1
Sam.
10.24
.
VIVAT
REX
.
Let
the
King
liue
.
Or
,
God
saue
the
King
.
NO
sooner
haue
I
read
my
Text
(
Right
Honorable
,
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
.
But
,
as
Adam
and
Eue
,
though
but
two
persons
,
begate
a
world
of
men
:
So
Vivat
Rex
,
though
but
two
words
,
will
beget
a
world
of
matter
.
Well
may
Rex
,
the
King
,
stand
for
Adam
:
for
Adam
was
Rex
mundi
:
the
sole
King
&
Monarch
of
the
whole
world
:
and
aswell
may
Vivat
goe
for
Eue.
For
Eue
was
Mater
viventium
,
the
Mother
of
the
liuing
:
Kings
life
is
(
as
I
may
say
)
the
Mother
of
all
their
liue●
that
liue
vnder
him
.
I
haue
compared
Rex
and
Vivat
,
the
King
and
his
Life
,
to
Man
and
Wife
:
And
yet
,
in
the
prosecution
,
I
shal
be
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
.
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
.
Vivat
Rex
.
Gratious
Soueraigne
with
that
vngratious
Saul
:
as
minding
to
make
Saul
either
a
precedent
or
a
parallel
to
our
King
,
who
is
as
faire
from
Saul's
vices
,
as
was
Saul
from
his
virtues
:
But
vpon
the
peoples
chearefull
,
and
ioyfull
,
and
dutifull
omination
to
King
Saul
:
thereby
the
rather
to
excite
and
kindle
the
devotion
of
the
people
of
Great
Britanny
to
pray
for
the
life
of
so
good
a
King
as
King
Iames
,
by
the
example
of
the
people
of
Israel
so
devoutly
praying
for
the
life
of
so
bad
a
King
as
King
Saul
.
And
yet
not
to
slander
Saul
(
no
more
than
I
would
the
Divel
himselfe
,
who
was
Saul's
Familiar
in
the
lik●
〈◊〉
●f
Samuel
,
1
Sam.
28.
)
when
at
his
entrance
&
in
〈◊〉
●re
into
the
Kingdome
,
the
people
thus
powred
out
their
soules
in
devotion
to
God
for
him
,
he
was
then
Tanquam
mustum
,
like
wine
which
purgeth
and
purifieth
it selfe
best
while
it
is
new
:
but
soone
after
,
he
was
turn'd
In
acetum
,
into
vineger
,
which
is
vinum
mortuum
,
dead
wine
:
Insomuch
,
that
though
he
liued
King
in
Israel
20
yeares
,
yet
the
Scripture
saith
he
res●n'd
but
2
yeares
,
1
Sam.
13
:
Didacus
Stella
yields
the
reason
)
Deus
non
numerat
annos
male
expensos
,
sed
solùm
benè
collocates
:
God
in
his
Arithmetike
reckons
not
those
yeares
which
we
bestow
ill
,
but
those
onely
which
we
spend
well
.
But
take
him
at
his
verie
best
,
and
I
hold
him
no
fit
mate
or
compiere
for
our
King
,
who
as
farre
ouer-toppes
him
in
his
virtues
,
as
he
did
all
the
people
in
his
stature
;
—
toto
stans
vertice
suprà
:
being
higher
than
any
of
them
by
the
head
&
shoulders
:
ver.
23
:
I
will
say
more
,
His
Armes
by
our
Saviours
testimony
,
Lilia
virtutum
(
as
St
Bernard
speak's
)
those
li●ies
of
his
virtues
that
he
beares
in
his
brest
.
Vivat
Rex
.
Divines
distinguish
Prayer
into
two
sorts
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
This
short
ejaculation
,
Vivat
Rex
,
is
both
.
It
is
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
supplicatory
salutation
,
wherein
the
people
zeal
usly
pray
vnto
God
for
the
preservation
and
permanencie
of
Saul's
reigne
ouer
them
.
And
it
's
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
gratulatory
acclamation
,
whereby
the
people
testify
both
their
gladsomnesse
,
and
their
thankfulnesse
vnto
God
for
their
King
.
Of
both
which
while
I
shall
speake
as
briefly
as
I
may
,
let
me
crave
the
continuance
of
your
Honorable
and
Christian
attention
.
For
(
as
our
Saviour
Christ
saith
,
Ioh.
11.
)
Are
there
not
twelue
houres
in
the
day
?
houres
in
the
yeare
?
And
will
any
then
in
this
assembly
shewe
himselfe
so
bad
a
Subiect
,
as
to
refuse
to
render
two
of
them
backe
to
God
,
in
a
serious
meditation
and
rememoration
of
this
day's
benefite
?
A
benefit
,
so
greate
,
that
(
doubtlesse
)
if
our
Sauiour
Christ
convers'd
againe
vpon
earth
,
and
should
find
but
any
one
standing
idle
in
the
mercat
place
now
at
the
end
of
His
Maiesties
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
so
farre
would
he
be
from
rebuking
vs
,
that
say
with
them
,
Luke
19
:
I
tell
you
,
that
if
these
should
hold
their
peace
,
the
very
stones
would
cry
.
In
the
Greeke
,
there
is
but
one
letters
difference
betweene
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
people
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
stone
.
And
looke
how
easy
it
is
for
a
man
to
alter
that
one
letter
:
so
,
and
much
more
easy
is
it
for
God
,
to
change
their
whole
nature
.
For
God
is
able
euen
of
stones
to
raise
vp
sons
vnto
Abraham
Luk.
3.
If
therefore
the
people
should
so
turne
themselues
into
stones
as
not
to
cry
:
God
saue
the
King
.
Take
we
it
first
as
a
supplication
,
-
1
The
Personal
,
Quis
?
who
it
is
that
is
pray'd
for
?
It
is
,
Rex
,
the
King
.
-
2
The
Real
,
Quid
?
what
it
is
that
is
pray'd
for
?
It
is
,
Vivat
,
that
he
may
liue
.
In
the
first
there
is
Agniti●
potentiae
▪
an
acknowledgement
of
his
power
and
Soveraignty
,
as
he
is
a
King
.
In
the
second
,
there
is
Recognitio
impotentiae
:
a
remembrance
or
insinuation
of
his
weakenes
and
frailtie
,
as
he
is
a
Man
.
But
as
our
blessed
Saviour
at
his
transfiguration
took
with
him
Peter
,
So
let
mee
first
thew
you
the
King
in
his
glory
,
out
of
this
word
Rex
:
and
then
in
his
frailty
,
out
of
this
word
,
Vivat
.
Physitians
say
,
Vena
arterialis
,
and
Arteria
venalis
.
And
there
is
great
difference
(
say
the
Naturalists
)
betweene
Iovis
barba
,
and
Barba
Iovis
.
And
great
difference
(
say
the
Logicians
)
betweene
these
two
propositions
:
Iste
vestitus
est
natui
,
and
Iste
●atui
est
vestitu●
.
And
surely
,
no
lesse
difference
is
there
betweene
Rex
Vivat
,
Let
the
King
liue
,
and
Vivat
Rex
▪
Let
him
liue
a
King
.
For
,
a
King
he
may
be
,
and
yet
not
liue
;
the
life
of
the
wicked
being
not
properly
a
life
,
but
a
death
.
And
againe
,
Liue
he
may
,
and
yet
not
liue
a
King
;
the
dutie
of
a
King
being
the
better
halfe
of
a
King
.
For
a
King
is
called
Rex
,
a
regendo
,
of
ruling
:
First
therefore
of
the
excellency
of
Kingly
dignity
,
&
then
of
the
exigence
of
Kingly
duty
.
The
one
is
Praeesse
,
to
rule
,
not
to
be
ruled
by
others
:
There
's
the
honor
of
his
place
:
The
other
is
Prodesse
,
to
rule
for
the
good
and
benefit
of
others
:
There
's
the
teno
of
his
office
.
Vivat
Rex
.
Let
him
liue
a
King
.
And
a
King
what
is
he
,
but
that
maine
Ocean
from
whence
all
the
lesser
streames
of
Nobility
,
of
Gentry
,
of
authority
are
derived
?
The
excellency
of
whose
dignity
shines
first
of
all
in
the
Author
or
●reator
of
it
,
Per
me
,
not
Perse
:
They
reigne
by
my
appointment
,
not
by
any
power
or
virtue
of
their
owne
.
Their
Super
is
but
Desuper
:
Their
being
aboue
other
men
,
it
is
from
God
aboue
,
to
whose
Supremacy
all
Superiority
must
subscribe
.
For
Excelso
excelsior
alius
est
,
in
the
hand
of
God
:
Prov.
21
:
So
is
also
Corona
Regis
,
the
Crowne
of
the
King
:
the
most
High
hath
power
ouer
the
kingdome
of
men
,
and
giue
's
it
to
whomsoeuer
he
will
.
