splendidissima fulgura maximo profusa lumine videatur. Tribue ei Omnipotens Deus, ut sit fortissimus protector patriae, & Consolator ecclesiarum ac Coe●obiorum sanctorum, maxima cum pietate regalis munifieentiae atque ut sit fortissimus regum triumphator, h●stium ad opprimendas rebels, & paganas nationes. Sitque suis inimiciis satis terribilis pro maxima fortitudine regalis potentiae. Optimatibus quoque atque pr●ecelsis praceribus ac fidelibus sui regni Munifious & amabilis, & pius; Ut ab omnibus timeatur atque deligatur. Reges quoque de lumbis ejus per sueccssiones temporum futurorum egrediantur, regnum hoc regere totum, & post glorio sa tempora atque faelicia praesentis vitae gaudia sempiterna in perpetua beatitudine habere mereatur. Per Christum, etc.  
Look down Almighty God with thy favourable countenance upon this glorious King, and as thou didist bless Abraham, Isaac and Jacob, so vouchsafe we beseech thee by thy power, to water him plentifully with the blessings of thy grace. Give unto him of the dew of Heaven, and of the fatness of the Earth, abundance of Corn, and Wine, and Oil, and plenty of all fruits of thy goodness long to continue, that in his time here may be health in our Country, and Peace in our Kingdom, and that the glorious dignity of his Royal Court, may brightly shine as a most clear lightning, far and wide in the eyes of all men. Grant Almighty God, that he may be a most mighty protector of his Country, a bountiful comforter of Churches and holy Societies, the most valiant of Kings, that he may triumph over his enemies, and subdue Rebels and Infidels; that he may be loving and amiable to the Lords and Nobles, and all the faithful Subjects of his Kingdom, that he may be feared, and loved of all men, that his Children may be Kings to rule this Kingdom by succession of all ages, 
Nota.  and that after the glorious and happy days of this present life, he may obtain everlasting joy and happiness through Christ our Lord.  
The prayer ended, the Archbishop proceedeth with his anointing.  

1. Of the Breast.  
2. Between the Shoulders.  
3. Of both the Shoulders.  
4. Of the boughs of both his arms.  
5. Of his head in the Crown.   
The anointing being done, the Abbot of Westminster closeth the loops again which were opened.  
The Archbishop saith these prayers.  

