Vivat Rex A sermon preached at Pauls Crosse on the day of his Maiesties happie inauguration, March 24⁰. 1614. And now newly published, by occasion of his late (no lesse happy) recovery. By John Rawlinson Dr of Divinity, and one of his Maiesties chaplaines in ordinary.
NO sooner haue I read my Text (Right Honorable, Right Worshipfull, & beloued in the incarnate loue of God Christ Iesus) but there are two things (I know) will seeme strange vnto you.
NO sooner have I read my Text (Right Honourable, Right Worshipful, & Beloved in the incarnate love of God christ Iesus) but there Are two things (I know) will seem strange unto you.
The one, that being to speak vnto you two houres, I haue chosen to speake but of two words: The other, that being to recognize and celebrate the happie Inauguration of King Iames, I haue founded my discourse vpon this acclamation of the Israelites at the enthronizing of King Saul.
The one, 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.
I haue compared Rex and Vivat, the King and his Life, to Man and Wife: And yet, in the prosecution, I shalbe faine to divorce them in words: But cursed be he, and let him perish from off the face of the earth, who shall but haue the least thought to divorce them in deede: to take the King from his life, or life from the King.
I have compared Rex and Vivat, the King and his Life, to Man and Wife: And yet, in the prosecution, I shall 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 vnited and bound together in Heauen in the bundle of life: Let no man then presume to vnty or separate them hee•e on earth. Ʋivat Rex. Againe:
They Are united and bound together in Heaven in the bundle of life: Let no man then presume to untie or separate them hee•e on earth. Ʋivat Rex. Again:
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I grounded n•y choice, not vpon any similitude or symbolization of our Gratious Soueraigne with that vngratious Saul: as minding to make Saul either a precedent or a parallel to our King, who is as faire from Saul's vices,
I grounded n•y choice, not upon any similitude or symbolization 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,
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But vpon the peoples chearefull, and ioyfull, and dutifull omination to King Saul: thereby the rather to excite and kindle the devotion of the people of Great Britanny to pray for the life of so good a King as King Iames, by the example of the people of Israel so devoutly praying for the life of so bad a King as King Saul. And yet not to slander Saul (no more than I would the Divel himselfe, who was Saul's Familiar in the lik• 〈 ◊ 〉 •f Samuel, 1 Sam. 28.) when at his entrance & in 〈 ◊ 〉 •re into the Kingdome, the people thus powred out their soules in devotion to God for him, he was then Tanquam mustum, like wine which purgeth and purifieth it selfe best while it is new: but soone after, he was turn'd In acetum, into vineger, which is vinum mortuum, dead wine:
But upon the peoples cheerful, and joyful, and dutiful omination to King Saul: thereby the rather to excite and kindle the devotion of the people of Great Brittany to pray for the life of so good a King as King James, by the Exampl 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 lik• 〈 ◊ 〉 •f Samuel, 1 Sam. 28.) when At his Entrance & in 〈 ◊ 〉 •re into the Kingdom, the people thus poured out their Souls in devotion to God for him, he was then Tanquam mustum, like wine which Purgeth and Purifieth it self best while it is new: but soon After, he was turned In acetum, into vinegar, which is vinum mortuum, dead wine:
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But take him at his verie best, and I hold him no fit mate or compiere for our King, who as farre ouer-toppes him in his virtues, as he did all the people in his stature; — toto stans vertice suprà: being higher than any of them by the head & shoulders: ver. 23: I will say more, (and yet I will say no more than a truth) not onely Saul, but Solomon himselfe in all his royaltie, was not to hee compared to one of those Lilies that He beares in His Armes by our Saviours testimony, Mat. 6. but much lesse to one of those Lilia virtutum (as St Bernard speak's) those li•ies of his virtues that he beares in his brest. Ʋivat Rex.
But take him At his very best, and I hold him no fit mate or compiere for our King, who as Far ouer-toppes him in his Virtues, as he did all the people in his stature; — toto stans vertice suprà: being higher than any of them by the head & shoulders: ver. 23: I will say more, (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 Saviors testimony, Mathew 6. but much less to one of those Lilia Virtues (as Saint Bernard speak's) those li•ies of his Virtues that he bears in his breast. Ʋivat Rex.
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Divines distinguish Prayer into two sorts: NONLATINALPHABET, and NONLATINALPHABET: Supplicatory, and Gratulatory. The one, Pro beneficijs impetrandis: for benefits to be receiued:
Divines distinguish Prayer into two sorts:, and: Supplicatory, and Gratulatory. The one, Pro beneficijs impetrandis: for benefits to be received:
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It is both NONLATINALPHABET a supplicatory salutation, wherein the people zeal usly pray vnto God for the preservation and permanencie of Saul's reigne ouer them.
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 NONLATINALPHABET, a gratulatory acclamation, whereby the people testify both their gladsomnesse, and their thankfulnesse vnto God for their King.
And it's also, a gratulatory acclamation, whereby the people testify both their gladsomnesse, and their thankfulness unto God for their King.
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For (as our Saviour Christ saith, Ioh. 11.) Are there not twelue houres in the day? or rather, are there not 8760 houres in the yeare? And will any then in this assembly shewe himselfe so bad a Subiect,
For (as our Saviour christ Says, John 11.) are there not twelue hours in the day? or rather, Are there not 8760 hours in the year? And will any then in this assembly show himself so bad a Subject,
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and should find but any one standing idle in the mercat place now at the end of His Maiesties 11th yeare, as he found those in the Gospel at the 11th houre: he would say vnto them, Goe yee also into my vineyard, and there learne to bring forth the fruits of thanksgiuing for so rich a blessing.
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, Go ye also into my vineyard, and there Learn to bring forth the fruits of thanksgiving for so rich a blessing.
