is seene in the mouldering matter whereof hee is made so-likewise in the multiplicity of dangers wherwith he is encouÌ„tered 1 SPIRITVAL enemies Dangers both of Spiritual and of Corporal enemies Spiritual enemies to the natural life of a King are either his owne sins or the sins of the people 1 HIS OWN SINS 1 His owne sinnes when he is not aswell a Personal King over himselfe as a Polisike King over others when he hath not aswell Regnum rationis a kingdome of reason within him to maister his owne passions as Regnum nationis a kingdome of people without him to rule as his owne subiects 2 HIS PEOPLES SINS 2 And as the Kings sinnes so are also the sinnes of the people spirituall enemies to the naturall life of a King The wiseman telâ—â—s vs Prov. 5. that sin is bitter as wormewood Prov. 5.4 I will add that it hath one quality of wormewood more For wormewood saith Dioscorides is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dioscor l. 3. c. 26. offensiue to stomach and to head both because the fumes thereof arising from the stomach offend the head and so oft times the King who is the head is chastised and punish't for the sins of the people To what purpose then shall it be for you to cry Vivat Rex Let the King liue if the out-cry of your sins sound nothing but Moriatur Rex Let the King dy In vaine do your tongues pray for his life if your sins plot treason against his life The Greeks haue one word that signifies Heaven and Hell both and that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they haue another word that signifies God and the Divel both and that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And tell me I pray are there not many that liue as if they thought it all one whither they go to heaven or to hell all one whither to God or to the Divel To say nothing of lying and extortion the two beloved sins of your City do not the ruffians I say not of but about this Citie account drabbing and dicing swearing and swilling which indeed are foure Carnal Mortal vices to be their foure Cardinall and Moral virtues But as Iohn Baptist said of Christ Ioh. 3. He must encrease and I must decrease So Ioh. 3.30 if ye will haue the Kings life to encrease then must your sins decrease Your sins must be shortned that his dayes may be lengthned Moriantur peccata vs vivat Rex Let your sins dy that your King may liue Seeing then the death of sin is the life of the King Let me add to Viuat Rex Vivat Pro-rex Blessed be the godly and zealous care of him that is now his Maiesties Viceroy for the government of this honorable City who so carefully painefully laboureth to purge those more than Augâ—â— in Stables where these sins inhabit which indeed will not be purged but with a stiffe sircame Yea Let me also add one Vivat Rex more Let that other King liue a King but onely in name saue that hee is indeed a King of Preachers I meane the R. Reverend Bishop of this Dioecese than whom I dare say though God be blessed of late yeares there haue risen many yet there never arose among you a truer Iohn Baptist a man more zealous for the cause of the Lord of hosts and of his Soueraigne He as ready to cut downe â—n Gladio oris with the sword of his mouth as is his Maiesties Liefetenent Ore gladij with the edge of his sword Both resolving with S. Ierom Ierom. ep 61. that Ad tanta crimina patientem esse non oportet Where such sins reigne as reigne in and about this City there it 's a sin for either Magistrate or Minister to be patient every sin being a sworne-enemy to the natural life of a King 2 CORPORAL enemies But besides these spiritual enemies there are also corporal enemies to the natural life of the King sons of Belial that cast off the yoake of obedience to their Liege King and serue another King even the Prince of this world Io. 12.31 the Divell who is also their father and yet are they not so wise as to knowe their owne father like the Iewes Io. 8.33 V. 44. saying We are the seed of Abraham when yet Christ tell 's them Ye are of your father the Divell These be they that haue Vivat Rex God saue the King in their mouth but Vivat Papa God saue the Pope in their heart They say God saue the King but it is but only dicis causa for fashions sake like as roagues do when they are burnt in the hand they say it because they must say it With them Vivat Rex is but a false cry for even then when they say Vivat God saue him they rather wish Moriatur God haue him Aelius Spartian Antonin Geta. And as Bassianus Caracalla said of his owne Brother whome hee had slaine Sit Divus dum non sit Vivus Let him in God's name be a Saint so he be not a Man So I wish we had not too-good cause to be perswaded that they could be content to make out King St Iames so they might vnmake him King Iames to put him into their Kalender of Saints so they might put him out of the Catalogue of Kings The Frenchmen haue a proverb that Romam ad quaerendum sanctum Petrum eunt qui eum ante fores suas habent There are that goe to seeke S. Peter at Rome when they haue him before their dores And may it not likewise be said of vs that Antichristum Romae quaerimus domialimus we seeke Antichrist at Rome but we cherish him here at home Nay I pray God we haue not some of Solomon's Spiders among vs that take hold with their hands and are in Kings palaces as it is Prov. 30. Some in Court aswell as in Countrey that are of the poysoning Prov 30.28 and of the stabbing and of the fiering Religion who it were good they were soone swept downe with the besome of discipline Esa 14.23 lest in the end they sweepe downe all with the besome of destruction They haue learn'd of the Seedesmen of the Romish doctrine forged in the shop of that either Tricoronis or Tricornis Episcopus that three-crown'd or three-horn'd Bishop of Rome that treason against a King not Catholike by their Copy is no sin against God These these beloued the worse Subiects they are to their Prince the sitter subiects are they for you that shal bee Parliament-men to worke vpon Buisy not your heads in plotting and devising how to limit the poore Clergy to a stint of competency For where there is Competency in the tongue there is covetousnesse at least if not irreligion in the heart Study not how ye may curb Christ in his Ministers but rather how ye may subdue Antichrist in his members Remember nay I know ye cannot but remember the children of Edom Psal 137.7