Yea
not
onely
Confert
,
but
Transfert
too
:
he
not
onely
collate's
,
but
translate's
kingdomes
at
his
pleasure
:
For
because
of
vnrighteous
dealing
,
and
wrongs
,
and
riches
gotten
by
decerte
,
the
kingdome
is
translated
from
one
people
to
another
:
God
then
being
the
Author
of
Imperiall
,
or
Princely
dignity
,
Feare
God
,
Honor
the
King
:
because
if
yee
doe
the
one
,
ye
will
doe
the
other
.
If
ye
feare
God
,
who
is
Proto-rex
,
the
Supreme
,
or
Prime
King
,
then
ye
will
honor
his
Pro-rex
,
or
vnder-king
whom
himselfe
hath
honored
.
Kingly
dignity
shines
in
the
transcendent
power
and
praerogatiue
of
a
King
,
which
is
such
:
that
Plus
potest
rex
,
quam
vnli
bonus
rex
:
A
king
in
his
absolute
and
vnlimited
power
is
able
to
do
more
than
a
good
King
will
doe
.
It
was
therefore
good
advice
which
Agapetus
gaue
the
Emperour
Instinian
:
A
King
then
though
he
be
free
from
coaction
to
keepe
the
law
yet
must
he
voluntarily
submit
his
will
to
the
direction
of
the
law
:
the
difference
betweene
a
good
King
and
a
tyrant
being
but
this
;
that
a
King
makes
the
law
his
will
,
because
he
will
's
,
that
which
the
law
will's
:
But
a
tyrant
makes
his
will
a
law
,
because
what
he
will
's
,
he
will
haue
to
be
law
.
Therefore
Antigonus
,
King
of
Macedony
,
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
:
liuing
law
:
by
Xenophon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
seeing
law
:
by
the
Roman
Orator
.
Lex
●oquens
▪
a
speaking
law
.
But
suppose
him
to
be
the
very
worst
that
may
be
,
a
tyrant
:
one
that
will
make
the
law
an
out-law
;
yet
shall
it
not
be
lawfull
for
any
mortall
man
vindictiuely
to
meddle
with
him
.
David
though
he
were
a
King
,
&
had
therefore
more
right
than
any
inferior
person
to
take
vengeance
of
King
Saul
who
contrary
to
all
law
ae●uity
.
&
religion
,
had
causlesly
slaine
the
Priests
of
the
Lord
:
1.
Sam.
24.
yet
it
's
said
,
that
his
heart
smote
him
,
because
he
had
but
cut
of
the
lap
of
Saul's
garment
,
Marke
that
,
thou
that
boastest
thy selfe
to
bee
Peters
Successor
and
herein
indeed
exceedest
him
,
that
,
as
Peter
cut
off
Malchus
his
care
,
lap
of
the
garments
of
those
Kings
that
will
not
stoope
to
thy
lure
,
but
their
crownes
,
and
their
heads
too
.
Surely
,
thou
hadst
never
any
such
warrant
from
God
,
who
was
so
far
from
giuing
any
commission
either
to
David
or
any
other
,
to
put
Saul
(
though
a
wicked
King
)
to
the
sword
as
that
he
suffer'd
Saul
to
fall
vpon
his
own
sword
,
A
faire
example
and
warning-piece
for
Princes
,
to
teach
them
Sibi
imperare
,
to
be
Kings
over
themselues
,
least
God
suffer
them
Sibi
poeuas
irrogare
,
to
be
avenged
of
themselues
.
It
was
the
saying
of
that
heathen
Marcellus
in
Tacitus
,
It
should
seeme
by
him
,
that
heathen
Rome
was
not
then
so
heathenish
as
now
it
is
.
For
is
it
not
now
the
doctrine
of
the
Church
of
Rome
,
(
and
doe
they
not
also
countenance
their
doctrine
by
their
practised
)
that
kings
if
they
be
bad
are
not
Tolerandi
,
to
be
tolerated
with
patience
,
but
emedis
to●lendi
,
to
be
rid
out
of
the
way
by
violence
?
nay
,
be
they
otherwise
never
so
good
,
(
if
not
good
for
their
turne
)
that
they
are
no
voto
expetends
,
to
be
desired
of
God
by
prayer
,
but
Glad●o
impetends
,
to
be
dispatched
of
men
by
the
sword
?
But
was
this
either
the
doctrine
,
or
the
practise
of
the
Primitiue
Church
?
Surely
,
no.
the
Lyon
,
2.
Tim.
4.
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
dreadfull
Maiestie
stamp●
in
the
very
visage
of
a
King
.
The
Lyon's
looke
is
terrible
to
all
the
beasts
of
the
Forrest
.
And
Nature
hers●lfe
(
saith
that
Chiefe
Secretary
of
Nature
)
hath
made
the
Physiognomy
of
Princes
to
bee
such
,
his
conference
with
God
▪
the
skin
of
h●
face
shone
so
bright
,
that
the
people
were
afraid
to
come
neare
him
.
4ly
And
lastly
the
ex●ellency
of
Kingly
dignity
shines
in
the
very
appellations
of
1
King
;
that
he
is
called
a
Head
,
1
First
he
is
called
a
Head
,
Esay
9
:
and
1
Sam.
15
:
Body
politike
:
If
the
body
be
without
a
head
,
it
presently
fall's
to
the
ground
,
and
perisheth
:
or
of
the
head
bee
ill
affected
,
the
whole
body
i●
by
and
by
disabled
.
Whence
it
is
,
that
Caput
,
as
it
signifieth
a
head
,
so
it
also
signifieth
life
because
Salu●
capits
:
caput
est
●alutis
:
the
safety
of
the
head
is
the
head
of
the
bodies
safe●y
.
King
Cyrus
,
100
yeares
ere
he
wa●
borne
:
Fso
:
44.
So
do
Cl●m●ns
Alexandrinus
,
and
Philo
Inau●
vsually
compare
a
King
to
a
Shephea●d
.
and
the
people
to
sheepe
:
because
as
sheepe
will
runn●
thorow
a
gai●
which
the
first
haht
broken
,
though
it
bee
to
the
very
endangering
of
then
liues
:
so
the
rage
of
the
people
stre●gthened
by
error
and
blindnesse
of
their
nature
,
is
such
,
that
vnlesse
they
haue
a
King
to
recall
and
guide
them
,
it
's
a
venture
but
they
run
desperately
to
their
owne
ruine
.
Augustus
Caesar
(
an
heathen
Emperour
)
see
by
the
dim
&
glimmering
light
of
Nature
:
of
whom
Macrobius
write's
,
that
hee
carried
such
an
entire
and
fatherly
affection
to
the
Common-wealth
,
Dominus
▪
the
Lord
or
Maister
of
his
countrey
,
and
would
onely
be
call'd
Pater
Patria
,
the
father
of
his
countrey
:
because
he
govern'd
it
Non
per
timorem
,
sed
per
amorem
:
not
by
feare
,
but
by
loue
.
A
title
which
th●
Pope's
Paternity
for
these
many
successions
hath
much
affected
,
though
litle
deserved
.
For
the
Pope
by
his
very
name
(
Papa
)
would
haue
vs
to
vnderstand
,
that
hee
is
Pa:
pa
:
that
is
to
say
▪
Pater
Patriae
:
the
Father
of
his
Countrey
,
which
(
by
his
interpretation
)
is
all
the
w●rld
.
But
let
him
be
what
he
is
;
I
am
sure
,
that
(
as
Cyrus
saith
in
Xenophon
)
there
is
no
oddes
at
all
,
honor
the
King
,
saue
onely
that
which
binde's
vs
to
honor
our
parents
,
which
is
the
fift
commandement
:
&
it
's
therefore
placed
In
meditullio
in
the
very
midst
betweene
the
fi●st
and
second
table
,
to
shew
,
that
the
King
ought
to
be
(
●ustos
vtriusque
tabulae
the
preseruer
of
both
tables
of
the
Law
:
that
he
must
haue
i●
his
right
hand
the
first
table
,
which
is
of
Piety
and
Religious
duties
towards
God
:
and
in
his
left
hand
the
second
table
,
which
is
of
Policy
and
Ciuil
duties
towards
men
;
that
so
there
may
be
aswel
Ex●erna
professio
doctrinae
,
an
outward
profession
of
doctrine
;
a●
Gubernatio
externa
disciplinae
,
the
government
of
outward
discipline
.
For
wee
are
not
to
imagine
that
a
King
is
but
Armentarius
,
a
heardsman
onely
,
that
he
should
haue
care
but
of
the
bodies
of
his
people
.
No
:
a
King
is
Mixta
persona
cum
Sacerdote
,
a
mixt
person
with
a
Priest
,
hauing
also
the
procuration
and
care
of
Gods
Worship
,
and
so
consequently
of
the
Soules
of
men
.
And
therefore
doth
God
promise
it
as
a
speciall
blessing
to
his
Church
,
Esay
49.
that
Kings
shall
be
Nutriti●
,
Queenes
,
Nutrices
,
her
nursing
Mothers
.
Non
per
naturam
,
sed
participative
:
a
God
(
saith
Aquinas
)
not
by
nature
,
the
powers
that
are
,
are
ordein'd
of
God
,
Rom.