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And so farre would he be from rebuking vs, that say with them, Luke 19: Benedictus quivenit Rex in nomine Domini ▪ Blessed be the King that comes in the name of the Lord:
And so Far would he be from rebuking us, that say with them, Lycia 19: Benedictus quivenit Rex in nomine Domini ▪ Blessed be the King that comes in the name of the Lord:
that he would say to those that should murmure, or be offeded at Vs, as ver. 40: I tell you, that if these should hold their peace, the very stones would cry.
that he would say to those that should murmur, or be offended At Us, as ver. 40: I tell you, that if these should hold their peace, the very stones would cry.
In the Greeke, there is but one letters difference betweene NONLATINALPHABET, the people, and NONLATINALPHABET, a stone. And looke how easy it is for a man to alter that one letter: so,
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 altar that one Letter: so,
and much more easy is it for God, to change their whole nature. For God is able euen of stones to raise vp sons vnto Abraham Luk. 3. If therefore the people should so turne themselues into stones as not to cry:
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:
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The one, Personal: the other, Real. 1 The Personal, Quis? who it is that is pray'd for? It is, Rex, the King. 2 The Real, Quid? what it is that is pray'd for? It is, Vivat, that he may liue.
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.
But as our blessed Saviour at his transfiguration took with him Peter, Iames, and Iohn to mount T•abor, to giue them a raste of his glory, before he would speake vnto them of mount Golgotha, the place of his mortality:
But as our blessed Saviour At his transfiguration took with him Peter, James, and John to mount T•abor, to give them a raste of his glory, before he would speak unto them of mount Golgotha, the place of his mortality:
Physitians say, there is great difference betweene Vena arterialis, and Arteria venalis. And there is great difference (say the Naturalists ) betweene Iovis barba, and Barba Iovis.
Physicians say, there is great difference between Vena arterialis, and Arteria venalis. And there is great difference (say the Naturalists) between Jovis Barba, and Barba Jovis.
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And a King what is he, but that maine Ocean from whence all the lesser streames of Nobility, of Gentry, of authority are derived? The excellency of whose dignity shines first of all in the Author or •reator of it, GOD himselfe:
And a King what is he, but that main Ocean from whence all the lesser streams of Nobilt, of Gentry, of Authority Are derived? The excellency of whose dignity shines First of all in the Author or •reator of it, GOD himself:
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Rom ▪ 13. Per me Reges regnant: By me Kings reigne; (saith God in the person of wisdome, Pro. 8.) Per me, not Perse: They reigne by my appointment, not by any power or virtue of their owne.
Rom ▪ 13. Per me Reges regnant: By me Kings Reign; (Says 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.
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For Excelso excelsior alius est, as it is Ecclesiastes 5: God the most High who dwelleth in the highest heauens, is higher than the highest Princes Highnesse heere on earth.
For Excelso excelsior alius est, as it is Ecclesiastes 5: God the most High who dwells in the highest heavens, is higher than the highest Princes Highness Here on earth.
and (that al the world may know it so to be) it's fronted with a Noverint vniversi Dan 4: that the most High hath power ouer the kingdome of men, and giue's it to whomsoeuer he will.
and (that all the world may know it so to be) it's fronted with a Noverint vniversi Dan 4: that the most High hath power over the Kingdom of men, and give's it to whomsoever he will.
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For because of vnrighteous dealing, and wrongs, and riches gotten by decerte, the kingdome is translated from one people to another: Eccl. 10. God then being the Author of Imperiall, or Princely dignity, no merveile, if St Peter 1 Pet. 2: haue as it were pared and coupled these two together in one yoake: Feare God, Honor the King:
For Because of unrighteous dealing, and wrongs, and riches got by decerte, the Kingdom is translated from one people to Another: Ecclesiastes 10. God then being the Author of Imperial, or Princely dignity, no merveile, if Saint Peter 1 Pet. 2: have as it were pared and coupled these two together in one yoke: fear God, Honour the King:
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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: The excellencie of Kingly dignity shines in the transcendent power and praerogatiue of a King, which is such:
If you Fear God, who is Proto-rex, the Supreme, or Prime King, then you will honour his Pro-rex, or underking whom himself hath honoured. 2ly: The excellency of Kingly dignity shines in the transcendent power and prerogative of a King, which is such:
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 well (Says he) to impose upon your self a necessity of keeping the laws as having no superior Here on earth, that may compel you to keep them.
NONLATINALPHABET. For mine owne part (saith he) I thinke onely those things honest that are honest indeed, onely those things iust that are iust indeed.
. For mine own part (Says he) I think only those things honest that Are honest indeed, only those things just that Are just indeed.
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And it was but a mocke that Anaxarchus gaue to King Alexander, when seeing the po•ture of Iustice iet cheeke by iowle on the right side of Iupiter's image: hee told him, that Iupiter was not thereby bound to doe iustice;
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 Iupiter's image: he told him, that Iupiter was not thereby bound to do Justice;
a keeper of it in both significations of the word NONLATINALPHABET: He will not only Serv•re, but Observare: not preserue it onely, but obserue it too:
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:
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and is therefore call'd by N•za••zer, NONLATINALPHABET, a liuing law: by Xenophon NONLATINALPHABET, a seeing law: by the Roman Orator. Lex •oquens ▪ a speaking law.
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.
& 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, who was the annointed of the Lord.
& 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, who was the anointed of the Lord.
as Peter cut off Malchus his care, 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,
as Peter Cut off Malchus his care, which by Saint Jerome'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,
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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, and so to be his owne executioner: 1. Sam. 31. as i• no earthly hand had beene fit to execute Saul (a King ) but his owne.