Politike body being to it as is the head to the rest of the members the fountaine both of sense and motion And therefore as in the naturall body so is it in the Body politike If the body be without a head it presently fall's to the ground and perisheth or of the head bee ill affected the whole body iâ— by and by disabled Whence it is that Caput as it signifieth a head so it also signifieth life because Saluâ— capits caput est â—alutis the safety of the head is the head of the bodies safeâ—y 2 A SHEPHEARD Arist Eth. l. 8. c 11. â—sa 44.28 â—â—m â—lex Philo. â—â—d 2ly A King is called Pastor the shepheard of his people A man â—gâ—uâ—â— by God himselfe to King Cyrus 100 yeares ere he waâ— borne Fso 44. So do Clâ—mâ—ns Alexandrinus and Philo Inauâ— vsually compare a King to a Shepheaâ—d and the people to sheepe because as sheepe will runnâ— thorow a gaiâ— which the first haht broken though it bee to the very endangering of then liues so the rage of the people streâ—gthened by error and blindnesse of their nature is such that vnlesse they haue a King to recall and guide them it 's a venture but they run desperately to their owne ruine 3 FATHER Arist l. 8. Eth. c. 10. 3ly A King is called Pater a Father beâ—aâ—se saith Arist he must exercise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the authority of a Father not of a Master over his Subiect This did Augustus Caesar an heathen Emperour see by the dim glimmering light of Nature of whom Macrobius write's that hee carried such an entire and fatherly affection to the Common-wealth Macrob. Sat. l. 2. c. 5. that he call'd it Filiam suam his owne daughter and therefore refused to bee call'd Dominus the Lord or Maister of his countrey and would onely be call'd Pater Patria the father of his countrey because he govern'd it Non per timorem sed per amorem not by feare but by loue A title which thâ— Pope's Paternity for these many successions hath much affected though litle deserved For the Pope by his very name Papa would haue vs to vnderstand that hee is Pa pa that is to say Pater Patriae the Father of his Countrey which by his interpretation is all the wâ—rld But let him be what he is I am sure that as Cyrus saith in Xenophon there is no oddes at all Xe ph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. suâ—â—â—â—â—it 〈◊〉 â—â—o 12. betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good King and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good father And therefore hath God ioyn'd a King and a father as it were in the same patent of honor nor is there any other coÌ„mandemâ—t that directly enioyn's vs to honor the King saue onely that which binde's vs to honor our parents which is the fift commandement it 's therefore placed In meditullio in the very midst betweene the fiâ—st and second table to shew that the King ought to be â—ustos vtriusque tabulae the preseruer of both tables of the Law that he must haue iâ— his right hand the first table which is of Piety and Religious duties towards God and in his left hand the second table which is of Policy and Ciuil duties towards men that so there may be aswel Exâ—erna professio doctrinae an outward profession of doctrine aâ— Gubernatio externa disciplinae the government of outward discipline For wee are not to imagine that a King is but Armentarius a heardsman onely that he should haue care but of the bodies of his people No a King is Mixta persona cum Sacerdote a mixt person with a Priest hauing also the procuration and care of Gods Worship and so consequently of the Soules of men And therefore doth God promise it as a speciall blessing to his Church Esay 49. that Kings shall be Nutritiâ— Esa 49.23 P. 82.6 her nursing Fathers and Queenes Nutrices her nursing Mothers 4. GOD. Fourthly and lastly a King is call'd Deus a God Psal 82 Yet Non per naturam sed participative a God saith Aquinas not by nature Aqâ—in in Po e◠〈…〉 phil but by participation oâ— his power from God as the powers that are are ordein'd of God Rom. 13 and Assimilative â—om 13.1 Oâ—n. Apoll. hiâ—â—â—gl a God by similitude or likenesse As hauing like God himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power both of life and death For hee can Vivificare occidere quicken and kill men at pleasure He can breath into the face of man his ciuil creature the breath both of life and death He can raise men out of the dust and set them even with the Pieres and Princes of his people Yea what God doth of himselfe that doth the King by others God of himselfe knowes all â—hings So doth a King by his Intelligencers God of himselfe can do all things So can a King by his Officers God is in all places at once by himselfe So is a King by his Deputies Now 2 DVTY Marc. 15.26 because all these excellent titles of dignity will be no better to a King than was Christs title of Rex Iudaeorum the King of the Iews to him that is but titles of his further condemnation