The Signal Loyalty and Devotion of Gods Saints, Part 1 · Chapter 2

The Signal Loyalty and Devotion of Gods Saints · Part 1 · Chapter 2

p. 13CHAP. II.

I Shall in the next place proceed to Preſidents of Gods Servants and people under the Law, from the firſt erection of the Iſraelites into a kingdom, till our Saviours Nativity, intermixed with ſome examples of this kind in Pagan Idolators within that circle of time.

The firſt Prayer and Preſident of this nature recorded in ſacred Story, by Gods own Spirit, is that which was p. 14uſed 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, 7.1 Sam 8:22when Saul being choſen by lot, and fetched from among the ſtuff where he had hid himſelf, 1 Sam. 11. 23, 24. The Prophet Samuel ſaid to all the people, See yee him whom the Lord hath choſen, that there is none like him among all the people: And all the people thereupon ſhouted, and ſaid, God ſave the King, or Let the King live, as the Hebrew Phraſe renders it: which no doubt they oft times repeated, according to the uſual practice at all Kings inaugurations and coronations ever ſince; which probably they learned from the cuſtom of other Nations round about them, who had Kings and kingly Government before them, as the 1 Sam. 8. 5, 19, 20. Make us a King to judge us like all the Nations; Nay, but we will have a King over us, that we alſo may be like all the Nations; compared with Deut. 17. 19. And 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 Sauls 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 reioyced greatly. Which words imply, that both Samuel and the people by making Saul King the ſecond time before the Lord, and offering Peace-offering, p. 15and rejoycing 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 Preſident, 1 Tim. 2. 1, 2. And Samuels ſubſequent words to the people at this meeting, ch. 12. 13, 14, 23, 25. Now therefore behold the King whom ye have choſen, and whom ye have deſired, and behold the Lord hath ſet a King over you: if you will fear the Lord, and ſerve him, and obey his Voyce, and not rebel againſt the Commandement of the Lord, then ſhall both ye, and alſo the King that reigneth over you, continue following the Lord your God; But if ye ſhall ſtill do 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 Gods rejection of Saul, and repenting he had made him King, for diſobeying his command in ſparing Agag, and the beſt of the Amalekites ſpoyles; Nevertheleſs Samuel mourned for Saul, and ch. 16. v. 1. And the Lord ſaid to Samuel, How long wilt thou mourn for Saul, ſeeing I have rejected him from being King over Iſrael? All theſe do clearly evidence, that 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 then did they perform this Duty before Gods rejection during all his Reign, as well as at his inauguration.

The next King over Gods people by divine election 2and 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, p. 162 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 Sauls precedent, and Solomons and other kings ſubſequent inaugurations, though omitted for brevity in ſacred Hiſtory. During Davids Reign, I ſhall obſerve ſeveral particulars pertinent to my purpoſe.

1. Davids Soul-raviſhing Prayer and Thankſgiving made to God himſelf upon Gods meſſage, and promiſe to him by Nathan the Prophet, to ſet up his Seed after him, and to establiſh his Houſe, Kingdom, and Throne for ever, recorded at large, 2 Sam 7. In which Prayer David uſed theſe expreſſions amongſt other, v. 25. &c. And now O Lord God, the word that thou haſt ſpoken concerning thy 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, &c. And now O Lord God thou art that God, and thy words be true, and thou haſt promiſed this goodneſſe unto thy Servant; therefore now let it pleaſe thee to bleſs the Houſe of thy 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 Gods 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 publick by himſelf, and all his loyal devout Subjects, whether Prieſts, Levites, or people all his Reign, and regiſtred as a ſacred Preſident for all hereditary pious Kings and Subjects future imitation.