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 fallen upon his own sword, 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.
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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 to•lendi, to be rid out of the way by violence? nay, be they otherwise never so good, (if not good for their turne) that they are no voto expetends, to be desired of God by prayer,
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 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,
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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 NONLATINALPHABET, call's NONLATINALPHABET the Lyon, 2. Tim. 4. 3ly The excellēcy of Princely dignity shines in the very face and countenance of a King.
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 Saint Paul, by an, call's the lion, 2. Tim. 4. 3ly The excellency of Princely dignity shines in the very face and countenance of a King.
And Nature hers•lfe (saith that Chiefe Secretary of Nature) hath made the Physiognomy of Princes to bee such, as st••ke'• an lawfull feare and reverence into as many as behold them;
And Nature hers•lfe (Says that Chief Secretary of Nature) hath made the Physiognomy of Princes to be such, as st••ke'• an lawful Fear and Reverence into as many as behold them;
euen as it is said of Moses, Exod 34: that after his conference with God ▪ the skin of h• face shone so bright, that the people were afraid to come neare him.
even as it is said of Moses, Exod 34: 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 ex•ellēcy of Kingly dignity shines in the very appellations of 1 King; that he is called a Head, a Shepheard, a Father, a God. I will but onely salute them in a word.
4ly And lastly the ex•ellency of Kingly dignity shines in the very appellations of 1 King; that he is called a Head, a Shepherd, a Father, a God. I will but only salute them in a word.
Fso: 44. So do Cl•m•ns Alexandrinus, and Philo Inau• vsually compare a King to a Shephea•d. and the people to sheepe: because as sheepe will runn• thorow a gai• which the first haht broken,
Fso: 44. So do Cl•m•ns Alexandrian, and Philo Inau• usually compare a King to a Shephea•d. and the people to sheep: Because as sheep will runn• thorough a gai• which the First haht broken,
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so the rage of the people stre•gthened by error and blindnesse of their nature, is such, that vnlesse they haue a King to recall and guide them, it's a venture but they run desperately to their owne ruine.
so the rage of the people stre•gthened 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.
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of whom Macrobius write's, that hee carried such an entire and fatherly affection to the Common-wealth, that he call'd it Filiam suam ▪ his owne daughter:
of whom Macrobius write's, that he carried such an entire and fatherly affection to the Commonwealth, that he called it Daughter suam ▪ his own daughter:
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For the Pope by his very name (Papa) would haue vs to vnderstand, that hee is Pa: pa: that is to say ▪ Pater Patriae: the Father of his Countrey, which (by his interpretation) is all the w•rld.
For the Pope by his very name (Papa) would have us to understand, that he is Paul: Paul: that is to say ▪ Pater Patriae: the Father of his Country, which (by his Interpretation) is all the w•rld.
nor is there any other cōmandem•t that directly enioyn's vs to honor the King, saue onely that which binde's vs to honor our parents, which is the fift commandement: & it's therefore placed In meditullio in the very midst betweene the fi•st and second table, to shew, that the King ought to be ( •ustos vtriusque tabulae the preseruer of both tables of the Law:
nor is there any other commandem•t that directly enjoin's us to honour the King, save only that which bind's 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 vtriusque tabulae the preserver of both tables of the Law:
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that so there may be aswel Ex•erna professio doctrinae, an outward profession of doctrine; a• Gubernatio externa disciplinae, the government of outward discipline.
that so there may be aswell Ex•erna professio Doctrine, an outward profession of Doctrine; a• Gubernatio External Discipline, the government of outward discipline.
a King is Mixta persona cum Sacerdote, a mixt person with a Priest, hauing also the procuration and care of Gods Worship, and so consequently of the Soules of men. And therefore doth God promise it as a speciall blessing to his Church, Esay 49. that Kings shall be Nutriti•, her nursing Fathers,
a King is Mixed 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 does God promise it as a special blessing to his Church, Isaiah 49. that Kings shall be Nutriti•, her nursing Father's,
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but the deserving of honour, is it that makes a King truly honorable, as being (saith Xenophon ) NONLATINALPHABET, 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 NONLATINALPHABET, the Great King; (which (saith Suidas ) was the title proper to the Persian King: other Kings hauing only the additiō of their peoples names giuen vnto them,
but the deserving of honour, is it that makes a King truly honourable, as being (Says 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 (Says Suidas) was the title proper to the Persian King: other Kings having only the addition of their peoples names given unto 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: the title of the Best, which indeed is the best title:
as King of the Macedonians, or the like:) as how he may descrue the title of Optimus, which pliny gives to the Emperor Trajan: the title of the Best, which indeed is the best title:
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, NONLATINALPHABET:
The duty which the King owes to his Subjects is love; and that is summum subiectionis bonum: the chief happiness of the Subjects. As Saint Paul bids,:
1 Tim. 5. So are those Kings indeed to be honor'd that are Kings indeed. And that which makes them Kings indeed, is not their bare and empty names of dignity,
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 bore and empty names of dignity,
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A thing not vnknowne of old to their very children playing in the streets, who in their sport which Iulius Pollux call's NONLATINALPHABET, of NONLATINALPHABET, a King,
A thing not unknown of old to their very children playing in the streets, who in their sport which Julius Pollux call's, of, a King,
Let the King faile but in his duty, & the people will not faile to faile in theirs. The Poets feigne that Venus had a little sonne, which she call'd NONLATINALPHABET, Loue, which could never come to any growth or stature, till shee had brought forth another son, which was call'd NONLATINALPHABET;
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, which could never come to any growth or stature, till she had brought forth Another son, which was called;
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like as Aristotel notes, that the cold moistnesse of the braine is it that makes NONLATINALPHABET, that cooles and qualifies the overboyling heat of the heart:
like as Aristotle notes, that the cold moistness of the brain is it that makes, that cools and Qualifies the overboil heat of the heart:
So doth the great king Artaxerxes, otherwise call'd Assuerus, in his epistle which he wrote to the Princes of 127 Provinces, professe, that he would not abuse his power,
So does 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,
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Should the head in the naturall b••y draw all the bloud, and marrow, and substance of the other members to it selfe, it must needs turne to the destruction of the head it selfe.