vnlesse he be as studiously iealous of his duty as of his dignity for not the hauing but the deserving of honour is it that makes a King truly honorable Xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. as being saith Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a superexcellent worke It must therefore be the prime care of a King not so much to study how hee may compasse the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great King which saith Suidas was the title proper to the Persian King Suid. in voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other Kings hauing only the additioÌ„ of their peoples names giuen vnto them as King of the Macedonians or the like as how he may descrue the title of Optimus which Pliny giues to the Emperor Traian Plin. Panepyr Traian p. 81. the title of the Best which indeed is the best title That as he is best by virtue of his place so he may be likewise best by place of his virtue that is that he ioine his duty with his dignity which is the second thing I noted in this word Rex or King Of which a word and away because the duty is so vnseparably vnited to the titles of dignity that forget the one he cannot but he must also necessarily make shipwrecke of the other For as there is a duty which Subiects owe to their King so is there also a duty which the King owes to his Subiects The duty which Subiects owe to their King is obedience and that is Summum dominationis bonum Gerson the chiefe happinesse of a King The duty which the King owes to his Subiects is loue and that is summum subiectionis bonum the chiefe happinesse of the Subiects As St Paul bids 〈◊〉 〈◊〉 〈◊〉
suprema lex esto Esay 14.14 So to a King the peoples safety It was Lucifer's sin that he would be similis Altissimo like God himselfe which some Divines thus expound that he would rule as Lord ouer all other creatures sine vllâ obligatione ad earum custodiam seu servitium without any obligation or ty of duty in their protection or service whereas contrarywise hee ought to haue knowne that servituâ— eó maior est quo maior dominatio the more soueraignty the more service And therfore Menander an old Greeke Poët said Menand that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The onely Seruant in a family is the Master of the family So that to be a King is but Nobile servitium a noble kinde of service â—â—th the people can not be secure but by his care and his owne pillow must he stuffe with thistles that he may stuffe the pillowes of his people with downe A thing not obscurely signified by our blessed Saviour who was neuer so vexed and tormented in all his life-time as when hee ware the roabes and ensignes of a King Marke 15.17 Marke 15 when in a mockage they clad him with purple and crowned him with thornes and put a scepter of reede into his hand Such then being the cares vexations that are wont to attend vpon Kings the lesse wonder is it if in that aenigmatical parable propounded by Iotham Iudg. 9 Iudg 9.8 where the trees went forth to anoint a King ouer them the Oliue would not leaue his fatnesse to macerate himselfe with the cares of a kingdome nor the Fig-tree his sweetnesse to taste of the bitter-sweets of a kingdome not the Vine his fruitfulnesse chearing both God and man to afflict himselfe with the barren cares of a kingdome Onely Rhamnus the scratching and goaring barren bramble good for nothing but to make fewel for the sire he step 's out and profer's his service Verse 15. It yee will indeede saith he annoint me King ouer you Sub vâ—nbrâ meâ requiescite Come and put your trust vnder my shadow So that hee is worse than a bramble-King that will refuse to shade and shelter his people from the scorching heate of violence and wrongs It was an honorable title which was giuen to good King Dauid 1 Sam. 22 1 Sam. 22.2 which is also euen haereditary to our King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as descending vnto him from his worthy Grandfather that he was the Poore man's King For there gathered vnto him saith the text all men that were in trouble and all men that were in debt and all those that were vexed in minde and he was their Prince Now how should a King gaine this Title to himselfe but by protecting securing his people or how should he better secure them than by returning for Vivat Rex Let the King liue Currat lex Let the Law haue his forth that is for their prayer for his safetie a warrant for their safety Not disarming taming his Laws as Heliogabalus in Lampridius did his Lyons Leopards I amprid Antâ—â—â— Heliogaâ—al vsing theÌ„ onely Ad terrorem delectamentum to affright others and delight himselfe but executing rigteous iustice and iudgement the true end why Princes are advanced to the throne 2 Chron. 9 2 Chron. 9.8 as that blessed Queene Elisibeth protested of herselfe in a speach to her Lords that her verdict went euer with â—he truth of her knowledge For Iustice saith that Great Moralist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfection of the Law Plutarch ad princ indoct the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worke of the Prince the Pâ—â—ce is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of GOD digesting and ordering all things As if he should say that a Prince is then indeede the Image of God when 〈◊〉 carefull to make good Lawes no lesse careful to execute them that his people liuing vnder him in security and safety may haue iust cause to pray for his safety Vivat Râ—x And so from the Personal part of the Supâ—lication which is Rex the King 2 VIVâ—T I come now to the Real which is Vivat Let him liue Vivat Let him liue or as all our English translations