13
:
and
Assimilative
,
Now
,
Rex
Iudaeorum
,
the
King
of
the
Iews
,
to
him
;
that
is
,
but
titles
of
his
further
condemnation
,
vnlesse
he
be
as
studiously
iealous
of
his
duty
,
as
of
his
dignity
(
for
not
the
hauing
,
but
the
deserving
of
honour
,
is
it
that
makes
a
King
truly
honorable
,
the
Great
King
;
(
which
(
saith
Suidas
)
was
the
title
proper
to
the
Persian
King
:
addition
of
their
peoples
names
giuen
vnto
them
,
as
King
of
the
Macedonians
,
or
the
like
:
)
as
how
he
may
descrue
the
title
of
Optimus
,
which
Pliny
giues
to
the
Emperor
Traian
:
Of
which
a
word
,
and
away
;
because
the
duty
is
so
vnseparably
vnited
to
the
titles
of
dignity
,
that
forget
the
one
he
cannot
,
but
he
must
also
necessarily
make
shipwrecke
of
the
other
.
For
as
there
is
a
duty
which
Subiects
owe
to
their
King
:
so
is
there
also
a
duty
which
the
King
owes
to
his
Subiects
.
The
duty
which
Subiects
owe
to
their
King
is
obedience
;
and
that
is
Summum
dominationis
bonum
:
As
St
Paul
bids
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Honor
widows
that
are
widows
indeed
:
1
Tim.
5.
So
are
those
Kings
indeed
to
be
honor'd
that
are
Kings
indeed
.
And
that
which
makes
them
Kings
indeed
,
is
not
their
bare
and
empty
names
of
dignity
,
vnlesse
they
be
also
accompanied
with
a
faithfull
discharge
of
their
dutie
.
A
thing
not
vnknowne
of
old
to
their
very
children
playing
in
the
streets
,
who
in
their
sport
which
Iulius
Pollux
call's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rex
eris
,
aiunt
,
Sirecte
facias
—
,
Do
well
(
say
they
)
&
you
shall
be
a
King
:
wheras
a
King
,
if
he
haue
nought
but
the
name
of
a
King
to
commend
him
,
he
shall
be
no
better
than
Rex
larvatus
,
a
King
on
a
theatre
;
or
Rex
ludicer
,
a
King
at
chesse
,
a
wooden
King
.
Let
the
King
faile
but
in
his
duty
,
&
the
people
will
not
faile
to
faile
in
theirs
.
The
Poets
feigne
that
Venus
had
a
little
sonne
,
which
she
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Loue
,
Loue
for
loue
.
Like
her
sonne
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
the
loue
of
the
subiects
to
their
King
.
Like
her
sonne
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
loue
of
the
King
to
his
subiects
.
The
Moral
is
;
there
must
be
an
enter
course
of
loue
and
duty
betweene
the
King
&
his
Subiects
.
For
if
the
King
reguard
not
his
Subiects
,
as
Subiects
;
no
more
will
the
Subiects
reguard
the
King
,
as
a
King
:
which
made
that
good
Emperor
Traian
professe
;
Se
velle
esse
talem
subditis
suis
,
qualem
vellet
dominum
,
suum
sibi
fore
,
si
subijceretur
:
that
he
would
be
none
otherwise
affected
to
his
Subiects
,
than
hee
would
wish
the
Emperor
should
be
to
him
,
if
himselfe
were
a
Subiect
.
Now
a
King
shall
best
expresse
his
loue
and
duty
to
his
Subiects
,
if
he
keepe
them
in
tranquillity
,
in
sufficiency
in
security
.
F●st
in
tranquillity
.
that
sitteth
in
the
throne
of
iudgement
,
chaseth
away
all
evill
with
his
eyes
.
All
evill
?
what
's
tha●
S.
Austin
saith
that
Pax
est
omne
bonum
:
A
contrarie
,
dissension
and
division
is
all
evill
.
If
then
there
shal
be
dissensions
and
heart-burnings
among
the
people
,
it
's
the
braine
and
wisdome
of
the
King
that
must
compose
them
;
like
as
Aristotel
notes
,
that
the
cold
moistnesse
of
the
braine
is
it
that
makes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whatsoever
creature
hath
a
heart
,
should
also
haue
a
head
.
So
doth
the
great
king
Artaxerxes
,
otherwise
call'd
Assuerus
,
in
his
epistle
which
he
wrote
to
the
Princes
of
127
Provinces
,
professe
,
that
he
would
not
abuse
his
power
,
but
with
aequity
and
gentlenesse
would
he
governe
his
people
,
and
set
them
in
a
peaceable
life
,
And
because
there
is
not
a
more
Princely
,
or
royall
virtue
than
Peace
,
therefore
is
Christ
call'd
Princeps
pacis
,
the
Prince
of
peace
,
And
our
manner
is
to
giue
Kings
as
a
speciall
title
,
the
title
of
Serexiff●●is
,
or
Pacisici
:
most
Peaceable
,
or
Peacema●●●s
.
Secon●ly
A
King
must
keepe
his
people
in
sufficiency
.
For
,
I
only
wish
with
Reverend
Gerson
that
two
Cautions
may
be
carefully
needed
.
1
The
One
;
Particiuium
consulere
partem
ne●ligere
;
To
lay
a
heavier
loade
vpon
one
part
of
the
people
than
vpon
anot●er
,
is
to
bring
into
the
Common
wealth
a
thing
no
lesse
pernicious
and
capital
,
than
is
Sedition
.
Let
the
bigger
horse
(
saith
the
Proverb
)
beare
the
greater
burden
.
But
let
●either
lesse
,
nor
bigger
beare
a
greater
,
than
they
are
able
.
O
how
blessed
are
the
people
(
and
yet
so
blessed
haue
wee
hitherto
bene
)
whose
Kings
are
like
those
holy
and
aquiate
beasts
,
of
whome
it
is
said
,
that
Manus
ho●●nis
sub
〈◊〉
eorum
,
Idol
Bel
bu●
his
Priests
that
eate
vp
all
,
giuing
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
hee
)
Princely
liberality
proue
to
bee
no
better
than
bountifull
cruelty
.
This
duty
of
mainteining
the
people
in
Sufficiency
stand's
Princes
vpon
somuch
the
rather
,
because
they
are
Villice
,
God's
Stewards
:
to
giue
an
account
of
their
Stewardship
,
that
is
,
of
the
goods
of
the
Common-wealth
,
not
as
Lords
,
but
as
Tutors
,
they
must
see
that
they
so
ceuen
their
reckonings
,
as
that
they
may
bee
found
Villici
aquitatis
,
righteous
Stewards
.
Thirdly
and
lastly
,
Supreme
Law
:
Esay
14.14
.
So
to
a
King
the
peoples
safety
.
It
was
Lucifer's
sin
,
that
he
would
be
similis
Altissimo
,
like
God
himselfe
:
which
some
Divines
thus
expound
;
that
he
would
rule
as
Lord
ouer
all
other
creatures
,
sine
vllâ
obligatione
ad
earum
custodiam
seu
servitium
:
without
any
obligation
,
or
ty
of
duty
in
their
protection
,
or
service
:
whereas
contrarywise
,
hee
ought
to
haue
knowne
,
that
servitu●
eó
maior
est
,
quo
maior
dominatio
:
the
more
soueraignty
,
the
more
service
.
And
therfore
Menander
an
old
Greeke
Poët
said
,
The
onely
Seruant
in
a
family
is
the
Master
of
the
family
.
So
that
,
to
be
a
King
is
but
Nobile
servitium
,
a
noble
kinde
of
service
;
●●th
the
people
can
not
be
secure
but
by
his
care
;
and
his
owne
pillow
must
he
stuffe
with
thistles
that
he
may
stuffe
the
pillowes
of
his
people
with
downe
.
A
thing
not
obscurely
signified
by
our
blessed
Saviour
,
who
was
neuer
so
vexed
and
tormented
in
all
his
life-time
,
as
when
hee
ware
the
roabes
and
ensignes
of
a
King
,
clad
him
with
purple
,
and
crowned
him
with
thornes
,
and
put
a
scepter
of
reede
into
his
hand
.
Such
then
being
the
cares
&
vexations
that
are
wont
to
attend
vpon
Kings
,
the
lesse
wonder
is
it
,
if
in
that
aenigmatical
parable
propounded
by
Iotham
,
Iudg.
9
:
Sub
v●nbrâ
meâ
requiescite
:
Come
,
and
put
your
trust
vnder
my
shadow
.
So
that
,
hee
is
worse
than
a
bramble-King
,
that
will
refuse
to
shade
and
shelter
his
people
from
the
scorching
heate
of
violence
and
wrongs
.
It
was
an
honorable
title
which
was
giuen
to
good
King
Dauid
1
Sam.
22
:
Poore
man's
King
:
For
there
gathered
vnto
him
(
saith
the
text
)
all
men
that
were
in
trouble
,
and
all
men
that
were
in
debt
,
and
all
those
that
were
vexed
in
minde
,
and
he
was
their
Prince
.
