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 2ly 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 Agaâ—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 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 poâ—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 wil be 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 Servâ—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 Nâ—zaâ—â—zer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a liuing law by Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seeing law by the Roman Orator Lex â—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 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 aeâ—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 St 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 iâ— 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 qualescunque toleâ—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 but emedis toâ—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 Gladâ—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 tyrannicaâ—l tyrants to baâ—baâ—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 St Paul by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lyon 2. Tim. 4. 2. Tim. 4.17 3 In the FACâ— Gerson 3ly The excelleÌ„cy of Princely dignity shines in the very face and countenance of a King For there is Character tremendus in vultibus ReguÌ„ An impression or character of dreadfull Maiestie stampâ— in the very visage of a King The Lyon's looke is terrible to all the beasts of the Forrest And Nature hersâ—lfe saith that Chiefe Secretary of Nature hath made the Physiognomy of Princes to bee such Arisâ—ot as stâ—â—ke'â— 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 hâ— face shone so bright that the people were afraid to come neare him 4ly And lastly the exâ—elleÌ„cy of Kingly dignity shines in the very appellations of 1 King that he is called a Head 4. In the APPâ—â—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 body so is it in the Body politike If the body be without a head it presently fall's to the ground and perisheth or of the head bee ill affected the whole body iâ— by and by disabled Whence it is that Caput as it signifieth a head so it also signifieth life because Saluâ— capits caput est â—alutis the safety of the head is the head of the bodies safeâ—y 2 A SHEPHEARD Arist Eth. l. 8. c 11. â—sa 44.28 â—â—m â—lex Philo. â—â—d 2ly A King is called Pastor the shepheard of his people A man â—gâ—uâ—â— by God himselfe to King Cyrus 100 yeares ere he waâ— borne Fso 44. So do Clâ—mâ—ns Alexandrinus and Philo Inauâ— vsually compare a King to a Shepheaâ—d and the people to sheepe because as sheepe will runnâ— thorow a gaiâ— which the first haht broken though it bee to the very endangering of then liues so the rage of the people streâ—gthened by error and blindnesse of their nature is such that vnlesse they haue a King to recall and guide them it 's a venture but they run desperately to their owne ruine 3 FATHER Arist l. 8. Eth. c. 10. 3ly A King is called Pater a Father beâ—aâ—se saith Arist he must exercise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the authority of a Father not of a Master over his Subiect This did Augustus Caesar an heathen Emperour see by the dim glimmering light of Nature of whom Macrobius write's that hee carried such an entire and fatherly affection to the Common-wealth Macrob. Sat. l. 2. c. 5. that he call'd it Filiam suam his owne daughter and therefore refused to bee call'd Dominus the Lord or Maister of his countrey and would onely be call'd Pater Patria the father of his countrey because he govern'd it Non per timorem sed per amorem not by feare but by loue A title which thâ— Pope's Paternity for these many successions hath much affected though litle deserved For the Pope by his very name Papa would haue vs to vnderstand that hee is Pa pa that is to say Pater Patriae the Father of his Countrey which by his interpretation is all the wâ—rld But let him be what he is I am sure that as Cyrus saith in Xenophon there is no oddes at all Xe ph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. suâ—â—â—â—â—it 〈◊〉 â—â—o 12. betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good King and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good father And therefore hath God ioyn'd a King and a father as it were in the same patent of honor nor is there any other coÌ„mandemâ—t that directly enioyn's vs to honor the King saue onely that which binde's vs to honor our parents which is the fift commandement it 's therefore placed In meditullio in the very midst betweene the fiâ—st and second table to shew that the King ought to be â—ustos vtriusque tabulae the preseruer of both tables of the Law that he must haue iâ— his right hand the first table which is of Piety and Religious duties towards God and in his left hand the second table which is of Policy and Ciuil duties towards men that