Deus Dei filius.  
Deus Dei filius Jesus Christ dominus noster qui à Patre oleo exultationis unctus est, participibus suis, ipse per praesentem sacriung vinis infusionem spiritus paracliti super caput tuum infundat benedictionent, candemque usque ad interiora cordis tui penetrare faciat, quatinus hoc visibili & tractabili dono invisibilia percipere, & temporali, regno justis moderaminibus exeeuto aeternaliter cum eo regnare merearis, qui solus sine peccato rex regum cuivit, & gloriatur cum Deo patre & spiritu sancto.  
God the Son of God, Christ Jesus our Lord, which was anointed by his Father with the oil of gladness above his fellows, he by his holy anointing, pour down upon thy head the blessing of the holy Ghost, and make it enter into the inward part of thy heart, so that thou mayst receive invisible grace, and having justly governed thy temporal Kingdom, thou mayst reign with him eternally, who only being without sin, doth live in glory with God, and the Father, and the holy Ghost.  
Deus qui es justorum gloria, & misericordia peccatorum, qui misisti filium tuum pretioso sanguine sue gennus humanum redimere qui conteris bella, & propugnatores in te sperantium, eujus arbitrio omnium regnorum continetur potestas. Te humiliter deprecamur, ut praesentem famulum tuum Jacobum in tua misericordia confidentem, in praesenti sede regali benedicas, eique propitius adesse digneris; ut qui tua expetit protectione defendi, omnibus sit hostibus fortior. Fac eum Domine beatum esse, & victorem de invictissimis. Corona eum coronae justitiae & pietatis, ut ex toto cord & tota ment in te credens tibi deserviat. Sanctum tuam Ecclesiam defendat & sublimet, populumque sibi commissum, just regat, nullis insidiantibus malis eum in justitiam convertat. Accende domine Cor ejus ad amorem tuae gratiae, per hoc unctionis oleum, unde unxisti Sacerdotes, Reges & Prophetas, quatinus diligens justitiam per tramitem similiter justitiae populum ducens, post peracta à te disposita in regali excellentia annorum curricula, pervenire ad aeterna gaudia mereatur. Per Christum Jesum, etc.  
God which art the glory of the Righteous, and the mercy of Sinners, who hath sent thy Son to redeem mankind with his precious blood, who bringest Wars to an end, and defendest those that trust in thee, upon whose good will and pleasure doth depend the strength of all Kingdoms; we humbly pray in this Royal seat, to bless this thy servant, who putteth his confidence in thy mercy, vouchsafe in thy favour to be present with him, that he which desireth to be defended by thy protection, may be stronger than his Enemies: Crown him with the Crown of Justice and Piety, that with all his heart, and all his mind, he may trust in thee, serve thee, defend and advance thy holy Church, and govern the people committed to his charge in justice and equity. Kindle O Lord his heart with the love of thy grace by the inward anointing wherewith thou hast anointed Priests, Kings and Prophets, that he loving Justice, and leading his people by the ways of righteousness, after the glorious course of this life which thou hast appointed, he may come to eternal joy, through Christ.   
The prayers being ended. First a shallow Coif is put on the King's head (because of the anointing)  
If his Majesty's hair be not smooth after it; there is King Edward's Ivory comb for that end.  
Then the Colobium or Dalmatica is put on him.  
After the putting on whereof, the Archbishop saith the prayer. Deus Rex Regum, etc.  
The King putteth on the Linen gloves (part of the Regalia.)  
Then he taketh off his Sword, wherewith he was girt before.  
He goeth to the Altar, and there offereth it.  
The chief Peer then present offereth, and redeemeth the Sword.  
Which having done, he draweth the Sword out, and carrieth it naked before the King, from that time all the solemnity.  
The Archbishop taketh the Sceptre with the Cross, and delivereth it into the King's right hand, with these words;  
Accipe sceptrum regiae potestatis insigne, virgam scilicet regni rectam, virgam virtutis, qua teipsum benè regas, sanctam Ecclesiam populumque videlicet Christianum tibi à Domino commissum regia virtute ab improbis defendas, pravos corrigas, rectes pascifices, & ut viam rectam tenere possint tuo juvamine dirigas, quatenus de temporali regno ad aeternum regnum pervenias, ipso adjuvante cujus regnum permanet in secula seculorum. Amen.  
Receive the Sceptre, the sign of Kingly power, the Rod of the Kingdom, the Rod of Virtue, that thou mayst govern thy self aright, and defend the holy Church and Christian people committed by God unto thy charge. Punish the wicked, and protect the just, and lead them in the way of righteousness, that from this Temporal kingdom, thou mayst be advanced to an Eternal kingdom, by his goodness whose kingdom is everlasting.  
After the Archbishop saith this prayer.  
Omnium Domine fons bonorum, cunctorumque Deus institutorum perfectuum, tribue quaesumus famulo tuo Jacobo adeptam benè regere dignitatem, & à te sibi praestitum honorem dignare corroborare. Honorifica eum praecunctis regibus, uberi eum benedictione locupleta, & in solio regni firma stabilitate consolida; visita eum sobole, praesta eum prolixitatem vitae. In diebus ejus semper oriatur Justitia, ut cum Jocunditate & latitia eterno glorietur in regno.  
O Lord the Fountain of all good things, and the author of all good proceedings, grant we beseech thee to this thy servant James, that he may order aright the dignity he hath obtained. Vouchsafe to confirm the honour which thou hast given him, honour him before all Kings, and enrich him with a rich benediction; establish him in the throne of this Realm; visit him with increase of Children, let justice spring up in his days, and with joy of gladness, let him reign in thine everlasting kingdom.  
Then the Archbishop delivereth the Rod with the Dove into the King's left hand, saying.  
Accipe virgam virtutis atque aequitatis, qua intelligas te mulcere pios, & terrere superbos, Errantes viam doce, Lapsisque manum porridge, disperdasque superbos, & releves humiles, ut aperiat tibi ostium Jesus Christus dominus noster, qui de se ipso ait; Ego sum ostium per me si quis introierit salvabitur. Et ipse qui est clavis David & Sceptrum domus Israel, qui aperit, & nemo claudit, claudit & nemo aperit, sit tibi adjutor, qui educit vinctum de domo Carceris, sedentem in tenebris & umbra mortis, ut in omnibus sequi merearis eum dequo Propheta David cecinit, Sedes tua Deus in seculum seculi, virga recta est virga regni tui, & imitare ipsum qui dicit. Diligas justitiam & edio habeas iniquitatem, propterea unxit te Deus Deus tuu● oleo laetitiae ad exemplum illius, quem ante secula unxerat praeparticibus suis, jesum Christum Dominum nostrum, etc.  
Receive the Rod of virtue and equity, Learn to make much of the godly, and to terrify the wicked, Show the way to those that go astray. Offer thy hand to those that fall. Repress the proud. Lift up the Lowly, that our Lord Jesus Christ may open to thee the door, who saith of himself, I am the door, by me if any man enter in ●he shall be safe; and let him be thy helper, who is the key of David and the Sceptre of the house of Israel, who openeth and no man shutteth, who shutteth and no man openeth, who bringeth forth the captive out of prison, where he sat in darkness and in the shadow of death, that in all things thou mayest follow him of whom the Prophet David saith, Thy seat O God endureth for ever, the Sceptre of thy Kingdom is a right Sceptre; thou hast loved righteousness, and hated iniquity: Wherefore God, even thy God hath anointed thee with the oil of gladness above thy Fellows, even Jesus Christ our Lord.  
After this he blesseth the King, saying.  
Benedicat tibi, etc. Dominus, custodiatque te, & sicut te voluit super Populum suum esse Regem, ita in presenti seculo faelicem, & aeternae faelicitatis tribuat esse consortem. Amen.  
The Lord bless and keep thee, and as he hath made thee King over his people, so he still prosper thee in this world, and make thee partaker of his eternal felicity in the world to come. Amen.  
Grant O Lord that the Clergy and People gathered together by thy Ordinance, for this service of the King may by the gracious assistance of thy goodness, and the vigilant care of thy servant and King, be continually governed, and preserved in all happiness. Amen.  
Grant that they obeying thy holy will, may be freed from all adversities, and enjoying the riches of thy grace, may with fervent love walk in the ways of thy Commandments, that in this life being made partakers of thy peace, they may be Citizens of thy Kingdom in the life that is to come, through Jesus Christ our Lord. Amen.  
The King kisseth the Archbishop, and the Bishops than Assistant.  
After this, the King goeth up from the Altar to the Stage (all the Peers solemnly attending his Majesty in their places.)  
In the mean time the Choir sing; Te deum laudamus, etc.  
Which being ended, the Archbishop inthronizeth the King into his throne there: saying,  
Sta & retine à modo locum, quem huc usque paterna successione tenuisti haereditario judicio tibi delegatum per autoritatem Dei omnipotentis & praesentem traditionem nostram & omnium Episcoporum caeterorumque Dei servorum, & quanto Clerum sanctis altaribus propinquiorem prospices, tanto ei potiorem in locis congruis honorem impendere memineris, quatenus mediator Dei & hominum te mediatorem Cleri & Plebis in hoc regni Solio confirmet, & in regnum aeternum regnare faciat Jesus Christus Dominus noster, Rex Regum & Dominus Dominantium, qui cum patre & spiritu sancto vivit, & regnat in secula seculorum. Amen.  
Stand and hold fast from henceforth, that place whereof hitherto thou hast been heir by the succession of thy forefathers, being now delivered unto thee, by the authority of Almighty God, and by the hands of Us, and all the Bishops and Servants of God; and as thou seest the Clergy to come nearer unto the Altar, so remember that in places convenient thou give them greater honour, that the mediator of God and Man may establish thee in this Kingly throne, to be the mediator betwixt the Clergy and the Laity, and that thou mayst reign for ever with Jesus Christ, the King of Kings, and the Lord of Lords, who with the Father and the holy Ghost, liveth and reigneth for ever. Amen.  
Which done, all the Peers do their homage to the King. His verbis.  
I become your Leigeman of Life and Limb, and of Earthly Worship, and faith and Troth shall bear unto you, to live and die with you against all manner of folk. So God me help.  
And after, put their hands and touch the Crown (by way of ceremony, as promising to support it with all their power.)  
Then the King to ease himself of the Sceptre and Rod in his hands, giveth them to carry to such as it pleaseth his Majesty.  
The Archbishop kneeled down, and made his Homage as followeth,  
Out of the Coronation of Edward the 6.  
J. A. Shall be faithful and true, and Faith and Troth bear unto you our Sovereign Lord, and to your Heirs Kings of England, and I shall do and truly knowledge the service due of the Lands I claim to hold of you, as in the right of your Church, as God shall help me.  
And so kissed the King's left cheek, etc.  
Or these words taken out of another book.  
I become your man Liege of life and Limb, and Troth and hearty Honour to you shall bear, against all men that now live and die. So help me God, etc.  
The Archbishop goeth down to the Altar, and begins the Communion.  

