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 liue [...] 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 shalbe faine to divorce them in words: But cursed be he, [Page 2]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 hee [...]e on earth. Ʋivat Rex.

2 For the CHOICE.Againe: I grounded n [...]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 [...] [...] [...]f Samuel, 1 Sam. 28.) when at his entrance & in [...] [...]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 res [...]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; [Page 3]— 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 will say no more than a truth) not onely Saul, but Solomon himselfe in all his royaltie, was not to hee compared to one of those Lilies that He beares in His Armes by our Saviours testimony,Matt. 6.29. Mat. 6. but much lesse to one of those Lilia virtutum (as S^t Bernard speak's) those li [...]ies of his virtues that he beares in his brest.Bern. in Cant. Ser. 70.

Ʋivat Rex.

Divines distinguish Prayer into two sorts: [...],DIVISION. and [...]: Supplicatory, and Gratulatory. The one, Pro beneficijs impetrandis: for benefits to be recei­ued: The other Pro impetratis: for benefits already re­ceiued.

This short ejaculation, Ʋivat Rex, is both. It is both 1 [...] a supplicatory salutation,wherein the people zeal usly pray vnto God for the preservation and per­manencie of Saul's reigne ouer them. And it's also 2 [...], a gratulatory acclamation, whereby the people te­stify both their gladsomnesse, and their thankfulnesse vnto God for their King.

Of both which while I shall speake as briefly as I may, let me crave the continuance of your Honorable and Christian attention. For (as our Saviour Christ saith, Ioh. 11.) Are there not twelue houres in the day? Ioh. 11.9. or rather, are there not 8760 houres in the yeare? And will any then in this assembly shewe himselfe so bad a Subiect, as to refuse to render two of them backe to God, in a serious meditation and rememoration of this day's benefite?

A benefit, so greate, that (doubtlesse) if our Sauiour Christ convers'd againe vpon earth, and should find but any one standing idle in the mercat place now at the end of His Maiesties 11^th yeare, as he found those in the Gospel at the 11^th houre: he would say vnto them,Matt. 20.6. Goe [Page 4]yee also into my vineyard, and there learne to bring forth the fruits of thanksgiuing for so rich a blessing.

And so farre would he be from rebuking vs, that say with them, Luke 19:Luk. 19.38. Benedictus quivenit Rex in nomine Domini▪ Blessed be the King that comes in the name of the Lord: that he would say to those that should mur­mure, or be offeded at Vs,Verse. 40. as ver. 40: I tell you, that if these should hold their peace, the very stones would cry. In the Greeke, there is but one letters difference betweene [...], the people, and [...], a stone. And looke how easy it is for a man to alter that one letter: so, and much more easy is it for God, to change their whole nature. For God is able euen of stones to raise vp sons vnto Abraham Luk. 3. If therefore the people should so turne themselues in­to stones as not to cry:Luk. 3.8. then would God turne the stones into people, and they should cry: Ʋivat Rex.

God saue the King.

Take we it first as a supplication, PART 1. SVPPLICA­TION. SVBDIVISI­ON. and it stand's vpon two parts. The one, Personal: the other, Real.

• 1 The Personal, Quis? who it is that is pray'd for? It is, Rex, the King.
• 2 The Real, Quid? what it is that is pray'd for? It is, Vivat, that he may liue.

In the first there is Agniti [...] potentiae▪ an acknowledge­ment of his power and Soveraignty, as he is a King.

In the second, there is Recognitio impotentiae: a remē ­brance or insinuation of his weakenes and frailtie, as he is a Man.

But as our blessed Saviour at his transfiguration took with him Peter, Matt. 17.1. Iames, and Iohn to mount T [...]abor, to giue them a raste of his glory, before he would speake vnto them of mount Golgotha, Verse. 22. the place of his mortality:

So let mee first thew you the King in his glory, out of this word Rex: and then in his frailty, out of this word, Vivat.

[Page 5] Physitians say,WHO [...] pray­ed f [...]r R [...]X. Ves [...]a [...]. [...] 15. Alexan. Ne [...]x. [...]. there is great difference betweene

Vena arterialis, and

Arteria venalis.