reade it God saue him Wherein 〈…〉 things And so in this one word Vivat there are two things implied The one is Dator the giuer of life God himselfe to whom the Supplication is directed The other Donum the gift of life for which the Supplication is commenced 1 DATOR â—â—al 75.6 1 First then of the Giuer As Dauid saith of promotion Psal 75 so may we of Saluation It comes neither from the East nor from the West nor from the South we may add no nor yet from the North but from God alone who settâ—s vp pull's downe who saue 's and destroy's at pleasure Kings are wont Occidere super ascensunt to set in the East that is to fall when they are in their ascendent or else at the very top of their ascent Psal 67.4 Act. 17.25 Theocoret epit dium decret l. 5. But it 's God onely that doth Ascendere super occâ—sum triumph ouer death it selfe Psal 67 He it is that giue 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life and breath Act 17 and as Theodoret speakâ—s in â—â—â—om dâ—â—n decret doth not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giue life but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saue life And not the life o beasts onely Psal 36.6 but of men too Thou Lord dost saue both man and beast Psal 36. And not of inferiour men onely but of Kings too For Ipse est it 's He and onely He that giue 's deliuerance vnto Kings Psal 144.10 Psal 144 As on the other side it 's He that doth Vindemiare spiritus principum Psal 76.12 Psal 76 discard Kings Queenes out of the stocke when pleaseth him or as the Metaphor imports tuck take away the Spirits of Princes as a man would tuck grapes And he is said to tuck them as grapes because as grapes they exhilarate the hearts of the people Fallax equus ad salutem A horse saith the Prophet David is but a vaine thing to saue a man Psal 33.17 Psal 33 And Vana salus hominis as vaine is the helpe of man saith the same Dauid Psal 60. that is Psal 60.11 the people can no more saue a King than can a horse All that they can doe is but onely salutare to wish and pray for his health as here they do It's God onely that can soluare giue him health and helpe him in the time of trouble God onely that hath life for his owne free-hold and can therefore say Assertive by way of oath Vivo ego dicit Dominus As I liue saith the Lord Ier. 22 Ier. 22.24 Kings themselues hold their liues but In Capite in chiefe as from him and can therfore say but Optative by way of wish or of prayer that which
here the people say Vivat Some Kings haue by their Subiects beene entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sauiours Isocâ—at Panegyr but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sauiour of these Sauiours That 's the first thing I noted in this word Vivat God saue him that God is Dator the Author giuer of life 2 The second is Donum the gift it selfe or thing pray'd for which is Life Vivat 2 DONâ—M A foure-â—old LIFE 1 CORI O RAI 2 POLIâ—â—KE 3 SPIRITVAL 4 AETERNAL Let him liue Take we the word Vivat in it's full latitude and it 's a prayer vnto God that he would blesse the King not onely with a corporal or temporal life which consisteth in the coniunction of soule and body but also with other three liues A Politike or Ciuil life which consisteth in the vnity of the King and his Subiects in one Law A Spiritual or gratious life and An Aeternal or glorious life which two last liues consist in the mutuallâ—ty of amity betweene God and the soule though the former but Inchoatè imperfitly here in this world the later Completè perfitly in the world to come The Poët Aencïd l. 8. hath a fiction of King Herilus Virg. Aen. l. 8. that he had three soules and consequently three liues Nascenticui tres animas Feronia mater Horrendum dictu dederat terna arma movenda Ter letho steruendus erat But I am sure it 's no fiction but an vndoubted truth that euery good Christian King hath not onely three liues in possession but also a fourth in reversion The three in possession are his Natural his Ciuil and his Spiritual life and the fourth in reversion is Eternal life 1 The life of Nature that 's Vita deficiens a life that is fraile and defectiue next dore to death and is therefore Vita sine vitâ A life without life 2 The life of Policy that 's Vita efficiens a life that is operatiue and actiue and is therefore Vita in vitâ or the life of life 3 The life of Grace that 's Vita proficiens a life that is still proceeding in the workes of piety and godlines and is therefore Vita supra vitam or a life aboue life 4 The life of Glory that 's vita perficiens a life that is the accomplishment and perfection of all happinesse and is therefore Vita post vitam a life after life By the first life Vivit sibi he liues to himselfe By the 2 Vivit reipublicae he liue's to the coÌ„monwealth By the 3 Viuit ecclesiae he liue's to the Church By the 4th Vivit Dâ—â— he liue's for euer vnto God These 4 liues excell each other in degree of dignity The later still the better and the last best of all For what 's the life of nature in a King without policy Or what 's the life of policy without grace or what 's the life of grace without if yet it could be without the life of ensuing glory For what shall it profit a King to be King of the whole world and to lose the kingdome of heauen or to be call'd a God heere on earth if heereafter he shall proue but a damned Diuel His three first liues vnder God are maintein'd and preserued by the three professions Diuinity Law and Physicke His natural life by Physicke his politicke life by Law and his spiritual life by Diuinity Vpon which his aternal life which is worth all the other three will infallibly follow Now