VIVAT REX. A SERMON PREACHED AT PAUL'S CROSS ON THE day of his majesties happy inauguration, March 24ᵒ. 1614 And now newly published, by occasion of His late (no less happy) recovery. By JOHN RAWLINSON Dr of Divinity, and one of his majesties Chaplains in Ordinary. Vox populi, vox Dei. AT OXFORD. Printed by JOHN LICHFIELD and JAMES SHORT, Printers to the famous University. 1619. TO THE MOST HIGH AND MIGHTY KING, JAMES by the grace of God, of Great Britanny, France, and Ireland, King, defender of the Faith, etc. Most dear, and dread Sovereign, IT is not long, since there was but a step betwixt You and death, and that You were even at the point of resigning this your earthly Kingdom for that heavenly, whither your Queen of precious memory is lately gone before you to take possession. The change though it had been happy for You, yet needs must it have been bitter to us that must have lost you. But blessed be God, who hath frustrated our fear by exchanging it for joy. The wished and thrice-welcome news of your joyful resurrection, and of the rolling away of the stone from the sepulchre of Your body (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) hath already been published at the Cross by a Right Reverend prelate (a faithful and timely messenger thereof) in the audience of all the States of your Kingdom. The Lord B. of London. This VIVAT REX of mine (proclaimed at the same Cross now five years since and upward, on the day of your majesties most auspicious and happy investiture into this Kingdom) is but the AMEN to that VIVIT REX of his. The reviving of Your Majesty is the reviving of this Sermon, and the reviving of this Sermon wil● (I doubt not) be the reviving of many a good prayer for your Majesty. I am sure, it was no sooner uttered, but presently the tongues of many your loyal Subjects bespoke it for the Press, as desirous to have it also imprinted in their hearts. Their hearts no less fixed to say VIVAT REX, Macrob. Sat. l. 2. c. 4. than was the tongue of the cobblers Crow docil to AVE CAESAR. Your Majesty (I dare say) will be far from saying either to them, or me, as there Augustus saith to the Crow; Satis domi salutatorum talium habeo; though if You should, yet could neither of us fitly reply with the Crow; Opera & impensa periit. For, whither such our salutations be accepted of You, or not, yet I have learned of the Apostle, that they are accepted of God. 1 Tim. 2.3. To You therefore (Gracious Sovereign) do we humbly offer this our joint-salutation, VIVAT REX: And for You do we likewise offer unto God this our joint-supplication, VIVAT REX Beseeching him again and again; long and long to prorogue the Term of this your mortal life, to the utmost extent of nature's livelihood; And when the date thereof shall expire, to immortalize Your Life and Memory, Your Crown and Dignity in the golden line of life, the line of Your Posterity. And, in the mean time, to grant, that as You are for birth Eugenius, for glory Eudoxus, for equity Eunomius, for integrity Eutropius, for piety Eusebius, so for length of days you may be Macrobius. Let him that is Amen itself say Amen! Apoc. 3.14. Amen say I Your majesties most faithful Subject, and dutiful Servant I. R. VIVAT REX. 1 Sam. 10.24. VIVAT REX. Let the King live. Or, God save the King. NO sooner have I read my Text (Right Honourable, PREFACE. Right Worshipful, & beloved in the incarnate love of God Christ jesus) but there are two things (I know) will seem strange unto you. The one, An APOLOGY that being to speak unto you two hours, I have chosen to speak but of two words: The other, that being to recognise and celebrate the happy Inauguration of King james, I have founded my discourse upon this acclamation of the Israelites at the enthronizing of King Saul. 1 For the SHORTNESS of the TEXT. But, as Adam and Eve, though but two persons, begat 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 go for Eue. For Eve was Mater viventium, the Mother of the living: Gen. 3.20. even as the King's life is (as I may say) the Mother of all their liue● that live under him. I have compared Rex and Vivat, the King and his Life, to Man and Wife: And yet, in the prosecution, I shallbe feign to divorce them in words: But cursed be he, and let him perish from off the face of the earth, who shall but have the least thought to divorce them in deed: to take the King from his life, or life from the King. They are united and bound together in Heaven in the bundle of life: Let no man then presume to untie or separate them heese on earth. Vivat Rex. 2 For the CHOICE. Again: I grounded n●y choice, not upon any similitude or symbolisation of our Gracious Sovereign with that ungracious Saul: as minding to make Saul either a precedent or a parallel to our King, who is as fair from Saul's vices, as was Saul from his virtues: But upon the people's cheerful, and joyful, and dutiful 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 james, 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 Devil himself, who was Saul's Familiar in the like 〈◊〉 ●f Samuel, 1 Sam. 28.) when at his entrance & in 〈◊〉 ●re into the Kingdom, the people thus powered out their souls in devotion to God for him, he was then Tanquam mustum, like wine which purgeth and purifieth itself best while it is new: but soon after, he was turned In acetum, into vinegar, which is vinum mortuum, dead wine: Insomuch, that though he lived King in Israel 20 years, yet the Scripture saith he resined but 2 years, 1 Sam. 13: 1 Sam 13.1. Stell. l. 2. de cont. mund. c. 31. (18 of the 20 stood but for a cipher) because (as Didacus' Stella yields the reason) Deus non numerat annos male expensos, sed solùm benè collocates: God in his Arithmetic reckons not those years which we bestow ill, but those only which we spend well. But take him at his very best, and I hold him no fit mate or compiere for our King, who as far over-toppes him in his virtues, as he did all the people in his stature; — toto stans vertice suprà: being higher than any of them by the head & shoulders: ver. 23: I will say more, Verse 23. (and yet I will say no more than a truth) not only Saul, but Solomon himself in all his royalty, was not to he compared to one of those Lilies that He bears in His Arms by our Saviour's testimony, Matt. 6.29. Mat. 6. but much less to one of those Lilia virtutum (as St Bernard speaks) those li●ies of his virtues that he bears in his breast. Bern. in Cant. Ser. 70. Vivat Rex. Divines distinguish Prayer into two sorts: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, DIVISION. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Supplicatory, and Gratulatory. The one, Pro beneficijs impetrandis: for benefits to be received: The other Pro impetratis: for benefits already received. This short ejaculation, Vivat Rex, is both. It is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supplicatory salutation, wherein the people zeal usly pray unto God for the preservation and permanency of Saul's reign over them. And it's also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a gratulatory acclamation, whereby the people testify both their gladsomeness, and their thankfulness unto God for their King. Of both which while I shall speak as briefly as I may, let me crave the continuance of your Honourable and Christian attention. For (as our Saviour Christ saith, joh. 11.) Are there not twelve hours in the day? joh. 11.9. or rather, are there not 8760 hours in the year? And will any then in this assembly show himself so bad a Subject, as to refuse to render two of them back to God, in a serious meditation and rememoration of this day's benefit? A benefit, so great, that (doubtless) if our Saviour Christ conversed again upon earth, and should find but any one standing idle in the mercat place now at the end of His majesties 11th year, as he found those in the Gospel at the 11th hour: he would say unto them, Matt. 20.6. Go ye also into my vineyard, and there learn to bring forth the fruits of thanksgiving for so rich a blessing. And so far would he be from rebuking us, 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 murmur, or be offended at Us, Verse. 40. as ver. 40: I tell you, that if these should hold their peace, the very stones would cry. In the Greek, there is but one letters difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the people, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a stone. And look 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 even of stones to raise up sons unto Abraham Luk. 3. If therefore the people should so turn themselves into stones as not to cry: Luk. 3.8. then would God turn the stones into people, and they should cry: Vivat Rex. God save the King. Take we it first as a supplication, PART 1. SUPPLICATION. SUBDIVISION. and it stands upon two parts. The one, Personal: the other, Real. 1 The Personal, Quis? who it is that is prayed for? It is, Rex, the King. 2 The Real, Quid? what it is that is prayed for? It is, Vivat, that he may live. In the first there is Agniti● potentiae▪ an acknowledgement of his power and Sovereignty, as he is a King. In the second, there is Recognitio impotentiae: a remembrance or insinuation of his weakness and frailty, as he is a man.. But as our blessed Saviour at his transfiguration took with him Peter, Matt. 17.1. james, and john to mount Tqabor, to give them a taste of his glory, before he would speak unto them of mount Golgotha, Verse. 