so there may be aswel Exâ—erna professio doctrinae an outward profession of doctrine aâ— Gubernatio externa disciplinae the government of outward discipline For wee are not to imagine that a King is but Armentarius a heardsman onely that he should haue care but of the bodies of his people No a King is Mixta persona cum Sacerdote a mixt person with a Priest hauing also the procuration and care of Gods Worship and so consequently of the Soules of men And therefore doth God promise it as a speciall blessing to his Church Esay 49. that Kings shall be Nutritiâ— Esa 49.23 P. 82.6 her nursing Fathers and Queenes Nutrices her nursing Mothers 4. GOD. Fourthly and lastly a King is call'd Deus a God Psal 82 Yet Non per naturam sed participative a God saith Aquinas not by nature Aqâ—in in Po e◠〈…〉 phil but by participation oâ— his power from God as the powers that are are ordein'd of God Rom. 13 and Assimilative â—om 13.1 Oâ—n. Apoll. hiâ—â—â—gl a God by similitude or likenesse As hauing like God himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power both of life and death For hee can Vivificare occidere quicken and kill men at pleasure He can breath into the face of man his ciuil creature the breath both of life and death He can raise men out of the dust and set them even with the Pieres and Princes of his people Yea what God doth of himselfe that doth the King by others God of himselfe knowes all â—hings So doth a King by his Intelligencers God of himselfe can do all things So can a King by his Officers God is in all places at once by himselfe So is a King by his Deputies Now 2 DVTY Marc. 15.26 because all these excellent titles of dignity will be no better to a King than was Christs title of Rex Iudaeorum the King of the Iews to him that is but titles of his further condemnation vnlesse he be as studiously iealous of his duty as of his dignity for not the hauing but the deserving of honour is it that makes a King truly honorable Xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. as being saith Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a superexcellent worke It must therefore be the prime care of a King not so much to study how hee may compasse the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great King which saith Suidas was the title proper to the Persian King Suid. in voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other Kings hauing only the additioÌ„ of their peoples names giuen vnto them as King of the Macedonians or the like as how he may descrue the title of Optimus which Pliny giues to the Emperor Traian Plin. Panepyr Traian p. 81. the title of the Best which indeed is the best title That as he is best by virtue of his place so he may be likewise best by place of his virtue that is that he ioine his duty with his dignity which is the second thing I noted in this word Rex or King Of which a word and away because the duty is so vnseparably vnited to the titles of dignity that forget the one he cannot but he must also necessarily make shipwrecke of the other For as there is a duty which Subiects owe to their King so is there also a duty which the King owes to his Subiects The duty which Subiects owe to their King is obedience and that is Summum dominationis bonum Gerson the chiefe happinesse of a King The duty which the King owes to his Subiects is loue and that is summum subiectionis bonum the chiefe happinesse of the Subiects As St Paul bids 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnus but vnitivus one King or a singular King but a King that makes one of many Yea the English and Scotish Nations which before were diuided no lesse in heart than in kingdome hath hee now so concorporated or rather coanimated into one that in theÌ„ is fulfilled what was promised as a blessing to the people of Israel Ezech. 37.22 Ezech. 37 I will make them one people in the land vpon the mountaines of Israel one King shal be King to them all they shal be no more two peoples neither bee divided any more henceforth into two kingdomes Here then is matter of greate ioy that we haue not a plurality of Kings but one sole entire and absolute Monarch 2 NOT A NVLLITY And yet behold matter of greater ioy than this That as wee are freed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plurality of Kings which is bad so likewise from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nullity which is worse It was a greate punishment to them when they had no Smith in Israel 1 Sam. 13 but far greater 1 Sam. 13.19 Iudg. 17.6 when they had no King in Israel Iudg. 17 for then as it presently followes Euery man did that which was good in his owne eyes that is when there was no King then would euery man be a King to do what he lusted Such ataxy or disorder because it vsually follow 's vpon anarchy or lack of a King it is therefore noted of the Persians that they were wont for fiue dayes after their Kings death to let their Lawes sleep without execution