And there is great difference (say the Naturalists) betweene

Iovis barba, and

Barba Iovis.

And great difference (say the Logicians) betweene these two propositions:

Iste vestitus est natui, and

Iste [...]atui est vestitu [...].

And surely, no lesse difference is there betweene

Rex Vivat, Let the King liue, and

Vivat Rex▪ Let him liue a King.

For, a King he may be, and yet not liue; the life of the wicked being not properly a life, but a death. And againe, Liue he may, and yet not liue a King; the dutie of a King being the better halfe of a King. For a King is called Rex, a regendo, of ruling:SVB [...]IVISI­ON. THE VERY N [...]M [...] [...] a King [...]phes [...]. 1 D [...]ON [...]Y; which stan [...] and ruling (yee know) includes aswel a dutie, as a dignitie.

First therefore of the excellency of Kingly dignity, & then of the exigence of Kingly duty. The one is Praeesse, to rule, not to be ruled by others: There's the honor of his place: The other is Prodesse, to rule for the good and benefit of others: There's the teno of his office.

Ʋivat Rex. Let him liue a King.

And a King what is he, but that maine Ocean from whence all the lesser streames of Nobility, of Gentry, of authority are derived? The excellency of whose dignity shines first of all in the Author or [...]reator of it,1 In the [...] ­ [...]HOR. GOD himselfe: For S^t Peter calls it [...], the creature of God: 1 Pet. 2: as S^t Paul calls it [...], the ordinance of God: Rom▪ 13. Per me Reges regnant: 1 Pet. [...] R [...]m▪ 13. [...]. Prov [...] 1 [...]. By me Kings reigne; (saith God in the person of wisdome, Pro. 8.) Per me, not Perse: They reigne by my appointment, not by any power or virtue of their owne. Their Super is but [Page 6] Desuper: Their being aboue other men, it is from God aboue, to whose Supremacy all Superiority must sub­scribe. For Excelso excelsior alius est, Eccl. 5.7. as it is Ecclesiastes 5: God the most High who dwelleth in the highest heauens, is higher than the highest Princes Highnesse heere on earth.Prou. 21.1. As Cor Regis, the heart of the King is in the hand of God: Prov. 21: So is also Corona Regis, the Crowne of the King:Dan. 4.14. and (that al the world may know it so to be) it's fronted with a Noverint vniversi Dan 4: that the most High hath power ouer the kingdome of men, and giue's it to whomsoeuer he will. Yea not onely Con­fert, but Transfert too: he not onely collate's, but trans­late's kingdomes at his pleasure: For because of vnrighte­ous dealing, and wrongs, and riches gotten by decerte, the kingdome is translated from one people to another: Ecclus: 10.8. Eccl. 10.

God then being the Author of Imperiall, or Princely dignity,1 Pet. 2.17. no merveile, if S^t Peter 1 Pet. 2: haue as it were pared and coupled these two together in one yoake: Feare God, Honor the King: because if yee doe the one, ye will doe the other. If ye feare God, who is Proto-rex, the Supreme, or Prime King, then ye will ho­nor his Pro-rex, or vnder-king whom himselfe hath ho­nored.

2ly In the TRANS­CENDENT POWER.2^ly: The excellencie of Kingly dignity shines in the transcendent power and praerogatiue of a King, which is such: that Plus potest rex, quam vnli bonus rex: A king in his absolute and vnlimited power is able to do more than a good King will doe.

It was therefore good advice which Agapetus gaue the Emperour Instinian: Aga [...]et [...]. [...]. You shall doe well (saith he) to impose vpon your selfe a necessity of keeping the lawes as hauing no superior here on earth, that may compell you to keepe them. You shall do the law great honor in keeping it: and shall [Page 7]strike into your subiects a scare of transgressing it.

A King then though he be free from coaction to keepe the law yet must he voluntarily submit his will to the direction of the law: the difference betweene a good King and a tyrant being but this; that a King makes the law his will, because he will's, that which the law will's: But a tyrant makes his will a law, because what he will's, he will haue to be law.

Therefore Antigonus, King of Macedony, Cael Rhod. l. 23. c. 14. when one of his Sycophants told him, that in a King all things are iust and honest: yea but (saith he) none but barbarous Kings are of that opinion. [...]. For mine owne part (saith he) I thinke onely those things honest that are honest indeed, onely those things iust that are iust indeed.