p. 172ly. Davids publick 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 Inſtallments, or mariages of their Sons and heirs to the Crown. I ſhall inſtance only in Pſal: 18. I will love thee, O Lord my strength, &c. Therefore will I give thanks unto thee, O Lord, among the heathen, and ſing praiſes unto thy name; Great deliverance giveth he to his King, and ſheweth mercy to his anointed, to David and to his ſeed for evermore, Pſal. 21. The King ſhall joy in thy ſtrength, O Lord; and in thy Salvation how greatly ſhall he rejoyce! For thou haſt given him his hearts deſire, thou haſt not withholden the requeſt of his lips: for thou preventest him with the bleſſings of goodneſs, thou ſetteſt a Crown of pure gold on his head. He asked life of thee, and thou gaveſt it him, even length of dayes for ever and ever, his glory is great in thy ſalvation, glory and majeſty haſt thou laid upon him; for thou hast made him moſt bleſſed for ever, &c. Which Pſalm, though it be myſtically applied to Chriſt the King of his Church and Saints by**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, &c. Thou wilt prolong the Kings life, and his years as many generations; He ſhall abide before God for ever, O prepare mercy and truth which may preſerve him. Pſal. 72. 1, 2, &c. Give the King thy Judgements, O God, and thy Righteouſneſs unto the Kings Son; Then ſhall be judge thy people with righteouſneſs, and thy poor with judgement, &c. He ſhall ſave the ſouls of the needy: He ſhall redeem their Soul from deceit and violence, and precious ſhall their bloud be in his ſight: He ſhall live, and unto him ſhall be given of the Gold of Sheba, Prayer alſo ſhall be made for p. 18him continually, and daily ſhall he be praiſed. Which Pſalm, though myſtically meant of Jeſus Chriſt the Son of David, as all accord; yet it was firſt literally made, uſed in and by the Church and people of God, and preſcribed to them as a publike Prayer for King David and his Son Solomon, who was to ſucceed him in the throne; as moſt accord, and the Contents in our Bibles reſolve; Or for King Solomon (whom ſome make the penman thereof) and his Son Rehobeam: However it is a direct form and divine precept for the people of God in all hereditary kingdoms, to make continual daily publike and private Prayers, interceſſions, ſupplications and thankſgivings unto God for their hereditary kings, their heirs apparent and ſucceſſors to the crown and royal poſterity, according to the 1 Tim. 2. 1, 2. grounded on this Pſalm. I ſhall conclude with Pſal. 89. and Pſal. 132. of like nature with the former; wherein not only the Pſalmiſt, but the Churches & Congregations of the Saints in that and ſucceeding ages, do ſing of the mercies of the Lord, and make known his faithfulneſs to all generations for making this Covenant with David and his ſeed; I have made a Covenant with my choſen, I have ſworn unto David my ſervant; Thy ſéed will I eſtabliſh for ever, and build up thy throne to all generations, &c. My mercy will I keep for him for evermore, and my Covenant ſhall ſtand fast with him: His ſéed alſo will I make to endure for ever, and his Throne as the dayes of Heaven. If his children forſake my Laws, and walk not in my judgements; if they break my ſtatutes, and keep not my commandements; then will I viſit their tranſgreſſions with the rod, and their ſin with ſcourges. Nevertheleſs my loving kindneſs will I not utterly take from him, nor ſuffer my faithfulneſs to fail. My Covenant will I not break, nor alter the thing that is gone out of my livs; Once have I ſworn by my holineſs that I will not lie unto David: his ſeed ſhall endure for ever, and his Throne as the Sun before me. It ſhall be eſtabliſhed for ever as the Moon, and as the faithfull witneſſe in Heaven: Selah. I thy children will keep my covenant and my teſtimonies that I ſhall teach them, their children alſo ſhall ſit upon the Throne for evermore; For p. 19the Lord hath choſen Zion, he hath deſired it for his habitation: This is my reſt for ever, there will I dwell, for I have deſired it, &c. There will I make the horn of David to bud; I have ordained a lamp for mine anointed: His Enemies will I cloath with ſhame, but upon himſelf ſhall his crown flouriſh. From all theſe Pſalms which you may read at large, theſe irrefragable Concluſions may be clearly deduced.

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

2ly. That they did in their publike and private devotions, prayers, pſalms, and thankſgivings, take ſpecial notice and make particular mention of Gods promiſe to King David, his Houſe, and Royal ſeed, that they ſhould inherit the Throne and kingdom over his people by ſucceſſion for ever; and rejoyce therein, yea pray for its accompliſhment, and Gods grace and bleſſing on his Houſe, ſeed, as their own and the Churches greateſt bleſſing, happineſſe, and ſafety.

3ly. That as the ſins of Davids royal ſeed and progeny, did not cauſe God himſelf, the king of kings, who conferred the kingdom and throne upon them, to break his Oath and Covenant with them, nor to deprive them of their kingly Government, Throne, or totally to withdraw his loving kindneſs and mercy towards them, but only to chaſtize them with his rod, and ſcourge them for their amendment: So it did neither withdraw the allegeance, loyaltie, dutie, prayers, ſupplications, interceſſions, or thankſgivings of the Church and their pious ſubjects from them, but rather intend and augment them, as is evident by Pſal. 89. 38, to 59. and Pſal. 132. All which particulars do apparently check and reprehend the contrary late practice of the Subjects and Saints within our three kingdoms and Churches of England, Scotland and Ireland.