22. the place of his mortality: So let me first thew you the King in his glory, out of this word Rex: and then in his frailty, out of this word, Vivat. Physicians say, WHO 〈◊〉 prayed f●r R●X. Ves●a●. 〈…〉 15. Alexan. Ne●x. 〈…〉. there is great difference between Vena arterialis, and Arteria venalis. And there is great difference (say the Naturalists) between jovis barba, and Barba jovis. And great difference (say the Logicians) between these two propositions: Iste vestitus est natui, and Iste ●atui est vestitu●. And surely, no less difference is there between Rex Vivat, Let the King live, and Vivat Rex▪ Let him live a King. For, a King he may be, and yet not live; the life of the wicked being not properly a life, but a death. And again, Live he may, and yet not live a King; the duty of a King being the better half of a King. For a King is called Rex, a regendo, of ruling: SUBDIVISION. THE VERY N●M● 〈◊〉 a King ●●phes 〈…〉. 1 D●ON●●Y; which stan●● and ruling (ye know) includes aswell a duty, as a dignity. 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 honour of his place: The other is Prodesse, to rule for the good and benefit of others: There's the teno of his office. Vivat Rex. Let him live a King. And a King what is he, but that main Ocean from whence all the lesser streams 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 himself: For St Peter calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the creature of God: 1 Pet. 2: as St Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ordinance of God: Rom▪ 13. Per me Reges regnant: 1 Pet. 〈…〉 R●m▪ 13. ●. Prov ● 1●. By me King's reign; (saith God in the person of wisdom, Pro. 8.) Per me, not pierce: They reign by my appointment, not by any power or virtue of their own. Their Super is but Desuper: Their being above other men, it is from God above, 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 heavens, is higher than the highest Princes Highness here 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 Crown of the King: Dan. 4.14. and (that all the world may know it so to be) it's fronted with a Noverint universi Dan 4: that the most High hath power over the kingdom of men, and give's it to whomsoever he will. Yea not only Confert, but Transfert too: he not only collates, but translate's kingdoms at his pleasure: For because of unrighteous dealing, and wrongs, and riches gotten by decerte, the kingdom is translated from one people to another: Ecclus: 10.8. Eccl. 10. God then being the Author of Imperial, or Princely dignity, 1 Pet. 2.17. no merveile, if St Peter 1 Pet. 2: have as it were pared and coupled these two together in one yoke: Fear God, Honour the King: because if ye do the one, ye will do the other. If ye fear God, who is Proto-rex, the Supreme, or Prime King, than ye will honour his Pro-rex, or underking whom himself hath honoured. 2ly In the TRANSCENDENT POWER. 2ly: The excellency of Kingly dignity shines in the transcendent power and prerogative of a King, which is such: that Plus potest rex, quam unli bonus rex: A king in his absolute and unlimited power is able to do more than a good King will do. It was therefore good advice which Agapetus gave the Emperor Instinian: Aga●et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. You shall do well (saith he) to impose upon yourself a necessity of keeping the laws as having no superior here on earth, that may compel you to keep them. You shall do the law great honour in keeping it: and shall strike into your subjects a scare of transgressing it. A King than though he be free from coaction to keep the law yet must he voluntarily submit his will to the direction of the law: the difference between 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 have 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 just and honest: yea but (saith he) none but barbarous Kings are of that opinion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For mine own part (saith he) I think only those things honest that are honest indeed, only those things just that are just indeed. And it was but a mock that Anaxarchus gave to King Alexander, when seeing the po●ture of justice jet cheek by jowl on the right side of Jupiter's image: Plutarch. ad punc. indoct. he told him, that jupiter was not thereby bound to do justice; but that the people were thereby bound to conceive, that whatsoever jupiter did▪ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lawful and just. For a good King willbe so far from thinking it lawful for him to break the law, that he 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 preserve it only, but observe it too: that is, he will neither violate it himself, nor yet suffer it to suffer violence of others; and is therefore called by N●za●●zer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a living 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 outlaw; yet shall it not be lawful for any mortal man vindictively 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 equity. & religion, had causelessly slain 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 anointed of the Lord. Mark that, thou that boastest thyself to be Peter's 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 devilish agents & instruments cuttest off not only an ear, or a lap of the garments of those Kings that will not stoop to thy lure, but their crowns, and their heads too. Surely, thou hadst never any such warrant from God, who was so far from giving any commission either to David or any other, to put Saul (though a wicked King) to the sword as that he suffered Saul to fall upon his own sword, 1. Sam. 31.4. and so to be his own executioner: 1. Sam. 31. as i● no earthly hand had been fit to execute Saul (a King) but his own. A fair example and warning-piece for Princes, to teach them Sibi imperare, to be Kings over themselves, lest God suffer them Sibi poevas irrogare, to be avenged of themselves. It was the saying of that heathen Marcellus in Tacitus, Tacit. l. 4. paulo post init. that he would Bonos imperatores voto expetere, qualescunque, tole●are: pray for Emperors, if they were good, but patiently endure them, though they were never so bad. It should seem 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 do 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 to●lendi, to be rid out of the way by violence? nay, be they otherwise never so good, (if not good for their turn) 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 practice of the Primitive Church? Surely, no. Per. Martyr. in Sarn. 24. For when those more than tyrannical tyrants to barbarously persecuted and afflicted the Christians with most exquisite tortures & torments, yet neither Peter, nor Paul, nor any of the Apostles did once offer to arm, or incense the people against them Nay, they rather admonished them, to make their supplications unto God for them and namely for Nero that bloody persecutor, whom therefore St Paul, by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lion, 2. Tim. 4. 2. Tim. 4.17. 3 In the FAC●. Gerson. 3ly The excellency of Princely dignity shines in the very face and countenance of a King. For there is Character tremendus in vultibus Regum: An impression or character of dreadful Majesty stamp● in the very visage of a King. The Lion's look is terrible to all the beasts of the Forest. And Nature herself (saith that Chief Secretary of Nature) hath made the Physiognomy of Princes to be such, Aris●ot. as st●●ke'● an lawful fear and reverence into as many as behold them; even 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 near him. 4ly And lastly the excellency of Kingly dignity shines in the very appellations of 1 King; that he is called a Head, 4. In the APPARITIONS. a Shepherd, a Father, a God. I will but only 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 Natural body; so the Prince is the Head of the Politic body; being to it as is the head to the rest of the members, the fountain both of sense, and motion. And therefore as in the natural body, so is it in the Body politic: If the body be without a head, it presently falls to the ground, and perisheth: or of the head be 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 body's safe●y. 2 A SHEPHERD. Arist. Eth. l. 8. c 11. ●sa. 44.28. ●●m ●lex. Philo. ●●d. 2ly, A King is called Pastor, the shepherd of his people. A man ●g●u●● by God himself to King Cyrus, 100 years ere he wa● borne: Fso: 44. So do Cl●m●ns Alexandrinus, and Philo Inau● usually compare a King to a Shepherd. and the people to sheep: because as sheep will runn● thorough a gai● which the first haht broken, though it be to the very endangering of then lives: so the rage of the people strengthened by error and blindness of their nature, is such, that unless they have a King to recall and guide them, it's a venture but they run desperately to their own ruin. 3 FATHER Arist. l. 8. Eth. c. 10. 