And it was but a mocke that Anaxarchus gaue to King Alexander, when seeing the po [...]ture of Iustice iet cheeke by iowle on the right side of Iupiter's image: Plutarch. ad punc. indoct. hee told him, that Iupiter was not thereby bound to doe iu­stice; but that the people were thereby bound to con­ceiue, that whatsoeuer Iupiter did▪ was [...], lawfull and iust. For a good King wilbe so farre from thinking it lawfull for him to breake the law, that hee will be [...], a keeper of the law: a keeper of it in both significations of the word [...]: He will not only Serv [...]re, but Observare: not preserue it onely, but obserue it too: that is, he will neither violate it himselfe, nor yet suffer it to suffer violence of others; and is there­fore call'd by N [...]za [...]zer, [...], a liuing law: by Xenophon [...], a seeing law: by the Roman Ora­tor. Lex [...]oquens▪ a speaking law.

But suppose him to be the very worst that may be, a tyrant: one that will make the law an out-law; yet shall it not be lawfull for any mortall man vindictiuely to meddle with him.

[Page 8] David though he were a King, & had therefore more right than any inferior person to take vengeance of King Saul who contrary to all law ae [...]uity. & religion, had causlesly slaine the Priests of the Lord: 1. Sam. 24. yet it's said, that his heart smote him, because he had but cut of the lap of Saul's garment, 1. Sam. 24.6. who was the annointed of the Lord.

Marke that, thou that boastest thy selfe to bee Peters Successor and herein indeed exceedest him, that, as Peter cut off Malchus his care,Hieronym. epist. l. 3. ep. 3. which by S^t Ierom's interpreta­tion is a King: So thou by thy diuelish agents & instru­ments cutt'st off not only an eare, or a lap of the garments of those Kings that will not stoope to thy lure, but their crownes, and their heads too.

Surely, thou hadst never any such warrant from God, who was so far from giuing any commission either to David or any other, to put Saul (though a wicked King) to the sword as that he suffer'd Saul to fall vpon his own sword,1. Sam. 31.4. and so to be his owne executioner: 1. Sam. 31. as i [...] no earthly hand had beene fit to execute Saul (a King) but his owne.

A faire example and warning-piece for Princes, to teach them Sibi imperare, to be Kings over themselues, least God suffer them Sibi poeuas irrogare, to be avenged of themselues.

It was the saying of that heathen Marcellus in Taci­tus, Tacit. l. 4. pau­lo post init. that he would Bonos imperatores voto expetere, qua­lescun (que), tole [...]are: pray for Emperors, if they were good, but patiently endure them, though they were never so bad.

It should seeme by him, that heathen Rome was not then so heathenish as now it is. For is it not now the do­ctrine of the Church of Rome, (and doe they not also countenance their doctrine by their practised) that kings if they be bad are not Tolerandi, to be tolerated with pa­tience, [Page 9]but emedis to [...]lendi, to be rid out of the way by violence? nay, be they otherwise never so good, (if not good for their turne) that they are no voto expetends, to be desired of God by prayer, but Glad [...]o impetends, to be dispatched of men by the sword?

But was this either the doctrine, or the practise of the Primitiue Church? Surely, no.Per. Martyr. in Sarn. 24. For when those more than tyrannica [...]l tyrants to ba [...]ba [...]ously persecuted and affli­cted the Christians with most exquisite tortures & tor­ments, yet neither Peter, nor Paul, nor any of the Apo­stles did once offer to arme, or incense the people against them Nay, they rather admonisht them, to make their supplications vnto God for them and namely for Nero that bloudy persecutor, whom therefore S^t Paul, by an [...], call's [...] the Lyon, 2. Tim. 4.2. Tim. 4.17. 3 In the FAC [...]. Gerson.