Should the head in the natural b••y draw all the blood, and marrow, and substance of the other members to it self, it must needs turn to the destruction of the head it self.
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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:
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:
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The Orator giue's the reason out of Plato, because Particiuium consulere partem ne•ligere; To lay a heavier loade vpon one part of the people than vpon anot•er, is to bring into the Common wealth a thing no lesse pernicious and capital,
The Orator give's the reason out of Plato, Because Particiuium Consult partem ne•ligere; To lay a Heavier load upon one part of the people than upon anot•er, is to bring into the Common wealth a thing no less pernicious and capital,
O how blessed are the people (and yet so blessed haue wee hitherto bene) whose Kings are like those holy and aquiate beasts, of whome it is said, that Manus ho••nis sub 〈 ◊ 〉 eorum, the hands of a man came out from vnder then wings!
O how blessed Are the people (and yet so blessed have we hitherto be) whose Kings Are like those holy and aquiate beasts, of whom it is said, that Manus ho••nis sub 〈 ◊ 〉 Their, the hands of a man Come out from under then wings!
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And (that they may be the lesse burden'd) because it many times fall's out, that it is not the Idol Bel bu• his Priests that eate vp all, and that, in the night:
And (that they may be the less burdened) Because it many times fall's out, that it is not the Idol Bel bu• his Priests that eat up all, and that, in the night:
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This duty of mainteining the people in Sufficiency stand's Princes vpon somuch the rather, because they are Villice, God's Stewards: and being therefore one day to giue an account of their Stewardship, that is, of the goods of the Common-wealth, not as Lords, but as Tutors, they must see that they so ceuen their reckonings,
This duty of maintaining the people in Sufficiency stand's Princes upon So much the rather, Because they Are Villice, God's Stewards: 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 ceuen their reckonings,
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Thirdly and lastly, A King must keepe his people in Security. For, as to the people the Kings safety must be the Supreme Law: So to a King the peoples safety.
Thirdly and lastly, A King must keep his people in Security. For, as to the people the Kings safety must be the Supreme Law: So to a King the peoples safety.
without any obligation, or ty of duty in their protection, or service: whereas contrarywise, hee ought to haue knowne, that servitu• eó maior est, quo maior dominatio:
without any obligation, or ty of duty in their protection, or service: whereas contrariwise, he ought to have known, that servitu• eó maior est, quo maior dominatio:
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the more soueraignty, the more service. And therfore Menander an old Greeke Poët said, that NONLATINALPHABET. The onely Seruant in a family is the Master of the family.
the more sovereignty, the more service. And Therefore Menander an old Greek Poet said, that. The only Servant in a family is the Master of the family.
and his owne pillow must he stuffe with thistles that he may stuffe the pillowes of his people with downe. A thing not obscurely signified by our blessed Saviour, who was neuer so vexed and tormented in all his life-time,
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,
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as when hee ware the roabes and ensignes of a King, Marke. 15: when in a mockage they clad him with purple, and crowned him with thornes, and put a scepter of reede into his hand.
as when he beware the robes and ensigns of a King, 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.
(which is also euen haereditary to our King, as descending vnto him from his worthy Grandfather ) that he was the Poore man's King: For there gathered vnto him (saith the text) all men that were in trouble,
(which is also even hereditary to our King, as descending unto him from his worthy Grandfather) that he was the Poor Man's King: For there gathered unto him (Says the text) all men that were in trouble,
but executing rigteous iustice and iudgement, the true end why Princes are advanced to the throne: 2 Chron. 9: as that blessed Queene Elisibeth protested of herselfe in a speach to her Lords, that her verdict went euer with •he truth of her knowledge.
but executing rigteous Justice and judgement, the true end why Princes Are advanced to the throne: 2 Chronicles 9: 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.
But it's God onely that doth Ascendere super occ•sum: triumph ouer death it selfe, Psal 67: He it is that giue's NONLATINALPHABET. Life and breath, Act 17: and (as Theodoret speak•s in •••om. d••n, decret.
But it's God only that does Ascendere super occ•sum: triumph over death it self, Psalm 67: He it is that give's. Life and breath, Act 17: and (as Theodoret speak•s in •••om. d••n, Decree.
Vivat. Some Kings haue by their Subiects beene entitled NONLATINALPHABET, Sauiours: but God is NONLATINALPHABET, the Sauiour of these Sauiours. That's the first thing I noted in this word Vivat, God saue him;
Vivat. some Kings have by their Subjects been entitled, Saviour's: but God is, the Saviour of these Saviour's. That's the First thing I noted in this word Vivat, God save him;
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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,
Take we the word Vivat in it's 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,
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The Poët ( Aencïd, l. 8.) hath a fiction of King Herilus, that he had three soules, and consequently three liues: Nascenticui tres animas Feronia mater (Horrendum dictu) dederat, terna arma movenda, Ter letho steruendus erat.
The Poet (Aencïd, l. 8.) hath a fiction of King Herilus, that he had three Souls, and consequently three lives: Nascenticui tres animas Feronia mater (Horrendum dictu) dederat, terna arma movenda, Ter letho steruendus erat.
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,
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,
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.
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.
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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.