The Prayer. Quaesumus omnipotens, etc.  
Quaesumus omnipotens Deus, ut famulus tuus Jacobus Rex noster, qui tua miseratione suscepit Regni gubernacula, virtutum etiam omnium percipiat incrementa. Quibus decenter ornatus; & vitiorum voraginem devitare, & hosts superare, & ad te qui veritas & vita es gratiosus valeat pervenire, per Dominum jesum nostrum. Amen.  
O Almighty God, we beseech thee that this thy Servant James our King, who by thy mercy hath received the government of this Realm, may also receive an increase of all Virtues, whereby he may be acceptable to thee, and avoid the gulf of vice, and overcome all his enemies, and finally come to thee in glory, who art the Way the Truth, and the Life, through Christ our Lord.   

The Epistle, 1 Pet. 2.  
The Gospel, Matth. 22. 

By two Bishops.    
The Nicene Creed.  
The Offertory.   
The King cometh down from the Throne to offer. He offereth twice.  

1. Bread and Wine.  
2. A Mark of Gold.   

Then the Prayer, Omnipotens Deus, etc.  
Omnipotens Deus det tibi de roar coeli & de pinguedine terrae habundantiam frumenti, vini & olei, & serviant tibi populi, & adorent te tribus. Esto Dominus fratrum tuorum, & incurventur ante te filii matris tuae, & qui benedixerit tibi benedictionibus repleatur, & Deus erit adjutor tuus. Opus benedicat tibi benedictionibus coeli desuper in montibus, & in Collibus benedictionibus abyssi jacentibus deorsum, benedictionibus uberum, & uvarum Pomarumque, benedictiones Patrum antiquorum Abraham & Isaac & Jacob confortatae sint super te.  
Almighty God, give thee of the dew of Heaven, and of the fat of the Earth, abundance of Corn and Wine. Let the Nations serve thee, and the Tribes adore thee, and let him be blessed that blesseth thee, and God shall be thy helper. Almighty God, bless 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.  
Bless O Lord, the virtuous 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 fatness upon the high Mountains, and the Clouds rain plenty upon the low Valleys, 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 fullness of his blessings fall upon his Children and posterity. Let his Feet be dipped in Oil, 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.  
Bless we beseech thee, O Lord, these thy gifts, and sanctify them unto this holy use, that by them we may be made partakers of the Body and Blood of thy only begotten Son Jesus Christ. And thy servant our King James may be fed unto everlasting life of Soul and Body, and enabled to the discharge of his great place and office, whereunto thou hast called him of thy great goodness: grant this O Lord for Jesus Christ's 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, etc.  
O God the King of Kings, and Lord of Lords▪ by whom Kings do reign, and Lawgivers do make good Laws, vouchsafe in thy favour to bless 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 Sandals.   
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, etc.  
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, etc.  
Hear our prayers, we beseech thee, and vouchsafe by thy right hand of majesty, to bless and sanctify 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 lie in wait to do mischief, through Christ our Lord.  
Then the Archbishop delivereth the Sword into the King's 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 vin● aequitatis exerceas molem iniquitatis potenter destruas, & sanctam Dei Ecclesiam ejusque fideles propugnando protegas. Non minus sub fide falsos quam Christiani-nominis hosts execreris ac destruas, viduas & pupillos clementer adjuves ac defendas, desolata restaures, restaurata conserveses, ulciscaris injusta, Confirms been 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, etc.  
Receive this Kingly Sword (which is hallowed) for the defence of the Faith of Christ's 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 prophesy, saying, Gird thyself 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 Heretics, no less than Infidels, defend and help Widows, 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 mayst be glorious in the triumph of Virtue, 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 tied 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, etc.  
Receive 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 form 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 jesum Christum filium, etc.  
O God of Eternity, the commander of all Powers, the vanquisher of all Enemies, bless 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 goodness, and crown him with thy mercy, and let him always in godly devotion wait upon thee, through thy Son our Lord jesus 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 Righteousness, with the honour, and work of Fortitude, that thou by our Ministry, having a right Faith, and manifold fruit of good works, mayst obtain the Crown of an everlasting kingdom, by the gift of him whose kingdom endureth for ever.  
In the mean time the Choir singeth the Anthem.  

Confortare.  
Be strong and of a good courage, and observe the Commandments of the Lord, to walk in his ways and keep his Ceremonies, Precepts, Testimonies and judgements, 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 rejoice in thy strength, O Lord, exceeding glad shall he be of thy Salvation, for thou hast granted him his hearts desire, and hast not denied 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 honour & 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 Kingdom and People, so thou mayst persevere as the Author and establisher of Christianity, and the Christian Faith, that being rich in Faith, and happy in Works, thou mayst 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, etc. 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, etc.  
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 always, and always labour to please thee, through Christ our Lord.  
The King cometh to the Step of the Altar, to receive the Sacrament.  
The Archbishop ministereth the Bread.  
The Abbot of Westminster the Cup.  
The King returneth to his Throne, and there stayeth the end of Service.  
The Communion being done, the King cometh down in Estate to the Altar.  
Thence into King Edward's Chapel.  
The King taketh off his Crown, and delivereth it to the Archbishop, who layeth 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 Edward's Altar.  
There the Archbishop putteth on him the Crown which is provided for his Majesty to wear that day.  
The King taketh again his Sceptre 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 Palace, by the same way he came.  
Dinner being done, and the King withdrawing himself, the Sceptre which the King carried in his hand, with the Rod (being the Regalia) are to be re-delivered to the Abbot of Westminster again, 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, etc.  
The Queen must be anointed, etc. after the Homage done by the Lords, and the King's Coronation finished.  
The Queen following the King down to the Altar, going before the Lords, bearing her Crown, Sceptre 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 Customs, etc. and that done, while Veni Creator is singing, and all the while the King is anointing.  
Dicetur ab Episcopo ad ingressum Ecclesiae, at the West door of Westminster Church. This prayer.  

