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
VIVAT REX A SERMON PREACHED AT PAVLS CROSSE ON THE day of his Maiesties happie inauguration March 24o. 1614. And now newly published by occasion of His late no lesse happy recovery By JOHN RAWLINSON Dr of Divinity and one of his Maiesties Chaplaines in Ordinary Vox populi vox Dei AT OXFORD Printed by IOHN LICHFIELD and IAMES SHORT Printers to the famous Vniversitie 1619. TO THE MOST HIGH AND MIGHTY KING JAMES by the grace of God of Great Britanny France and Ireland King Defendor of the Faith c. Most deare and dread Soveraigne IT is not long since there was but a step betwixt You and death and that You were euen at the point of resigning this your earthly Kingdome for that heauenly whither your Queene of pretious memorie is lately gone before you to take possession The change though it had beene happie for You yet needes must it haue beene bitter to vs that must haue lost you But blessed be God who hath frustrated our feare by exchanging it for ioy The wished and thrice-welcome newes of your ioyfull resurrection and of the rolling away of the stone from the sepulchre of Your bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath alreadie been published at the Crosse by a Right Reverend Praelate a faithfull and timely messenger thereof in the audience of all the States of your Kingdome The Lord B. of London This VIVAT REX of mine proclaimed at the same Crosse now fiue yeares since and vpward on the day of your Maiesties most auspicious and happie investiture into this Kingdome is but the AMEN to that VIVIT REX of his The reviving of Your Maiestie is the reviving of this Sermon and the reviuing of this Sermon wilâ— I doubt not bee the reviving of many a good prayer for your Maiestie I am sure it was no sooner vttered but presently the tongues of many your loyall Subiects bespake it for the Presse as desirous to haue it also imprinted in their hearts Their hearts no lesse fixed to say VIVAT REX Macrob. Sat. l. 2. c. 4. than was the tongue of the Coblers Crow docil to AVE CAESAR Your Maiestie I dare say will be farre from saying either to them or me as there Augustus saith to the Crow Satis domi salutatorum talium habeo though if You should yet could neither of vs fitly reply with the Crow Opera impensa periit For whither such our salutations bee accepted of You or not yet I haue learn'd of the Apostle that they are accepted of God 1 Tim. 2.3 To You therfore Gratious Soveraigne doe we humbly offer this our ioint-salutatioÌ„ VIVAT REX And for You doe we likewise offer vnto God this our ioint-supplication VIVAT REX Beseeching him againe and againe long and long to prorogue the Terme of this your mortal life to the vtmost extent of natures liueliehood And when the date thereof shall expire to immortalize Your Life and Memorie Your Crowne and Dignitie in the golden line of life the line of Your Posteritie And in the meane time to grant that as You are for birth Eugenius for glorie Eudoxus for aequity Eunomius for integritie Eutropius for pietie Eusebius so for length of dayes you may be Macrobius Let him that is Amen it selfe say Amen! Apoc. 3.14 Amen say I Your Maiesties most faithfull Subiect and dutifull Seruant I. R. VIVAT REX 1 Sam. 10.24 VIVAT REX Let the King liue Or God saue the King NO sooner haue I read my Text Right Honorable PRAEFACE Right Worshipfull beloued in the incarnate loue of God Christ Iesus but there are two things I know will seeme strange vnto you The one An APOLOGY that being to speak vnto you two houres I haue chosen to speake but of two words The other that being to recognize and celebrate the happie Inauguration of King Iames I haue founded my discourse vpon this acclamation of the Israelites at the enthronizing of King Saul 1 For the SHORTNES of the TEXT But as Adam and Eue though but two persons begate a world of men So Vivat Rex though but two words will beget a world of matter Well may Rex the King stand for Adam for Adam was Rex mundi the sole King Monarch of the whole world and aswell may Vivat goe for Eue. For Eue was Mater viventium the Mother of the liuing Gen. 3.20 euen as the Kings life is as I may say the Mother of all their liueâ— that liue vnder him I haue compared Rex and Vivat the King and his Life to Man and Wife And yet in the prosecution I shal be faine to divorce them in words But cursed be he and let him perish from off the face of the earth who shall but haue the least thought to divorce them in deede to take the King from his life or life from the King They are vnited and bound together in Heauen in the bundle of life Let no man then presume to vnty or separate them heeâ—e on earth Vivat Rex 2 For the CHOICE Againe I grounded nâ—y choice not vpon any similitude or symbolization of our Gratious Soueraigne with that vngratious Saul as minding to make Saul either a precedent or a parallel to our King who is as faire from Saul's vices as was Saul from his virtues But vpon the peoples chearefull and ioyfull and dutifull omination to King Saul thereby the rather to excite and kindle the devotion of the people of Great Britanny to pray for the life of so good a King as King Iames by the example of the people of Israel so devoutly praying for the life of so bad a King as King Saul And yet not to slander Saul no more than I would the Divel himselfe who was Saul's Familiar in the lik◠〈◊〉 â—f Samuel 1 Sam. 28. when at his entrance in 〈◊〉 â—re into the Kingdome the people thus powred out their soules in devotion to God for him he was then Tanquam mustum like wine which purgeth and purifieth it selfe best while it is new but soone after he was turn'd In acetum into vineger which is vinum mortuum dead wine Insomuch that though he liued King in Israel 20 yeares yet the Scripture saith he resâ—n'd but 2 yeares 1 Sam. 13 1 Sam 13.1 Stell l. 2. de cont mund c. 31. 18 of the 20 stood but for a cypher because as Didacus Stella yields the reason Deus non numerat annos male expensos sed solùm benè collocates God in his Arithmetike reckons not those yeares which we bestow ill but those onely which we spend well But take him at his verie best and I hold him no fit mate or compiere for our King who as farre ouer-toppes him in his virtues as he did all the people in his stature toto stans vertice suprà being higher than any of them by the head shoulders ver 23 I will say more Verse 23. and yet I
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