Now
,
how
should
a
King
gaine
this
Title
to
himselfe
but
by
protecting
&
securing
his
people
?
or
how
should
he
better
secure
them
,
than
by
returning
for
Vivat
Rex
,
Let
the
King
liue
;
Currat
lex
,
Let
the
Law
haue
his
forth
:
that
is
,
for
their
prayer
for
his
safetie
,
a
warrant
for
their
safety
:
Not
disarming
&
taming
his
Laws
,
as
Heliogabalus
(
in
Lampridius
)
did
his
Lyons
&
Leopards
:
executing
rigteous
iustice
and
iudgement
,
the
true
end
why
Princes
are
advanced
to
the
throne
:
2
Chron.
9
:
Queene
Elisibeth
protested
of
herselfe
in
a
speach
to
her
Lords
,
that
her
verdict
went
euer
with
●he
truth
of
her
knowledge
.
For
Iustice
(
saith
that
Great
Moralist
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
or
perfection
of
the
Law
:
And
so
from
the
Personal
part
of
the
Sup●lication
,
which
is
Rex
,
the
King
;
Vivat
Let
him
liue
.
Vivat
Let
him
liue
,
or
,
(
as
all
our
English
translations
reade
it
)
God
saue
him
.
1
First
then
of
the
Giuer
:
As
Dauid
saith
of
promotion
,
Psal.
75
:
so
may
we
of
Saluation
;
It
comes
neither
from
the
East
,
nor
from
the
West
,
nor
from
the
South
:
we
may
add
;
no
,
nor
yet
from
the
North
;
but
from
God
alone
who
sett●s
vp
.
&
pull's
downe
:
who
saue
's
,
and
destroy's
at
pleasure
.
Kings
are
wont
Occidere
super
ascensunt
.
to
set
in
the
East
:
that
is
,
to
fall
when
they
are
in
their
ascendent
,
or
else
at
the
very
top
of
their
ascent
:
Life
and
breath
,
Act
17
:
and
(
as
Theodoret
speak●s
in
●●●om
.
d●●n
,
decret
.
)
doth
not
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
giue
life
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saue
life
.
And
not
the
life
o
beasts
onely
,
Thou
Lord
dost
saue
both
man
and
beast
,
Psal.
36.
And
not
of
inferiour
men
onely
,
but
of
Kings
too
:
For
Ipse
est
,
it
's
He
,
(
and
onely
He
)
that
giue
's
deliuerance
vnto
Kings
.
discard
Kings
&
Queenes
out
of
the
stocke
when
pleaseth
him
:
or
,
(
as
the
Metaphor
imports
)
tuck
&
take
away
the
Spirits
of
Princes
,
as
a
man
would
tuck
grapes
.
And
he
is
said
to
tuck
them
as
grapes
,
because
as
grapes
,
they
exhilarate
the
hearts
of
the
people
.
Fallax
equus
ad
salutem
;
A
horse
(
saith
the
Prophet
David
)
is
but
a
vaine
thing
to
saue
a
man
:
Vana
salus
hominis
;
as
vaine
is
the
helpe
of
man
,
saith
the
same
Dauid
:
Psal.
60.
that
is
,
oath
,
Vivo
ego
,
dicit
Dominus
,
As
I
liue
(
saith
the
Lord
)
Ier.
22
:
In
Capite
▪
in
chiefe
,
as
from
him
;
and
can
therfore
say
but
Optative
,
by
way
of
wish
,
or
of
prayer
,
that
which
here
the
people
say
;
Vivat
.
Some
Kings
haue
by
their
Subiects
beene
entitled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sauiours
:
Sauiour
of
these
Sauiours
.
That
's
the
first
thing
I
noted
in
this
word
Vivat
,
God
saue
him
;
that
God
is
Dator
,
the
Author
&
giuer
of
life
.
2
The
second
is
Donum
,
the
gift
it selfe
;
or
thing
pray'd
for
,
which
is
Life
.
Vivat
,
Take
we
the
word
Vivat
in
it's
full
latitude
,
and
it
's
a
prayer
vnto
God
that
he
would
blesse
the
King
not
onely
with
a
corporal
or
temporal
life
.
which
consisteth
in
the
coniunction
of
soule
and
body
,
but
also
with
other
three
liues
:
A
Politike
,
or
Ciuil
life
,
which
consisteth
in
the
vnity
of
the
King
and
his
Subiects
in
one
Law
.
A
Spiritual
,
or
gratious
life
:
and
An
Aeternal
,
or
glorious
life
;
which
two
last
liues
consist
in
the
mutuall●ty
of
amity
betweene
God
and
the
soule
;
though
the
former
but
Inchoatè
,
imperfitly
here
in
this
world
:
the
later
Completè
▪
perfitly
in
the
world
to
come
.
The
Poët
(
Aencïd
,
l.
8.
)
hath
a
fiction
of
King
Herilus
,
three
soules
,
and
consequently
three
liues
:
Nascenticui
tres
animas
Feronia
mater
(
Horrendum
dictu
)
dederat
,
terna
arma
movenda
,
Ter
letho
steruendus
erat
.
But
,
I
am
sure
,
it
's
no
fiction
,
but
an
vndoubted
truth
,
that
euery
good
&
Christian
King
hath
not
onely
three
liues
in
possession
,
but
also
a
fourth
in
reversion
.
The
three
in
possession
,
are
his
Natural
,
his
Ciuil
,
and
his
Spiritual
life
:
and
the
fourth
in
reversion
,
is
Eternal
life
.
1
The
life
of
Nature
,
that
's
Vita
deficiens
;
a
life
that
is
fraile
and
defectiue
,
next
dore
to
death
:
and
is
therefore
Vita
sine
vitâ
,
A
life
without
life
.
2
The
life
of
Policy
,
that
's
Vita
efficiens
;
a
life
that
is
operatiue
and
actiue
:
and
is
therefore
Vita
in
vitâ
,
or
,
the
life
of
life
.
3
The
life
of
Grace
,
that
's
Vita
proficiens
;
a
life
that
is
still
proceeding
in
the
workes
of
piety
,
and
godlines
:
and
is
therefore
Vita
supra
vitam
,
or
,
a
life
aboue
life
.
4
The
life
of
Glory
,
that
's
vita
perficiens
;
a
life
that
is
the
accomplishment
and
perfection
of
all
happinesse
:
and
is
therefore
Vita
post
vitam
,
a
life
after
life
.
By
the
first
life
,
Vivit
sibi
,
he
liues
to
himselfe
.
By
the
2
,
Vivit
reipublicae
,
he
liue's
to
the
commonwealth
.
By
the
3
,
Viuit
ecclesiae
,
he
liue's
to
the
Church
.
By
the
4th
,
Vivit
D●●
,
he
liue's
for
euer
vnto
God
.
These
4
liues
excell
each
other
in
degree
of
dignity
.
The
later
still
the
better
,
and
the
last
best
of
all
.
For
,
what
's
the
life
of
nature
in
a
King
without
policy
?
Or
what
's
the
life
of
policy
,
without
grace
?
or
what
's
the
life
of
grace
,
without
(
if
yet
it
could
be
without
)
the
life
of
ensuing
glory
?
For
,
what
shall
it
profit
a
King
to
be
King
of
the
whole
world
,
and
to
lose
the
kingdome
of
heauen
?
or
to
be
call'd
a
God
heere
on
earth
,
if
heereafter
he
shall
proue
but
a
damned
Diuel
?
His
three
first
liues
,
vnder
God
,
are
maintein'd
and
preserued
by
the
three
professions
;
Diuinity
,
Law
,
and
Physicke
.
His
natural
life
by
Physicke
;
his
politicke
life
by
Law
;
and
his
spiritual
life
by
Diuinity
.
Vpon
which
his
aternal
life
(
which
is
worth
all
the
other
three
)
will
infallibly
follow
.
Now
,
because
these
three
professions
of
Diuinity
,
Law
,
and
Physicke
,
are
Filiae
Academiarum
,
the
three
eldest
Daughters
of
the
Vniversities
;
wisely
therefore
,
and
worthily
hath
his
Maiestie
that
now
is
(
for
continuance
and
preservation
of
our
Vniversities
)
not
onely
established
vnto
vs
those
royal
Charters
and
Priviledges
which
haue
formerly
been
graunted
vs
by
his
Royal
Predecessours
in
this
kingdome
:
but
further
,
now
at
this
time
,
a
yeare
,
more
than
wee
had
before
.
Which
if
we
obteine
,
(
as
we
hope
,
we
shall
.
)
then
yee
that
are
abundantly
able
,
cannot
say
,
that
ye
would
giue
more
to
our
Vniuersity
,
if
it
were
capable
:
for
it
's
capable
of
more
,
if
you
would
giue
it
.
But
to
proceede
;
I
doubt
not
,
but
the
life
here
principally
pray'd
for
by
the
people
,
was
the
natural
,
or
corporal
life
of
the
King
:
their
King
.
And
for
it
to
pray
,
they
are
still
put
in
mind
,
on
the
one
side
by
the
frailty
of
the
Kings
life
:
and
that
,
not
onely
in
reguard
of
the
stuffe
whereof
hee
is
made
,
but
also
of
those
many
dangers
where
with
he
is
encompassed
:
On
the
other
side
,
by
the
necessity
thereof
in
respect
of
themselues
,
whose
state
and
life
both
depend's
vpon
his
life
.