3ly A King is called Pater, a Father: because (saith Arist) he must exercise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the authority of a Father, not of a Master, over his Subject. This did Augustus Caesar (an heathen Emperor) see by the dim & glimmering light of Nature: of whom Macrobius writes, that he carried such an entire and fatherly affection to the Commonwealth, Macrob. Sat. l. 2. c. 5. that he called it Filiam suam▪ his own daughter: and therefore refused to be called Dominus▪ the Lord or Master of his country, and would only be called Pater Patria, the father of his country: because he governed it Non per timorem, sed per amorem: not by fear, but by love. A title which th● Pope's Paternity for these many successions hath much affected, though little deserved. For the Pope by his very name (Papa) would have us to understand, that he is Pa: pa: that is to say▪ Pater Patriae: the Father of his Country, which (by his interpretation) is all the w●rld. But let him be what he is; I am sure, that (as Cyrus saith in Xenophon) there is no odds at all, Xe ph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 8. su●●●●●it. 〈◊〉 ●●o. 12. between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good King, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good father. And therefore hath God joined a King and a father as it were in the same patent of honour: nor is there any other commandem●t that directly enioyn's us to honour the King, save only that which binds us to honour our parents, which is the fift commandment: & it's therefore placed In meditullio in the very midst between the fi●st and second table, to show, that the King ought to be (●ustos utriusque tabulae the preserver of both tables of the Law: that he must have 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 Civil duties towards men; that so there may be aswell Ex●erna professio doctrinae, an outward profession of doctrine; a● Gubernatio externa disciplinae, the government of outward discipline. For we are not to imagine that a King is but Armentarius, a herdsman only, that he should have care but of the bodies of his people. No: a King is Mixta persona cum Sacerdote, a mixed person with a Priest, having also the procuration and care of God's Worship, and so consequently of the Souls of men. And therefore doth God promise it as a special blessing to his Church, Esay 49. that Kings shall be Nutriti●, Esa 49.23. P. 82.6. her nursing Fathers, and Queens, Nutrices, her nursing Mothers. 4. God. Fourthly and lastly: a King is called 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 ordained of God, Rom. 13: and Assimilative, ●om 13.1. O●n. Apoll. hi●●●gl a God by similitude▪ or likeness: As having like God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, power both of life and death. For he can Vivificare & occidere, quicken, and kill men at pleasure: He can breathe into the face of man (his civil creature) the breath both of life and death: He can raise men out of the dust, and set them even with the Peers and Princes of his people. Yea, what God doth of himself, that doth the King by others. God of himself knows all ●hings: So doth a King by his Intelligencers. God of himself can do all things: So can a King by his Officers. God is in all places at once by himself: So is a King by his Deputies. Now, 2 DUTY. Marc. 15.26. because all these excellent titles of dignity will be no better to a King than was Christ's title of Rex judaeorum, the King of the jews, to him; that is, but titles of his further condemnation, unless he be as studiously jealous of his duty, as of his dignity (for not the having, but the deserving of honour, is it that makes a King truly honourable, Xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. as being (saith Xenophon) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a superexcellent work:) It must therefore be the prime care of a King, not so much to study how he may compass the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Great King; (which (saith Suidas) was the title proper to the Persian King: Suid. in voc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. other Kings having only the addition of their people's names given unto them, as King of the Macedonians, or the like:) as how he may deserve the title of Optimus, which Pliny gives to the Emperor trajan: Plin. Panepyr. trajan. 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 join 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 unseparably united to the titles of dignity, that forget the one he cannot, but he must also necessarily make shipwreck of the other. For as there is a duty which Subjects own to their King: so is there also a duty which the King owes to his Subjects. The duty which Subjects own to their King is obedience; and that is Summum dominationis bonum: Gerson. the chief happiness of a King. The duty which the King owes to his Subjects is love; and that is summum subiectionis bonum: the chief happiness of the Subjects. As St Paul bids, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 1 Tim. 5.3 Honour widows that are widows indeed: 1 Tim. 5. So are those Kings indeed to be honoured that are Kings indeed. And that which makes them Kings indeed, is not their bare and empty names of dignity, unless they be also accompanied with a faithful discharge of their duty. A thing not unknown of old to their very children playing in the streets, who in their sport which julius Pollux calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Alciat in castigat. Co●n. Tacit. jul. 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: whereas a King, if he have nought but the name of a King to commend him, he shall be no better than Rex larvatus, a King on a theatre; or Rex ludicer, a King at chess, a wooden King. Let the King fail but in his duty, & the people will not fail to fail in theirs. The Poets feign that Venus had a little son, which she called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Love, Niph. l. de Amor. which could never come to any growth or stature, till she had brought forth another son, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as if you would say, Love for love. Like her son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the love of the subjects to their King. Like her son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the love of the King to his subjects. The Moral is; there must be an enter course of love and duty between the King & his Subjects. For if the King regard not his Subjects, as Subjects; no more will the Subjects regard the King, as a King: which made that good Emperor trajan profess; Se velle esse talem subditis suis, qualem vellet dominum, suum sibi fore, si subijceretur: that he would be none otherwise affected to his Subjects, than he would wish the Emperor should be to him, if himself were a Subject. TO KEEP his people. Now a King shall best express his love and duty to his Subjects, if he keep 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 upshot of all good government. For a King (saith Solomon) that sitteth in the throne of judgement, P●ov. 20. ●. chaseth away all evil with his eyes. All evil? what's tha● S. Austin saith that Pax est omne bonum: Austin. in Psal. 127. Peace is all good: and therefore A contrary, dissension and division is all evil. If then there shallbe dissensions and heart-burnings among the people, it's the brain and wisdom of the King that must compose them; like as Aristotel notes, that the cold moistness of the brain is it that makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. de part. mund. 2. c. 7. that cools and qualifies the overboiling heat of the heart: and that therefore needful it is, that whatsoever creature hath a heart, should also have a head. So doth the great king Artaxerxes, otherwise called Assuerus, in his epistle which he wrote to the Princes of 127 Provinces, profess, that he would not abuse his power, but with equity and gentleness would he govern his people, and set them in a peaceable life, Ester. 13.2. Ester, 13. And because there is not a more Princely, or royal virtue than Peace, therefore is Christ called Princeps pacis, the Prince of peace, Esa. 9 ●. Esa. 9 And our manner is to give Kings as a special title, the title of Serexiff●●is, or Pacisici: most Peaceable, or Peacemakers. Secon●ly A King must keep his people in sufficiency. For, ●. In sufficien●y. for a King to ●●●ome and eat up his subjects by exa●tion● is a thing no lest unnatural, than for a man to eat the fl●sh of his own aims. Should the head in the natural b●●y draw all the blood, and marrow, and substance of the other members to itself, it must needs turn to the destruction of the head itself. For how should the head continue without a body? Or how 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●●, aid 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 loving of Subsidies. Cic. O●●. l. 1. That Subsidies be levied In bond aequitate & aequalitate, with good equity and equality throughout the whole body of the kingdom. The Orator give's the reason out of Plato, because Particivium consulere partem ne●ligere; To lay a heavier load upon one part of the people than upon another, is to bring into the Common wealth a thing no less pernicious and capital, than is Sedition. Let the bigger horse (saith the Proverb) bear the greater burden. But let ●either less, nor bigger bear a greater, than they are able. O how blessed are the people (and yet so blessed have we hitherto been) whose Kings are like those holy and aquiate beasts, of whom it is said, that Manus ho●●nis sub 〈◊〉 eorum, Ezech. 