Omnipotens sempiterne, etc.  
O Almighty and everlasting God, the Fountain and Wellspring of all goodness, 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 always 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 rejoice in the fruit of her Womb, to the honour of the whole Kingdom, 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 Ghost, through all age's world without end.   
Another blessing of the Queen before the Nobles, to be said at the Altar before she be anointed.  

Deus qui solus, etc.  
God which only hast immortality, and dwellest in Light which cannot be approached, whose Providence is never deceived, which hast made all things ●hat are to come, and callest those things that are not, as the things that are, which castest down the Proud from their Seat, and dost exalt the Humble and Meek, we humbly beseech thy unspeakable mercy, that as for the good of the people of the Jews, thou didst deliver Queen Hester from Captivity, and didst bring her to the bed of King Assuerus, and the society of his Kingdom; so for the good of thy Christian Flock, thou wilt of thy mercy by our Ministry, advance this thy Servant, to the most high and Royal company of our King, that she continuing always in the chastity of Princely Wedlock, she may obtain the Crown that is next unto Virginity, and may in all things, and above all things, study always to please thee the living God, and by thy holy inspiration to perform those things that are acceptable unto thee, through Christ our Lord, Amen.   
Here the Holy Oil shall be poured upon the Crown of her head in the manner of a Cross.  
The Queen is to be anointed two times, first in the forepart of her Head, the Bishop saying these words;  
In the name of the Father, the Son and the holy Ghost, let the anointing of this Oil increase thy honour, and establish thee for ever and ever.  
Secondly on her Breast, saying the same words;  
In the name of the Father, the Son, and the holy Ghost, let the anointing of this Oil increase thy honour, and establish thee for ever and ever.  
After the Anointing, this Prayer is to be said:  

Omnipotens sempiterne Deus.  
O Almighty and everlasting God, we beseech thee of thy Goodness, pour out the spirit of thine abundant blessing, upon this thy servant, that as by the Imposition of our Hands, she is this day Crowned Queen, so she may by thy sanctification, continue always thy chosen and worthy Servant, that she may never hereafter fall from thy Grace, through Christ our Lord.   
Here the Ring must be given her, and put on the Forefinger of her Right hand, the Bishop saying,  

Accipe annulum.  
Receive this Ring the Seal of a sincere Faith, that you may avoid all infection of Heresy, and by the power of God compel barbarous Nations, and bring them to the knowledge of the truth.   
This Prayer must follow.  

Deus cujus est.  
God, to whom belongeth all Power and Dignity, grant we beseech thee to this thy Servant, by the sign of Christian Faith, prosperous success in this her honour, and that she may continue firm in the same, and endeavour always to please thee, through Christ our Lord.   
Then the blessing of the Crown.  

Deus tuorum.  
O God, the Crown of the Faithful, which dost Crown their heads with precious Stones. Bless and sanctify this Crown, that as the same is adorned with many precious Stones, so thy Servant that weareth the same, may of thy grace be replenished with the manifold gifts of all precious virtues, through Christ our Lord. Amen.   
Then the Crown is set upon her Head, the Bishop saying;  

Accipe Coronam.  
Receive the Crown of Glory, and the honour of Joy, that you may shine in Righteousness, and be crowned with everlasting gladness.   
This also.  

Officio nostre.  
Seeing you are by our Ministry solemnly Consecrated for our Queen, receive the Crown of Royal excellency, which is placed upon your head by the Episcopal hands of us, though unworthy, and as you are Crowned without, with Gold and Pearl, so labour to be beautified within with the Gold of Wisdom, and the Pearl of Virtue, that after this life ended, you may with the just Virgins, decently meet the everlasting Bridegroom, our Lord Jesus Christ, and enter the Kingly gate of the Heavenly Court, by his help, who with the Father, and the Holy ghost, liveth and reigneth for ever and ever. Amen.   
Then the Archbishop purteth the Sceptre in her right hand, and a Rod of Gold in her left hand, saying,  

Omnium Domine.  
O Lord the fountain of all good things, and the giver of all perfection, grant unto thy servant, that she may order aright the high Dignity she hath obtained, and with good works establish the glory that thou hast given her, through Christ our Lord. Amen.   
Then is the Queen carried back into the Throne, by the two bishops.  
As she passeth by the King she boweth to him.  
She is placed in her Throne, and thus continueth, until she come down with the King, to offer and receive the Communion.  
The Queen going with the King into Saint Edward's Chapel, putteth off her Crown there at the Altar, before which Altar she stayeth until the King hath made himself ready in the Traverse.  
After they both put on their Crowns Imperial, and so go to the Palace.   

For the fourth, I shall communicate to the World this Form of King Charles the I. his Coronation in Scotland, Anno 1633. Written with Mr. Dells own hand, Secretary to the late Archbishop of Canterbury Dr. Laud.  