3^ly The excellēcy of Princely dignity shines in the ve­ry face and countenance of a King. For there is Character tremendus in vultibus Regū: An impression or character of dreadfull Maiestie stamp [...] in the very visage of a King. The Lyon's looke is terrible to all the beasts of the For­rest. And Nature hers [...]lfe (saith that Chiefe Secretary of Nature) hath made the Physiognomy of Princes to bee such,Aris [...]ot. as st [...]ke' [...] an lawfull feare and reverence into as ma­ny as behold them; euen as it is said of Moses, Exod 34:Exod. 34.30. that after his conference with God▪ the skin of h [...] face shone so bright, that the people were afraid to come neare him.

4^ly And lastly the ex [...]ellēcy of Kingly dignity shines in the very appellations of 1 King; that he is called a Head, 4. In the AP­P [...]ATIONS. a Shepheard, a Father, a God. I will but onely salute them in a word.

1 First he is called a Head, Esay 9: and 1 Sam. 15:1 HEAD. Esa. 9.14 1. Sam. 15.17. be­cause as the Head is the Prince of the Naturall body; so the Prince is the Head of the 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 [Page 10]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 i [...] by and by disabled. Whence it is, that Caput, as it signi­fieth a head, so it also signifieth life because Salu [...] capits: caput est [...]alutis: the safety of the head is the head of the bodies safe [...]y.

2 A SHEP­HEARD. Arist. Eth. l. 8. c 11. [...]sa. 44.28. [...]m [...]lex. Philo. [...]d.2^ly, A King is called Pastor, the shepheard of his peo­ple. A man [...]g [...]u [...] by God himselfe to King Cyrus, 100 yeares ere he wa [...] borne: Fso: 44. So do Cl [...]m [...]ns Alex­andrinus, and Philo Inau [...] vsually compare a King to a Shephea [...]d. and the people to sheepe: because as sheepe will runn [...] thorow a gai [...] which the first haht broken, though it bee to the very endangering of then liues: so the rage of the people stre [...]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. 10.3^ly A King is called Pater, a Father: be [...]a [...]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 th [...] 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 w [...]rld.

[Page 11]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. su [...] [...]it. [...] [...]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 cōmandem [...]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 fi [...]st and second table, to shew, that the King ought to be ( [...]u­stos vtriusque tabulae the preseruer of both tables of the Law: that he must haue i [...] 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 Ex­ [...]erna professio doctrinae, an outward profession of do­ctrine; a [...] 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 Nutriti [...], 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,Aq [...]in. in Po e [...]. [...]. phil. but by participation o [...] his power from God, as the powers that are, are ordein'd of God, Rom. 13: and Assimilative, [...]om 13.1. O [...]n. Apoll. hi [...]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: [Page 12]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 [...]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 additiō 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 [Page 13] 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 S^t Paul bids, [...]:1 Tim. 5.3 Honor wi­dows that are widows indeed: 1 Tim. 5. So are those Kings indeed to be honor'd that are Kings indeed. And that which makes them Kings indeed, is not their bare and empty names of dignity, vnlesse they be also accompa­nied with a faithfull discharge of their dutie. A thing not vnknowne of old to their very children playing in the streets, who in their sport which Iulius Pollux call's [...],Alciat in ca­stigat. Co [...]n. Tacit. Iul. Pollux. [...]. l. 9. c. 7. Horat. ep. l. 1. ep. 1. of [...], a King, because in it they were wont to choose a—King. Rex eris, aiunt, Sirecte facias—, Do well (say they) & you shall be a King: wheras a King, if he haue nought but the name of a King to cōmend him, he shall be no better than Rex larvatus, a King on a the­atre; or Rex ludicer, a King at chesse, a wooden King. Let the King faile but in his duty, & the people will not faile to faile in theirs. The Poets feigne that Venus had a little sonne, which she call'd [...], Loue, Niph. l. de A­mor. which could never come to any growth or stature, till shee had brought forth another son, which was call'd [...]; as if you would say, Loue for loue. Like her sonne [...], is the loue of the subiects to their King. Like her sonne [...], the loue of the King to his subiects. The Moral is; there must be an enter course of loue and duty betweene the King & his Subiects. For if the King reguard not his Subiects, as Subiects; no more will the Subiects reguard the King, as a King: which made that good Emperor Traian professe; Se velle esse talem subditis suis, qualem vellet dominum, suum sibi fore, si subijceretur: that he would be none o­therwise affected to his Subiects, than hee would wish the Emperor should be to him, if himselfe were a Subiect.TO KEEPE his people.

