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A04854
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Vitis Palatina A sermon appointed to be preached at VVhitehall vpon the Tuesday after the mariage of the Ladie Elizabeth her Grace. By the B. of London.
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King, John, 1559?-1621.
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1614
(1614)
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STC 14989.5; ESTC S108035
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15,700
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54
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Uitis Palatina A SERMON APPOINTED TO be preached at WHITEHALL vpon the Tuesday after the mariage of the LADIE ELIZABETH her Grace By the B. of London LONDON Printed for IOHN BILL 1614. TO THE PRINCE HIS MOST excellent Highnesse Most gratious Prince AS one not ambitious to preach or print my selfe but desirous to preach the honor of God and publish his mercies J give light and after-life to this Sermon J preached it at the mariage of your peerelesse sister not on the day it selfe but before the daies of that feast and celebritie were expired J publish it at the birth of her sonne the first-fruits of the riches of God towards the Christian world from that Princely garden My gratious Soueraigne who commanded my seruice at that time out of his zealous and religious heart enioined me likewise my taske namely to blesse the mariage as with Crescite multiplicamini the fundamentall blessing of God and other such like praiers and prefaces of happie prediction belonging to mariage and as often as my matter fitted me to draw from the hearts of the people which sate in the doores of their lippes and waited the watch-word their answers and Amens to those wishes of blessing that both the Priest and the people like the voice and echo in the woods vniting their spirits and speech together might sing to the new maried paire their ioifull God speed O Lord prosper them wee wish them good luck in the name of the Lord. Thus hauing so glorious a starre to point out my way vnto me and the readiest affections of mine heart lending me winde and sailes at will to doe what seruice I might to that wished coniunction as Ophir in the daies of Salomon was the place for gold because the most and best was there so went I for a mariage text to that golden and beaten Psalme as well trauelled in this kinde as Ophir for gold because there was the richest veine to furnish such an occasion Thence I extracted a small modell for my building the subiect thereof was a wife the mirrour and metaphor of that wife a vine the honour and attribute of that vine fruit the marrow and meaning of that fruit children which lay at the next doore to my text But when I came to the fruit of the vine J pawsed and with-held my speech because the time of her fructifying was not yet come I went on with my song of the vine in the words of Esay Vinea facta est c. hoping there would be a day and daies when we should change our dittie and sing as cheerefully of the oliue branches in those sweet notes of the Psalme Nati sunt tibi filij c. This day is this word fulfilled in our eares both in substance and circumstance For not onely the word and worke of God prophecie and euent are really met together but with a reciprocall seruice and reflected aspect of each to other that worke and his word are once more met againe those very words and syllables of the Psalme wherein at the first our hopes were conceiued and vttered not forced from their owne ranke and station but by the monethly order and course of the day aptly and happily ministring to the entertainment of that newes which by his Maiesties princely care was conueied vnto vs. For at the morning praier of that day which his Maiestie by a speedie messenger posting vpon the wings of the night was zealous to preuent it being the day of our Christian Sabboth whereon the tribes doe vsually ascend to the houses of God the people J meane assemble in their great Congregations to praise his glorious name J say at the morning praier of that day being the ninth of the moneth by the naturall vse of the Church was that Psalme read wherein was that verse contained of that first dextrous presage Nati sunt tibi filij c. As if from out the whole bunch of that sacred Uolume a Psalme had beene pickt of purpose as proper to that day to yeeld a consonant voice and acclamation to that ioifull tidings J applie the words of that other Psalme Dominus dedit verbum euangelizantiū exercitus multus God gaue the word appointed as it were our text so iust to the time so meet for application that he that ran might haue read Gods meaning therein and great was the companie as great as all the Churches of London could yeeld of those that read and pronounced the same but not many perhaps that minded it that ioined the text and the glosse together the body and the soule the letter of the booke and that instant goodnesse of God which that letter imported Therefore to recall their meditations to that which they might ouerslip and to reuiue mine owne to seale the ioy of my heart and my thankefulnes to God in the presence of all his Saints and to inflame others with the like and to congratulate to your roiall house your new titles of honor and comfort as of grandfather grandmother vncle which you had not before and one line of degree the more to your roiall pedigree which for root and branch is the most glorious in these Northerne parts to these and the like ends I send this Sermon abroad making that the cause of my printing it which was the end why I preached it that as J preached it in honour of a fruitfull vine so to honour that vine and her fruit I might now publish it O Lord of hosts looke downe from heauen behold and visit this vine and the vineyard which thy right hand hath planted and the branch which thou hast made wee trust so strong for thy selfe Let thine hand be vpon the man of thy right hand the father and vpon the sonne of man his tender babe that hee may grow vp in age and grace to strengthen thy kingdome Perfect that good worke which thou hast begunne vpon vs. Thou hast begun it in the former part of the Psalme Nati sunt tibi filij c. sauing for number that natus is not nati which number of yeeres may supply heereafter perfect it in the latter quos constituas principes Continue thy couenant with them for euer and establish their throne vpon earth as the daies of heauen The prince of the kings of the earth prosper your princely beginnings the morning of our future hopes with length and strength of daies and such accessarie blessings as depend thereon that your loines may be as fortunate to your people as your sisters wombe and both the one and the other redouble and multiplie the name of Grandfather to your happie father and the fruit of both your fruits improoue that name to a great grandfather that hee may long and long liue the first-borne of God higher then the kings of the earth to see his childrens children and leaue behind him a Law-giuer from the midst of his their feet to sway the scepter of these kingdomes