The Form of Coronation, and Rites to be used therein; collected from other the like Solemnities known to have been used either in this Kingdom, or by other great Princes abroad.  
LEaving the choice of the Place and Church to his Majesties own appointment, wheresoever the Coronation shall be done.  
A Stage must be set up made square and fastened to four Pillars of the Church, railed about, and the Rails and Stage overspread and covered with Carpers and Tapestry.  
The Stage being made of some convenient height and breadth, must have some Steps for ascent on the West part, about the midst thereof, and as many for descent to the Altar or Table, which is to be placed on the East.  
Upon the Stage another little Scaffold must be erected of two foot high; which two steps to ascend, on which the Throne of State must be placed, and adorned as is meet.  
A Chair of State must also be set on the Stage, on the right hand of the little Scaffold, with a Fald-stoole and Cushions, for his Majesty to do his Devotion.  
A little Traverse is to be made on the South side of the Altar or Table, for the King to repose and disrobe himself.  
Round about on the right and left hand of the Stage, there must be Scaffolds for Noblemen, Barons, Knights, Gentlemen of the Chamber, and others to rest and behold.  
Within the compass of the Altar or Table a Pulpit must be set for Sermon.  
Over against it a Chair of State for his Majesty, with a Foldstool to kneel at.  
On the West side of the Pulpit a Foarm covered with Tapestry, for the Archbishop, and Bishops serving at the Coronation.  
The Evening before, the King would be at service in Chapel, besides his private Devotion, whereof the Bishop of Dunblane, now Dean of the Chapel, must have care to remember his Majesty.  
The Regal, Crown, Sceptre, and Sword, with the Great Seal of the Kingdom, and Spurs are to be delivered to such Persons as his Majesty will appoint for carrying the same.  
There is likewise to be provided a Red silken Coat, having the Places for the Anointing opened and looped, which his Majesty is to wear next to his Shirt.  
The Sacred Oil is to be provided also, and put in some Silver Vessel.  
Cloth of some colour, red or blue, must be prepared and spread on the Ground from the Palace Hall door, to the Stage in the Church, for his Majesty to walk upon all the way, which Way must be railed on every side. This must be done in the Morning of the Coronation by some Nobleman that his Majesty will make Almoner for that day. And this concerning the Preparation.   

The Morning of the Coronation.  
The Bishops, noblemans, and Commissioners of Burroughes to the number of six, are at that Morning to come unto the Presence. The Constable and Marshal (who are to carry their Battones in their hands all that day) having brought the King from his Bed chamber to the Presence, and after he is placed in his Chair, they all making the Reverence that becomes; Some one of the Church, or Noblemen speaks to this purpose.  
Sir, the Estates of this your native and ancient Kingdom, calling to mind the great happiness they enjoyed under the Government of your Majesty's Father of blessed memory, and acknowledging your Highness to be the rightful Heir of this Crown, by a long and lawful descent, do beseech your Majesty to receivet him into your Highness' protection, to govern them by the Laws of the Kingdom, and defend them their Rights and Liberties by your Royal power: Offering their Service in most humble manner to your Majesty, with their Vows to bestow Land, Life, and what else is in their power, for the safety of your Majesty's sacred Person, and maintenance of your Crown, which they entreat your Majesty to accept, and pray Almighty God that you may happily, and for many years enjoy the same.  
The King Answers.  
I do esteem your affections more than the Crowns of many Kingdoms, and will by God's assistance bestow my life for your defence, wishing to live no longer than I may see this Kingdom flourish in all happiness.  
Then kissing his Majesty's hands, they prepare all to go in their ranks as they are appointed, towards the Church.  
The Lion K. of Arms having an open Crown upon his Head, carries in his hand the Vessel containing the sacred Oil. Two of his Brethren walk on either of his hands one. The Trumpets sound, and so they march.   