Now a King shall best expresse his loue and duty to [Page 14]his Subiects, if he keepe them in tranquillity, in sufficien­cy in security.

F [...]st in tranquillity. 1 In [...]anquil­lit. For as affliction and oppression is the scope of tyranny: so is peace the end and vpsho [...] of al good government. For a King (saith Solomon) that sit­teth in the throne of iudgement, P [...]ov. 20. [...]. chaseth away all evill with his eyes. All evill? what's tha [...] S. Austin saith that Pax est omne bonum: Austin. in Psal. 127. Peace is all good: and therefore A con­trarie, dissension and division is all evill.

If then there shalbe dissensions and heart-burnings among the people, it's the braine and wisdome of the King that must compose them; like as Aristotel notes, that the cold moistnesse of the braine is it that makes [...],Arist. de part. mund. 2. c. 7. that cooles and qualifies the overboyling heat of the heart: and that therefore needfull it is, that whatsoever creature hath a heart, should also haue a head.

So doth the great king Artaxerxes, otherwise call'd Assuerus, in his epistle which he wrote to the Princes of 127 Provinces, professe, that he would not abuse his power, but with aequity and gentlenesse would he governe his peo­ple, and set them in a peaceable life, Ester. 13.2. Ester, 13.

And because there is not a more Princely, or royall virtue than Peace, therefore is Christ call'd Princeps pa­cis, the Prince of peace,Esa. 9. [...]. Esa. 9.

And our manner is to giue Kings as a speciall title, the title of Serexiff [...]is, or Pacisici: most Peaceable, or Peace­ma [...]s.

Secon [...]ly A King must keepe his people in sufficiency. For, [...]. In sufficien [...]y. for a King to [...]ome and cate vp his subiects by exa [...]tion [...] is a thing no leste vnnaturall, than for a man to eate the fl [...]sh of his owne aimes. Should the head in the naturall b [...]y draw all the bloud, and marrow, and substance of the other members to it selfe, it must needs turne to the destruction of the head it selfe. For how should the head continue without a body? Or how [Page 15]should the body but pine & perish without susteinance? What men? No Subsidies at all to be levied [...] yes: Reason good the pe [...]ple should yield Subsidi [...], ayde or assi­stance to the King who is Praesidium, the stay and safe­guard of the people?

I only wish with Reverend Gerson that two Cautions may be carefully needed.Gerson.

1 The One; Two Cauti­ons. 1 Concer­ning the louy­ [...]g of Subsidies. Cic. O [...]. l. 1. That Subsidies be levied In bond aequi­tate & aequalitate, with good aequity and aequality tho­row-out the whole body of the kingdome. The Orator giue's the reason out of Plato, because Particiuium con­sulere partem ne [...]ligere; To lay a heavier loade vpon one part of the people than vpon anot [...]er, is to bring in­to the Common wealth a thing no lesse pernicious and capital, than is Sedition. Let the bigger horse (saith the Proverb) beare the greater burden. But let [...]either lesse, nor bigger beare a greater, than they are able. O how blessed are the people (and yet so blessed haue wee hi­therto bene) whose Kings are like those holy and aquiate beasts, of whome it is said, that Manus ho [...]nis sub [...] eorum, Ezech. 1.8. the hands of a man came out from vnder then wings! that is, vnder the protection of whose wings poore Artificers and handiecrafts liue in peace, not op­press'd or bu [...]den'd with exactions! And (that they may be the lesse burden'd) because it many times fall's out, that it is not the Idol Bel bu [...] his Priests that eate vp all,Dan. 14.13. and that, in the night: that is not Kings themselues, but then Seruants and Officers that devoure all in secret; (these by conveyances vnder hand, as those by convey­ances vnder ground:) therefore as God though hee hath mad [...] Kings his Deputies yet his eyes are alwayes on them to see what they do: So m [...]st Kings eyes bee sometimes on their vnder-officers to obserue what they do.

2 Concer­ning the giuing of gifts.2 His Other Caution is; That thousands are not to be [Page 16]impoverished, that some few may be enriched; Ne libe­ralitas crudelis sit largitas: lest in such case (saith hee) Princely liberality proue to bee no better than bounti­full cruelty.

