The Signal Loyalty and Devotion of Gods Saints, Part 1 · Chapter 4
CHAP. IV.
FOr the practice of the Primitive Church and Chriſtians touching their publike & private prayers, interceſſions, ſupplications for Kings and Emperors, though Pagans and Perſecutors, as then they were, no doubt it is as antient as the Apoſtles themſelves, as is evident by the 1 Tim. 2. 1, 2. and practiced by them, in their publike Liturgies, if we believe the Liturgies fathered upon St. Peter, and St. Mark, to be genuine.
In the Maſſe of St. Peter (publiſhed by William Lindan, Biſhop of Gaunt) printed in Bibliotheca Patrum, Coloniae Agrip. 1618. Tom. 1. p. 210. E. I find the Deacon ſaying In pace Rogemus Dominum, pro Religioſiſſimis Auguſtis, ut una propugnent, &c. But this Maſſe, twice mentioning the mediation and interceſſion, beatorum Apoſtolorum Petri, Pauli, Cornelii, Cypriani, Laurentii, &c. (ſome of them not living till 200. years after Peters death,) and ſpeaking of Peter only as a Saint and Martyr departed; and this prayer being not for any Pagan, but moſt religious Chriſtian Emperors, This Maſſe is certainly a groſs Popiſh forgery fathered upon Peter ſome hundreds of years after his death; yet I thought meet to mention this paſſage in it.
The Liturgie attributed to St. Mark the Evangeliſt, Peters Diſciple, as it is but a Popiſh forgery as well as Peters, yet becauſe it contains ſome ſet obſervable Prayers for Kings, I ſhall here inſert them, as tranſlated out of the Greek Copy. Biblioth. Patrum, Coloniae Agrip. Tom. 1. p. 21. C. Sacerdos hunc in modum orat. Dominator Domine, Deus omnipotens, Pater Domini & Dei, & Servatoris noſtri Jeſu Chriſti, precamur & obſecramus te, ut Regem noſtrum in pace et fortitudine juſtitiaque conſerves. Subjicito ei, o Deus, omnem inimicum & adverſarium. Apprehende arma & ſcutum, & exurge in adjutorium ejus. Da ei, o Deus, victorias, ut animum ad ea intendat, quae nobis pacifica ſunt, & ad nomen ſanctum tuum. Ut & nos in tranquillitate dierum ejus quietam et tranquillam vitam degamus in omni pietate & honeſtate, gratia & commiſerationibus, & benignitate unigeniti filii tui, &c. Unto which Prayer all the People are to ſay, Amen.
After which p. 23. follow theſe two Prayers, Regem, Legiones, Principes, Senatus & Concilia, Populos noſtros in omni pace diſponito. Rex Regum et Domine dominantium, Regnum ſervi tui othodoxi et Chriſtum amantis Regis noſtri, quem ſuper …erram regnare juſtum cenſuiſti, in pace, et fortitudine, et juſtitia, et tranquillitate conſerva. Subjicito ei, Deus, omnem hoſtem et adverſarium, tam noſtratem quam externum. Apprehende arma et ſcutum, & exurge in adjutorium ei. Obumbra ſuper caput ejus in die belli: fac, ut de fructu lumbi ejus ſedeat ſuper ſedem ejus. Loquere ad cor ejus bona, pro ſancta tua Catholica & Apoſtolica Eccleſia, & omni Chriſtum amante populo, ut & nos in tranquillitate ejus, tranquillam & quietam vitam degamus, in omni pietate & ſanctitate. Which latter Prayer is only for Chriſtian Kings, the former for Pagan as well as Chriſtian, both founded on the 1 Tim. 2. 1, 2.
But to omit theſe ſpurious, I ſhall proceed to true genuine Antiquities.
Polycarpus the Diſciple of St. John, Anno Chriſti 120.and the Elders with him, about 120. years after Chriſts Nativity, in theircBibliotheca Patrum, Coloniae Agrip. 1618. Tom. 1. p. 96. G. Epiſtle to the Church of God at Philippi, preciſely enjoyn them, to pray for Kings, Potentates, and Princes, (then all Pagans) and likewiſe for their Perſecutors, Haters, and Enemies to Chriſts Croſſe, that their fruit may be made manifest in all things, and that they might be made perfect in Chriſt.