The Receiving of the King into the Church.  
THe Archbishop and Bishops, 
From the New door.  with the Musicians of the Chapel are to meet the King at the Entry in Procession wise.  
The King is received under a Canopy, supported by four Barons. Two Bishops walk, one on his Majesties one hand, and another upon the other. The Dean of the Chapel is always by to inform the King of the Rites of the Solemnity, as need shall be.  
The King is received with an Anthem into the Church, Protector noster, etc. Behold oh Lord our Protector, and look upon the face of thine Anointed, 
Anthem 1.  because one day in thy Court, is better than a thousand etc. Quam dilecta etc.  
The King passing up the Church, goeth to the Stage, and reposeth himself a little.  
The Regal Crown, Sceptre, Sword, Great Seal, and Spurs are laid down on a Taffel besides the Altar or Table. The sacred Oil is delivered by Lion K. of Arms to the Dean of the Chapel, who brings it to the Archbishop, and he sets the same on the Table.  
Then the King comes down from the Stage, and the Sermon begins. 
Sermon.   
Which ended, the King ascends again to the Stage, and ls; it's down in the Chair of State.  
Then the Archbishop (the Marshal of Scotland going before him) goeth to all the Quarters of the Stage, and speaks to the People in these words;  
Sirs, I do present unto you King Charles, the rightful and undoubted Inheritor of the Crown and dignity of this Realm. This day is by the Peers of the kingdom, appointed for his Coronation. And are you not willing to have him for your King, and become subject unto him and his Commandments?  
The King stands up in this time, and as the Archbishop goes from one part of the Stage to another, turneth himself that he may be seen of the People.  
The People declare their willingness by their Acclamations, and Shouts, crying, God save King Charles; or Let the King live.  
Then is sung this Anthem, 
Anthem 2.  Firmetur manus tua, etc. Let thine Hands be strengthened, and thy right Hand be exalted, let Judgement be the preparation of thy Seat, mercy and truth go before thy face. Hallelujah. Psal. 89. Misericordias Dei, etc. Glory be to the Father, etc.  
Whilst the Anthem is singing the Archbishop goeth down to the Altar or Table, and resteth there.  
Then is the King supported by two Bishops, 
He offered twenty pieces.  brought to the Altar, and makes his Oblation; After which he knelt at his Fald-stool, and the Archbishop says this Prayer;  
Deus visitator humilium: O God who dost visit those that are humble, and dost comfort them by thine Holy Spirit, send down thy Grace upon this thy Servant King Charles, that by him we may feel thy presence amongst us, through Jesus Christ our Lord. Amen.  
The Prayer ended the King sits down in his Chair, 
The Oath.  and the Archbishop goeth unto him, and asketh, if he be willing to take the Oath appointed to be given at the Coronation of Kings? His Majesty declaring his willingness, the Archbishop ministereth the Questions following.  
Archbishop. 
Sir, will you promise to serve Almighty God, and as every good King in his Kingdom ought to do, maintain the Gospel of jesus Christ in this your Kingdom, against all Atheism, Profaneness, Heresy, Schism, or Superstition whatsoever?  Rex. 
I promise faithfully so to do.  Archbishop. 
Sir, will you promise to rule this People subject to you, and committed to your Charge, according to the Laws, Constitutions and Customs of this your Kingdom, causing (as much as in you lieth) justice and Equity to be ministered without partiality? And to endeavour the Peace of the Church of Christ and all Christian People?  Rex. 
I grant, and promise so to do.  Archbishop. 
Sir, will you likewise promise to preserve the Rights and Privileges of the Crown of Scotland?  Rex. 
I promise so to do.  Archbishop. 
Sir, We do also beseech you to grant and preserve unto us of the Clergy, and to the Churches committed to our Charge all Canonical Privileges, and that you will defend and protect us, as every good King ought in his Kingdom to defend his Bishops, and the Churches that be under their Government?  The King answers. 
With a willing heart I grant the same, and promise to maintain you and every one of you with all the Churches committed to your charge, in your whole Rights and Privileges, 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 says. 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.  Veni Creator, etc.  
The Hymn finished, the King kneeleth at his Foldstool, and the Archbishop says 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 until 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 goodness, 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, 
Litany.  the Litany is sung, and at the close thereof this is to be added.  
That it may please thee to keep and strengthen in the true Worshipping of thee, in Righteousness 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 Litany.  
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 Wisdom 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 strengthened 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 ways. 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 days, 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 kingdom, through Jesus Christ our Lord and Saviour. Amen.  
The Litany 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 Litany.  
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 flood of Waters didst 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 Oil, 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 foretell, that the Countenance of thy Church should be made joyful with Oil: We beseech thee to bless and sanctify 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 Judgement, and that his Countenance may be always cheerful 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 Crowned.  
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 words he repeats in all the several Anointings) let these hands be anointed with Oil, 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 Kingdom 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 rejoiced and said, God save the King for ever.  
Then the Archbishop says this Prayer.  
Look down Almighty God upon this thy Servant, our dread Sovereign 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 Oil, with all plenty of fruits, and other good things. Grant him long to continue, and that in his time there may be health and peace in this Kingdom. 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 clear Lightning, far and wide in the Eyes of all men. Finally let him be blessed with happy Children, 
Nota.  that may reign as Kings, after him, and rule this Kingdom by Succession of all Ages, and after the glorious and happy days of present life, give him of thy mercy an everlasting Kingdom 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 Majesty's head.  
The Anointing done: the Dean of the Chapel closeth the loops again, which were opened.  
Then the Archbishop reads this Benediction. God the Son of God, Christ Jesus our Lord, who was anointed of his Father with Oil of gladness above his fellows; pour down upon thy Head the Blessing of the Holy Ghost, and make it enter into the inward parts of thy Heart, so that thou mayest reign with him in the Heavens eternally. Amen.  
This pronounced, a shallow Coif is put upon the King's head, because of the Anointing.  
Then the King goeth to the Altar, 
By the Lord Chamb.  and the Robe is put upon him, at which the Archbishop says this Prayer.  
O God the King of Kings and Lord of Lords, by whom Kings do reign, and Lawgivers make good Laws, vouchsafe in thy favour to bless this thy Servant Charles, in all his Government, that living godly, and leading his People by the way of righteousness, after a glorious course in this life he may attain that joy which hath no end, through our Lord. Amen.  
Then the Sword is brought to the Archbishop, 
By the Earl of Bohun.  who laying it on the Altar, prays in this manner.  
Hear our prayers, we beseech thee O Lords and vouchsafe by thy right hand of Majesty to bless and sanctify this Sword, wherewith thy Servant Charles desires to be girt, by the same he may defend Churches, Widows, Orphans, and all the People of God, against the savage cruelty of Pagans and Infidels; and that it may be a terror, and fear to all those that lie in wait to do mischief; through Jesus Christ our Lord. Amen.  
Then the Archbishop takes up the Sword, and puts it in the King's hand saying.  
Receive this Kingly Sword for the defence of the faith of Christ, and protection of his Holy Church; and remember him of whom the psalmist did prophecy saying. Gird thyself with thy Sword upon thy Thigh, O thou most mighty; and with thy sword execute thou Equity and justice. Pursue all Heretics and Infidels, defend Widows and Orphans, restore the things that are gone to decay, maintain and confirm the things that are restored and in good order, destroy the growth of iniquity, and take punishment of all injustice, that you may be glorious in the triumph of virtue, and reign with him whose Image you bear, for ever and ever. Amen.  
The Sword is girt to the King's side by one of the Peers thereto oppointed. 
By the Earl of Bohun.   
Then the King returns to the Chair, wherein he was anointed, and hath the Spurs put on by the Lord Marshal.  
After which the Archbishop taking the Crown in his hand says this prayer.  
O God the Crown of all the faithful, who dost Crown their Heads with precious Stone that trust in thee, bless and sanctify this Crown, that as the same is adorned with many precious Stones, so this thy Servant that wears the same may be replenished of thy Grace with the manifold gifts of all precious Virtues, through Christ our Lord. Amen.  
Then the Archbishop crowneth the King saying. God Crown thee with a Crown of glory and righteousness, with the Honour and virtue of fortitude, that by a right faith, and manifold fruits of good works you may obtain the Crown of an everlasting kingdom, by the gift of him whose kingdom endureth for ever. Amen.  
Then the King goes to the Stage and sits in the Chair of State, which is placed by the Throne.  
Then the Lion by direction of the Marshal calls the Nobles, who set their hands to the Crown, and say every man these words. So God not help me, as I shall support thee. And when they have done, they all hold up their hands, and swear to be loyal and true Subjects.  
The Marshal having in his hand the obligatory Oath of the People, goeth to the four Corners of the Stage, and reads the same to the Lion, who cries it down to the people, and they all hold up their hands and say. Amen.  
The Oath of the People is this. We swear, and by the holding up of our hauds do promise all subjection and loyalty to King Charles, our dread Sovereign, and as we wish God to be merciful unto us, shall be to his Majesty true and faithful, and be ever ready to bestow our Lives, Lands, and what else God hath given us, for the defence of his sacred Person and Crown.  
When the King is Crowned the Earls and Viscounts put on their Crowns, and the Lion his. The other Barons and Lords continue bare and uncovered.  
Then is this Anthem sung.  
Be strong and of good courage, and observe the Commandments of the Lord to walk in his ways, and keep his Ceremonies, Precepts, Testimonies and Judgements. And almighty God strengthen and prosper thee, wheresoever thou goest. The Lord is my ruler, therefore I shall want nothing. The King shall rejoice in thy strength oh Lord, exceeding glad shall he be of thy Salvation. For thou hast granted him his hearts desire, and hast not denied 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.  
After this the King goes down again, loses his Sword wherewith he was girt, and offers it, laying the same upon the Altar, which one of the Chief Nobles redeems with an Offering, and then draws it forth, and carries the same naked before the King.  
Then the Archbishop takes the Sceptre, and delivers it in the King's right hand with these words.  
Receive the Sceptre the sign of royal power, the Rod of the kingdom, the Rod of virtue, that thou mayest govern thyself aright, defend the holy Church, and all the Christian people committed by God to thy charge, punishing the wicked, and protecting the just.  
And then he saith this Prayer.  
O Lord the fountain of all good things, and the Author of all good proceedings, grant we beseech thee, to this thy Servant that he may rightly use the Dignity which he hath by Inheritance; vouchsafe to confirm the Honour which thou hast given him before all Kings, and enrich him with all Benedictions. Establish his Throne, visit him with increase of Children, let Justice spring up in his days and his Soul be filled with joy and gladness, till he be translated to thine everlasting kingdom. Amen.  
After this the Archbishop blesseth the King saying. The Lord bless thee and keep thee, and as he hath made thee King over his people, so he still may prosper thee in this world, and in the World to come make Thee partaker of his eternal felicity. Amen.  
The King than kisseth the Archbishop and Bishop's assistant. 
● Deum.  After that the King ascendeth the Stage attended by the Nobles, and the Singers sing Te Deum laudamus, etc.  
Which ended, the Archbishop enthrones the King saying. 
Nota.  Stand and hold fast from henceforth the place whereof you are the righteous and lawful Heir by a long and lineal succession of your Forefathers, which is now delivered unto you, by the authority of Almighty God, and by the hands of us the Bishops, and Servants of God; And as you see the Clergy come more near to the Altar than others, so where it is convenient you will remember to give them that honour and respect which is due to their places, that the Mediator of God and man, may establish you in this kingly Throne, and that with him you may reign and live for ever.  
Then goeth the Chancellor to the four Coruers of the Stage, and proclaims his Majesty's pardon, with offer of the same under the Great Seal of Scotland, to all who shall require it. Upon which the people make their Acclamations crying, God save the King.  
This done the Archbishop and Bishops kneel down, and make their Homage, their hands being betwixt the King's hands, and these words are read unto them.  
J. A. B. shall be faithful and true, and faith and truth bear, unto you our Sovereign Lord, and your Heirs Kings of Scotland, and I shall do, and truly acknowledge the Service of the Lands, which I shall claim to hold of you in the right of the Church, as God help me.  
And they shall kiss the King's left cheek. After them the Temporal Lords in like manner kneeling and holding their hands betwixt the King's hands, have these words read unto them.  
J. A. B. become your Liege man and truth and faith I shall bear unto you, live and die against all manner of folks whomsover in your Service. So God me help.  
They kiss likewise the King's left cheek. The King giveth the Sceptre to such as it shall please his Majesty for carrying the same, and goeth down to the Chair of Estate over against the Pulpit.  
And the Archbishop going to the Altar or Table, beginneth the Communion.  
The Communion ended and blessing given, the King with the Crown on his Head, and Sceptre in his hand returns with the whole Train in most solemn manner to his Palace.  
The Trumpets sound, the Canon's shout, and other small Shot are discharged. Silver and Gold pieces coined for that purpose are cast among the People.  
And then the King goeth to his Feast, which is ordered as his Majesty shall give direction.   