4ly. The pietie and loyaltie of Davids Great Officers, p. 203and Subjects in praying for him and his people in their conferences with and addreſſes to him, I ſhall inſtance only in 3. preſidents. The 1. is that of Joab his chief Captain and General, when David commanded him to number the people, much againſt his judgement and diſſwaſions from it, 2 Sam. 24. 3. And Joab ſaid unto the King, The Lord thy God adde uuto the People, how many ſoever they be, and that the eyes of my Lord the King may ſée it. The 2. is that of Araunah, when king David after the three dayes of Peſtilence inflicted for his numbring the People, came to buy the threſhing-floor of him to build an Altar to the Lord, that the plague might be ſtayed from the people, 2 Sam. 24. 21, 22, 23. And Araunah ſaid unto the King, The Lord thy God accept thée. Both theſe are direct prayers to God for King David by theſe two loyal Subjects. The 3. preſident is the gratulatory ſalutation and prayer of Huſhai, when he ſent him, under a pretended revolt from him, to his ſon Abſolom (who uſurped his throne and forced him to flie) to undermine Achitophels craftie counſel againſt him: thus recorded, 2 Sam. 16. 16. And it came to paſs, that when Huſhai the Archite Davids friend, was come unto Abſolom, he ſaid, God ſave the King, God ſave the King, or, Let the King live; doubling this ſalutation of and praier for him. Whence I inferr theſe 2. probable, if not undeniable Concluſions: 1. That this ſalutation and praier was uſual amongſt the Iſraelites, not only at their kings Coronations, but upon their Officers and Subjects acceſſes and addreſſes to them, even in king Davids daies, as well as in all ſucceeding ages. 2ly. That if Huſhai thus uſed it to Abſolom a king only by Traterous uſurpation of his Fathers Throne; he and other loyal Officers, ſubjects, uſed it much more at the inauguration of, and their addreſſes to their lawfull pious king David a man after Gods own heart.

