shall be a blessing In paraph. in Psal 20. and there the Abstract is for the Concrete It is Iansenius his observation Israel erit benedictio id est erit benedictus vel benedictione plenus which construction of his well sorteth with the verse following v. 25. where it is further added of the same Israel The Lord of hoasts shall blesse it saying Blessed be my people According to this exposition these words Posuisti eum benedictiones doe carrie this sense God hath so appointed David that he may be perpetually blessed both in respect of God who endoweth him with immortalitie and also in respect of men of whom hee shall for ever bee praised There is a third exposition Poni Dari or Esse in benedictiâ—nem may be said of one who is blessed not only in him selfe but is made also a blessing vnto others by whome others also are blessed and so account themselues To this sense God saith vnto Abraham Gen. 12.2 Thou shalt bee a blessing that is thou shalt be not only blessed thy selfe but by thee shall others also be blessed for so it followeth v. 3 I will blesse them that blesse thee and in thee shall all families of the earth be blessed According to this exposition those words Posuisti eum benedictiones doe carrie this sense God tooke David from a poore and meane estate from a sheepheards life from following ewes great with young Psal 78.70.71 and exalted him to be king over Israel and placed him in that throne for this ende that he might be for blessings to Israel his people The ende then of Davids exaltation is blessings to his people and it was my third circumstance Thou hast put him blessings Blessings not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 70 haue it nor Benedictionem as the vulgar a Blessing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessings in the plurall number to note the wonderfull abundance of Gods graces bestowed vpon the people through the king The blessings bestowed vpon Israell through David may bee reduced to three heads one is the worship of God reinstituted in its puritie 2. Deliverance from forraine enimies 3. The restitution of iudgement and iustice The worship of God was reinstituted in its puritie when David brought the arke of the Lord from the house of Obed-edom the Gittite into the citie of David 2. Sam. 6.12 The deliverance from forreine enimies was wrought when David smote Aram 2. Sam. 8.12 and Moab and the childreÌ„ of Ammon and Edom and the Philistines and Amalec and Hadadezer the sonne of Rehob king of Zobah and tooke from out their hand the bridle of bondage 2 Sam. 8.1 That iudgement and iustice were restored by him it s not obscurely delivered 2. Sam. 8.15 where it is said that David reigned ouer all Israell and executed iudgment and iustice to all his people In these three heads consisteth the office of a good and godly King Giue such a King a King that shall promote the worship of God according to the word of truth that shall bee victorious over all his enimies that shall maintaine his subiects through iudgement and iustice in peace and tranquilitie Giue such a king such a king you enioy and he shal be a parallel for our David here and may as well bee said Poni à Deo in benedictiones to be placed by God in his throne for this ende that he may be for blessings to vs his people and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever which is the continuance of the ende and my last circumstance Thou hast set him blessings for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Arke of Noe it is rendred aeternitati or in aeternum in the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vulgar Latine in seculum seculi for ever Some take it to signifie for a long season as Psal 18.50 Great deliverances god giveth vnto his king Wilcox in Ps 21.6 and sheweth mercy to his annointed even to David and to his seed for ever For euer that is faith an expositour for a long time if you refer the words to David and his posteritie but if you referre them to Christ and those that appertaine to him then it is put for all eternity So here Thou hast set him blessings for euer vnderstand these words to be spoken of Christ and For ever is For all eternitie vnderstand them to bee spoken of David and For euer is For a long season I haue hitherto expounded these words as they are appliable to David and accordingly doe take this last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ever David was à Deo positus in benedictiones he was set for blessings vnto his people Blessings temporall and spirituall temporall as deliverance from forreine enimies and the execution of iudgement and iustice for the peace quiet of his people and spirituall as the reestablishing of the true worship of God whereby his people might become Citizens of the Saints and of the houshold of God Ephes 1.19 In respect of the former For ever is for a long season for Davids life time which was Dauids Ever ever whilest he swaied the scepter of Israel In respect of the latter For euer is for all eternitie for spirituall blessings continue after this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even for ever Thus haue I past over my foure circumstances the Author of Davids exaltation which was God the exaltation it selfe David placed in the throne of Israel the ende of his exaltation that he might be for blessings to his people and the continuance of this end For ever Was God the author of Davids exaltation Did he appoint him to be king over Israel Hence then ariseth this doctrine which before I promised to speake vnto Kings doe hold their kingdomes immediatly from God A truth so vnmoueably grounded vpon the word of truth that it is strange it should bee controverted The proofes of scripture that do concerne it are either generall or particular A generall proofe we haue Rom. 13. In the first verse it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The powers that be are ordained of God Therefore the power of a king of whom it is twise saide ver 5. that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods minister gods lieuetenant for thy wealth if thou do well for vengeance if ill The like proofe may be taken from Daniel 2.21 where not only the taking away of kings but also the setting of them vp is avowed to be gods owne worke The voice of wisedome crieth alowd Prov. 8.15 16. By me kings raigne and Princes decree iustice by me Princes rule and the nobles and all the iudges of the earth These proofes were generall The particular do consist in God his immediate designement of diverse vnto kingdomes Of Saul 1. Sam. 10.1 Samuel tooke a viale of oile and powred it vpon Sauls head and kissed him and said Hath not the Lord annointed thee to be governour over his inheritance Of Hazael and Iehu 1. Kings 19.15 16. The