because these three professions of Diuinity Law and Physicke are Filiae Academiarum the three eldest Daughters of the Vniversities wisely therefore and worthily hath his Maiestie that now is for continuance and preservation of our Vniversities not onely established vnto vs those royal Charters and Priviledges which haue formerly been graunted vs by his Royal Predecessours in this kingdome but further now at this time But since that there was a Mortmaine of 666 l 13 s 4 d granted vs by his Maiestie Septembers 14â— Anno reâ—ni Angl. 12â— Scot. 48. of his Princely goodnes he most gratiously propendeth to the graunting of a Mortmaine to our Vniversity of Oxford for 500 l a yeare more than wee had before Which if we obteine as we hope we shall then yee that are abundantly able cannot say that ye would giue more to our Vniuersity if it were capable for it 's capable of more if you would giue it But to proceede I doubt not but the life here principally pray'd for by the people was the natural or corporal life of the King THE KINGS CORPORAL LIFE here principally intended 2 MOTIVES to pâ—ay for the Kings life for that 's commonly all that the people either minde or care for either in themselues or in their King And for it to pray they are still put in mind on the one side by the frailty of the Kings life and that not onely in reguard of the stuffe whereof hee is made but also of those many dangers where with he is encompassed On the other side by the necessity thereof in respect of themselues whose state and life both depend's vpon his life The first motiue then to pray for the Kings life 1 〈◊〉 LITAS 1 Quoâ—d materiam Agapet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the frailty of it For a King as Agapetus tell 's the Emperour Iustinian though he be like to God alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the power of his authority yet is he like other men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the substance and constitution of his body And though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he be honored as in the Image of God yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is compacted but of the dust of the earth His golden head hath but feete of clay to support it Kings and subiects though there be an imparity in their birth yet is there a parity in their death Ecclus. 10.11 Hodie rex cras moritur as it is Eccl. 10. To day a King and to morrow a dead man Yea as sure as a King is a man Platin. in vit Pap. lo 8. so sure is it that he must dye-like a man Platina write's that the Bishops of Rome who take themselues to be Kings of all the Kings of the earth and therefore play Rex in euery kingdome vsed at their installing to sit vpon the homeliest kinde of stoole yee can thinke of he call's it sedem stercorariam which yet was Cathedra a seate fit enough for them The institution of which ceremony was to remember them that notwithstanding their Popedome yet they are still mortal and subiect to the necessities of nature aswell as other men though it seeme's by their glorious or rather blasphemous styles of Dominus Deus Papa the Lord God the Pope and the like that they haue learn'd to make another constructioÌ„ of it as if then they began to ease themselues of their mortality 2 Quoad Peâ—â—â—la Againe The frailty of a Kings life as it
what they intended to haue acted at your last Parliament To quit their enâ—â—esy ye shall do well to enact some stricter order against them now at your next Parliament It is observed by Eustathiuâ— Eustath in Dionyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the people Arimasâ—â— in Scythia are all borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely with one â—yâ— The ground of which accident â—e refer's to their winking with one ey when they shoot For with much winking 〈◊〉 their ayming that ey wexed lesse first in the fathers then in the sons and so in their sons sons for many generations till at last they had wiâ—kt it quite out and so it continued I will not take vpon me to divine but I pray God we winke not so long at Popery till in the end we winke out the very EY of this our land which is our Gratious Soveraigne the Ey of our soules too which is God's true Religion And my hearts desire vnto God for this our Israel is that as his Maiestie hath in this surpassed his Sister-Queene whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or after-fami shall never decay so long as religion hath a tongue to speake that he hath in a manner extinguish'd those Novatores New Sectaries or authors of innovation in Church discipline So in this he would also surpass himselfe even in weeding out those Veteratores or crafty factors for the Old religion as they call it who haue aâ—ready trumpt dangers enough in his way to arme him with expectation of nothing but inlaelicity mischiefe at their hands Away with all dispensation in matter of religion which indeed iâ— but nick-named a dispensation A dispensation that is against right and reason saith the Summist out of Panormitan is not to be called Dispensatio Angel de Cas consc sed Dissipatie a Dispensation but a Dissipation Religio à religando Religion saith S. Austin hath it's name of tying Austin retrac l. 1. c. 13. Lactant l. 4. c. 28. Histor tripart l. 1. c. 7. because it 's it that tyes and knitt's the hearts of the people not only to God but to their Prince too And therfore Constantine the Emperour made Religion which is the truth of Christ to bee the touch-stone of the truth of his subiects loue to him And because hee would finde who were indeed his faithfull friends hee caused proclamation to be made that as many