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 Diuinity, Law, and Physicke, are Filiae Academiarum, the three eldest Daughters of the Vniversities; wisely therefore,
Now, Because these three professions of Divinity, Law, and Physic, Are Filial Academiarum, the three eldest Daughters of the Universities; 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:
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:
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but further, now at this time, 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.
but further, now At this time, 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 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:
Which if we obtain, (as we hope, we shall.) then ye that Are abundantly able, cannot say, that you would give more to our university, if it were capable:
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:
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 Kings life:
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yet is he like other men NONLATINALPHABET, in the substance and constitution of his body. And though NONLATINALPHABET, he be honored as in the Image of God:
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:
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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.
and Therefore play Rex in every Kingdom, used At their installing to fit upon the homeliest kind of stool ye can think of (he call's it sedem stercorariam) which yet was Cathedra, a seat fit enough for them.
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Dangers both of Spiritual, and of Corporal enemies. Spiritual enemies to the natural life of a King are either his owne sins, or the sins of the people.
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.
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For, wormewood (saith Dioscorides ) is NONLATINALPHABET, offensiue to stomach, and to head both, because the fumes thereof arising from the stomach offend the head:
For, wormwood (Says Dioscorides) is, offensive to stomach, and to head both, Because the fumes thereof arising from the stomach offend the head:
And tell me, I pray, are there not many that liue, as if they thought it all one, whither they go to heaven, or to hell & all one whither to God, or to the Divel?
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?
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but about this Citie, account drabbing and dicing, swearing and swilling, which indeed are foure Carnal & Mortal vices, to be their foure Cardinall and Moral virtues?
but about this city, account drabbing and dicing, swearing and swilling, which indeed Are foure Carnal & Mortal vices, to be their foure Cardinal and Moral Virtues?
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So, if ye will haue the Kings life to encrease, then must your sins decrease. Your sins must be shortned, that his dayes may be lengthned. Moriantur peccata, vs vivat Rex;
So, if you will have the Kings life to increase, then must your Sins decrease. Your Sins must be shortened, that his days may be lengthened. Moriantur Peccata, us vivat Rex;
Blessed be the godly and zealous care of him that is now his Maiesties Ʋiceroy for the government of this honorable City, who so carefully & painefully laboureth to purge those more than Aug•• in Stables where these sins inhabit, which indeed will not be purged but with a stiffe sircame.
Blessed be the godly and zealous care of him that is now his Majesties Ʋiceroy 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.
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yet there never arose among you a truer Iohn Baptist, a man more zealous for the cause of the Lord of hosts, and of his Soueraigne. He as ready to cut downe •n Gladio oris, with the sword of his mouth,
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 Maiesties Liefetenent Ore gladij, with the edge of his sword. Both resolving with S. Ierom, that Ad tanta crimina patientem esse non oportet;
as is his Majesties Liefetenent Over gladij, with the edge of his sword. Both resolving with S. Jerom, that Ad tanta Crimes patientem esse non oportet;
Sit Divus dum non sit Ʋivus, Let him (in God's name) be a Saint, so he be not a Man: So, I wish we had not too-good cause to be perswaded, that they could be content, to make out King St Iames, so they might vnmake him King Iames; to put him into their Kalender of Saints, so they might put him out of the Catalogue of Kings. The Frenchmen haue a proverb;
Fit Divus dum non sit Ʋivus, Let him (in God's name) be a Saint, so he be not a Man: So, I wish we had not too-good cause to be persuaded, that they could be content, to make out King Saint 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;
And may it not likewise be said of vs, that Antichristum Romae quaerimus, domialimus? we seeke Antichrist at Rome, but we cherish him here at home? Nay, I pray God we haue not some of Solomon's Spiders among vs, that take hold with their hands,
And may it not likewise be said of us, that Antichrist Rome Seeking, 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,
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and are in Kings palaces, as it is Prov. 30. Some in Court aswell as in Countrey, that are of the poysoning, and of the stabbing, and of the fiering Religion; who it were good they were soone swept downe with the besome of discipline, lest in the end they sweepe downe all with the besome of destruction! They haue learn'd of the Seedesmen of the Romish doctrine forged in the shop of that either Tricoronis, or Tricornis Episcopus, that three-crown'd, or three-horn'd Bishop of Rome, that treason against a King not Catholike by their Copy, is no sin against God.
and Are in Kings palaces, as it is Curae 30. some in Court aswell as in Country, that Are of the poisoning, and of the stabbing, and of the firing Religion; who it were good they were soon swept down with the besom of discipline, lest in the end they sweep down all with the besom of destruction! They have learned of the Seedsmen 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 since against God.
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Buisy not your heads in plotting and devising how to limit the poore Clergy to a stint of competency. For, where there is Competency in the tongue, there is covetousnesse at least,
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,
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, what they intended to haue acted at your last Parliament. To quit their en••esy ye shall do well to enact some stricter order against them now at your next Parliament.
Study not, how you may curb christ in his Ministers, but rather, how you may subdue Antichrist in his members. remember (nay, I know you cannot but Remember) the children of Edom, what they intended to have acted At your last Parliament. To quit their en••esy you shall do well to enact Some Stricter order against them now At your next Parliament.
but I pray God, we winke not so long at Popery, till in the end we winke out the very EY of this our land, which is our Gratious Soveraigne: & the Ey of our soules too ▪ which is God's true Religion. And my hearts desire vnto God for this our Israel, is;
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;
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so long as religion hath a tongue to speake, that he hath in a manner extinguish'd those Novatores, New Sectaries, or authors of innovation in Church discipline:
so 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:
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So in this he would also surpass himselfe, even in weeding out those Ʋeteratores, or crafty factors for the Old religion (as they call it) who haue a•ready trumpt dangers enough in his way, to arme him with expectation of nothing but inlaelicity & mischiefe at their hands.