This duty of mainteining the people in Sufficiency stand's Princes vpon somuch the rather, because they are Villice, God's Stewards: Luk. 16.2. and being therefore one day to giue an account of their Stewardship, that is, of the goods of the Common-wealth, not as Lords, but as Tu­tors, they must see that they so ceuen their reckonings, as that they may bee found Ʋillici aquitatis, righteous Stewards.

Thirdly and lastly,3 In Security. A King must keepe his people in Security. For, as to the people the Kings safety must be the Supreme Law: Sal [...]s populi 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 servitu [...] 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; [...]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.

[Page 17]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 v [...]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. An­t [...]. Helio­ga [...]al. vsing thē 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 [Page 18]protested of herselfe in a speach to her Lords, that her verdict went euer with [...]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 P [...]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; Ʋivat R [...]x.

And so from the Personal part of the Sup [...]lication, which is Rex, the King;2 VIV [...]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. [...]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 sett [...]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 occ [...]sum: triumph ouer death it selfe, Psal 67: He it is that giue's [...]. Life and breath, Act 17: and (as Theodoret speak [...]s in [...]om. d [...]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 [Page 19]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 Ʋindemiare 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, Ʋivo 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: Isoc [...]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 DON [...]M. A foure- [...]old LIFE. 1 CORI O RAI. 2 POLI­ [...]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 [Page 20]life; which two last liues consist in the mutuall [...]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:

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, Ʋivit sibi, he liues to himselfe.

By the 2, Vivit reipublicae, he liue's to the cōmonwealth.

By the 3, Viuit ecclesiae, he liue's to the Church.

By the 4^th, Ʋivit D [...], 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 [Page 21]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 14 [...]. Anno re [...]ni Angl. 12 [...]. 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 p [...]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: [Page 22]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 Quo [...]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 constructiō of it; as if then they began to ease them­selues of their mortality. 2 Quoad Pe [...]la.

Againe: The frailty of a Kings life, as it is seene in the mouldering matter whereof hee is made: so-likewise in the multiplicity of dangers wherwith he is encoūtered.1 SPIRITV­AL enemies.

Dangers both of Spiritual, and of Corporal enemies. Spiritual enemies to the natural life of a King are either [Page 23] 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 tel [...]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 thats [...]: 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 [Page 24]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 Ʋiuat Rex, Vivat Pro-rex: Blessed be the godly and zealous care of him that is now his Maiesties Ʋiceroy for the government of this honorable City, who so carefully & painefully laboureth to purge those more than Aug [...] 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 [...]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 Ʋivat 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 [Page 25]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 Ʋivus, 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 S^t 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 shalbee 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 [Page 26]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. what they intended to haue acted at your last Parliament. To quit their en [...]esy ye shall do well to enact some stricter order against them now at your next Parliament.

It is observed by Eustathiu [...], Eustath. in Di­onyl. [...] that the people Arimas [...] in Scythia are all borne [...] ▪ onely with one [...]y [...]. The ground of which accident [...]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 wi [...]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 Ʋeteratores, or crafty factors for the Old religion (as they call it) who haue a [...] ­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 i [...] 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. [Page 27] 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 gardē (as I may say) of [Page 28]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;P [...]. & 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. Ʋivat 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 [Page 29]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.A [...]. Met. l. [...].) 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; Ʋivat 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.

[Page 30] 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.

2^ly That we haue Talem, such a King, who for his match­lesse Graces and virtues, may more truely bee call'd a None-such.

Ps. 118.24.3^ly. 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. Ʋixit 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 S^t 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 [Page 31]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 S^t 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 [Page 32]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. [...]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 thē 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 shalbe King to them all, & they shalbe 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.

[Page 33] 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 S^t Ierom testi­fieth of Cato, out of Liuy; that Eius gloriae ne (que) profuit quisquam laudando, ne (que) vituperando quisquam nocuit, cum vtrum (que) 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 o [...] 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 [Page 34]best Orat [...]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, Isocr [...]. 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 S^t 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, quàm 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 [Page 35]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 Emperou [...] bare clay vpon his owne shoulders to the building of S^t 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 [Page 36] launce, their stab, their gun-powder, than their pen. Ne­ver any King, in this respect, so rightly term'd Defendour of the Faith, as He.