3ly. The third king over Gods own people was Solomon, the firſt who enjoyed the Crown by inheritance from David his Father by Gods ſpecial appointment, and crowned king in his Fathers life time, to prevent the uſurpations of his Brother Adonijah, thus recorded in ſacred writ, 1 p. 21kings 1. 30, to 49. When David was old, his ſon Adonijah to defeat Solomon of the Crown, making a ſtrong partie cauſed himſelf to be proclamed king; which David being informed of by Bathſheba, Solomons mother, he thereupon by the advice of the Prophet Nathan, out of a 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 Gihon, and there to anoint him King over Iſrael; and blow ye with the trumpet, and ſay, God ſave King Solomon: Then ye ſhall come up after him, that he may come and ſit upon my throne: for he ſhall be King in my ſtead; and I have appointed him to be 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 Davids Mule, and they brought him to Gibeon. And Zadok the Prieſt took an horn of oyle 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 rejoyced with great joy, ſo that the earth rent with the ſound of them, and the City rang again. VponUpon this Jonathan the Son of Abiathar the Prieſt came in to Adonijah, and related the premiſes to him, and all the Gheſts that were with him; adding, alſo Solomon ſitteth on the Throne of the kingdom, and moreover, the Kings Servants came to bleſs our Lord King David, ſaying, God make the name of 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 p. 22Throne this day, mine eyes even ſéeing it. After which **1 Kings 2. 1, to 23. 1 Chron. c. 28. & 29.1 Kgs 2:1–231 Chr 28David aſſembled all the Princes of Iſrael, the Princes of the Tribes, the Captains of the Companies that ministred to the King by courſe, the Captains over the thouſands and over the 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 Gods 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 commandements of God, and to ſerve him with a perfect heart and willing mind, &c. he gave Solomon a pattern of the form, materials, veſsels, chambers, treaſuries of the Temple, and courſes of the Prieſts: After which, relating to them the quantity of Gold, ſilver, pretious ſtones, braſſe and other materials he had 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, braſſe, 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 joyned with him therein: In which praier he and the Congregation uſed this expreſſion relating to Solomon, 2 Chron. 29. 18, 19. O Lord God of Abraham, Iſaac, and of Iſrael our fath…rs, Give unto Solomon my Son a perfect heart to keep thy Commandements, 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, &c. v. 20, 21. p. 23From 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 hereditarie Kings inaugurations who ſucceeded him, by like practice and cuſtom) did blow with Trumpets, pipe with Flutes, rejoice with exceeding joy, and cry out with united ſhouts, prayers, acclamations, God ſave the King, Let the King live; ſo that the Earth did rent, 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, & praiers for them, as Benaiah, and other of Davids ſervants did here in the caſe of Solomon ſaying, The Lord God of my Lord the king ſay Amen too. As the Lord hath been with my Lord the king David, ſo let him bee with Solomon, and make his name better than thy name, and make his throne greater than thy throne. 3ly. That they joyned in publike prayers to God for their Kings, after their inſtallments in the kingdom, as the whole Congregation did here with David for Solomon, O Lord God of Abraham, &c. give unto my ſon Solomon a perfect heart to keep thy Commandements, &c. & Pſ. 132. 1, &c. 4ly. That in their uſual addreſſes to their Kings, they bleſs them, by wiſhing them ſpiritual and temporal bleſſings, long life and proſperity to them, and bleſs God for their advancement to the Throne and Government over them, as is evident by the 1 Kings 1. 27. 43. compared with the 2 Sam. 10. 16. and other ſubſequent texts. 5ly. I ſhall adde 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 thée, to ſet thée on his p. 24throne, to be King for the Lord thy God; becauſe thy God loved Iſrael to eſtabliſh them for ever, therefore made hee thee King over them, to do judgement and juſtice. Now if King Huram and the Queen of Sheba meer foreiners, Princes, not ſubjects, thus bleſſed God for Solomons kingdom, justice, reign, and advancement to his fathers throne, for the eſtabliſhment and welfare of his ſubjects; then much more were the Iſraelites themſelves, his own ſubjects and ſervants, obliged to bleſſe him, and bleſſe God for his reign, wiſdom, and good government over them; which no doubt they did conſtantly perform in their publike and private 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. & 5.1 Kgs 72 Chr 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 12.1 Kgs 8:14–222 Chr 6:4–12 Solomon having firſt bleſſed all the Congregation, he (with the whole Congregation of Iſrael, ſtanding before, and joyning with him) Bleſſed the Lord God of Iſrael, who had with his hands fulfilled that which he ſpake with his mouth to his father David, That his Son which ſhould come out of his loyns ſhould build an Houſe to the name of the Lord God of Iſrael. The Lord therefore hath performed his word that he hath ſpoken, for I am riſen up in the room of David my Father, and am ſet on the Throne of Iſrael as the Lord promiſed, and have built the Houſe for the Lord God of Iſrael, &c. After which **1 Kings 8. 22, to 27. 2 Chron. 6. 12, to 18. 42.1 Kgs 8:22–272 Chr 6:12–182 Chr 6:42he ſtood before the Altar of the Lord upon a brazen ſcaffold, and kneeled upon his knees before all the Congregation of Iſrael, and ſpred forth his hands towards heaven, and ſaid; O Lord God of Iſrael, there is none like thee in the heaven, nor in the earth, which keepeſt Covenant and ſheweſt 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 p. 25is this day: Now therefore, O Lord God of Iſrael kéep with thy ſervant David my Father that which thou haſt promiſed him, ſaying, There ſhall not fail thée a Man in my ſight to ſit upon the Throne of Iſrael; yet ſo, that thy children take heed to their way, to walk in my Law, as thou haſt walked before me. Now then, O Lord God of Iſrael, let thy word (I pray thée) be verified, which thou haſt ſpoken unto thy ſervant David, &c. O Lord God turn not away the face of thine anointed; Remember the Mercies of David thy ſervant. When **1 Kings 8. 34, to 62. 66.1 Kgs 8:34–621 Kgs 8:66Solomon 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 wayes, and to keep his Commandements, 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, &c. After all the Dedications, ſacrifices, offerings and feaſts were fully ended,**1 Kings 8. 66. 2 Chron. 7. 10.1 Kgs 8:662 Chr 7:10 Solomon ſent the people away, and they bleſſed the King, and went unto their tents Joyfull and glad of heart for all the goodneſſe that the Lord had ſhewed 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 joyning 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 p. 26ſpiritual and temporal welfare, and exceedingly rejoycing for Gods goodneſs mutually beſtowed on each other; but more eſpecially for Gods promiſe made and fulfilled to David, Solomon and their royal poſterity, That they ſhould not want a man of their ſeed to ſit upon the throne of Iſrael for ever, for the real performance whereof they all moſt earnestly prayed, as well as for David and Solomon; as the only means under God of their perpetual unity, ſafety, felicity. Now theſe Prayers, Bleſſings, and Thankſgivings of Solomon thus made at the dedication of the Temple, regiſtred by the Dictate of Gods Spirit, inſerted into the Hiſtory and Canon of the Scriptures, as patterns of imitation for the Iſraelites and all Gods 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 publikely and privatly.