The
first
motiue
then
to
pray
for
the
Kings
life
,
like
to
God
alone
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
power
of
his
authority
:
yet
is
he
like
other
men
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
substance
and
constitution
of
his
body
.
And
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
be
honored
as
in
the
Image
of
God
:
yet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
is
compacted
but
of
the
dust
of
the
earth
.
His
golden
head
hath
but
feete
of
clay
to
support
it
.
Kings
and
subiects
though
there
be
an
imparity
in
their
birth
,
yet
is
there
a
parity
in
their
death
.
Hodie
rex
,
cras
moritur
;
as
it
is
Eccl.
10.
To
day
a
King
,
and
to
morrow
a
dead
man
.
Yea
,
as
sure
as
a
King
is
a
man
,
Bishops
of
Rome
,
who
take
themselues
to
be
Kings
of
all
the
Kings
of
the
earth
,
and
therefore
play
Rex
in
euery
kingdome
,
vsed
at
their
installing
to
sit
vpon
the
homeliest
kinde
of
stoole
yee
can
thinke
of
(
he
call's
it
sedem
stercorariam
)
which
yet
was
Cathedra
,
a
seate
fit
enough
for
them
.
The
institution
of
which
ceremony
was
to
remember
them
,
that
notwithstanding
their
Popedome
,
yet
they
are
still
mortal
,
and
subiect
to
the
necessities
of
nature
aswell
as
other
men
;
though
it
seeme's
by
their
glorious
,
or
rather
blasphemous
styles
of
Dominus
Deus
Papa
,
the
Lord
God
the
Pope
,
and
the
like
,
that
they
haue
learn'd
to
make
another
construction
of
it
;
as
if
then
they
began
to
ease
themselues
of
their
mortality
.
Againe
:
The
frailty
of
a
Kings
life
,
as
it
is
seene
in
the
mouldering
matter
whereof
hee
is
made
:
so-likewise
in
the
multiplicity
of
dangers
wherwith
he
is
encountered
.
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
.
His
owne
sinnes
;
when
he
is
not
aswell
a
Personal
King
over
himselfe
,
as
a
Polisike
King
over
others
;
when
he
hath
not
aswell
Regnum
rationis
,
a
kingdome
of
reason
within
him
,
to
maister
his
owne
passions
,
as
Regnum
nationis
a
kingdome
of
people
without
him
,
to
rule
as
his
owne
subiects
.
2
And
as
the
Kings
sinnes
,
so
are
also
the
sinnes
of
the
people
spirituall
enemies
to
the
naturall
life
of
a
King
.
The
wiseman
tel●●s
vs
,
Prov.
5.
that
sin
is
bitter
as
wormewood
:
offensiue
to
stomach
,
and
to
head
both
,
because
the
fumes
thereof
arising
from
the
stomach
offend
the
head
:
and
so
oft
times
the
King
,
who
is
the
head
,
is
chastised
and
punish't
for
the
sins
of
the
people
.
To
what
purpose
then
shall
it
be
for
you
to
cry
,
Vivat
Rex
,
Let
the
King
liue
,
if
the
out-cry
of
your
sins
sound
nothing
but
Moriatur
Rex
,
Let
the
King
dy
?
In
vaine
do
your
tongues
pray
for
his
life
,
if
your
sins
plot
treason
against
his
life
.
The
Greeks
haue
one
word
that
signifies
Heaven
and
Hell
both
:
and
that
s
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
they
haue
another
word
that
signifies
God
and
the
Divel
both
:
and
that
's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
And
tell
me
,
I
pray
,
are
there
not
many
that
liue
,
as
if
they
thought
it
all
one
,
whither
they
go
to
heaven
,
or
to
hell
&
all
one
whither
to
God
,
or
to
the
Divel
?
To
say
nothing
of
lying
and
extortion
(
the
two
beloved
sins
of
your
City
)
do
not
the
ruffians
,
I
say
not
of
,
but
about
this
Citie
,
account
drabbing
and
dicing
,
swearing
and
swilling
,
which
indeed
are
foure
Carnal
&
Mortal
vices
,
to
be
their
foure
Cardinall
and
Moral
virtues
?
But
as
Iohn
Baptist
said
of
Christ
:
Ioh.
3.
He
must
encrease
,
and
I
must
decrease
:
So
,
Moriantur
peccata
,
vs
vivat
Rex
;
Let
your
sins
dy
,
that
your
King
may
liue
.
Seeing
then
the
death
of
sin
,
is
the
life
of
the
King
;
Let
me
add
to
Viuat
Rex
,
Vivat
Pro-rex
:
Blessed
be
the
godly
and
zealous
care
of
him
that
is
now
his
Maiesties
Viceroy
for
the
government
of
this
honorable
City
,
who
so
carefully
&
painefully
laboureth
to
purge
those
more
than
Aug●●
in
Stables
where
these
sins
inhabit
,
which
indeed
will
not
be
purged
but
with
a
stiffe
sircame
.
Yea
,
Let
me
also
add
one
Vivat
Rex
more
:
Let
that
other
King
liue
,
a
King
but
onely
in
name
,
saue
that
hee
is
indeed
a
King
of
Preachers
;
I
meane
the
R.
Reverend
Bishop
of
this
Dioecese
,
than
whom
,
I
dare
say
,
though
(
God
be
blessed
)
of
late
yeares
,
there
haue
risen
many
,
yet
there
never
arose
among
you
a
truer
Iohn
Baptist
,
a
man
more
zealous
for
the
cause
of
the
Lord
of
hosts
,
and
of
his
Soueraigne
.
He
as
ready
to
cut
downe
●n
Gladio
oris
,
with
the
sword
of
his
mouth
,
as
is
his
Maiesties
Liefetenent
Ore
gladij
,
with
the
edge
of
his
sword
.
Both
resolving
with
S.
Ierom
,
spiritual
enemies
,
there
are
also
corporal
enemies
to
the
natural
life
of
the
King
;
sons
of
Belial
,
that
cast
off
the
yoake
of
obedience
to
their
Liege
King
,
and
serue
another
King
,
even
the
Prince
of
this
world
,
their
father
:
and
yet
are
they
not
so
wise
,
as
to
knowe
their
owne
father
:
like
the
Iewes
,
We
are
the
seed
of
Abraham
,
when
yet
Christ
tell
's
them
,
Ye
are
of
your
father
the
Divell
.
These
be
they
that
haue
Vivat
Rex
,
God
saue
the
King
,
in
their
mouth
:
but
Vivat
Papa
,
God
saue
the
Pope
,
in
their
heart
.
They
say
,
God
saue
the
King
,
but
it
is
but
only
dicis
causa
,
for
fashions
sake
:
like
as
roagues
do
,
when
they
are
burnt
in
the
hand
:
they
say
it
,
because
they
must
say
it
.
With
them
Vivat
Rex
is
but
a
false
cry
;
for
even
then
when
they
say
Vivat
,
God
saue
him
;
they
rather
wish
,
Moriatur
,
God
haue
him
.
Bassianus
Caracalla
said
of
his
owne
Brother
,
whome
hee
had
slaine
;
Sit
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
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
;
that
Romam
ad
quaerendum
sanctum
Petrum
eunt
,
qui
eum
ante
fores
suas
habent
:
There
are
that
goe
to
seeke
S.
Peter
at
Rome
,
when
they
haue
him
before
their
dores
.
And
may
it
not
likewise
be
said
of
vs
,
that
Antichristum
Romae
quaerimus
,
domialimus
?
we
seeke
Antichrist
at
Rome
,
but
we
cherish
him
here
at
home
?
Nay
,
I
pray
God
we
haue
not
some
of
Solomon's
Spiders
among
vs
,
that
take
hold
with
their
hands
,
and
are
in
Kings
palaces
,
as
it
is
Prov.
30.
Some
in
Court
aswell
as
in
Countrey
,
that
are
of
the
poysoning
,
fiering
Religion
;
who
it
were
good
they
were
soone
swept
downe
with
the
besome
of
discipline
,
besome
of
destruction
!
They
haue
learn'd
of
the
Seedesmen
of
the
Romish
doctrine
forged
in
the
shop
of
that
either
Tricoronis
,
or
Tricornis
Episcopus
,
that
three-crown'd
,
or
three-horn'd
Bishop
of
Rome
,
that
treason
against
a
King
not
Catholike
by
their
Copy
,
is
no
sin
against
God
.
These
,
these
(
beloued
)
the
worse
Subiects
they
are
to
their
Prince
,
the
sitter
subiects
are
they
for
you
that
shal
bee
Parliament-men
to
worke
vpon
.
Buisy
not
your
heads
in
plotting
and
devising
how
to
limit
the
poore
Clergy
to
a
stint
of
competency
.
For
,
where
there
is
Competency
in
the
tongue
,
there
is
covetousnesse
at
least
,
if
not
irreligion
in
the
heart
.
Study
not
,
how
ye
may
curb
Christ
in
his
Ministers
,
but
rather
,
how
ye
may
subdue
Antichrist
in
his
members
.