as would reneag the Christian faith they should bee his friends his Counsellours of estate all the rest must be packing Wherevpon many of them revolting from the faith in hope of preferment others keeping the faith but retiring themselues the Emperour changed his decree keeping those onely in office which kept their saith to God but expelling and amouing those that denyed the faith Ye saith hee that keepe not your faith with God what hope can I haue that ever ye should proue faithfull subiects vnto me Such then being the condition and frailty of Kings themselues that vncerteine it is whither they shall dy a dry or a moist death whither by the hand of God or by the hands of men it is but needfull that wee make his Maiesties Life our Samuel or our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 1. Sam. 1.20 Plato l. quendam inscribit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that we aske it of God by prayer that as his Maiesties reigne began with a preface of prayer which indeed is the best preface to every busines even a prayer of Vivat Rex God saue the King So we should still continue our prayers for it as we doe this day in publike and as I hope we do every day in private as being a thing which S. Paul would haue to be prayed for with an Inprimis or first of all 1. Tim. 2. And 1. Tim. 2.1 that I may set the keener edge vpon every one of you for discharge of this so necessary a duty Let it not grieue you Beloued if as Christ's Sepulcher was made in a Garden Io. 19. So in the gardeÌ„ as I may say of this day's ioy and triumph Ioh. 19.41 I do here build also your Sepulchers especially seeing we are now In Sepulchreto in a Coemetery or place of Sepulchers Quòd si magna ruat quercus trepidate myrica Humfied contr monst prodit If the ax of death hew downe the great and mighty Oaks ahlas what shall become of vs poore Shrubs If death spare not the head it selfe how should the members hope to escape Wherefore as Zipporah circumcised her son with a sharp stone Ex. 4. Ex. 4.25 So let all of vs circumcise our hearts with remembrance of the graue stone from which none no not Princes themselues can plead exemption There are of you who either haue or may haue your chambers as gorgeously and as sumptuously bedeckt as was that highest dining chamber in Pliny which ranne round about continually like the heavens Pâ—â—â— in the roofe of it were curiously wrought the Sun the Moone the Starres And yet when ye haue made you such a Heauen here on earth dy ye must Earth must and will to Earth But ahlas Beloued this is it that deceiues vs we are impatient either to heare or thinke of death till it come Whence it is that though we haue Tot spectacula tot specula so many spectacles and so many looking-glasses of mortality before our eyes yet are wee like to those that are bitten with mad dogs Qui sespsos non noscunt in speculo Gerson who knowe not themselues in a glasse A second motiue to the people to pray for the Kings life 1 NECESSITAS is the Necessity of it in reguard of themselues Vivat Rex vt Vivat Regnum Let the King liue that his Kingdome may liue for the Kings life is the life of the whole Kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word in my text for a King is so call'd because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation of the people Greg. Mor. 9. l. c. 10. Sap. 6.24 according to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise man saith Sap. 6. that a wise King is Stabilimentum populi the support or stay or staffe of his people And because a King is Persona publica not a private but a publike person hence is it that his style is Mandamus Volumus in the plural We will and command So that when the people pray for the King they do indeed in effect pray for them selues Accidentia non sunt entia nisi quia sunt entis saith the Philosopher Met. l. 7. Aâ—â—â—â— Met. l. â— Accidents haue no being of themselues but onely as they are inhaerent in a substance which hath a selfe-being And surely so may the people say to their King Quòd vivo valeo si valeo tuum est that both their being and their well-being depend's vpon him As therefore one can wish a covetous man no greater mischiefe than a
long life because he is the cause of his owne ill No more can the people wish themselues any greater good than the life of the King because he is the cause of all their weale A King then being Totum populi the total-summe as I may say of all the peoples welfare good reason that Totus populus not some but all the people should iointly pray for His welfare that both Vox Votum their voice and their wish Chordula Cor their tongue-string and their heart-string Clamor Amor their loude shoute and their loue should sound in an vnison to make vp this sweet consort of Vivat Rex God saue the King that they should doe as the people doe in my text Clamare as it were rend and teare the very clouds with the cry and shoute of their prayers that they may pull downe a blessing of long life vpon the head of the King crying both vnâ voce with one voice that they haue Vnum Regem but one King vivâ voce with a loude on liuely voice that they may haue Vivum Regem a huing King Vivat Rex Thus far of Vivat Rex as it is a supplication It 's now more than time I should speake of it as it is an Acclamation or a voice of ioy and thanksgiuing vnto God and therefore now this second acception shall onely serue me for Application to the day Vivat Rex PART 2. ACCLAMATION fereuing for APPLICATION The ioints and passages of our ioy and thanksgiuing may be three 1 That we haue Regem a King 2ly That we haue Talem such a King who for his matchlesse Graces and virtues