So in this he would also surpass himself, even in weeding out those Ʋeteratores, or crafty Factors for the Old Religion (as they call it) who have a•ready trumped dangers enough in his Way, to arm him with expectation of nothing but inlaelicity & mischief At their hands.
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A dispensation that is against right and reason (saith the Summist out of Panormitan ) is not to be called Dispensatio, sed Dissipatie; a Dispensation, but a Dissipation.
A Dispensation that is against right and reason (Says the Summist out of Panormitan) is not to be called Dispensation, said Dissipatie; a Dispensation, but a Dissipation.
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Religio, à religando, Religion (saith S. Austin ) hath it's name of tying: because it's it that tyes and knitt's the hearts of the people, not only to God, but to their Prince too.
Religio, à Religando, Religion (Says S. Austin) hath it's name of tying: Because it's it that ties and knitt's the hearts of the people, not only to God, but to their Prince too.
And because hee would finde who were indeed his faithfull friends, hee caused proclamation to be made, that as many as would reneag the Christian faith, they should bee his friends, & his Counsellours of estate;
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;
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but expelling and amouing those that denyed the faith, Ye (saith hee) that keepe not your faith with God, what hope can I haue, that ever ye should proue faithfull subiects vnto me?
but expelling and amoving those that denied the faith, You (Says he) that keep not your faith with God, what hope can I have, that ever you should prove faithful Subjects unto me?
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it is but needfull that wee make his Maiesties Life our Samuel, or our NONLATINALPHABET, that is, that is, that we aske it of God by prayer, that as his Maiesties reigne began with a preface of prayer (which indeed is the best preface to every busines) even a prayer of Vivat Rex, God saue the King:
it is but needful that we make his Majesties Life our Samuel, or our, that is, 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 doe this day in publike, and as (I hope) we do every day in private; as being a thing which S. Paul would haue to be prayed for with an Inprimis, or first of all. 1. Tim. 2.
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.
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Let it not grieue you (Beloued) if as Christ's Sepulcher was made in a Garden, Io. 19. So in the gardē (as I may say) of this day's ioy and triumph, I do here build also your Sepulchers: especially, seeing we are now In Sepulchreto, in a Coemetery, or place of Sepulchers.
Let it not grieve you (beloved) if as Christ's Sepulcher was made in a Garden, Io. 19. So in the garden (as I may say) of this day's joy and triumph, I do Here built also your Sepulchers: especially, seeing we Are now In Sepulchreto, in a Cemetery, or place of Sepulchers.
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Quòd si magna ruat quercus, trepidate myrica, If the ax of death hew downe the great and mighty Oaks, ahlas what shall become of vs poore Shrubs? If death spare not the head it selfe,
Quòd si Magna ruat quercus, trepidate myrica, If the ax of death hew down the great and mighty Oaks, ahlas what shall become of us poor Shrubs? If death spare not the head it self,
how should the members hope to escape? Wherefore as Zipporah circumcised her son with a sharp stone, Ex. 4. So let all of vs circumcise our hearts with remembrance of the graue stone, from which none, no, not Princes themselues can plead exemption.
how should the members hope to escape? Wherefore as Zipporah circumcised her son with a sharp stone, Ex. 4. So let all of us circumcise our hearts with remembrance of the graven stone, from which none, no, not Princes themselves can plead exemption.
and their heart-string, Clamor & Amor, their loude shoute, and their loue should sound in an vnison, to make vp this sweet consort of Vivat Rex, God saue the King:
and their heartstring, Clamor & Amor, their loud shout, and their love should found in an unison, to make up this sweet consort of Vivat Rex, God save the King:
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that they should doe, as the people doe in my text, Clamare, as it were rend and teare the very clouds with the cry and shoute of their prayers, that they may pull downe a blessing of long life vpon the head of the King:
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:
2ly That we haue Talem, such a King, who for his matchlesse Graces and virtues, may more truely bee call'd a None-such. 3ly. That this is the day, Quem fecit Dominus, which the Lord hath made;
2ly That we have Talem, such a King, who for his matchless Graces and Virtues, may more truly be called a Nonesuch. 3ly. That this is the day, Whom fecit Dominus, which the Lord hath made;
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and while He liues, we haue cause to say, we haue no need of Queene Elsabeth. Both of them so incomparably excellent, that it must be the commendation of both, that either of them was like the other.
and while He lives, we have cause to say, we have no need of Queen Elizabeth. Both of them so incomparably excellent, that it must be the commendation of both, that either of them was like the other.
She was a Queene, of whom we might truly say as St Ierom said of that Roman Paula; Vnius contempsit gloriam vrbis, totius orbis opinione celebratur, She contemn'd the glory of one City, her name is pretious throughout the whole World. Or rather,
She was a Queen, of whom we might truly say as Saint Jerom said of that Roman Paula; Unius contempsit gloriam Urbis, totius Orbis opinion celebratur, She contemned the glory of one city, her name is precious throughout the Whole World. Or rather,
It was not without cause, that during the time of that short Inter-regnum, or enter-space of reigne betweene the death of that blessed Queene, and the entring of our blessed King to this kingdome, our hearts did melt like water, as did the hearts of the Israelties. For, what euils had we not then iust cause to expect? But,
It was not without cause, that during the time of that short Inter-regnum, or enter-space of Reign between the death of that blessed Queen, and the entering of our blessed King to this Kingdom, our hearts did melt like water, as did the hearts of the Israelites. For, what evils had we not then just cause to expect? But,
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Then did our NONLATINALPHABET, or King grow vp as it were in an instant, like the herbe Basil, call'd Basilica, or Regia berba, which by some is also call'd Ocymum, of NONLATINALPHABET,
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,
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than could one of the Popes, of whom the same song was set vp as a Pasquil in Rome; meaning, that onely the King of Spaine had made him Pope, by giuing a Spanish fig to some of his praedecessors in that See.
than could one of the Popes, of whom the same song was Set up as a Pasquil in Room; meaning, that only the King of Spain had made him Pope, by giving a Spanish fig to Some of his predecessors in that See.