Remember
(
nay
,
I
know
ye
cannot
but
remember
)
the
children
of
Edom
,
It
is
observed
by
Eustathiu●
,
winking
with
one
ey
when
they
shoot
.
For
with
much
winking
〈◊〉
their
ayming
,
that
ey
wexed
lesse
first
in
the
fathers
then
in
the
sons
,
and
so
in
their
sons
sons
for
many
generations
,
till
at
last
they
had
wi●kt
it
quite
out
,
and
so
it
continued
.
I
will
not
take
vpon
me
to
divine
;
but
I
pray
God
,
we
winke
not
so
long
at
Popery
,
till
in
the
end
we
winke
out
the
very
EY
of
this
our
land
,
which
is
our
Gratious
Soveraigne
:
&
the
Ey
of
our
soules
too
▪
which
is
God's
true
Religion
.
And
my
hearts
desire
vnto
God
for
this
our
Israel
,
is
;
that
as
his
Maiestie
hath
in
this
surpassed
his
Sister-Queene
,
whose
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
after-fami
shall
never
decay
,
so
long
as
religion
hath
a
tongue
to
speake
,
that
he
hath
in
a
manner
extinguish'd
those
Novatores
,
New
Sectaries
,
or
authors
of
innovation
in
Church
discipline
:
So
in
this
he
would
also
surpass
himselfe
,
even
in
weeding
out
those
Veteratores
,
or
crafty
factors
for
the
Old
religion
(
as
they
call
it
)
who
haue
a●ready
trumpt
dangers
enough
in
his
way
,
to
arme
him
with
expectation
of
nothing
but
inlaelicity
&
mischiefe
at
their
hands
.
Away
with
all
dispensation
in
matter
of
religion
,
which
indeed
i●
but
nick-named
a
dispensation
.
A
dispensation
that
is
against
right
and
reason
(
saith
the
Summist
out
of
Panormitan
)
is
not
to
be
called
Dispensatio
,
sed
Dissipatie
;
a
Dispensation
,
but
a
Dissipation
.
Religio
,
à
religando
,
Religion
(
saith
S.
Austin
)
hath
it's
name
of
tying
:
the
truth
of
Christ
,
to
bee
the
touch-stone
of
the
truth
of
his
subiects
loue
to
him
.
And
because
hee
would
finde
who
were
indeed
his
faithfull
friends
,
hee
caused
proclamation
to
be
made
,
that
as
many
as
would
reneag
the
Christian
faith
,
they
should
bee
his
friends
,
&
his
Counsellours
of
estate
;
all
the
rest
must
be
packing
.
Wherevpon
many
of
them
revolting
from
the
faith
,
in
hope
of
preferment
;
others
keeping
the
faith
,
but
retiring
themselues
;
the
Emperour
changed
his
decree
,
keeping
those
onely
in
office
which
kept
their
saith
to
God
,
but
expelling
and
amouing
those
that
denyed
the
faith
,
Ye
(
saith
hee
)
that
keepe
not
your
faith
with
God
,
what
hope
can
I
haue
,
that
ever
ye
should
proue
faithfull
subiects
vnto
me
?
Such
then
being
the
condition
,
and
frailty
of
Kings
themselues
,
that
vncerteine
it
is
whither
they
shall
dy
a
dry
,
or
a
moist
death
;
whither
by
the
hand
of
God
,
or
by
the
hands
of
men
;
it
is
but
needfull
that
wee
make
his
Maiesties
Life
our
Samuel
,
or
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
that
we
aske
it
of
God
by
prayer
,
that
as
his
Maiesties
reigne
began
with
a
preface
of
prayer
(
which
indeed
is
the
best
preface
to
every
busines
)
even
a
prayer
of
Vivat
Rex
,
God
saue
the
King
:
So
we
should
still
continue
our
prayers
for
it
,
as
we
doe
this
day
in
publike
,
and
as
(
I
hope
)
we
do
every
day
in
private
;
as
being
a
thing
which
S.
Paul
would
haue
to
be
prayed
for
with
an
Inprimis
,
or
first
of
all
.
1.
Tim.
2.
And
,
Christ's
Sepulcher
was
made
in
a
Garden
,
Io.
19.
So
in
the
garden
(
as
I
may
say
)
of
this
day's
ioy
and
triumph
,
your
Sepulchers
:
especially
,
seeing
we
are
now
In
Sepulchreto
,
in
a
Coemetery
,
or
place
of
Sepulchers
.
Quòd
si
magna
ruat
quercus
,
trepidate
myrica
,
Zipporah
circumcised
her
son
with
a
sharp
stone
,
Ex.
4.
graue
stone
,
from
which
none
,
no
,
not
Princes
themselues
can
plead
exemption
.
There
are
of
you
who
either
haue
,
or
may
haue
your
chambers
as
gorgeously
and
as
sumptuously
bedeckt
,
as
was
that
highest
dining
chamber
(
in
Pliny
)
which
ranne
round
about
continually
like
the
heavens
;
A
second
motiue
to
the
people
to
pray
for
the
Kings
life
,
Vivat
Rex
,
vt
Vivat
Regnum
.
Let
the
King
liue
,
that
his
Kingdome
may
liue
;
for
the
Kings
life
is
the
life
of
the
whole
Kingdome
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
the
very
word
in
my
text
for
a
King
)
is
so
call'd
,
because
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
foundation
of
the
people
:
long
life
,
because
he
is
the
cause
of
his
owne
ill
:
No
more
can
the
people
wish
themselues
any
greater
good
than
the
life
of
the
King
,
because
he
is
the
cause
of
all
their
weale
.
A
King
then
being
Totum
populi
,
the
total-summe
(
as
I
may
say
)
of
all
the
peoples
welfare
,
good
reason
that
Totus
populus
,
not
some
,
but
all
the
people
should
iointly
pray
for
His
welfare
;
that
both
Vox
&
Votum
,
their
voice
,
and
their
wish
,
Chordula
&
Cor
,
their
tongue-string
,
and
their
heart-string
,
Clamor
&
Amor
,
their
loude
shoute
,
and
their
loue
should
sound
in
an
vnison
,
to
make
vp
this
sweet
consort
of
Vivat
Rex
,
God
saue
the
King
:
that
they
should
doe
,
as
the
people
doe
in
my
text
,
Clamare
,
as
it
were
rend
and
teare
the
very
clouds
with
the
cry
and
shoute
of
their
prayers
,
that
they
may
pull
downe
a
blessing
of
long
life
vpon
the
head
of
the
King
:
crying
both
vnâ
voce
,
with
one
voice
,
that
they
haue
Vnum
Regem
,
but
one
King
,
&
vivâ
voce
with
a
loude
,
on
liuely
voice
,
that
they
may
haue
Vivum
Regem
,
a
huing
King
;
Vivat
Rex
.
Thus
far
of
Vivat
Rex
,
as
it
is
a
supplication
.
It
's
now
more
than
time
I
should
speake
of
it
,
as
it
is
an
Acclamation
,
or
a
voice
of
ioy
and
thanksgiuing
vnto
God
:
and
therefore
now
this
second
acception
shall
onely
serue
me
for
Application
to
the
day
.
Vivat
Rex
.
1
That
we
haue
Regem
,
a
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
.
King
Iames
was
made
our
Lord
.
It
is
the
day
of
our
reioycing
for
his
Crowne
,
and
ought
therefore
to
be
the
Crowne
of
our
reioycing
.
Vixit
Ragina
,
we
had
a
Queene
,
who
had
shee
liued
,
wee
should
haue
thought
,
we
had
had
no
need
of
King
Iames
:
But
now
Vivit
Rex
,
we
haue
a
King
,
and
while
He
liues
,
we
haue
cause
to
say
,
we
haue
no
need
of
Queene
Elsabeth
.
Both
of
them
so
incomparably
excellent
,
that
it
must
be
the
commendation
of
both
,
that
either
of
them
was
like
the
other
.
one
City
,
her
name
is
pretious
throughout
the
whole
World
.
setting
aside
her
mortality
,
she
was
a
Goddesse
here
on
earth
.
Insomuch
that
Grammarians
did
even
blush
at
their
old
rule
of
Masculinum
dignius
est
Faminino
.
The
masculine
gender
is
more
worthy
than
the
faeminine
;
till
King
Iames
,
as
on
this
day
,
came
as
our
Dayes-man
,
to
arbitrate
the
matter
,
and
to
vindicate
the
credit
of
His
sexe
.
It
was
not
without
cause
,
that
during
the
time
of
that
short
Inter-regnum
,
or
enter-space
of
reigne
betweene
the
death
of
that
blessed
Queene
,
and
the
entring
of
our
blessed
King
to
this
kingdome
,
did
melt
like
water
,
as
did
the
hearts
of
the
Israelties
.
For
,
what
euils
had
we
not
then
iust
cause
to
expect
?