4ly. When idolatrous**1 Kings 13. 1, to 7.1 Kgs 13:1–7 King Jeroboam put forth his hand to lay hold on the Prophet and man of God, who prophecied againſt his Altar at Bethel, and God thereupon immediately dryed up his hand he stretched out, ſo that he could not pull it in again to him; Thereupon the King ſaid to the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be reſtored me again. And the man of God beſought the face of the Lord, and the Kings hand was reſtored again, and became as it was before. Here we have a Prophet and man of God praying for an Idolater and perſecuting king, to reſtore that very hand he then ſtretched out againſt him, to apprehend and impriſon him for prophecying againſt his idolatrous Altar by Gods ſpecial command. How much more then would he have prayed for king David, Solomon, and other pious Kings to reſtore and preſerve their lives?

5ly. When‖‖2 Kings 11. 4, &c. 2 Chron. 23.2 Kgs 11:42 Chr 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 p. 27brought them into the Houſe of the Lord, and made a Covenant with them, and took an Oath of them, and ſhewed them Joaſh the kings ſon (whom he hid, being but 7. years old) and ſaid unto them; Behold the kings ſon ſhall reign, as the Lord hath ſaid of the ſons of David. Then diſpoſing the Captains, Guards and Levites in the Temple, with their weapons in their hands round about Joaſh, they thereupon brought out the Kings Son, and put upon him the Crown, and gave him the Teſtimony, and made him King; and Jehoiadah and his ſons anointed him, and they clapt their hands, and ſaid, God ſave the King And all the people of the Land rejoyced and ſounded with Trumpets, alſo the Singers with Inſtruments of Muſick, and ſuch as taught to ſing praiſe; prayſing the King. And Jehoiada took the Captains of hundreds, and the Nobles, and the Governours of the people, and all the people of the land, and brought down the king from the Houſe of the Lord, and ſet the king upon the throne of the kingdom. And all the people of the Land rejoyced, and the City was quiet after they had ſlain Athaliah with the ſword. Here we have the ſelf-ſame acclamation and prayer, Let the King live, or God ſave the King, made by Jehoiada the High-Prieſt and his Sons, the Captains of the Army, the Princes, Officers, Prieſts, with all the City and people preſent at the coronation of Joaſh, right heir to the Crown by deſcent from the Houſe of King David, as was uſed at the Inaugurations of Saul and Solomon, and no doubt was practiſed at the coronations of all other Kings of Judah and Iſrael, though not particularly recorded in the Sacred Hiſtory of their lives and reigns, being a thing ſo vulgarly known, for brevity ſake, it being the received practice, cuſtom of all other Nations at the Coronations of their Kings and Emperors till this very day, as is evident by Dan. 2. 4. c. 3. 9. c. 6. 6. 21. as well as among the Iſraelites.

6. I ſhall evidence the truth of the Iſraelites practice in praying for their kings whiles they lived, by what the Scripture records touching their lamentation and publike mourning for their pious and good kings when they died. p. 28It is recorded 2 Chron. 35. 24, 25. that when good King Joſiah died of his wounds received in battel, and was buried, all Iudah and Jeruſalem mourned for him: and all the ſinging men and ſinging women ſpake of Joſiah in their Lamentations unto this day, and made them an Ordinance in Iſrael, and behold they are written in the Lamentations, writ upon this occaſion amongſt others, as is evident by Lam. 4. 20. c. 5. 16. The breath of our noſtrils the anointed of the Lord, was taken in their pits, of whom we ſaid, Ʋnder his ſhadow we ſhall live among the Heathen. The Crown of our head is fallen. Wo unto us that we have ſinned. If all Judah and Jeruſalem, the ſinging men and ſinging women, and Jeremiah the Prophet thus mourned for, and lamented the death of Joſiah, and their other good Kings, at and after their funerals; no doubt they conſtantly prayed for their health, long life, and proſperous reigns whiles they were living, (as the premiſes evidence) though not particularly recorded in the Abridgement of their reigns, in the Books of Kings, and Chronicles.

7. Ezra, c. 9. 7. in his prayer, Nehemiah, c. 9. 32, 34. in his prayer, Jeremiah, Lam. 2. 9. and Daniel, c. 9. 6, 8. in his prayer confeſſed, lamented the ſins of their Kings and Princes, and bewailed their deliverance into the hands of the Kings of the Lands, to the Sword, to Captivity, to a ſpoyl and Confuſion of face; and prayed, not to let all the trouble that had come upon them ſeem little, &c. Therefore no doubt they conſtantly prayed for their kings, during their reigns and proſperity, who thus lamented their captivity and miſery.