Juſtin Martyr in his 2d.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.dBibliotheca 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, &c. 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. daies 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 Famin, 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 hayl in the ſhape and likeneſse of fire. And it is alſo very likely God was preſently at hand in the mideſt of their Prayers, as invincible and indiſſoluble. Wherefore begining from thence, we may grant to ſuch, that they may be Chriſtians, lest they ſhould request and impetrate any armes of this kinds againſt us. Wherein it is acknowledged by this Emperor, that all theſe Chriſtian Souldiers, did in this Extremity of danger, thirſt and famine, pray for the Emperor and his Armies …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 fighting; whereupon this Emperor indulged them Liberty, to profeſſe 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, &c. 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 extream thirſt, danger and neceſſity, when they were thus praying, God ſmote their Enemies, which purſued them, with frequent thunderboults (whence they were afterwards ſtiled The thundering Legion) and refreſhed and revived the Emperors Army, with ſweet and pleaſant ſhowrs. 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 1…0.flouriſhing about 180. years after Chriſt, under the Emperours Marcus Aurelius, and Commodus, in hisdBibliotheca 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 aud 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 juſte, quemadmodum juſtitia exigit, judicet. Nam Regnum ſive Imperium, rerumque adminiſtratio ipſi a Deo commiſſa & demandata eſt. Regem quidem ſive Caeſarem honors: 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, honor, and pray for their very Heathen King or Caeſar, as ſet over them by God himſelf, and that with chearfulneſs and benevolence, as Duties ſpecially commanded them by the tenor of Gods 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, &c. 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 excellentfBibliotbeca 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 publick 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 magiſ que 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 dutifull 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. gAd scapulam, lib. p. 162, 163.Sic & circa majeſtatem Imperatoris infamamur, tamen nunquam Albiniani, nec Nigriani, vel Caſſiani, (chief Conſpirators and Traytors 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 ſeape damnarunt, hoſtes 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, hApologia, c. 30, &c. Cent. Magd. 3. c. 3. col. 11. See La Cerda, & Rhenanus Annotations,&c. Propterea igitur publici hoſtes Chriſtiani, quia Imperatoribus neque vanos, neque mentientes, neque temerarios honores dicant, quia verae Religionis homines ſolemnia eorum conſcientia potius quam laſcivia celebrant, &c. 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, &c. Inde eſt Imperator, unde & homo ante quàm 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, &c. 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, dMat. 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 & manifeſte, k1 Tim. 2. 1, 2, 3.(i) 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. &c. Iidem ſumus Imperatoribus qui & vicinis noſtris. Malè enim velle, malè facere, malè dicere, malè cogitare de quoquam ex aequo vetamur. Quodcun que 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? &c.
After which relating the manner of the Chriſtians publicks Aſſemblies, he addes. Coimus in coetum & congregationem, ut ad Deum, quaſi manu facta Precationibus ambiamus orantes. Haec vis Deo grata eſt. Oramus etiam pro Imperatoribus, pro Miniſtris eorum, et Poteſtatibus ſeculi, pro rerum quiete, pro mora finis, &c. And for their faithfull paying of Tribute to the Emperours without fraud, he ſubjoyns. Sed caetera vectigalia gratias Chriſtianis agunt ex fide dependentibus debitum, qua alieno fraudando abſtinemus, ut ſi ineatur quantum vectigalibus pereat fraude & mendacio veſtrarum proſeſsionum, facile ratio haberi poſſit unius ſpeciei querela compenſata pro commodo caeterarum rationum. Now that the primitive Chriſtians were not thus loyal to their Pagan perſecuting Emperors, and prayed for them, from any baſe carnal fear, flattery, or want of power to reſiſt them by force of Arms, but merely out of conſcience and duty towards Gods commands, is evident by the premiſes; and Tertullians expreſſe words, who informs us, that the Chriſtians then were ſo numerous and potent, That they wanted neither number, nor power to reſiſt and avenge their enemies, if they pleaſed, & could eaſily do it in one night, being *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 it ſelf. Externi ſumus & veſtra omnia implevimus, urbes, inſulas, caſtella, municipia, conciliabula, caſtra ipſa, tribus, decurias, palatium, forum; ſola vobis relinquimus templa. Cui bello non idonei, non prompti fuiſſemus, etiam impares copiis, qui tam libenter trucidamur? Si non apud iſtam diſciptinam, magis occidi liceret, quam occidere. Potuimus et inermes, nec rebelles, ſed tantummodo diſcordes, ſolius divortii invidia adverſus vos dimicaſſe. And the forecited Letter of the Emperor Marcus Aurelius (p. 50.) imports as much.
How then ſhould this dutifull ſubjection, loyaltie, theſe frequent fervent prayers of the primitive Chriſtians, for the life, ſafety, continuance of the Government, Empire of their very perſecuting Pagan Roman Emperors, in conſciencious obedience to Gods commands, and out of theſe grounds of Chriſtian policy, for their own ſafety, tranquillity, and the publick good; condemn the tranſcendent diſloyalty, treachery, rebellions, antimonarchical conſpiracies, practices, prayers, humiliations of many degenerated Saints, and Apoſtates in our Age, againſt their lawfull hereditary Chriſtian Kings, and their Kingly Government; who upon the ſerious conſideration of theſe premiſes, muſt either execrate, renounce, reform theſe their unchriſtian, antichriſtian practices, or elſe confeſs themſelves to be no true, nor real Chriſtians?