And (which is the fruite of his Religion) a King no lesse deare vnto God, than is God to him; 6 DELIVE­RANCES. so that he may well be call'd Amicus Dei, the friend of God, as was Abraham, Iac. [...].23. Iac. 2. As hee hath beene God's Buckler to defend his Religion In salute veritatis, in the safety of truth; so hath God beene to him what he was to Abra­ham, Gen.Gen. 15.1. 15: his buckler to defend him In veritate sa­lutis, in the truth of safety, as the Prophet Dauid speak's, Psal.Psal. 68.17. 68. And as the King hath shew'd himselfe to bee Iacobum Dei, Iames by the grace of God in the one; so hath God shew'd himselfe to bee Deum Iacobi, the gra­tious God of King Iames in the other; by his many (no lesse mighty, than miraculous) deliuerances of his Maie­stie, witnessing to all the world, that his will concurr's with the peoples wish of Vivat Rex, God saue the King; and that if euer Vox populs, the voice of the people, were (according to the Proverb) Vox Dei, the voice of God; then was it at the promulgation of King Iames.

And lastly (which is the fruite of Gods loue and fauour both to him, 7 FRVIT­FVLNES. and vs, and the pledge of our fu­ture happinesse) a King so fruitfull both in Himselfe, and in his Issue, that though He be Optimus, the best that e­uer we had, yet (blessed be God for it) wee cannot say, as one said of Brutus, that He is Vltimus, the last of worth that euer we are likely to haue.

For, though our iniquities tooke from our bead a right hopeful Prince, whose life was as sweete, as it was short, and (were it not that God hath otherwise so rich­ly provided for vs) to bee deplored not with teares of water from our eyes, but with streames of bloud from our hearts: yet (thankes be to God) there wants not as hopeful a successiō;Virg. Aen. 6. — Prime avulso non deficit alter Aureus,— [Page 37]as the Poēt spake of those golden bought, No sooner is one shred off, but another shoot's out. For, of those two pretious Pearles which yet surviue, (as doth also the Mo­ther of them our gratious Queene Anne, who is not yet so superannated, but that, by Gods grace, she may bee a ioyfull Mother of many more) is not one of them since become a timely and teeming Mother? who (not long since) sent a more ioyous and welcome newes to out King, than Bersabe did to Dauid, 2 Sam. 11: saying,2 Sam. 11.5. not as she did, Concepi, I am with child, but Pepere, I haue a child. I pray God there may neuer come worse newes to England! and because better cannot come, that many such messages She may liue to send!

And now, after all this, tell me, if ye might, would ye haue chosen another King? or if yee would, could yee haue chosen such another? Doth not our King as much excell other Kings in goodnesse, as the Whale in the Bri­tish Sea exceeds the Dolphin in bignesse?

Beloued, if honor be due vnto our King, as he is a King, then much more, as he is such a King. And if thankes be due vnto God for giuing vs a King, then much more, for giuing vs such a King. I haue therefore somuch honou­red and magnified the King vnto you, that ye might so much the more honor Him, whom GOD hath so highly honored with all the most glorious graces of a King; as also that yee might somuch the more magnify God for Him, who hath so magnified his mercies towards you in Him.

3 THIS DAY.And because (of all others) this is the day when this inaestimable blessing was bestowed on vs, therefore doth this day aboue others, chalenge a due and thank­ful reguard of it at our hands; That, as on this day God blessed our King with such a people, vs his people with such a King; so on this day both Prince and People, [Page 38]head and ta [...]le, as Esar cal [...]s them, chap. 9:Esa 9.14. should offer vp the sacrifice of thank [...]o [...]ing vnto God; euen as it was commanded in the Old Law,L [...]. 3.9. C [...]put cum Cauda. that both head and ta [...]le should bee sacrificed together; and that both of vs should render Pr [...]subilaeo, iubilum, the voice of ioy and iubilation for our Iubile or deliuerance: Our del [...]erance from those bloudy and dangerous vp­roares, which, a [...] on this day▪ both of vs somuch feared, but especially for our deliuerance from the tyranny of Antichrist, which we (his people) somuch abhorted.