till Shiloh come againe By him that serueth your Highnesse with praier and humble obseruance Jo. London PSAL. 28. vers 3. Thy wife shall be as the fruitfull vine by the sides of thine house MY chardge is to blesse a worke better beseeming the mouth of a Patriarke or some one of the ancient prophets for the lesse is blest by the better I haue therfore chosen to blesse by the mouth of Dauid or rather by the Spirit of God mouing and tuning the harpe of Dauid And whence should I rather draw my blessing then from that Psalme of all others the promptuary and store-house of all blessing from euery corner wherof as from the mount Garizim a blessing resoundeth It blesseth in the first verse Blessed are they that feare the Lord blesseth in the second O well to thee and happy shalt thou bee blesseth in the fourth Loe thus shall the man be blessed blesseth in the fifth The Lord from out of Sion shall blesse thee and concludeth in the last with that which concludeth and compendiateth all blessing peace vpon Israel The subiect of all this blessing is Timentes Dominum they that fedre the Lord. See how the Lord loueth the man that feareth him In himselfe his wife his children his posterity in the Church the City the whole common-wealth in all that belongeth vnto him or that he belongeth vnto Confine him within himselfe take him as a single person Thou shalt eat the labours c. Diuide him into his other halfe Thy wife shall be c. Multiply him into his issue Thy children like the Oliue branches Eternize him in his race Thou shalt see thy childrens children Engraffe him into the Church The Lord out of Sion shall blesse thee Bestow him in the City Thou shalt see the wealth of Ierusalem ranke him amongst the people of the whole kingdom And peace vpon Israel Whither in resolution or composition or multiplication or propagation and succession or the communion of Saints or corporation of Citizens or association into the state he shall bee blessed throughout You now see it is canticum graduum or ascensionum and you may adde excellentiarum as the title goeth that is an excellent song that ascendeth by degrees Amongst other blessings of God it blesseth this very blessing that wee haue in hand It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalme that blesseth mariage I rest in the second branch of blessing uxor tua sicut vitis c. In which there are two parts 1 The subiect vxor tua thy wife 2 the attribute sicut vitis as a vine c. Vxor tua may well be the subiect of the proposition for it is the subiect the prior terminus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is substantiall fundamentall terme of all mankind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gate of entrance into liuing Hence began the world God buildeth the woman aedificat costam finxit hominem man was figmentum woman aedificium an artificiall building and from the rafter or planke of this rib is the world built Therfore was Heua called mater viuentium the mother of the liuing quia mortali generei immortalitatem parit she is the meanes to continue a kind of immortalitie amongst the mortall sonnes of men No sooner was man made but presently also a woman not animal occasionatum a creature vpon occasion nor mas laesus a male with maime and imperfection philosophy speaketh too dully but out of the counsel and skill and workemanship of almighty God aedificat a goodly frame and no sooner a woman but presently a wife So that man and woman and wife are simul tempore of the same standing and the first vocation of man was maritari to be an husband Mulier propter virum The woman was made for the man to be his wife so that according to the Hebrew prouerb Cui non est vxor is non est vir A man without a wife is not a man Vir and vxor man and wife are primum par fundamentum parium the first originall match of all others All other couples and paires as father and sonne maister and seruant king and subiect come out of this paire The beginning of Families Cities Countries Continents the whole habitable world the militant yea and triumphant Church mater matris Ecclesiae the mother of the mother Church of no small part of the kingdome of heauen is vxor tua this subiect of my text out of this combination it all springeth No marriage no men no marriage no saints The wife is the mother of virgins that are no wiues Laudo connubium quia generat virgines saith Hierome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no generation no regeneration no multiplying beneath no multiplying aboue no filling the earth not so much filling the heauens if not filij seculi neither will there be filij coeli The parcels in vxor tua are two societas society fellowship wife and proprietas propriety without copartnership Thy wife First relation wife she must be the wife of an husband Secondly possession thy wife shee must belong to that husband alone The one the margarite or pearle wife the other the cabbinet or arke to keepe this Iewell I am sure I abuse not my termes For the spirit of GOD by the mouthes of holy men hath styled hir donum and bonum and Coronam and gaudium and gratiam super gratiam a iewell of singular estimation The image and inscription she beareth is donum dei The gift of God She is indeed Gods gift the first and best that GOD gaue to man his xenium new-yeares new-worlds gift Adduxit Deus GOD the pronubus praesul Coniugij as Ambrose calleth him the author of marriage presented the man with this gift brought it as his present the riches of the whole earth yeelded not the like Cast this pearle before swine let Manichees and Marcionites and Encratites and Antichrists those that preferre the doctrines of men the doctrines of Deuils before the sacred ordinance of GOD judge of it and they will tread it vnder their feete and burthen it with whole wagons and cartlodes of reproches I stay not to confute them Onely I say with Saint Augustine Bonum nuptiarum semper est bonum The good of marriage from the beginning of the world euer was and to the end shal be good Ante peccatum adofficium post peccatum ad officium remedium Before sin for the duty of procreation and comfort of life after sin both for that duty and further for a remedy And albeit foelicior coelibatus single life may be more happy in some respects yet matrimonium tutius marriage is more safe Or to speake in the highest straine in virginitate culmen virginity may haue the toppe of honor in Connubio not Crimen there is no fault in matrimony Consider Moses and Elias the one a married man the other a virgin Elias called downe fire from heauen Moses obtained manna from heauen