Origen flouriſhing about the year of Chriſt 230.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 quàm ſtantes in procinctu milites, & occidentes quotquot poſſunt ex hoctibus: Poſſumus etiam ſic reſpondere alienis a noſtra fide, & ad militiam pro Republica caedeſque hominum nos vrgentibus. Ecce veſtrum quoque numinum Sacerdotes & delubrorum cuſtodes dextras ſervant puras à ſanguine cauſa ſacrorum, ut incruentis impolutiſque caede manibus victimas offerant ſolenniter iis, quos habetis pro Diis, nec ullo bello delectos habetis è ſacrificorum ordine. Hujus moris ſi vobis conſtat ratio, quantò magis caeteris militantibus, non contemnenda eſt nostrorum hominum militia, manus quidem puras ſeruantium, decertantium autem fuſis ad Deum precibus pro legitimo Imperatore, et pium juſtumque bellum gerente milite, ut deſtruatur quicquid eſt juſte facientibus adverſarium. Itaque precibus noſtris profligantes omnes bellorum excitatores Daemones ac perturbatores pacis ac faederum, plus conferimus Regibus, quam qui arma geſiant pro Republica. Laboramus autem pro Imperio Romano, dum juſtè viventes, vota pro eo facimus, exercentes jus in contemnendis voluptatibus, nec ſinentes nos ab eis quovis pertrahi. Sic nos prae aliis pugnamus pro Imperatore, & licet cum ipſo non militemus, habemus tamen castra propria pietatis auſpiciis, et rem deprecationibus gerimus. Quod ſi Celſus jubet nos etiam praefecturis militaribus fungi pro patria. Sciat nos hoc quoque facere, ſed non in conſpectu hominum ad captandam inanem gloriam; In occulto enim mentis noſtrae ad Deum vota fundimus pro patria, haud ſecus quam Sacerdotes: Et plus beneficiorum a Chriſtianis confertur in patriam quam a reliquis hominibus, dum cives erudiunt ad pietatem erga Deum tutelarem patriae praeſidem, ejuſque viam ad coelestem quandam civitatem Dei muniant, modo recte vivant, vel in exiguis civitatibus. How ſhonld this ſhame and reprove us now for neglecting this Chriſtian duty for our chriſtian Proteſtant Kings and Kingdoms?
St. Cyprian, Anno 240.Biſhop of Carthage (who was martyred in the 8. per…ecution, under the Emperors Valerianus and Galienus, Anno 248.) in his elegant Book Ad Demetrianum Proconſul of Afric, who imputed all the wars, famins, wherewith the world was then afflicted, to the Chriſtians, writes thus of the Chriſtians prayers for and loyalty to their perſecuting Emperors and Superiours.*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 Chriſts injunction, St. Cyprian expreſly aſſerts in his Book, De bono Patientiae, p. 184. b. De Zelo & Livore, p. 191. a. Teſtim. l. 3. ad Quirinum, Sect 49. p. 221.
*Euſeb. Eccl. Hiſt. l 7. c. 10. Centur Magd. 3. c. 4. col. 61.Dionyſius, Anno 260.and other Chriſtians, convented before Emillianus the Governour under the Pagan Emperour Valerianus, Anno 260. as if, they were enemies to the Emperors, and prayed not to God for them and the Empire, gave him this Anſwer. Nos omnes Deum, Deum omnium Gubernatorem, qui Valeriano & Galieno Caeſaribus Impertum largitus eſt, et colimus, et veneramur. Huic etiam ſine intermiſſione pro eorum Regno, ut ſtabile et firmum maneat, preces adhibemus. And can any Chriſtians think they do either God or their Country good ſervice, in giving over praying thus for their Chriſtian Kings and Kingdoms, and maintaining and continuing them both together?