8. The Prophet Ezekiels injunction by God, c. 19. 10, &c. to take up a Lamentation for the Princes of Iſrael becauſe they were cut off and caried away captives, the ſtrong rod (of the royal progeny) broken and withered; ſo as Iſrael had no ſtrong rod left to be a Scepter to rule: concluding thus, this is a Lamentation▪ and ſhall be for a Lamentation. with that of the Prophet Hoſea, c. 10. 3. In that day, Iſrael ſhall ſay (by way of Lamentation and grief) we have no King, becauſe we feared not the Lord: what then ſhould a King do to us? Are convincing Arguments, that theſe Prophets p. 29and all fearing God, did conſtantly pray for the life and continuance of their kings and kingly Government, and Poſterity, whiles they enjoyed them, as their principal earthly bleſſing and ſecurity, ſince they thus ſadly lamented the want and Captivity of their kings, and Princes of the royal bloud, to rule over them, as their greateſt miſery, and infelicity, both for the preſent and future, till reſtored to the throne again to rule over them.

9. The Iſraelites, whiles they were bondmen and Captives under the Babylonians, Aſſyrians, Perſians, having no kings nor Princes of Davids royal poſterity to rule over thē, did make prayers, & offer Sacrifices to God for the lives & proſperity of theſe Pagan kings, & their ſons too; therefore no doubt they did it much more out of loyalty and duty for their own hereditary kings, and their ſons, whiles they reigned over them. For their practice in relation to thoſe forein kings, under whom they were Captives, though Pagans, Idolaters, and Enemies to their Nation, We have one memorable Precept, and at leaſt three Preſidents in Scripture.

The 1. is that of Jer. 29. 1, to 9. where Jeremiah the Prophet, (by Gods direction and command) writ thus in his letter ſent from Jeruſalem to the Elders, Prieſts, Prophets, and all the people of Iſrael, when Nebuchodonoſor had caried them away captive from Jeruſalem to Babylon. Thus ſaith the Lord of hosts, the God of Iſrael, uuto all who are caried away captive from Jeruſalem to Babylon: Build ye houſes, plant vineyards, take ye Wives, and beget Sons and Daughters, &c. And ſeek ye the peace of the City, whither I have cauſed you to be carried away captive, and pray unto the Lord for it (to which**Rhemigius Haymo. ſome Antients adde) and pray for the life of Nebuchodonoſor and his ſons, virtually included in the former clauſe at leaſt, for in the peace thereof ye ſhall have peace. If all the Elders, Prieſts, Prophets and people of Iſrael, were thus ſpecially commanded by God himſelf, to pray for the Peace, and Proſperity of this Idolatrous City of Babylon, their**Pſ. 137. Jer. 50, & 51.Ps 137Jer 50 greateſt Enemies and perſecutors wherein they lived in captivity and bondage, and for King Nebuchodonoſor p. 30and his ſons lives, who burnt their City and Temple at Jeruſalem, deſtroyed, captivated their Kings, Princes, kingdom, Nation, and ſent them captives to Babylon; becauſe in their Peace and proſperity themſelves ſhould enjoy peace and tranquillity even in and under their bondage; Then doubtleſſe were they much more obliged in duty, piety, prudence, to pray for the peace, life, health and felicity of their own Kings, kingdom, and royal City of Jeruſalem, whiles they there lived under their royal Government. I ſhall compare this with Baruch, 1. where we read the Jews in Babylon, upon reading of Baruchs book, made a collection of mony, and ſent it to Jeruſalem unto Joachim the High Priest, and to the Prieſts and all the people which were found at Jeruſalem. And they (the Jews who brought it) ſaid, Behold we have ſent you mony to buy Burnt-offerings, and Sin-offerings, and Incenſe, and prepare ye Meat-offerings, and offer upon the Altar of the Lord our God: And pray for the life of Nebuchodonoſor K. of Babylon, and for the life of Balthaſar his Son, that their daies may be upon Earth as the dayes of Heaven. And the Lord will give us ſtrength, and lighten our eyes, and we ſhall live under the ſhadow of Nebuchodonoſor King of Babylon, and under the ſhadow of Balthaſar his Son, and we ſhall ſerve them many daies, and find favour in their ſight. Pray for us alſo unto the Lord our God, for we have ſinned against the Lord our God; and unto this day the fury of the Lord and his wrath is not turned from us. From which paſſage (though it be Apocryphal) it is apparent, that the Iews during their captivity both at Babylon and Ieruſalem did conſtantly pray to God for the long life, welfare, and proſperous reign of Nebuchodonoſor, and his Son after him, though Pagan-Idolators, and Enemies who deſtroyed their Country, City, Temple, led moſt of them away Captives out of their own Land, and made them Tributaries and Bondmen to them. Therefore much more did they and were they bound in duty, loyalty, allegiance, and prudence, to pray for their own hereditary, natural, rightfull kings of Davids royal Family whiles they reigned over them.