1.8. the hands of a man came out from under then wings! that is, under the protection of whose wings poor Artificers and handiecrafts live in peace, not oppressed or burdened with exactions! And (that they may be the less burdened) because it many times falls out, that it is not the Idol Bel bu● his Priests that eat up all, Dan. 14.13. and that, in the night: that is not Kings themselves, but then Servants and Officers that devour all in secret; (these by conveyances under hand, as those by conveyances under ground:) therefore as God though he hath mad● Kings his Deputies yet his eyes are always on them to see what they do: So m●st Kings eyes be sometimes on their under-officers to observe what they do. 2 Concerning the giving of gifts. 2 His Other Caution is; That thousands are not to be impoverished, that some few may be enriched; Ne liberalitas crudelis sit largitas: lest in such case (saith he) Princely liberality prove to be no better than bountiful cruelty. This duty of maintaining the people in Sufficiency stands Princes upon somuch the rather, because they are Villice, God's Stewards: Luk. 16.2. and being therefore one day to give an account of their Stewardship, that is, of the goods of the Commonwealth, not as Lords, but as Tutors, they must see that they so ceven their reckonings, as that they may be found Villici aquitatis, righteous Stewards. Thirdly and lastly, 3 In Security. A King must keep his people in Security. For, as to the people the King's safety must be the Supreme Law: Sal●s populi suprema lex esto. Esay 14.14. So to a King the people's safety. It was Lucifer's sin, that he would be similis Altissimo, like God himself: which some Divines thus expound; that he would rule as Lord over all other creatures, sine ullâ obligatione ad earum custodiam seu servitium: without any obligation, or tie of duty in their protection, or service: whereas contrariwise, he ought to have known, that servitu● eó maior est, quo maior dominatio: the more sovereignty, the more service. And therefore Menander an old Greek Poet said, Menand. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The only Servant in a family is the Master of the family. So that, to be a King is but Nobile servitium, a noble kind of service; ●●th the people can not be secure but by his care; and his own pillow must he stuff with thistles that he may stuff the pillows of his people with down. A thing not obscurely signified by our blessed Saviour, who was never so vexed and tormented in all his lifetime, as when he ware the robes and ensigns of a King, Mark 15.17. Mark. 15: when in a mockage they clad him with purple, and crowned him with thorns, and put a sceptre of reed into his hand. Such then being the cares & vexations that are wont to attend upon Kings, the less wonder is it, if in that enigmatical parable propounded by jotham, judg. 9: judge 9.8. where the trees went forth to anoint a King over them; the Olive would not leave his fatness to macerate himself with the cares of a kingdom: nor the Figtree his sweetness, to taste of the bitter-sweets of a kingdom: not the Vine his fruitfulness, cheering both God and man, to afflict himself with the barren cares of a kingdom: Only Rhamnus, the scratching and goring & barren bramble, good for nothing but to make fuel for the sire, he step's out, and profer's his service. Verse 15. It ye will indeed (saith he) anoint me King over you, Sub v●nbrâ meâ requiescite: Come, and put your trust under my shadow. So that, he is worse than a bramble-King, that will refuse to shade and shelter his people from the scorching heat of violence and wrongs. It was an honourable title which was given to good King David 1 Sam. 22: 1 Sam. 22.2. (which is also even haereditary to our King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as descending unto him from his worthy Grandfather) that he was the Poor man's King: For there gathered unto him (saith the text) all men that were in trouble, and all men that were in debt, and all those that were vexed in mind, and he was their Prince. Now, how should a King gain this Title to himself but by protecting & securing his people? or how should he better secure them, than by returning for Vivat Rex, Let the King live; Currat lex, Let the Law have his forth: that is, for their prayer for his safety, a warrant for their safety: Not disarming & taming his Laws, as Heliogabalus (in Lampridius) did his Lions & Leopards: I amprid. Ant●●●. Helioga●al. using them only Ad terrorem & delectamentum: to affright others, and delight himself: but executing rigteous justice and judgement, the true end why Princes are advanced to the throne: 2 Chron. 9: 2 Chron. 9.8. as that blessed Queen Elisibeth protested of herself in a speech to her Lords, that her verdict went ever with ●he truth of her knowledge. For justice (saith that Great Moralist) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 or perfection of the Law: Plutarch. ad princ. indoct. the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work 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 indeed the Image of God, when 〈◊〉 careful to make good Laws, & no less careful to execute them, that his people living under him in security and safety, may have just cause to pray for his safety; Vivat R●x. And so from the Personal part of the Supplication, which is Rex, the King; 2 VIV●T. I come now to the Real, which is Vivat Let him live. Vivat Let him live, or, (as all our English translations read it) God save him. Wherein 〈…〉 things. And so in this one word Vivat there are two things implied. The one is Dator the giver of life, (God himself) 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 Giver: As David saith of promotion, Psal. 75: so may we of Salvation; 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 sets up. & pull's down: who save's, and destroy's at pleasure. King's 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 only that doth Ascendere super occ●sum: triumph over death itself, Psal 67: He it is that give's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Life and breath, Act 17: and (as Theodoret speaks in ●●●om. d●●n, decret.) doth not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give life, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save life. And not the life o beasts only, Psal. 36.6. but of men too; Thou Lord dost save both man and beast, Psal. 36. And not of inferior men only, but of Kings too: For Ipse est, it's He, (and only He) that give's deliverance unto Kings. Psal. 144.10 Psal. 144: As on the other side, it's He that doth Vindemiare spiritus principum: Psal. 76.12. Psal. 76: discard Kings & Queens out of the stock 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 vain thing to save a man: Psal. 33.17. Psal. 33: And Vana salus hominis; as vain is the help of man, saith the same David: Psal. 60. that is, Psal. 60.11. the people can no more save a King, than can a horse. All that they can do, is but only salutare, to wish and pray for his health, (as here they do:) Its God only that can soluare, give him health, and help him in the time of trouble. God only that hath life for his own freehold, and can therefore say Assertive, by way of oath, Vivo ego, dicit Dominus, As I live (saith the Lord) jer. 22: jer. 22.24. Kings themselves hold their lives but In Capite▪ in chief, as from him; and can therefore say but Optative, by way of wish, or of prayer, that which here the people say; Vivat. Some Kings have by their Subjects been entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saviours: Isoc●at. Panegyr. but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Saviour of these saviours. That's the first thing I noted in this word Vivat, God save him; that God is Dator, the Author & giver of life. 2 The second is Donum, the gift itself; or thing prayed for, which is Life. Vivat, 2 DON●M. A fourfold LIFE. 1 CORI O RAI. 2 POLI●●KE. 3 SPIRITVAL. 