God Save the KING.  
Having given You this large Account of the Ceremony, and Prayers used at the Coronations of our own and other Christian Kings and Emperors; I shall thereunto subjoin this memorial passage of 
* Bibliothecae Histor. lib. 1. sect. 70. p. 61. 62.  Diodorus Siculus, touching the Form of Prayer and Solemnities used at the inauguration of the ancient Pagan Kings of Egypt.  
When the Egyptian King was to be enthroned, he had such a Copy of the Laws delivered to him, by which he was to conform himself in all things, and an exact Estate of the Realm presented to him by Letters written from all parts: Tum lotus & regni insignibus splendidâque trabea ornatus, diis sacrificatum ibat. Adductis tum ad aram victimis, mos erat Principi sacerdotum regi astantem magna voce in conferta Aegyptiorum corona PRECES ENUNTIARE, U● DII SANITATEM, CUM BONIS CAETERIS OMNI●US REGI, JUS ET AEQUUMERGA INFERIORES TUENTI LARGIANTUR, singulae etiam Regis virtutes depraedicandae tum erant, quod videlicet piam ergâ Deos, & mitissimam erga homines affectionem gerat, ut qui sit continens, justus, magnanimus, alienus à mendatio, benignus honorum communicator, & tandem omnis concupiscentiae victor, qui minores delictorum meritis paenas irroget, & ampliorem beneficio gratiam rependat benemeritis. Haec & multa alia his affinia ubi peroravit Antistes, ignorantiae ad extremum peccata execratur, Regem quidem culpa eximens, sed & noxam & paenas in ministros & doctores malorum retorquens: Quod ideo peragebat, simul ut ad metum Numinis, & vitam Diis gratam Regem exhortaretur, simul ut non admonitionis acerbitate, sed laudum ille cebris virtuti maxime congruis, ad vitae modestiam illum adsu efaceret, Post haec cum extis victimae inspectis, Rex perlitasset, à sacris libellis sacerdos; consulta quaedam & facta clarissimorum viorum ad vitam conducentia, è commentariis sacris praelegebat, ut Princeps Reipublicae honestissimorum rationes consiliorum animo consideratas ad praescriptam singulorum administrationem simili modo accommodaret. Non enim agendi ad populum & indicia obeundi tantummodo, sed etiam de ambulandi & laudandi, & cum uxore dormiendi, omniumque adeo per vitam agendorum tempus definitum erat, simplici praeterea nutrimento uti, & vitulorum anserumque carnibus vesci, & certam bibere vini mensuram, quae nec ad repletionem immodicam, nec ad ebrietatem faceret, in morem habebant. Breviter, tam moderata victus ratio praescripta fuit ut non legislator, sed Midicorum optimus, ad sanam valetudinem omnia referens, eam instituisse videatur. Whereupon their Kings strictly conforming themselves to their Laws in all things without the least deviation, he subjoins Hâc ergà subditos justitiâ cum Rege, uterentur, majore in se cives benevolentia quam amore cogna●os, propensos habebant: Non enim sacerdotum duntaxat collegia, sed universa Aegyptiorum Naetio adeòque sirguli, non tàm de uxoribus liberisque & bonis suis privatis, quam de Regis incolumitate solliciti erant. QUOCIRCA LONGISSIMO EIIAM TEMPORE SUB REGIBUS MEMORATIS INTEGRUM REIPUBLIC AESTATUM CONSERVARUNT, IN SUMMA VITAM FELICITATE EXIGENTES, QUAMDIU HAEC LEGUM CONSTITUTIO VIGEBAT. Ad haec plurimae ab eis gentes subactae maxima vis opum collecta, provinciae inimitabili operum magnificentiâ illustratae, ur besque variis & sumptuosissimis donariis exornatae. Which God grant may be England condition for the future as well as theirs and its too in times past, by a speedy happy cordial legal restitution & conjunction of K. and Subjects in the strictest bonds of mutual love and loyalty, without any adulation or selfseeking on either part. Then shall we sing with the elegant Poet: 