p. 31The 2. is the obſervable preſident of the Prophet Daniel himſelf, Dan. 6. who did accordingly perform this 2duty: he being a captive under Darius, though a Pagan King, an Idolater, an Enemy to the whole Jewiſh Nation, a Foreiner, of the Perſian, not Iſraelitiſh race, an impious Tyrant, Perſecutor, if not Enemy to himſelf and the true God, making, eſtabliſhing, and ſigning this royal Decree at the ſollicitation of his Princes, on purpoſe to inſnare Daniel, That whoſoever ſhall ask a Petition of any God or Man for thirty dayes, ſave of King Darius himſelf, ſhould be caſt into the Lions den; for breach of which impious decree by praying to God, Daniel was caſt by the Kings commandement, through the Princes malice againſt him, into the Lions den, and a ſtone laid at the mouth of the den, which the K. ſealed with his own ſignet and the ſignet of his Lords, that the purpoſe might not be changed concerning Daniel: Yet, notwithſtanding all theſe circumſtances, which might in the judgement of fleſh and bloud diſoblige Daniel from his dutifull allegiance to and prayer for Darius his life and happineſſe; No ſooner did King Darius come to the Lions den the next morning, early, crying with a lamentable voice, and ſaying, O Daniel, ſervant of the living God, is thy God whom thou ſerveſt continually able to deliver thee from the Lions? but Daniel, the very first words he uſed, brake forth into this moſt loyal ſalutation of, and prayer for him, v. 20, 21. O King live for ever. My God hath ſent his Angel, and hath ſhut up the Lions mouths, that they have not hurt me; for as much as before him innocency was found in me, and alſo before thee O King have I done no hurt: calling him King no leſs than twice together, not Tyrant, Infidel, Perſecutor, Enemy of God, and his people (as ſome degenerate Saints of this Age would have done, without any ſuch injuſtice as he ſuffered from and by his decree) and uſing the ſelf-ſame Salutation to and Prayer for him, and other idolatrous perſecuting Kings, as their natural born Subjects & Princes uſed, as is evident by comparing this Text with Dan. 2. 4. c. 3. 9. c. 5. 10. c. 6. 6. Therefore queſtionleſs he and other godly Iſraelites did, and would have manifeſted the like loyalty, p. 32piety, and reverence towards their own hereditary Kings of Davids poſterity in their own Country, though Idolaters, Perſecutors, Tyrants, much more when juſt, upright, mercifull, bountifull, and religious.