4 eternal. Let him live. Take we the word Vivat in its full latitude, and it's a prayer unto God that he would bless the King not only with a corporal or temporal life. which consisteth in the conjunction of soul and body, but also with other three lives: A Politic, or Civil life, which consisteth in the unity of the King and his Subjects in one Law. A Spiritual, or gracious life: and An eternal, or glorious life; which two last lives consist in the mutuall●ty of amity between God and the soul; though the former but Inchoatè, imperfitly here in this world: the later Completè▪ perfectly in the world to come. The Poet (Aencïd, l. 8.) hath a fiction of King Herilus, Virg. Aen. l. 8. that he had three souls, and consequently three lives: Nascenticui tres animas Feronia matter (Horrendum dictu) dederat, terna arma movenda, Ter letho steruendus erat. But, I am sure, it's no fiction, but an undoubted truth, that every good & Christian King hath not only three lives in possession, but also a fourth in reversion. The three in possession, are his Natural, his Civil, 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 frail and defective, next door 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 operative and active: 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 works of piety, and godliness: and is therefore Vita supra vitam, or, a life above life. 4 The life of Glory, that's vita perficiens; a life that is the accomplishment and perfection of all happiness: and is therefore Vita post vitam, a life after life. By the first life, Vivit sibi, he lives to himself. By the 2, Vivit reipublicae, he lives to the commonwealth. By the 3, Vivit ecclesiae, he lives to the Church. By the 4th, Vivit D●●, he lives for ever unto God. These 4 lives excel 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 kingdom of heaven? or to be called a God here on earth, if hereafter he shall prove but a damned Devil? His three first lives, under God, are maintained and preserved by the three professions; Divinity, Law, and Physic. His natural life by Physic; his politic life by Law; and his spiritual life by Divinity. Upon which his aternal life (which is worth all the other three) will infallibly follow. Now, because these three professions of Divinity, Law, and Physic, are Filiae Academiarum, the three eldest Daughters of the Universities; wisely therefore, and worthily hath his Majesty that now is (for continuance and preservation of our Universities) not only established unto us those royal Charters and Privileges which have formerly been granted us by his Royal Predecessors in this kingdom: but further, now at this time, But since that, there was a Mortmain of 666 l 13 s 4 d: granted us by his Majesty, Septembers 14●. Anno re●ni Angl. 12●. Scot 48. of his Princely goodness he most graciously propendeth to the granting of a Mortmain to our University of Oxford for 500 l a year, more than we had before. Which if we obtain, (as we hope, we shall.) than ye that are abundantly able, cannot say, that ye would give more to our University, if it were capable: for it's capable of more, if you would give it. But to proceed; I doubt not, but the life here principally prayed for by the people, was the natural, or corporal life of the King: THE KING'S CORPORAL LIFE here principally intended. 2 MOTIVES to p●ay for the King's life. for that's commonly all that the people either mind or care for, either in themselves, or in their King. And for it to pray, they are still put in mind, on the one side by the frailty of the King's life: and that, not only in regard of the stuff whereof he is made, but also of those many dangers where with he is encompassed: On the other side, by the necessity thereof in respect of themselves, whose state and life both depends upon his life. The first motive then to pray for the King's life, 1 〈◊〉 LITAS, 1 Quo●d materiam. Agapet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is the frailty of it. For a King (as Agapetus tell's the Emperor justinian) 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 honoured as in the Image of God: yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is compacted but of the dust of the earth. His golden head hath but feet of clay to support it. Kings and subjects though there be an imparity in their birth, yet is there a parity in their death. Ecclus. 10.11. hody 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 writes, that the Bishops of Rome, who take themselves to be Kings of all the Kings of the earth, and therefore play Rex in every kingdom, used at their installing to sit upon the homeliest kind of stool ye can think of (he calls it sedem stercorariam) which yet was Cathedra, a seat fit enough for them. The institution of which ceremony was to remember them, that notwithstanding their Popedom, yet they are still mortal, and subject to the necessities of nature aswell as other men; though it seems by their glorious, or rather blasphemous styles of Dominus Deus Papa, the Lord God the Pope, and the like, that they have learned to make another construction of it; as if then they began to ease themselves of their mortality. 2 Quoad Pe●●●la. Again: The frailty of a King's life, as it is seen in the mouldering matter whereof he is made: solikewise in the multiplicity of dangers wherewith he is encountered. 1 SPIRITVAL enemies. Dangers both of Spiritual, and of Corporal enemies. Spiritual enemies to the natural life of a King are either his own sins, or the sins of the people. 1 HIS OWN SINS. 1 His own sins; when he is not aswell a Personal King over himself, as a Polisike King over others; when he hath not aswell Regnum rationis, a kingdom of reason within him, to master his own passions, as Regnum nationis a kingdom of people without him, to rule as his own subjects. 2 HIS PEOPLE'S SINS. 2 And as the King's sins, so are also the sins of the people spiritual enemies to the natural life of a King. The wiseman tel●●s us, Prov. 5. that sin is bitter as wormwood: Prov. 5.4. I will add, that it hath one quality of wormwood more. For, wormwood (saith Dioscorides) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dioscor. l. 3. c. 26. offensive 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 punished for the sins of the people. To what purpose then shall it be for you to cry, Vivat Rex, Let the King live, if the outcry of your sins sound nothing but Moriatur Rex, Let the King dy? In vain do your tongues pray for his life, if your sins plot treason against his life. The Greeks have one word that signifies Heaven and Hell both: and that's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and they have another word that signifies God and the Devil both: and that's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And tell me, I pray, are there not many that live, as if they thought it all one, whither they go to heaven, or to hell & all one whither to God, or to the Devil? 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 City, account drabbing and dicing, swearing and swilling, which indeed are four Carnal & Mortal vices, to be their four Cardinal and Moral virtues? But as john Baptist said of Christ: joh. 3. He must increase, and I must decrease: So, joh. 3.30. if ye will have the King's life to increase, then must your sins decrease. Your sins must be shortened, that his days may be lengthened. Moriantur peccata, us vivat Rex; Let your sins die, that your King may live. Seeing then the death of sin, is the life of the King; Let me add to Vivat Rex, Vivat Pro-rex: Blessed be the godly and zealous care of him that is now his majesties Viceroy for the government of this honourable City, who so carefully & painfully laboureth to purge those more than Aug●● in Stables where these sins inhabit, which indeed will not be purged but with a stiff sircame. Yea, Let me also add one Vivat Rex more: Let that other King live, a King but only in name, save that he is indeed a King of Preachers; I mean the R. Reverend Bishop of this Dioecese, than whom, I dare say, though (God be blessed) of late years, there have risen many, yet there never arose among you a truer john Baptist, a man more zealous for the cause of the Lord of hosts, and of his Sovereign. He as ready to cut down ●n Gladio oris, with the sword of his mouth, as is his majesties Liefetenent o'er gladij, with the edge of his sword. Both resolving with S. jerom, jerom. ep. 61. that Ad tanta crimina patientem esse non oportet; Where such sins reign, as reign in and about this City, there it's a sin for either Magistrate or Minister to be patiented; 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 yoke of obedience to their Liege King, and serve another King, even the Prince of this world, Io. 12.31. the Devil, who is also their father: and yet are they not so wise, as to know their own father: like the jews, Io. 8.33. V 44. saying. We are the seed of Abraham, when yet Christ tell's them, Ye are of your father the Devil. These be they that have Vivat Rex, God save the King, in their mouth: but Vivat Papa, God save the Pope, in their heart. They say, God save the King, but it is but only dicis causa, for fashion's sake: like as rogues 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 save him; they rather wish, Moriatur, God have him. Aelius Spartian: Antonin. Geta. And as Bassianus Caracalla said of his own Brother, whom he had slain; Sat Divus