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And so (as St Austin speakes of the sorowes & ioyes of the righteous,) Tristitia nostra habet Quasi; sed Laetitia nostra non habet Quasi, Our sorow for Queene Elisabeth was but as it were sorow;
And so (as Saint Austin speaks of the sorrows & Joys of the righteous,) Tristitia nostra habet Quasi; said Laetitia nostra non habet Quasi, Our sorrow for Queen Elizabeth was but as it were sorrow;
It's an old, and for the most part a true rule in Oeconomy, that hee that hath but one servant, hath a whole servant; he that hath two, hath but halfe a servant; but he that hath three, hath never a servant. And no lesse true is it in Policy, of Kings who are Servipublici, publike Servants; (for NONLATINALPHABET, A ruler, or a King (saith Max. Tyrius ) is seruant to many Masters.) One King, a whole King; two Kings, halfe a King;
It's an old, and for the most part a true Rule in Oeconomy, 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, or a King (Says Max. Tyrius) is servant to many Masters.) One King, a Whole King; two Kings, half a King;
Yea the English and Scotish Nations, which before were diuided no lesse in heart, than in kingdome, hath hee now so concorporated, or rather coanimated into one, that in thē is fulfilled what was promised as a blessing to the people of Israel, Ezech. 37:
Yea the English and Scottish 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, Ezekiel 37:
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That as wee are freed from NONLATINALPHABET, a plurality of Kings, which is bad, so likewise from NONLATINALPHABET, a Nullity, which is worse. It was a greate punishment to them,
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, 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;
when they had no Smith in Israel, 1 Sam. 13: but Far greater, when they had no King in Israel, Judges 17: for then (as it presently follows) Every man did that which was good in his own eyes;
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,
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 fiue days After their Kings death, to let their Laws sleep without execution,
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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.
and to let every man do what he pleased, that in those fiue days men seeing the rage and tyranny of since and injustice for lack of government, might more willingly obey their King ever After.
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ne { que } vituperando quisquam nocuit, cum vtrum { que } summis praditi ingenijs fecerint, though M. Cicero, & C Casar ( both of excellent parts) writ, the one in his praise, the other in his dispraise, yet neither did the praise of the one add any thing to him,
ne { que } vituperando quisquam nocuit, cum Utum { que } 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,
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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, of the seede o• Worme-wood:
For, what can all those black-tongued Parrots, or Foulmouthed railers of Room, for their bitterness like those black sties (in Theophrastus) bred ex absynthij Seed, of the seed o• Wormwood:
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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 Orat•rs among those that are his best subiects, add vnto him?
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 Orat•rs among those that Are his best Subjects, add unto him?
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It was the opinion of a greate Orator, (how sound, I now dispute not) that Kings would, for the most part, be better than private men, St Reges electio, non successio faceres, if they were made by election, not by succession.
It was the opinion of a great Orator, (how found, I now dispute not) that Kings would, for the most part, be better than private men, Saint 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.
But, say our King had not come unto us by succession, as He did, but that our selves had been to make the election, I would feign know, where we could have made such Another choice.
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, 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,
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 Saint Ambrose Says of the Sun) Oculus mundi, the Ey of the Whole world? nay, he on whom the eyes of the Whole world Are cast? & Iucunditas Die, the Joy not of this day only,
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A King descended of so many noble and royal Progenitours, that if hee had but one drop of bloud-royal from euery one of them, it were almost bloud enough for his whole body.
A King descended of so many noble and royal Progenitors, that if he had but one drop of Blood royal from every one of them, it were almost blood enough for his Whole body.
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And (which is not somuch the fruite, 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 not So much the fruit, as the root of his Nobilt) a King so virtuous, that he is like the Philosophers Medium morale, or moral mean, in which they place only virtue, and no vice.
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And (which is the fruite of his virtue ) a King so peaceable, that as Pliny write's of the bird Halcyon, or the Kings-fisher, that while shee makes her nest in the sea, the sea is becalmed;
And (which is the fruit of his virtue) a King so peaceable, that as pliny write's of the bird Halcyon, or the Kingfisher, that while she makes her nest in the sea, the sea is becalmed;
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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.
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 Cam, and of peace.