But
,
when
the
wine
of
all
our
comfort
failed
vs
,
when
the
pitchers
and
vessels
of
our
hearts
ouerflowed
with
the
water
of
sorow
and
compunction
;
then
did
God
,
euen
the
God
of
Iacob
,
who
is
a
most
praesent
and
extemporary
helpe
in
the
needfull
time
of
trouble
,
of
his
owne
free
bounty
,
and
mercy
,
turne
our
water
,
(
our
salt
water
)
into
wine
.
Then
did
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
King
grow
vp
as
it
were
in
an
instant
,
like
the
herbe
Basil
,
call'd
Basilica
,
or
Regia
berba
,
which
by
some
is
also
call'd
Ocymum
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
of
the
celerity
and
sodainnes
of
it's
growth
;
His
title
(
contrary
to
the
hope
of
our
foes
,
and
feare
of
our
friends
)
taking
firme
and
peaceable
footing
in
our
land
,
before
his
person
:
and
that
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
the
effusion
or
shedding
of
any
one
drop
either
of
bloud
;
or
of
sweate
.
So
that
,
as
Iacob
said
to
Laban
,
the
same
song
was
set
vp
as
a
Pasquil
in
Rome
;
meaning
,
that
onely
the
King
of
Spaine
had
made
him
Pope
,
by
giuing
a
Spanish
fig
to
some
of
his
praedecessors
in
that
See
.
And
so
(
as
St
Austin
speakes
of
the
sorowes
&
ioyes
of
the
righteous
,
)
Tristitia
nostra
habet
Quasi
;
Queene
Elisabeth
was
but
as
it
were
sorow
;
but
our
ioy
for
King
Iames
is
ioy
indeed
.
Ioy
indeede
,
and
greate
ioy
;
that
we
haue
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
plurality
of
Kings
.
For
Kings
(
they
say
)
are
impatient
of
copartners
;
and
kingdomes
(
I
am
sure
)
are
as
impatient
of
them
,
as
Kings
themselues
.
The
world
at
some
times
can
hardly
endure
the
heate
but
of
one
Sun
;
but
certes
,
if
there
were
two
Sunnes
,
they
would
quite
burne
it
vp
.
It
's
an
old
,
and
for
the
most
part
a
true
rule
in
Oeconomy
,
that
hee
that
hath
but
one
servant
,
hath
a
whole
servant
;
he
that
hath
two
,
hath
but
halfe
a
servant
;
but
he
that
hath
three
,
hath
never
a
servant
.
And
no
lesse
true
is
it
in
Policy
,
of
Kings
who
are
Servipublici
,
publike
Servants
;
(
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
ruler
,
Max.
Tyrius
)
is
seruant
to
many
Masters
.
)
One
King
,
a
whole
King
;
two
Kings
,
halfe
a
King
;
three
Kings
,
and
never
a
King
.
In
1
Macch.
1
:
we
reade
,
King
Alexander
,
his
seruants
shared
his
kingdome
among
them
,
and
so
the
Macedonians
in
steed
of
one
King
,
had
many
Kings
:
But
see
what
followes
in
the
very
next
words
;
Et
multiplicata
sunt
mala
in
terrâ
,
and
much
wickednes
encreased
in
the
land
.
O
how
happy
then
we
,
that
haue
not
Regem
vnum
in
pluribus
,
a
King
that
is
but
one
among
many
,
but
Plures
in
vno
,
many
Kings
in
one
!
The
King
of
England
,
the
King
of
Scotland
,
the
King
of
France
,
the
King
of
Ireland
,
all
foure
Kings
in
our
one
King
.
So
that
he
is
not
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vnitivus
;
one
King
,
or
a
singular
King
,
but
a
King
that
makes
one
of
many
.
Yea
the
English
and
Scotish
Nations
,
which
before
were
diuided
no
lesse
in
heart
,
than
in
kingdome
,
hath
hee
now
so
concorporated
,
or
rather
coanimated
into
one
,
that
in
them
is
fulfilled
what
was
promised
as
a
blessing
to
the
people
of
Israel
,
I
will
make
them
one
people
in
the
land
vpon
the
mountaines
of
Israel
,
&
one
King
shal
be
King
to
them
all
,
&
they
shal
be
no
more
two
peoples
,
neither
bee
divided
any
more
henceforth
into
two
kingdomes
.
Here
then
is
matter
of
greate
ioy
,
that
we
haue
not
a
plurality
of
Kings
,
but
one
sole
,
entire
,
and
absolute
Monarch
.
greater
ioy
than
this
;
That
as
wee
are
freed
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
plurality
of
Kings
,
which
is
bad
,
so
likewise
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Nullity
,
which
is
worse
.
It
was
a
greate
punishment
to
them
,
when
they
had
no
Smith
in
Israel
,
1
Sam.
13
:
but
far
greater
,
no
King
in
Israel
,
Iudg.
17
:
for
then
(
as
it
presently
followes
)
Euery
man
did
that
which
was
good
in
his
owne
eyes
;
that
is
,
when
there
was
no
King
,
then
would
euery
man
be
a
King
,
to
do
what
he
lusted
.
Such
ataxy
,
or
disorder
,
because
it
vsually
follow
's
vpon
anarchy
,
or
lack
of
a
King
,
it
is
therefore
noted
of
the
Persians
,
that
they
were
wont
for
fiue
dayes
after
their
Kings
death
,
to
let
their
Lawes
sleep
without
execution
,
and
to
let
euery
man
do
what
he
pleased
,
that
in
those
fiue
dayes
men
seeing
the
rage
and
tyranny
of
sin
and
iniustice
for
lack
of
gouernment
,
might
more
willingly
obey
their
King
euer
after
.
greatest
ioy
,
is
,
that
wee
haue
not
onely
Regem
,
a
King
,
but
Talem
,
such
a
King
;
if
yet
I
may
call
him
Talem
,
who
hath
neuer
a
Qualem
to
aequal
him
.
St
Ierom
testifieth
of
Cato
,
out
of
Liuy
;
that
Eius
gloriae
neque
profuit
quisquam
laudando
,
neque
vituperando
quisquam
nocuit
,
cum
vtrumque
summis
praditi
ingenijs
fecerint
,
though
M.
Cicero
,
&
C
Casar
(
both
of
excellent
parts
)
writ
,
the
one
in
his
praise
,
the
other
in
his
dispraise
,
yet
neither
did
the
praise
of
the
one
add
any
thing
to
him
,
nor
the
dispraise
of
the
other
detract
any
thing
from
him
.
For
,
what
can
all
those
black-tongued
Parrets
,
or
foule-mouth'd
railers
of
Rome
,
for
their
bitternesse
like
those
blacke
styes
(
in
Theophrastus
)
bred
ex
absynthij
semine
,
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
.
But
,
say
our
King
had
not
come
vnto
vs
by
succession
,
as
He
did
,
but
that
our selues
had
beene
to
make
the
election
,
I
would
faine
know
,
where
wee
could
haue
made
such
another
choice
.
For
,
is
not
King
Iames
like
the
Adamant
,
Gemma
Principum
,
&
Princeps
Gemmarum
,
the
Gemme
of
Princes
,
and
the
Prince
of
Gemmes
;
euen
the
most
pretious
Gemme
in
the
Ring
of
this
round
World
?
A
Gemme
,
all
whose
brightnesse
and
beauty
is
from
within
;
A
Gemme
,
which
is
somuch
the
more
resplendent
,
because
it
is
set
in
gold
;
and
a
Gemme
,
whose
far
and
neare-shining
virtues
shall
hereafter
be
as
so
many
pretious
Gemmes
in
his
caelestial
Diademe
?
Is
he
not
(
as
St
Ambrose
saith
of
the
Sun
)
Oculus
mundi
,
Naturae
Gratia
,
the
very
grace
and
ornament
of
Nature
?
A
King
descended
of
so
many
noble
and
royal
Progenitours
,
Non
tam
factus
,
quàm
natus
,
we
rather
found
,
than
founded
him
a
King
.
And
(
which
is
not
somuch
the
fruite
,
onely
virtue
,
and
no
vice
.
And
(
which
is
the
fruite
of
his
virtue
)
a
King
so
peaceable
,
that
as
Pliny
write's
of
the
bird
Halcyon
,
while
shee
makes
her
nest
in
the
sea
,
the
sea
is
becalmed
;
so
since
He
hath
nestled
himselfe
in
this
our
kingdome
,
(
which
we
fear'd
at
the
death
of
that
Noble
Queene
,
would
haue
proued
a
Sea
of
troubles
)
wee
haue
had
none
but
Halcyontan
dayes
,
dayes
of
calme
,
and
of
peace
.
And
(
which
is
the
fruite
of
peace
)
a
King
so
learned
,
Nightingale
of
the
Muses
;
or
whither
hee
write
,
write's
so
inspiredly
,
so
diuinely
,
as
if
hee
wrote
with
a
pen
out
of
the
wing
of
that
sacred
Doue
,
the
Holy
Ghost
.
I
may
say
,
for
the
vniversality
of
his
knowledge
,
that
we
haue
a
Head
,
not
inferiour
to
that
brasen-Head
made
by
Albertus
Magnus
,
and
placed
in
his
Study
;
which
(
if
we
will
beleeue
Tostat
)
could
readily
answere
Ad
omnia
quasita
,
Vniuersity
Acts
?
and
that
,
with
such
applause
,
as
was
able
to
turne
Envy
it selfe
into
Admiration
?