dum non sit Vivus, Let him (in God's name) be a Saint, so he be not a Man: So, I wish we had not too-good cause to be persuaded, that they could be content, to make out King St james, so they might unmake him King james; to put him into their Calendar of Saints, so they might put him out of the Catalogue of Kings. The Frenchmen have a proverb; that Romam ad quaerendum sanctum Petrum eunt, qui eum ante fores suas habent: There are that go to seek S. Peter at Rome, when they have him before their doors. And may it not likewise be said of us, that Antichristum Romae quaerimus, domialimus? we seek Antichrist at Rome, but we cherish him here at home? Nay, I pray God we have not some of Solomon's Spiders among us, that take hold with their hands, and are in King's palaces, as it is Prov. 30. Some in Court aswell as in Country, that are of the poisoning, Prov 30.28. and of the stabbing, and of the firing Religion; who it were good they were soon swept down with the bosom of discipline, Esa. 14.23. lest in the end they sweep down all with the bosom of destruction! They have learned of the Seedesmen of the Romish doctrine forged in the shop of that either Tricoronis, or Tricornis Episcopus, that three-crowned, or three-horned Bishop of Rome, that treason against a King not Catholic by their Copy, is no sin against God. These, these (beloved) the worse Subjects they are to their Prince, the sitter subjects are they for you that shallbe Parliament-men to work upon. busy not your heads in plotting and devising how to limit the poor Clergy to a stint of competency. For, where there is Competency in the tongue, there is covetousness 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 have 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ only with one ●y●. The ground of which accident ●e refers to their winking with one eye when they shoot. For with much winking 〈◊〉 their aiming, that eye waxed less first in the fathers then in the sons, and so in their sons sons for many generations, till at last they had winked it quite out, and so it continued. I will not take upon me to divine; but I pray God, we wink not so long at Popery, till in the end we wink out the very EY of this our land, which is our Gracious Sovereign: & the Ey of our souls too▪ which is God's true Religion. And my hearts desire unto God for this our Israel, is; that as his Majesty hath in this surpassed his Sister-Queene, whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or after-fami shall never decay, so long as religion hath a tongue to speak, that he hath in a manner extinguished those Novatores, New Sectaries, or authors of innovation in Church discipline: So in this he would also surpass himself, even in weeding out those Veteratores, or crafty factors for the Old religion (as they call it) who have already trumpt dangers enough in his way, to arm him with expectation of nothing but inlaelicity & mischief at their hands. Away with all dispensation in matter of religion, which indeed i● but nicknamed a dispensation. A dispensation that is against right and reason (saith the Summist out of Panormitan) is not to be called Dispensatio, Angel: de Cas: consc. sed Dissipatie; a Dispensation, but a Dissipation. Religio, à religando, Religion (saith S. Austin) hath its 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 ties and knitt's the hearts of the people, not only to God, but to their Prince too. And therefore Constantine the Emperor made Religion which is the truth of Christ, to be the touchstone of the truth of his subjects love to him. And because he would find who were indeed his faithful friends, he caused proclamation to be made, that as many as would reneag the Christian faith, they should be his friends, & his counsellors of estate; all the rest must be packing. Whereupon many of them revolting from the faith, in hope of preferment; others keeping the faith, but retiring themselves; the Emperor changed his decree, keeping those only in office which kept their saith to God, but expelling and amoving those that denied the faith, Ye (saith he) that keep not your faith with God, what hope can I have, that ever ye should prove faithful subjects unto me? Such then being the condition, and frailty of Kings themselves, that uncertain it is whither they shall die a dry, or a moist death; whither by the hand of God, or by the hands of men; it is but needful that we make his majesties Life our Samuel, or our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 1. Sam. 1.20. Plato l. quendam inscribit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, that we ask it of God by prayer, that as his majesties reign began with a preface of prayer (which indeed is the best preface to every business) even a prayer of Vivat Rex, God save the King: So we should still continue our prayers for it, as we do this day in public, and as (I hope) we do every day in private; as being a thing which S. Paul would have 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 upon every one of you, for discharge of this so necessary a duty; Let it not grieve you (Beloved) if as Christ's Sepulchre was made in a Garden, Io. 19 So in the garden (as I may say) of this day's joy and triumph, joh. 19.41. I do here build also your sepulchres: especially, seeing we are now In Sepulchreto, in a Coemetery, or place of sepulchres. Quòd si magna ruat quercus, trepidate myrica, Humfied. contr. monst. prodit. If the axe of death hue down the great and mighty Oaks, alas what shall become of us poor Shrubs? If death spare not the head itself, 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 us circumcise our hearts with remembrance of the grave stone, from which none, no, not Princes themselves can plead exemption. There are of you who either have, or may have your chambers as gorgeously and as sumptuously bedecked, as was that highest dining chamber (in Pliny) which ran round about continually like the heavens; P●●●. & in the roof of it were curiously wrought, the Sun, the Moon, & the Stars. And yet when ye have made you such a Heaven here on earth, die ye must: Earth must, and will to Earth. But alas (Beloved) this is it that deceives us: we are impatient either to hear, or think of death till it come. Whence it is, that though we have Tota spectacula, tot specula, so many spectacles, and so many looking-glasses of mortality before our eyes, yet are we like to those that are bitten with mad dogs, Qui sespsos non noscunt in speculo, Gerson. who know not themselves in a glass. A second motive to the people to pray for the King's life, 1 NECESSITAS. is the Necessity of it in regard of themselves. Vivat Rex, ut Vivat Regnum. Let the King live, that his Kingdom may live; for the King's life is the life of the whole Kingdom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the very word in my text for a King) is so called, 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 staff of his people. And because a King is Persona publica, not a private, but a public 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 themselves. Accidentia non sunt entia, nisi quia sunt entis, (saith the Philosopher. Met. l. 7. A●●●●. Met. l. ●. ) Accidents have no being of themselves, but only 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 depends upon him. As therefore one can wish a covetous man no greater mischief than a long life, because he is the cause of his own ill: No more can the people wish themselves any greater good than the life of the King, because he is the cause of all their weal. A King then being Totum populi, the total-summe (as I may say) of all the people's welfare, good reason that Totus populus, not some, but all the people should jointly pray for His welfare; that both Vox & Votum, their voice, and their wish, Chordula & Cor, their tongue-string, and their heartstring, Clamour & Amor, their loud shout, and their love should sound in an unison, to make up this sweet consort of Vivat Rex, God save the King: that they should do, as the people do in my text, Clamare, as it were rend and tear the very clouds with the cry and shout of their prayers, that they may pull down a blessing of long life upon the head of the King: crying both unâ voce, with one voice, that they have unum Regem, but one King, & viuâ voce with a loud, on lively voice, that they may have Vivum Regem, a huing King; Vivat Rex. Thus far of Vivat Rex, as it is a supplication. It's now more than time I should speak of it, as it is an Acclamation, or a voice of joy and thanksgiving unto God: and therefore now this second acception shall only serve me for Application to the day. Vivat Rex. PART 2. ACCLAMATION, fereving for APPLICATION. The joints and passages of our joy and thanksgiving may be three. 1 That we have Regem, a King. 2ly That we have Talem, such a King, who for his matchless Graces and virtues, may more truly be called a None-such. Ps. 118.24. 3ly. That this is the day, Quem fecit Dominus, which the Lord hath made; nay rather, In quo factus ast Dominus, Wherein King james was made our Lord. It is the day of our rejoicing for his Crown, and aught therefore to be the Crown of our rejoicing. REJOICE, that we have 1 REGEM. 