And (which is the fruite of peace ) a King so learned, that whither he speake, he speak's so elegantly, that like another Palamedes, he may well be call'd NONLATINALPHABET, the Nightingale of the Muses; or whither hee write, write's so inspiredly,
And (which is the fruit of peace) a King so learned, that whither he speak, he speak's so elegantly, that like Another Palamedes, he may well be called, the Nightingale of the Muses; or whither he write, write's so inspiredly,
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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;
I may say, for the universality of his knowledge, that we have a Head, not inferior to that brasen-Head made by Albert Magnus, and placed in his Study;
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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,
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 (which is the fruite of his learning ) a King so religious, that as Constantine the Emperou• bare clay vpon his owne shoulders to the building of St Peter's Church;
And (which is the fruit of his learning) a King so religious, that as Constantine the Emperou• bore clay upon his own shoulders to the building of Saint Peter's Church;
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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. Never any King, in this respect,
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,
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And (which is the fruite of his Religion ) a King no lesse deare vnto God, than is God to him; so that he may well be call'd Amicus Dei, the friend of God,
And (which is the fruit of his Religion) a King no less deer unto God, than is God to him; so that he may well be called Amicus Dei, the friend of God,
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so hath God beene to him what he was to Abraham, Gen. 15: his buckler to defend him In veritate salutis, in the truth of safety, as the Prophet Dauid speak's, Psal. 68. And as the King hath shew'd himselfe to bee Iacobum Dei, Iames by the grace of God in the one;
so hath God been to him what he was to Abraham, Gen. 15: his buckler to defend him In veritate Salutis, in the truth of safety, as the Prophet David speak's, Psalm 68. And as the King hath showed himself to be Jacobum Dei, James by the grace of God in the one;
by his many (no lesse mighty, than miraculous) deliuerances of his Maiestie, witnessing to all the world, that his will concurr's with the peoples wish of Vivat Rex, God saue the King;
by his many (no less mighty, than miraculous) Deliverances of his Majesty, witnessing to all the world, that his will concurr's with the peoples wish of Vivat Rex, God save the King;
And lastly (which is the fruite of Gods loue and fauour both to him, and vs, and the pledge of our future happinesse) a King so fruitfull both in Himselfe, and in his Issue, that though He be Optimus, the best that euer we had,
And lastly (which is the fruit of God's love and favour both to him, 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,
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— Prime avulso non deficit alter Aureus, — as the Poēt spake of those golden bought, No sooner is one shred off, but another shoot 's out. For, of those two pretious Pearles which yet surviue, (as doth also the Mother of them our gratious Queene Anne, who is not yet so superannated, but that, by Gods grace, she may bee a ioyfull Mother of many more) is not one of them since become a timely and teeming Mother? who (not long since) sent a more ioyous and welcome newes to out King,
— Prime avulso non deficit alter Aureus, — as the Poent spoke of those golden bought, No sooner is one shred off, but Another shoot is out. For, of those two precious Pearls which yet survive, (as does also the Mother of them our gracious Queen Anne, who is not yet so superannated, 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,
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And now, after all this, tell me, if ye might, would ye haue chosen another King? or if yee would, could yee haue chosen such another? Doth not our King as much excell other Kings in goodnesse,
And now, After all this, tell me, if you might, would you have chosen Another King? or if ye would, could ye have chosen such Another? Does not our King as much excel other Kings in Goodness,
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I haue therefore somuch honoured and magnified the King vnto you, that ye might so much the more honor Him, whom GOD hath so highly honored with all the most glorious graces of a King;
I have Therefore So much honoured and magnified the King unto you, that you might so much the more honour Him, whom GOD hath so highly honoured with all the most glorious graces of a King;
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For, as according to our English computation it is the Vig•l, or Eue to a second Newreares day, because from it our accounts and acts reckon the new yeare: so was it the beginning of the acceptable yeare of the Lord, even of a spiritual Iubile vnto vs. Dies vere Evangelicus, a day of glad tidings indeed:
For, as according to our English computation it is the Vig•l, 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 Die vere Evangelical, a day of glad tidings indeed:
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It's the day of the Annūtiation of the conception of our blessed King, in the wombe of this our Land: and it's the Prodromus, or fore-runner to the Annūtiation of the conception of our blessed Saviour in the womb of the blessed Virgin. This the beginning of our temporal redemption; That the beginning of our spiritual redemption.
It'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 Virgae. This the beginning of our temporal redemption; That the beginning of our spiritual redemption.
and in token of that contract, hee doth Annulum porrigere, as it were wed himselfe to the Sea with a Ring: signifying thereby, that his chiefe care and study shalbe in pro•••ing Ships ▪ w•••ch are the •••ete mumtion and defense of his D mimons:
and in token of that contract, he does Annulum porrigere, as it were wed himself to the Sea with a Ring: signifying thereby, that his chief care and study shall in pro•••ing Ships ▪ w•••ch Are the •••ete mumtion and defence of his WORSER mimons:
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So let vs (Beloued) in like manner yeare be yeare ▪ so•ennize, and (what in vs is) ••te•••e the rem•••b•a•ce of the •ey: and toties quoties, even as oft as it shall•e• turne, let vs make •s it were a New League, or Espoulais with it:
So let us (beloved) in like manner year be year ▪ so•ennize, and (what in us is) ••te•••e the rem•••b•a•ce of the •ey: and Twice How often, even as oft as it shall•e• turn, let us make •s it were a New League, or Espoulais with it:
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let vs s•ill other the Ring (as I may ca l•t) of this anniversary, or •••ular revolution of our thankesgiuing vnto God, to remame as a sure loue-token, or covenant betwixt vs and our King, as immoueable.
let us s•ill other the Ring (as I may circa 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.
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And, as Moses to the Israelites, Numb. 13. So say I vnto you, Remember this day: which while I am now remembring, I am even in an Extasy, and cannot tell how to style it;
And, as Moses to the Israelites, Numb. 13. 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;
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Nay, let me not streighten our thanksgiuing to this day onely, but rath••, as David will's vs, Ps. 95. Annunti-te de die in diem salutare eius, Let every day be the Feast of this blessed Annuntiation of our salvation.
Nay, let me not straighten our thanksgiving to this day only, 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.
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Let vs not onely keepe this day festival vnto the King, but let vs say with the Prophet David, Ps. 75 Reliquiae cogitationis diem festum agent tibi, The remainder of my thoughts st••l keepe holy day vnto thee.
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, The remainder of my thoughts st••l keep holy day unto thee.
And as we began the first day; so let vs both beginne, and end all the daies of His reigne, with Vivat Rex: Let that be both our Mattens, and our Evensong, every day. And as I began my discourse,
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 Mattens, and our Evensong, every day. And as I began my discourse,
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