Arnobius a Chriſtian Philoſopher and Rhetorician flouriſhing about the year of Chriſt 300.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, &c. Soli ſunt apud vos Superi inhonorati, &c. Noſtra quidem ſcripta cur ignibus merverint dari? cur immaniter conventicula dirui? in quibus ſummus oratur Deus, Pax cunctis, et venia poſtulatur, Magiſtratibus, exercitibus, Regibus, familiaribus, inimicis, adhuc vitam degentibus: in quibus aliud auditur nihil, niſi quod mites, verecundos, pudicos, caſtos, familiares, communicatores rei, & cum omnibus, quos ſolidet germanitatis neceſſitudine copulatio. Verum ita ſe res habet, ut quoniam plurimum gladiis, & poteſtate valetis ferri (the caſe of our Army-Saints now) anteire vos etiam veritatis ſcientia judicetis,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, then Idolators and Barbarians, gave herſelf to continency, faſting and fervent prayer, during her Captivity, the Kings Son of very tender years, fell into a dangerous diſeaſe, whereof none to whom he was carried could cure him: at laſt they brought him to this Chriſtian Captive; who in the preſence of many Women, without applying any ſalve or medicine, laid her Sackcloath upon him, and ſaid only theſe words, Christ which health many, will alſo heal this Infant. When ſhe had uttered theſe words, And alſo prayed unto God for ayde and aſſiſtance to heal and cure the Diſeaſe, the Child forthwith recovered and enjoyed perfect health. The fame of which cure being bruited amongſt the Barbarians Wives, came at laſt to the Queens ears, ſo that ſhe was very famous. A while after, the Queen herſelf fell ſick, and this ſimple woman was ſent for, who refuſed to go, for fear ſome violence ſhould be offered to her. Thereupon the Queen being conveyed to her, ſhe practiſed, and prayed to God for her recovery, as ſhe had done before for the Child, and forthwith the Queen is rid of her diſeaſe. Wherupon ſhe thanketh the woman: who anſwer'd, It is not my doing, but Christs the Son of God, the maker of heaven and earth; exhorting the Queen to call upon him, and to worſhip the true God. The King hearing of this ſtrange cure, commanded the Captive woman ſhould be bountifully rewarded; Who ſending back his rewards, ſaid, ſhe wanted no riches, but eſteemed Godlineſſe the greatest treaſure, and that the King ſhould receive a precious Iewel, if he would acknowledge that God with ſhe profeſſed: Whereupon the King and his Queen long inſtructed by her in the Chriſtian Faith, called all his Subjects together by Proclamation, to whom he rehearſed the manner of his Sons and Queens cure by this Captives prayers, and what hapned to himſelf in hunting by praying to her God: then they preached Chriſt to both Sexes, the King to men, and the Queen to women, after that built a houſe of Prayer, turned Chriſtians, and ſent Ambaſſadors to Conſtantine, for a Biſhop and Clergy-men to instruct them further in the Faith, proteſting their further belief in Chriſt: as the marginal Hiſtorians more at large relate. Here we have a Captive Chriſtian by her Prayers, healing the Kings Son, and Queen of incurable Diſeaſes, under whom ſhe was a Captive, and converting the King, Queen, and all his Subjects to the Chriſtian Faith by her Prayers, and the miraculous cures wrought by them, and Chriſts power concurring with her prayers: a ſtrong obligation for Chriſtians to practiſe the Apoſtles precept, 1 Tim. 2. 1, 2, 3. even for Pagan perſecuting Kings and Princes, much more for Chriſtian, under whom they live not as Captives, but natural born Subjects.
St. Ambroſe, Hierom, Sedulius, Chryſoſtom, Theodoret, Primaſius,*Bibliotheca Patrum, Tom. 5. pars 3. p. 937. Remigius Biſhop of Rhemes, Beda, Rabanus Maurus, Haymo Halberſtatenſis, Oecumenius, Theophylact, and all Antients in their expoſitions and commentaries on the 1 Tim. 2. 1, 2, 3. with all modern Expoſitors on this Text, and St. Auguſtin, De civitate dei, lib. 19. c. 26. reſolve, That Chriſtians ought to pray publickly and privately to God for the life, ſafety, proſperity of Pagan and perſecuting Kings, Princes, Governors, Rulers, as well as thoſe who are Chriſtians, by the Apoſtles precept; he being inſpired with the ſame Spirit as the Prophet Jeremy & Baruch was,Ier. 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 godlineſſe and honesty, which they cannot do in times of war and perſecution.
If then this was the conſtant doctrine, practice, duty of all the primitive Chriſtians, Biſhops, Miniſters, Fathers of the Church, under their worſt, bloodieſt perſecuting Pagan and idolatrous Emperors, Kings, Princes, thus conſtantly to make ſupplications, prayers, interceſſions, & thankſgivings unto God for them, and to be moſt dutifull, loyal, and ſubmiſſive to them, without the leaſt rebellion, inſurrection, or treachery againſt them, as all theſe Fathers clearly manifeſt; then much more ought it to be ſo under their own lawfull hereditary Chriſtian Kings and Princes, for which I ſhall produce ſome notable preſidents in former ages, after Emperors and Kings became Chriſtians, and imbraced the Goſpel of Jeſus Chriſt, in the 6. & 7. Chapters, reſerved for a ſecond part.