may more truely bee call'd a None-such Ps 118.24 3ly That this is the day Quem fecit Dominus which the Lord hath made nay rather In quo factus ast Dominus Wherein King Iames was made our Lord. It is the day of our reioycing for his Crowne and ought therefore to be the Crowne of our reioycing REIOICE that we haue 1 REGEM 1 First then reioice we that we haue a King Vixit Ragina we had a Queene who had shee liued wee should haue thought we had had no need of King Iames But now Vivit Rex we haue a King and while He liues we haue cause to say we haue no need of Queene Elsabeth Both of them so incomparably excellent that it must be the commendation of both that either of them was like the other Hieron epist l. 3. ep ad Eustoch She was a Queene of whom we might truly say as St Ierom said of that Roman Paula Vnius contempsit gloriam vrbis totius orbis opinione celebratur She contemn'd the glory of one City her name is pretious throughout the whole World Eurip. Hecub Or rather as Euripides said of Polyxena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting aside her mortality she was a Goddesse here on earth Insomuch that Grammarians did even blush at their old rule of Masculinum dignius est Faminino The masculine gender is more worthy than the faeminine till King Iames as on this day came as our Dayes-man to arbitrate the matter and to vindicate the credit of His sexe It was not without cause that during the time of that short Inter-regnum or enter-space of reigne betweene the death of that blessed Queene and the entring of our blessed King to this kingdome Ios 7.5 our hearts did melt like water as did the hearts of the Israelties For what euils had we not then iust cause to expect But when the wine of all our comfort failed vs when the pitchers and vessels of our hearts ouerflowed with the water of sorow and compunction then did God euen the God of Iacob who is a most praesent and extemporary helpe in the needfull time of trouble of his owne free bounty and mercy turne our water our salt water into wine Then did our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or King grow vp as it were in an instant like the herbe Basil call'd Basilica or Regia berba which by some is also call'd Ocymum of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the celerity and sodainnes of it's growth His title contrary to the hope of our foes and feare of our friends taking firme and peaceable footing in our land before his person and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the effusion or shedding of any one drop either of bloud or of sweate So that as Iacob said to Laban Gen. 30.30 Gen. 30 Benedixit tibi Dominus ad introitum meum The Lord hath blessed thee by my comming So may our Iacob say to this land of ours And in a better sense may this Land of ours sing SOL RE ME FA that is SOLus REx ME FAcit It 's the King onely vnder God that mak'sane than could one of the Popes of whom the same song was set vp as a Pasquil in Rome meaning that onely the King of Spaine had made him Pope by giuing a Spanish fig to some of his praedecessors in that See And so as St Austin speakes of the sorowes ioyes of the righteous Tristitia nostra habet Quasi Aust in Ps 48. sed Laetitia nostra non habet Quasi Our sorow for Queene Elisabeth was but as it were sorow but our ioy for King Iames is ioy indeed 1 NOT A PLVRALITY Ioy indeede and greate ioy that we haue not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plurality of Kings For Kings they say are impatient of copartners and kingdomes I am sure are as impatient of them as Kings themselues The world at some times can hardly endure the heate but of one Sun but certes if there were two Sunnes they would quite burne it vp It 's an old and for the most part a true rule in Oeconomy that hee that hath but one servant hath a whole servant he that hath two hath but halfe a servant but he that hath three hath never a servant And no lesse true is it in Policy of Kings who are Servipublici publike Servants for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A ruler Max. Tyr. dissert 20. â—ub fin or a King saith Max. Tyrius is seruant to many Masters One King a whole King two Kings halfe a King three Kings and never a King In 1 Macch. 1 we reade 1. Macch. 1.10 that after the death of King Alexander his seruants shared his kingdome among them and so the Macedonians in steed of one King had many Kings But see what followes in the very next words Et multiplicata sunt mala in terrâ and much wickednes encreased in the land O how happy then we that haue not Regem vnum in pluribus a King that is but one among many but Plures in vno many Kings in one The King of England the King of Scotland the King of France the King of Ireland all foure Kings in our one King So that he is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys de divin nom l. 4. but