1 First then rejoice we that we have a King. Vixit Ragina, we had a Queen, who had she lived, we should have thought, we had had no need of King james: But now Vivit Rex, we have a King, and while He lives, we have cause to say, we have no need of Queen 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 Queen, of whom we might truly say as St jerom said of that Roman Paula; unius contempsit gloriam urbis, totius orbis opinione celebratur, She contemned the glory of one City, her name is precious throughout the whole World. Eurip. Hecub. Or rather, as Euripides said of Polyxena, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, setting aside her mortality, she was a Goddess 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 feminine; till King james, as on this day, came as our Dayman, to arbitrate the matter, and to vindicate the credit of His sex. It was not without cause, that during the time of that short interregnum, or enter-space of reign between the death of that blessed Queen, and the entering of our blessed King to this kingdom, Ios. 7.5. our hearts did melt like water, as did the hearts of the Israelties. For, what evils had we not then just cause to expect? But, when the wine of all our comfort failed us, when the pitchers and vessels of our hearts overflowed with the water of sorrow and compunction; then did God, even the God of jacob, who is a most present and extemporary help in the needful time of trouble, of his own free bounty, and mercy, turn our water, (our salt water) into wine. Then did our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or King grow up as it were in an instant, like the herb Basil, called Basilica, or Regia berba, which by some is also called Ocymum, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of the celerity and suddenness of its growth; His title (contrary to the hope of our foes, and fear of our friends) taking firm and peaceable footing in our land, before his person: and that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without the effusion or shedding of any one drop either of blood; or of sweat. So that, as jacob said to Laban, Gen. 30.30. Gen. 30, Benedixit tibi Dominus ad introitum meum, The Lord hath blessed thee by my coming; So may our jacob say to this land of ours. And in a better sense may this Land of ours sing, SOL RE ME FAVORINA: that is, SOLus REx ME FAcit, It's the King only (under God) that mak'sane; than could one of the Popes, of whom the same song was set up as a Pasquil in Rome; meaning, that only the King of Spain had made him Pope, by giving a Spanish fig to some of his praedecessors in that See. And so (as St Austin speaks of the sorrows & joys of the righteous,) Tristitia nostra habet Quasi; Aust. in Ps. 48. sed Laetitia nostra non habet Quasi, Our sorrow for Queen Elisabeth was but as it were sorrow; but our joy for King james is joy indeed. 1 NOT A PLURALITY. joy indeed, and great joy; that we have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a plurality of Kings. For Kings (they say) are impatient of copartners; and kingdoms (I am sure) are as impatient of them, as Kings themselves. The world at some times can hardly endure the heat but of one Sun; but certes, if there were two Suns, they would quite burn it up. It's an old, and for the most part a true rule in economy, that he that hath but one servant, hath a whole servant; he that hath two, hath but half a servant; but he that hath three, hath never a servant. And no less true is it in Policy, of Kings who are Servipublici, public Servants; (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A ruler, Max. Tyr. dissert. 20. ●ub fin. or a King (saith Max. Tyrius) is servant to many Masters.) One King, a whole King; two Kings, half a King; three Kings, and never a King. In 1 Macch. 1: we read, 1. Macch. 1.10. that after the death of King Alexander, his servants shared his kingdom among them, and so the Macedonians in steed of one King, had many Kings: But see what follows in the very next words; Et multiplicata sunt mala in terrâ, and much wickedness increased in the land. O how happy then we, that have not Regem unum in pluribus, a King that is but one among many, but Plures in uno, many Kings in one! The King of England, the King of Scotland, the King of France, the King of Ireland, all four Kings in our one King. So that he is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dionys. de divin. nom. l. 4. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; unus. but unitivus; one King, or a singular King, but a King that makes one of many. Yea the English and Scotish Nations, which before were divided no less in heart, than in kingdom, hath he now so concorporated, or rather coanimated into one, that in them 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 upon the mountains of Israel, & one King shallbe King to them all, & they shallbe no more two peoples, neither be divided any more henceforth into two kingdoms. Here then is matter of great joy, that we have not a plurality of Kings, but one sole, entire, and absolute Monarch. 2 NOT A NULLITY. And yet, behold matter of greater joy than this; That as we are freed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a plurality of Kings, which is bad, so likewise from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Nullity, which is worse. It was a great punishment to them, when they had no Smith in Israel, 1 Sam. 13: but far greater, 1 Sam. 13.19. judg. 17.6. when they had no King in Israel, judg. 17: for then (as it presently follows) Every man did that which was good in his own eyes; that is, when there was no King, then would every man be a King, to do what he lusted. Such ataxy, or disorder, because it usually follow's upon anarchy, or lack of a King, it is therefore noted of the Persians, that they were wont for five days after their King's death, to let their Laws sleep without execution, and to let every man do what he pleased, that in those five days men seeing the rage and tyranny of sin and injustice for lack of government, might more willingly obey their King ever after. 2 THAT we have TALEM. But, that which is indeed matter of our greatest joy, is, that we have not only Regem, a King, but Talem, such a King; if yet I may call him Talem, who hath never a Qualem to equal him. Hieron, ad Pammachan prolog. l. 2. in Hose. Of whom may be verified that which St jerom testifieth of Cato, out of Livy; that Eius gloriae neque profuit quisquam laudando, neque vituperando quisquam nocuit, cum utrumque summis praditi ingenijs fecerint, though M. Cicero, & C Caesar (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 Parrots, or foul-mouthed railers of Rome, for their bitterness like those black sties (in Theophrastus') bred ex absynthij semine, Theophrast. de cause. Plant. l. 4. c. 16. of the seed o● Wormwood: I say, what can all of them with all their Caninae facundia, or barking eloquence, detract from his Majesty? Or, what can the very best Orator's among those that are his best subjects, add unto him? It was the opinion of a great 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 unto us by succession, as He did, but that ourselves had been to make the election, I would feign know, where we could have made such another choice. For, is not King james like the Adamant, Gemma Principum, & Princeps Gemmarum, the Gem of Princes, and the Prince of Gems; even the most precious Gem in the Ring of this round World? A Gem, all whose brightness and beauty is from within; A Gem, which is somuch the more resplendent, because it is set in gold; and a Gem, whose far and neare-shining virtues shall hereafter be as so many precious Gems in his celestial Diadem? 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, he on whom the eyes of the whole world are cast? & jucunditas diei, the joy not of this day only, but of all the days of our life? and Naturae Gratia, the very grace and ornament of Nature? A King descended of so many noble and royal progenitors, 1 NOBILITY. that if he had but one drop of bloud-royal from every one of them, it were almost blood enough for his whole body. And, as if he had been borne only to be a King, he began both his Life, and his Reign at once; and therefore he came into our Land with a Crown upon his head, Non tam factus, quàm natus, we rather found, than founded him a King. And (which is not somuch the fruit, 2 VIRTVES. as the root of his Nobility) a King so virtuous, that he is like the Philosophers Medium morale, or moral mean, in which they place only virtue, and no vice. And (which is the fruit of his virtue) a King so peaceable, that as Pliny writes of the bird Halcyon, 3 PEACE. Plin. 1. 