And
(
which
is
the
fruite
of
his
learning
)
a
King
so
religious
,
Defendour
of
the
Faith
,
as
He.
And
(
which
is
the
fruite
of
his
Religion
)
a
King
no
lesse
deare
vnto
God
,
than
is
God
to
him
;
In
salute
veritatis
,
in
the
safety
of
truth
;
so
hath
God
beene
to
him
what
he
was
to
Abraham
,
Gen.
his
buckler
to
defend
him
In
veritate
salutis
,
in
the
truth
of
safety
,
as
the
Prophet
Dauid
speak's
,
Psal.
Vox
populs
,
the
voice
of
the
people
,
were
(
according
to
the
Proverb
)
Vox
Dei
,
the
voice
of
God
;
then
was
it
at
the
promulgation
of
King
Iames.
And
lastly
(
which
is
the
fruite
of
Gods
loue
and
fauour
both
to
him
,
his
Issue
,
that
though
He
be
Optimus
,
the
best
that
euer
we
had
,
yet
(
blessed
be
God
for
it
)
wee
cannot
say
,
as
one
said
of
Brutus
,
that
He
is
Vltimus
,
the
last
of
worth
that
euer
we
are
likely
to
haue
.
For
,
though
our
iniquities
tooke
from
our
bead
a
right
hopeful
Prince
,
whose
life
was
as
sweete
,
as
it
was
short
,
and
(
were
it
not
that
God
hath
otherwise
so
richly
provided
for
vs
)
to
bee
deplored
not
with
teares
of
water
from
our
eyes
,
but
with
streames
of
bloud
from
our
hearts
:
yet
(
thankes
be
to
God
)
there
wants
not
as
hopeful
a
succession
;
golden
bought
,
No
sooner
is
one
shred
off
,
but
another
shoot's
out
.
For
,
of
those
two
pretious
Pearles
which
yet
surviue
,
(
as
doth
also
the
Mother
of
them
our
gratious
Queene
Anne
,
who
is
not
yet
so
superannated
,
but
that
,
by
Gods
grace
,
she
may
bee
a
ioyfull
Mother
of
many
more
)
is
not
one
of
them
since
become
a
timely
and
teeming
Mother
?
who
(
not
long
since
)
sent
a
more
ioyous
and
welcome
newes
to
out
King
,
than
Bersabe
did
to
Dauid
,
2
Sam.
11
:
saying
,
And
now
,
after
all
this
,
tell
me
,
if
ye
might
,
would
ye
haue
chosen
another
King
?
or
if
yee
would
,
could
yee
haue
chosen
such
another
?
Doth
not
our
King
as
much
excell
other
Kings
in
goodnesse
,
as
the
Whale
in
the
British
Sea
exceeds
the
Dolphin
in
bignesse
?
Quantùm
Delphinis
Balaena
Britannica
maior
?
Beloued
,
if
honor
be
due
vnto
our
King
,
as
he
is
a
King
,
then
much
more
,
as
he
is
such
a
King
.
And
if
thankes
be
due
vnto
God
for
giuing
vs
a
King
,
then
much
more
,
for
giuing
vs
such
a
King
.
I
haue
therefore
somuch
honoured
and
magnified
the
King
vnto
you
,
that
ye
might
so
much
the
more
honor
Him
,
whom
GOD
hath
so
highly
honored
with
all
the
most
glorious
graces
of
a
King
;
as
also
that
yee
might
somuch
the
more
magnify
God
for
Him
,
who
hath
so
magnified
his
mercies
towards
you
in
Him
.
People
,
head
and
ta●le
,
as
Esar
cal●s
them
,
chap.
9
:
sacrifice
of
thank
●o
●●ing
vnto
God
;
euen
as
it
was
commanded
in
the
Old
Law
,
Pr●subilaeo
,
iubilum
,
the
voice
of
ioy
and
iubilation
for
our
Iubile
or
deliuerance
:
Our
del●●erance
from
those
bloudy
and
dangerous
vproares
,
which
,
a●
on
this
day
▪
both
of
vs
somuch
feared
,
but
especially
for
our
deliuerance
from
the
tyranny
of
Antichrist
,
which
we
(
his
people
)
somuch
abhorted
.
I
may
call
it
,
●oronam
anni
benignitatis
Dei
,
the
crowne
of
the
yeare
of
the
goodnesse
of
God
.
or
the
day
wherein
the
Lord
crown'd
our
yeares
with
his
goodnesse
.
For
,
as
according
to
our
English
computation
it
is
the
Vig●l
,
or
Eue
to
a
second
Newreares
day
,
because
from
it
our
accounts
and
acts
reckon
the
new
yeare
:
so
was
it
the
beginning
of
the
acceptable
yeare
of
the
Lord
,
even
of
a
spiritual
Iubile
vnto
vs
.
Dies
vere
Evangelicus
,
a
day
of
glad
tidings
indeed
:
For
in
it
was
brought
vnto
vs
Evangelium
Evangelij
,
the
glad
tidings
of
the
glad
tidings
of
the
Gospel
:
or
(
if
ye
will
)
D●uteronomium
Evangelij
,
the
Deuteronomy
,
or
republication
of
the
Gospel
.
It
's
the
day
of
the
Annuntiation
of
the
conception
of
our
blessed
King
,
in
the
wombe
of
this
our
Land
:
and
it
's
the
Prodromus
,
or
fore-runner
to
the
Annuntiation
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
,
Ships
▪
w●●●ch
are
the
●●●ete
mumtion
and
defense
of
his
D
mimons
:
So
let
vs
(
Beloued
)
in
like
manner
yeare
be
yeare
▪
so●ennize
,
and
(
what
in
vs
is
)
●●te●●●e
the
rem●●●b●a●ce
of
the
●ey
:
and
toties
quoties
,
even
as
oft
as
it
shall●e●
turne
,
let
vs
make
●s
it
were
a
New
League
,
or
Espoulais
with
it
:
and
in
token
of
that
league
.
let
vs
s●ill
other
the
Ring
(
as
I
may
ca
l●t
)
of
this
anniversary
,
or
●●●ular
revolution
of
our
thankesgiuing
vnto
God
,
to
remame
as
a
sure
loue-token
,
or
covenant
betwixt
vs
and
our
King
,
as
immoueable
.
as
inuiolable
,
as
is
the
covenant
of
day
and
night
.
And
,
as
Moses
to
the
Israelites
,
Numb
.
13.
Remember
this
day
:
which
while
I
am
now
remembring
,
I
am
even
in
an
Extasy
,
and
cannot
tell
how
to
style
it
;
whither
the
spring
of
our
ioy
;
or
the
ioy
of
our
spring
;
or
the
day
spring
of
our
light
;
or
the
wel-spring
of
our
wealth
;
or
the
head-spring
,
o●
spring-head
of
all
our
happinesse
.
Nay
,
let
me
not
streighten
our
thanksgiuing
to
this
day
onely
,
Annunti-te
de
die
in
diem
salutare
eius
,
Let
every
day
be
the
Feast
of
this
blessed
Annuntiation
of
our
salvation
.
Let
vs
not
onely
keepe
this
day
festival
vnto
the
King
,
but
let
vs
say
with
the
Prophet
David
,
Ps.
75
Reliquiae
cogitationis
diem
festum
agent
tibi
,
holy
day
vnto
thee
.
And
as
we
began
the
first
day
;
so
let
vs
both
beginne
,
and
end
all
the
daies
of
His
reigne
,
with
Vivat
Rex
:
Let
that
be
both
our
Mattens
,
and
our
Evensong
,
every
day
.
And
as
I
began
my
discourse
,
so
will
I
end
,
with
Vivat
Rex
;
and
let
all
the
people
say
,
Vivat
:
and
let
God
put
to
his
Fiat
,
that
so
it
may
be
.
So
be
it
.
VIVAT
REX
.
LET
THE
KING
LIVE
.
Let
Him
liue
the
life
of
Nature
,
maugre
the
beards
&
treacheries
of
all
His
malicious
and
bloud-thirsty
enemies
,
who
weepe
,
because
they
see
nothing
worthy
the
weeping
at
.
Let
Him
liue
the
life
of
Policy
,
by
a
due
execution
of
all
Princely
duties
,
and
so
liue
in
the
hearts
and
loue
of
his
Subiects
,
which
should
hee
lose
,
Hee
should
●●ther
breath
,
than
liue
.
Let
Him
liue
the
life
of
Grace
,
by
a
fervent
loue
of
thy
truth
,
that
thy
mercy
and
truth
may
embrace
Him
on
every
side
;
and
that
thou
maist
make
an
everlasting
covenant
with
Him
,
the
sure
mercies
of
David
.
Lastly
,
after
these
three
liues
ended
here
on
earth
,
let
him
for
ever
liue
and
reigne
with
thee
in
the
life
and
kingdome
of
glory
;
who
liuest
and
reignest
world
without
ende
.
AMEN
.
FINIS
.