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnus but vnitivus one King or a singular King but a King that makes one of many Yea the English and Scotish Nations which before were diuided no lesse in heart than in kingdome hath hee now so concorporated or rather coanimated into one that in theÌ„ is fulfilled what was promised as a blessing to the people of Israel Ezech. 37.22 Ezech. 37 I will make them one people in the land vpon the mountaines of Israel one King shal be King to them all they shal be no more two peoples neither bee divided any more henceforth into two kingdomes Here then is matter of greate ioy that we haue not a plurality of Kings but one sole entire and absolute Monarch 2 NOT A NVLLITY And yet behold matter of greater ioy than this That as wee are freed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plurality of Kings which is bad so likewise from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nullity which is worse It was a greate punishment to them when they had no Smith in Israel 1 Sam. 13 but far greater 1 Sam. 13.19 Iudg. 17.6 when they had no King in Israel Iudg. 17 for then as it presently followes Euery man did that which was good in his owne eyes that is when there was no King then would euery man be a King to do what he lusted Such ataxy or disorder because it vsually follow 's vpon anarchy or lack of a King it is therefore noted of the Persians that they were wont for fiue dayes after their Kings death to let their Lawes sleep without execution and to let euery man do what he pleased that in those fiue dayes men seeing the rage and tyranny of sin and iniustice for lack of gouernment might more willingly obey their King euer after 2 THAT we haue TALEM But that which is indeede matter of our greatest ioy is that wee haue not onely Regem a King but Talem such a King if yet I may call him Talem who hath neuer a Qualem to aequal him Hieron ad Pammachan prolog l. 2. in Hose Of whom may be verified that which St Ierom testifieth of Cato out of Liuy that Eius gloriae neque profuit quisquam laudando neque vituperando quisquam nocuit cum vtrumque summis praditi ingenijs fecerint though M. Cicero C Casar both of excellent parts writ the one in his praise the other in his dispraise yet neither did the praise of the one add any thing to him nor the dispraise of the other detract any thing from him For what can all those black-tongued Parrets or foule-mouth'd railers of Rome for their bitternesse like those blacke styes in Theophrastus bred ex absynthij semine Theophrast de caus Plant. l. 4. c. 16. of the seede oâ— Worme-wood I say what can all of them with all their Caninae facundia or barking cloquence detract from his Maiestie Or what can the very best Oratâ—rs among those that are his best subiects add vnto him It was the opinion of a greate Orator how sound I now dispute not that Kings would Isocrâ—â— for the most part be better than private men St Reges electio non successio faceres if they were made by election not by succession But say our King had not come vnto vs by succession as He did but that our selues had beene to make the election I would faine know where wee could haue made such another choice For is not King Iames like the Adamant Gemma Principum Princeps Gemmarum the Gemme of Princes and the Prince of Gemmes euen the most pretious Gemme in the Ring of this round World A Gemme all whose brightnesse and beauty is from within A Gemme which is somuch the more resplendent because it is set in gold and a Gemme whose far and neare-shining virtues shall hereafter be as so many pretious Gemmes in his caelestial Diademe Is he not as St Ambrose saith of the Sun Oculus mundi Ambros he xaemd 3. c. 1. the Ey of the whole world nay hee on whom the eyes of the whole world are cast Iucunditas diei the Ioy not of this day onely but of all the dayes of our life and Naturae Gratia the very grace and ornament of Nature A King descended of so many noble and royal Progenitours 1 NOBILITY that if hee had but one drop of bloud-royal from euery one of them it were almost bloud enough for his whole body And as if hee had beene borne onely to bee a King he began both his Life and his Reigne at once and therefore hee came into our Land with a Crowne vpon his head Non tam factus quà m natus we rather found than founded him a King And which is not somuch the fruite 2 VIRTVES as the roote of his Nobility a King so virtuous that he is like the Philosophers Medium morale or moral meane in which they place onely virtue and no vice And which is the fruite of his virtue a King so peaceable that as Pliny write's of the bird Halcyon 3 PEACE Plin. 1. 2. c. 47. or the Kings-fisher that while shee makes her nest in the sea the sea is becalmed so since He hath nestled himselfe in this our kingdome which we fear'd at the death of that Noble Queene would haue proued a Sea of troubles wee haue had none but Halcyontan dayes dayes of calme and of peace And which is the fruite of peace a King so learned 4 IEARNING that whither he speake he speak's so elegantly that like another Palamedes he may well be call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nightingale of the Muses or whither hee write write's so inspiredly so diuinely as if hee wrote with a pen out of the wing of that sacred Doue the Holy Ghost I may say for the vniversality of his knowledge that we haue a Head not inferiour to that brasen-Head made by Albertus Magnus and placed in his Study which if we will beleeue Tostat could readily answere Ad omnia quasita Tostat in lib. Numer c. 21. quast 19. to whatsoeuer quaestions were demanded of it Since the beginning of the world was it euer seene that any King but He turn'd Cathedram Regis his Chaire of Estate In Cathedram Regentis into a Moderator's Chaire and publikely moderated in our Vniuersity Acts and that with such applause as was able to turne Envy it selfe into Admiration And which is the fruite of his learning a King so religious 5 RELIGION Polychtonic that as Constantine the Emperouâ— bare clay vpon his owne shoulders to the building of St Peter's Church so hath his Maiestie in his owne Person and with his owne pen manfully maintein'd the cause of Religion so manfully that as the Adversaries of Religion haue just cause to be more afraid of his pen than of his launce So hath hee iust cause to be more afraid of then launce their stab their gun-powder than their pen.