2. c. 47. or the Kings-fisher, that while she makes her nest in the sea, the sea is becalmed; so since He hath nestled himself in this our kingdom, (which we feared at the death of that Noble Queen, would have proved a Sea of troubles) we have had none but Halcyontan days, days of calm, and of peace. And (which is the fruit of peace) a King so learned, 4 JEARNING. that whither he speak, he speaks so elegantly, that like another Palamedes, he may well be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Nightingale of the Muses; or whither he writ, writes so inspiredly, so divinely, as if he wrote with a pen out of the wing of that sacred Dove, the Holy Ghost. I may say, for the universality of his knowledge, that we have a Head, not inferior to that brazenhead made by Albertus Magnus, and placed in his Study; which (if we will believe Tostat) could readily answer Ad omnia quasita, Tostat. in lib. Numer. c. 21. quast. 19 to whatsoever questions were demanded of it. Since the beginning of the world was it ever seen, that any King but He, turned Cathedram Regis, his Chair of Estate, In Cathedram Regentis, into a Moderator's Chair, and publicly moderated in our University Acts? and that, with such applause, as was able to turn Envy itself into Admiration? And (which is the fruit of his learning) a King so religious, 5 RELIGION. Polychtonic that as Constantine the Emperou● bare clay upon his own shoulders to the building of St Peter's Church; so hath his Majesty in his own Person, and with his own pen, manfully maintained the cause of Religion; so manfully that as the Adversaries of Religion have just cause to be more afraid of his pen, than of his lance; So hath he just cause to be more afraid of then lance, their stab, their gunpowder, than their pen. Never any King, in this respect, so rightly termed defender of the Faith, as Herald And (which is the fruit of his Religion) a King no less dear unto God, than is God to him; 6 DELIVERANCES. so that he may well be called Amicus Dei, the friend of God, as was Abraham, jac. ●. 23. jac. 2. As he hath been God's Buckler to defend his Religion In salute veritatis, in the safety of truth; so hath God been 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 David speaks, Psal. Psal. 68.17. 68 And as the King hath show'd himself to be jacobum Dei, james by the grace of God in the one; so hath God show'd himself to be Deum jacobi, the gracious God of King james in the other; by his many (no less mighty, than miraculous) deliverances of his Majesty, witnessing to all the world, that his will concurr's with the people's wish of Vivat Rex, God save the King; and that if ever 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 james. And lastly (which is the fruit of God's love and favour both to him, 7 FRVITFULNES. and us, and the pledge of our future happiness) a King so fruitful both in Himself, and in his Issue, that though He be Optimus, the best that ever we had, yet (blessed be God for it) we cannot say, as one said of Brutus, that He is Ultimus, the last of worth that ever we are likely to have. For, though our iniquities took from our bead a right hopeful Prince, whose life was as sweet, as it was short, and (were it not that God hath otherwise so richly provided for us) to be deplored not with tears of water from our eyes, but with streams of blood from our hearts: yet (thanks be to God) there wants not as hopeful a succession; Virg. Aen. 6. — Prime avulso non deficit alter Aureus,— as the Poent spoke of those golden bought, No sooner is one shred off, but another shoots out. For, of those two precious Pearls which yet survive, (as doth also the Mother of them our gracious Queen Anne, who is not yet so superannuated, but that, by God's grace, she may be a joyful Mother of many more) is not one of them since become a timely and teeming Mother? who (not long since) sent a more joyous and welcome news to out King, than Bersabe did to David, 2 Sam. 11: saying, 2 Sam. 11.5. not as she did, Concepi, I am with child, but Pepere, I have a child. I pray God there may never come worse news to England! and because better cannot come, that many such messages She may live to send! And now, after all this, tell me, if ye might, would ye have chosen another King? or if ye would, could ye have chosen such another? Doth not our King as much excel other Kings in goodness, as the Whale in the British Sea exceeds the Dolphin in bigness? Quantùm Delphinis Balaena Britannica maior? Beloved, if honour be due unto our King, as he is a King, then much more, as he is such a King. And if thanks be due unto God for giving us a King, then much more, for giving us such a King. I have therefore somuch honoured and magnified the King unto you, that ye might so much the more honour Him, whom GOD hath so highly honoured with all the most glorious graces of a King; as also that ye 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 us, therefore doth this day above others, challenge a due and thankful regard of it at our hands; That, as on this day God blessed our King with such a people, us his people with such a King; so on this day both Prince and People, head and ta●le, as Esar cal●s them, chap. 9: Esa 9.14. should offer up the sacrifice of thank ●o ●●ing unto God; even as it was commanded in the Old Law, L●●●. 3.9. C●put cum Cauda. that both head and ta●le should be sacrificed together; and that both of us should render Pr●subilaeo, iubilum, the voice of joy and jubilation for our jubilee or deliverance: Our deliverance from those bloody and dangerous uproars, which, a● on this day▪ both of us somuch feared, but especially for our deliverance from the tyranny of Antichrist, which we (his people) somuch abhorred. I may call it, Psal. 64.12. in Dav●a's phrase, Psal. 64. ●oronam anni benignitatis Dei, the crown of the year of the goodness of God. or the day wherein the Lord crowned our years with his goodness. For, as according to our English computation it is the Vigil, or Eve to a second Newreares day, because from it our accounts and acts reckon the new year: so was it the beginning of the acceptable year of the Lord, even of a spiritual jubilee unto us. Dies vere Evangelicus, a day of glad tidings indeed: For in it was brought unto us 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 Annunciation of the conception of our blessed King, in the womb of this our Land: and it's the Prodromus, or forerunner to the Annunciation 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 Venice, Grana●ens. that he doth Quotannts cum mars sponsalia solenniter contrahere, every year solemnly contract, and espouse himself to the Sea; and in token of that contract, he doth Annulum porrigere, as it were wed himself to the Sea with a Ring: signifying thereby, that his chief care and study shallbe in pro●●●ing Ships▪ w●●●ch are the ●●●ete mumtion and defence of his D mimons: So let us (Beloved) in like manner year be year▪ so●ennize, and (what in us is) ●●te●●●e the remembrance of the ●ey: and toties quoties, even as oft as it shall●e● turn, let us make ●s it were a New League, or Espoulais with it: and in token of that league. let us s●ill other the Ring (as I may ca l●t) of this anniversary, or ●●●ular revolution of our thanksgiving unto God, to remame as a sure love-token, or covenant betwixt us and our King, as immovable. as inviolable, as is the covenant of day and night. And, as Moses to the Israelites, Numb. 13. Num. 13.3. So say I unto you, Remember this day: which while I am now remembering, I am even in an Ecstasy, and cannot tell how to style it; whither the spring of our joy; or the joy of our spring; or the day spring of our light; or the wellspring of our wealth; or the headspring, o● springhead of all our happiness. Nay, let me not straighten our thanksgiving to this day only, Psal. 95.2. but rath●●, as David will's us, Ps. 95. Annunti-te de die in diem salutare eius, Let every day be the Feast of this blessed Annunciation of our salvation. Let us not only keep this day festival unto the King, but let us say with the Prophet David, Ps. 75 Reliquiae cogitationis diem festum agent tibi, Psal. 75.10. The remainder of my thoughts st●●l keep holy day unto thee. And as we began the first day; so let us both begin, and end all the days of His reign, with Vivat Rex: Let that be both our Matins, and our Evensong, every day. And as I began my discourse, so will I end, with Vivat Rex; and let all the people say, Vivat: and let God put to his Fiat, that so it may be. So be it. VIVAT REX. LET THE KING LIVE. Let Him live the life of Nature, maugre the beards & treacheries of all His malicious and bloodthirsty enemies, who weep, because they see nothing worthy the weeping at. Let Him live the life of Policy, by a due execution of all Princely duties, and so live in the hearts and love of his Subjects, which should he lose, He should ●●ther breath, than live. Let Him live the life of Grace, by a fervent love of thy truth, that thy mercy and truth may embrace Him on every side; and that thou mayst make an everlasting covenant with Him, Esa. 55.3. even the sure mercies of David. Lastly, after these three lives ended here on earth, let him for ever live and reign with thee in the life and kingdom of glory; who livest and reignest world without end. AMEN. FINIS.