and to let euery man do what he pleased that in those fiue dayes men seeing the rage and tyranny of sin and iniustice for lack of gouernment might more willingly obey their King euer after 2 THAT we haue TALEM But that which is indeede matter of our greatest ioy is that wee haue not onely Regem a King but Talem such a King if yet I may call him Talem who hath neuer a Qualem to aequal him Hieron ad Pammachan prolog l. 2. in Hose Of whom may be verified that which St Ierom testifieth of Cato out of Liuy that Eius gloriae neque profuit quisquam laudando neque vituperando quisquam nocuit cum vtrumque summis praditi ingenijs fecerint though M. Cicero C Casar both of excellent parts writ the one in his praise the other in his dispraise yet neither did the praise of the one add any thing to him nor the dispraise of the other detract any thing from him For what can all those black-tongued Parrets or foule-mouth'd railers of Rome for their bitternesse like those blacke styes in Theophrastus bred ex absynthij semine Theophrast de caus Plant. l. 4. c. 16. of the seede oâ— Worme-wood I say what can all of them with all their Caninae facundia or barking cloquence detract from his Maiestie Or what can the very best Oratâ—rs among those that are his best subiects add vnto him It was the opinion of a greate Orator how sound I now dispute not that Kings would Isocrâ—â— for the most part be better than private men St Reges electio non successio faceres if they were made by election not by succession But say our King had not come vnto vs by succession as He did but that our selues had beene to make the election I would faine know where wee could haue made such another choice For is not King Iames like the Adamant Gemma Principum Princeps Gemmarum the Gemme of Princes and the Prince of Gemmes euen the most pretious Gemme in the Ring of this round World A Gemme all whose brightnesse and beauty is from within A Gemme which is somuch the more resplendent because it is set in gold and a Gemme whose far and neare-shining virtues shall hereafter be as so many pretious Gemmes in his caelestial Diademe Is he not as St Ambrose saith of the Sun Oculus mundi Ambros he xaemd 3. c. 1. the Ey of the whole world nay hee on whom the eyes of the whole world are cast Iucunditas diei the Ioy not of this day onely but of all the dayes of our life and Naturae Gratia the very grace and ornament of Nature A King descended of so many noble and royal Progenitours 1 NOBILITY that if hee had but one drop of bloud-royal from euery one of them it were almost bloud enough for his whole body And as if hee had beene borne onely to bee a King he began both his Life and his Reigne at once and therefore hee came into our Land with a Crowne vpon his head Non tam factus quà m natus we rather found than founded him a King And which is not somuch the fruite 2 VIRTVES as the roote of his Nobility a King so virtuous that he is like the Philosophers Medium morale or moral meane in which they place onely virtue and no vice And which is the fruite of his virtue a King so peaceable that as Pliny write's of the bird Halcyon 3 PEACE Plin. 1. 2. c. 47. or the Kings-fisher that while shee makes her nest in the sea the sea is becalmed so since He hath nestled himselfe in this our kingdome which we fear'd at the death of that Noble Queene would haue proued a Sea of troubles wee haue had none but Halcyontan dayes dayes of calme and of peace And which is the fruite of peace a King so learned 4 IEARNING that whither he speake he speak's so elegantly that like another Palamedes he may well be call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nightingale of the Muses or whither hee write write's so inspiredly so diuinely as if hee wrote with a pen out of the wing of that sacred Doue the Holy Ghost I may say for the vniversality of his knowledge that we haue a Head not inferiour to that brasen-Head made by Albertus Magnus and placed in his Study which if we will beleeue Tostat could readily answere Ad omnia quasita Tostat in lib. Numer c. 21. quast 19. to whatsoeuer quaestions were demanded of it Since the beginning of the world was it euer seene that any King but He turn'd Cathedram Regis his Chaire of Estate In Cathedram Regentis into a Moderator's Chaire and publikely moderated in our Vniuersity Acts and that with such applause as was able to turne Envy it selfe into Admiration And which is the fruite of his learning a King so religious 5 RELIGION Polychtonic that as Constantine the Emperouâ— bare clay vpon his owne shoulders to the building of St Peter's Church so hath his Maiestie in his owne Person and with his owne pen manfully maintein'd the cause of Religion so manfully that as the Adversaries of Religion haue just cause to be more afraid of his pen than of his launce So hath hee iust cause to be more afraid of then launce their stab their gun-powder than their pen.
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