a Claudian. de 6. Consulatu Honorii. p. 156.  Non quaerit pretium, vitam qui debet amori.  
O quantum populo secreti numinis addit  
Imperii praesens species? quantamque rependit  
Majestas alterna vicem, cum Regia Circi,  
Connixum gradibus veneratur purpura vallis,  
Plebis adoratae reboat fragor, Unaque totis  
Intonat Augustus Septenis Arcibus echo?  

b Claudian. de Laudibus Stil●conis. l. 3. p. 196, 197.  Fallitur egregio quisquis sub Principe credit  
Servitium: nunquam libertas gratior extat  
Quam sub Rege pio; quos praeficit ipse regendis  
Rebus ad arbitrium plebis Patrumque reducit,  
Concorditqus libens, meritis seu praemia poscant  
Seu punire velint, posito jam purpura fastu  
De se judicium non indignatur haberi.  
Sic docuit regnare Pater, sic casta juventae  
Froena dedit, teneros his moribus imbuit annos  
Verior Augusti genitor, fiducia belli,  
Pacis consilium; per quem squalore remoto  
Pristina Romuleis infloruit artibus aetas:  
Per quem fracta diu, translataque penè potestas  
In proprium reducta Larem, victricia reddit  
Fata solo, fruiturque iterum, quibus haeserat olim  
Auspiciis, Capitique errantia Membra Reponit.   
I shall conclude this whole Treatise with the usual thanks and Prayer of the Prelates, Lords, and Commons assembled in Parliament in the name all of other Subjects of England (whom they represent) entered upon every general Pardon of the King passed in Parliament, wherein they pray God to give him a peaceable, good and long life, in these words.  
Les Prelates, Signior, & Commons en cest parliament assembles, au nom de touts vous autres subjects, Remercient treshumblement vostre Majesty, & Prient deiu vous doner en sante, bone die, & long.  
And with these Prayers and Collects for the King of England in the Book of Common Prayer.  
Priest. O LORD SAVE THE KING. Answer: (by all the people.) And mercifully hear us when we call upon thee.  
Almighty God, whose Kingdom is everlasting and power infinite, have mercy upon the whole congregation, and so rule the heart of thy chosen Servant, CHARLES' OUR KING AND GOVERNOR, that he (knowing whose minister he is) may above all things seek thy honour and glory, and that we his Subjects (duly considering whose authority he hath) may faithfully serve, honour and humbly obey him, in thee, and for thee, according to thy blessed word and ordinance, through Jesus Christ our Lord, who with Thee and the holy Ghost, liveth and reigneth one God, world without end. Amen.  
Almighty and everlasting God, we be taught by thy holy word, that the hearts of Kings are in thy rule and governance, and that thou dost dispose and turn them as it seemeth best to thy godly wisdom; we beseech thee, so to dispose and govern the heart of CHARLES, THY SERVANT OUR KING AND GOVERNOR, THAT IN ALL HIS THOUGHTS WORDS AND WORKS, HE MAY EVER SEEK THY HONOUR AND GLORY, AND STUDY TO PRESERVE THY PEOPLE COMMITTED TO HIS CHARGE, IN WEALTH, PEACE, AND GODLINESS: Grant this, O merciful Father for thy son's sake Jesus Christ our Lord. Amen.  
1 Sam. 2. 6, 7, 8, 9, 10. The Lord killeth and maketh alive, he bringeth down to the grave, and bringeth up again; The Lord maketh poor and maketh rich, he bringeth low and lifteth up: He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among Princes and to make them inherit the Throne of glory, etc. The Adversaries of the Lord shall be broken in pieces, out of heaven shall he thunder upon them, the Lord shall judge the ends of the earth, AND HE SHALL GIVE STRENGTH UNTO HIS KING, AND EXALT THE HORN OF HIS ANOINTED.  
GOD SAVE KING CHARLES' THE SECOND. AMEN.  
FINIS.     

ERRATA.  
COurteous Reader, Correct those mistakes at the Press. pag. 15. line 22. read finierunt. p. 16. l. 1. r. Catholicae. l. 38. r. seculi. p. 32. l. 8. r. stabilitate. p. 4. l. 23. r. liberatus. p. 45. l. 3. r. subventionis. p. 60. l. 14. r. processionale. p. 73. l. 26. sermons. l. 30. Charles. r. James. p. 82. l. 32. countenance. r. continuance. p. 129. l. 34. multiplicetur. p. 133. l. 22. firmet. p. 157. l. 24. r. circundatus. p. 158. l. 8. perfunde. p. 234. trisone. p. 239. l 37. mille. p. 240. l. 13. penetrassent. p. 275. l. 34. r. liberis tribue. p. 277. l. 21. 1. populis. p. 277. l. 11. 1. nos. p. 282. l. 4. vivis. l. 22. corona. p. 284. l. 19 profectuum. p. 292. l. 13. r. salvatore. p. 293. l. 28. pice. Margin. p. 25. l. 1. 298. r. 292. p. 104. l. 5. fection. p. 13. l. 7. Ibidem.