I may call it,Psal. 64.12. in Dav [...]a's phrase, Psal. 64. [...]oronam anni benignitatis Dei, the crowne of the yeare of the good­nesse of God. or the day wherein the Lord crown'd our yeares with his goodnesse. For, as according to our Eng­lish computation it is the Vig [...]l, or Eue to a second New­reares day, because from it our accounts and acts reckon the new yeare: so was it the beginning of the acceptable yeare of the Lord, even of a spiritual Iubile vnto vs. Dies vere Evangelicus, a day of glad tidings indeed: For in it was brought vnto vs Evangelium Evangelij, the glad ti­dings of the glad tidings of the Gospel: or (if ye will) D [...]uteronomium Evangelij, the Deuteronomy, or repub­lication of the Gospel. It's the day of the Annūtiation of the conception of our blessed King, in the wombe of this our Land: and it's the Prodromus, or fore-runner to the Annūtiation of the conception of our blessed Savi­our in the womb of the blessed Virgin. This the begin­ning of our temporal redemption; That the beginning of our spiritual redemption.

It is reported of the Duke of Ʋenice, Grana [...]ens. that hee doth Quotannts cum mars sponsalia solenniter contrahere, eve­ry yeare solemnely contract, and espouse himselfe to the Sea; and in token of that contract, hee doth Annulum porrigere, as it were wed himselfe to the Sea with a Ring: signifying thereby, that his chiefe care and study shalbe [Page 39]in pro [...]ing Ships▪ w [...]ch are the [...]ete mumtion and defense of his D mimons:

So let vs (Beloued) in like manner yeare be yeare▪ so­ [...]ennize, and (what in vs is) [...]te [...]e the rem [...]b [...]a [...]ce of the [...]ey: and toties quoties, even as oft as it shall [...]e [...] turne, let vs make [...]s it were a New League, or Espoulais with it: and in token of that league. let vs s [...]ill other the Ring (as I may ca l [...]t) of this anniversary, or [...]ular re­volution of our thankesgiuing vnto God, to remame as a sure loue-token, or covenant betwixt vs and our King, as immoueable. as inuiolable, as is the covenant of day and night. And, as Moses to the Israelites, Numb. 13.Num. 13.3. So say I vnto you, Remember this day: which while I am now remembring, I am even in an Extasy, and cannot tell how to style it; whither the spring of our ioy; or the ioy of our spring; or the day spring of our light; or the wel-spring of our wealth; or the head-spring, o [...] spring-head of all our happinesse.

Nay, let me not streighten our thanksgiuing to this day onely,Psal. 95.2. but rath [...], as David will's vs, Ps. 95. Annunti-te de die in diem salutare eius, Let every day be the Feast of this blessed Annuntiation of our salvation. Let vs not onely keepe this day festival vnto the King, but let vs say with the Prophet David, Ps. 75 Reliquiae cogitationis di­em festum agent tibi, Psal. 75.10. The remainder of my thoughts st [...]l keepe holy day vnto thee. And as we began the first day; so let vs both beginne, and end all the daies of His reigne, with Vivat Rex: Let that be both our Mattens, and our Evensong, every day. And as I began my discourse, so will I end, with Vivat Rex; and let all the people say, Ʋivat: and let God put to his Fiat, that so it may be. So be it.

VIVAT REX. LET THE KING LIVE.

Let Him liue the life of Nature, maugre the beards & treacheries of all His malicious and bloud-thirsty ene­mies, [Page 40]who weepe, because they see nothing worthy the weeping at.

Let Him liue the life of Policy, by a due execution of all Princely duties, and so liue in the hearts and loue of his Subiects, which should hee lose, Hee should [...]ther breath, than liue.

Let Him liue the life of Grace, by a fervent loue of thy truth, that thy mercy and truth may embrace Him on every side; and that thou maist make an everlasting co­venant with Him,Esa. 55.3. even the sure mercies of David. Lastly, after these three liues ended here on earth, let him for ever liue and reigne with thee in the life and kingdome of glory; who liuest and reignest world without ende. AMEN.