3The 3. is the memorable Decree of King Darius, concerning the building, repairing, expences and oblations of the Houſe of the Lord in Jeruſalem, and the chief end thereof, recorded Ezra 6. 3, to 14. Moreover I make a Decree, that you ſhall do for the Elders of theſe Jews, for the building of the Houſe of God, that of the Kings Goods, even of the Tribute beyond the River, forthwith expences be given to theſe men, that they be not hindred. And that which they have need of, both young bullocks, and rams, and lambs, for the Burnt-offerings of the God of Heaven, wheat, ſalt, wine and oyle, according to the appointment of the Prieſts which are at Jeruſalem, let it be given them day by day without fail, that they may offer **Ioſephus Antiqu. Iudae. l. 11. c. 4. ut non deſinentes quotidie ſacrificare, TAM PRO ME, quam pro Perſarum gente Deum deprecantur.Sacrifices of ſweet ſavors unto the God of heaven, and pray for the life of the King, and of his Sons. Alſo I have made a Decree, that whoſoever ſhall alter this word, let timber be pulled down from his houſe, and being ſet up, let him be hanged thereon, and let his houſe be made a dung hill for this, &c. By this Decree it is moſt apparent, 1. That the Prieſts and people of God at Ieruſalem, living as Tributaries under this pagan Perſian King, were ſpecially enjoyned and required by his royal decree, day by day to offer Sacrifices, and pray unto the God of Heaven for the life of the King, and of his Sons, of which there could be but theſe two probable grounds: either, that they uſed thus daily to offer Sacrifices and prayers to the God of heaven for their own hereditary Kings and their Sons in the old Temple at Ieruſalem, by Davids and Solomons injunction, before it was demoliſhed; as they were now ordered after its rebuilding and repair; which is moſt probable, ſince their antient uſual daily Sacrifices and prayers for the King and his Sons are here conjoyned. Or, becauſe their own pagan Prieſts uſed to do ſo in Perſia, Babylon, and their own antient Dominions. 2. That this Decree in all its parts, ſpecially in this laſt, was ſo peremptory p. 33and 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 forein Pagan King and his Sons, to whom they were only Captives and Tributaries; what penalties, executions do thoſe undutifull 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 4Prieſt, and Scribe of the Law of the God of Heaven, for monies to buy Bullocks, Rams, Lambs, with their Meat-offerings and Drink-offerings, and to offer them upon the Alter of the houſe of God which was at Jeruſalem, Ezra 7. 11, to 25. in which Decree, though there be no ſuch expreſs clauſe as in the former, to offer Sacrifices and Prayers to the God of 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 publick Sacrifices and prayers to the God of Heaven, in the behalf of this King, his Sons and Realm, and praying for their p. 34welfare 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 Kings heart, to beautifie the Houſe of the Lord which is at Jeruſalem, and hath extended mercy unto me before the King and his Counſellors, and before the Kings mighty Princes, & ch. 9. 8, 9, 10. And now for a little ſpace Grace hath been ſhewed from the Lord our God to leave us a remnant to eſcape, and to give us a Nayl in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were Bondmen, yet our God hath not forſaken us in our Bondage, but hath extended 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 commandement, &c. The recital of which mercy in Ezra his ſolemn Thankſgiving, and alſo in his publick humiliation, was a moſt effectual prayer for this King and his Sons, and prayſing God for the benefits extented to his people by their means and favour.

5To theſe 4. Precepts and Preſidents 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. Hamonds Annotations on 1 Tim. 2. 1, 2.1 Tim 2:11 Tim 2:2Apion 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 ſware by his name; that the Jews would do neither, nor permit his Statue to be ſet up in the Temple of their God; whereupon he commanded Petronius with two Legions to make war upon the Jews, unleſs they would erect his 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 dye, and offering their Necks to the Block, than to permit ſuch a tranſgreſſion againſt their Gods law. Hereupon they ſent Embaſſadors to Caius, whereof Philo was chief, to ſatisfie him; p. 35who informed him, that though they could not erect his Statue, nor adore him as a God, being contrary to their Religion, yet ſuch was their loyalty towards him, That they did twice every day offer Sacrifices & prayers unto their God for him in the Temple. Therfore no doubt they did the like for Darius, Artaxerxes, Nebuchadnezzar, and 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 Ayr ſhall carry the voyce, and that which hath wings ſhall tell the matter: Therefore it is clear by the rule of contraries, yea by Chriſts and Pauls own expoſitions, reſolutions, Mat. 5. 44. Lu. 6. 28. Rom. 12. 14. that they were to bleſs and pray for them, yea though they perſecuted, and deſpitefully uſed them. Shimei for violating theſe divine Precepts in curſing and rayling againſt King David, and ſtiling him a Man of blood, &c. when he fled from his uſurping Son Abſolom, was thought worthy to loſe his head by Abiſhai, who would have cut it off, had not David for the preſent forbad his execution, 2 Sam. 16. 7, to 10. c. 19. 21. For which crime Solomon by Davids order, afterwards put him to death, 2 Kings 2. 8. 44, 45, 46. uſing this ſpeech unto him, Thou knowest all the wickedneſs which thy heart is 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 rayling againſt David his King was a capital crime and treaſon deſerving death, and p. 36God himſelf reputes it an heinous offence in the idolatrous Iſraelites and others, when vexed with famine, oppreſſion, and other judgements by evil Kings, to curſe their King and look upwards, Iſay 8. 21. Then queſtionleſs, it is a grievous ſin, and capital offence for Subjects to give over, & prohibit all publick and private Prayers for their Kings, or curſe thē though wicked, oppreſſive, idolatrous, tyrannical, much more when juſt, good, pious, chriſtian, orthodox; and not only to curſe, but dethrone, murder them, eject, baniſh and diſinherit their royal poſterities, and aboliſh their Kingly Government, for which they can expect nought elſe but exemplary puniſhments, and the reward of Shimei both from God and men, being contrary to all the recited Preſidents of Gods Saints and people under the law.