Lord said vnto Elias Go annoint Hazael king over Aram and Iehu the sonne of Nimshi shalt thou annoint king over Israel Of Nabuchodonosor Dan. 2.37 O king saith Daniel thou art a king of kings for the God of heaven hath given thee a kingdome Of Salomon 2. Chron. 8.9 The Queene of Sheba saith vnto him Blessed be the Lord thy God which loved thee to set thee on his throne as king And to omit others of David in my text of whom it is also specially said 1. Chron. 28.4 That God did choose him and delighted in him to make him king over Israel and ver 3. Psal 21. that the Lorde did set a crowne of pure gold vpon his head These proofes generall or particular standing vpon so soveraigne autoritie as Gods word is of doe make good my propounded doctrine namely that kings do hold their kingdomes immediatly from God Whereto I doubt not but I haue your full assent What neede then is there of any further insisting vpon this point Surely none were there not a generation of men bearing in their foreheads the stampe of Christians that cannot brooke any proofe taken out of Scripture for the maintenance of any doctrine that may distast the bishop of Rome or want his allowance Tel such that by scripture it is plaine that kings hold their kingdomes immediately froÌ„ God their reply wil be what tel you vs of scripture Set aside the autority of the Church the autoritie of the Pope we take scripture to be no better theÌ„ a q Colloqium Wormat. apud Lubbert de princip lib. 1. cap 5. doubtfull vncertaine and leaden rule then a r Colloq Ratisbon Rungqu 2. matter of debate then a Å¿ Colloq Wormat. vbi supra booke of discord then a poore t Hosius de expresso Dei verbo kind of element then a u Pighius coÌ„trov 3. de Ecclesia duÌ„b iudge then x Ludov. Canon Lateran dead inke then y Eckius inken diuinity then a z Pighius Hierar l. 3. c. 3. nose of wax then a Hosius Gretser c. Aesops fables Impious wretches had they not wiped all shame from their faces they would never haue laid such load of disgraces vpon Gods holy worde Their Cardinall Hosius staies not here he proceedes a degree farther He coines a distinction of scripture as it is vsed by themselues whom they call Catholikes and as by vs whom they call Heretikes His words are in the end of his third booke against Brentius his Prolegomena The scripture quomodo profertur à Catholicis verbum est Dei quomodo profertur ab haereticis verbum est diaboli as it is alleadged by vs so must it bee forsooth the word of the Devill but as by them so only shall it be the word of God Upon this ground and distinction of theirs I doubt not but that blasphemous b Apodix 1. Thes 8. p. 131 Dorhoff hath made an alteration in the beginning of our Creede and in steede of Credo in Deum patrem omnipotentem creatorem coeli terrae hath substituted Credo in Diabolum carnificem orcipotentem corruptorem coeli terrae For if scripture alleaged by vs be verbum Diaboli what is our beliefe What our religion You see of what validitie proofes drawne by vs from holy Scriptures for the confutation of any popish point are in the estimation of some Papists They hold vs for Heretikes and consequently the sense of scripture which we bring to be no sense of scripture Hence is it that the Author of the short Narration how Henrie the IV. late king of France and Navarre sent his Embassadours to Pope Clement the VIII for absolution from his heresie tels vs that though some doe mainetaine the king to hold his kingdome immediately from God yet that at Rome this is accounted a very ridiculous matter It is evident to be so by Cardinall Bellarmin who in his first book de Romano Pontifice cap. 7. parag Postremo distinguishing betweene secular and ecclesiasticall soveraignty affirmeth that the Ecclesiasticall is à solo Deo de iure divino from God alone and by the law of God but the secular is from mans institution and de iure gentium by the law of nations If we marke the antithesis and opposition betweene the lawe of God the law of nations as also between the soveraigneties Ecclesiasticall and secular we must needs acknowledge it for Bellarmines opinion that kings holde not their kingdomes immediatly from God This his opinioÌ„ is more clearely set downe in his booke de Clericis cap. 28. parag Ad confirmationem His expresse words there are Regna non sunt de iure divino sed de iure gentium proinde mutabilia sunt Kingdomes are not by Gods law but by the law of nations and therefore are changeable wherevpon dependeth his treasonable doctrine delivered in his fift booke de Rom. Pontif. cap. 8. where among other things Parag. Praeterea he affirmeth that not only Princeps Episcoporum the Pope but Episcopus quilibet every Bishop though but the Popes vassall may vse temporall power over kings and inforce them to make lawes yea and for some causes depose them too as appeareth by the precedents of that chapter But this and other like proditorious assertions there and elsewhere broached and defended by Bellarmine others of that faction vpon this ground That kings do not holde their kingdomes immediately from God I now let passe The immediate dependencie of kings and their kingdomes vpon God howsoever at Rome it be ridiculously entertained hath already bin prooved and warranted sufficiently to such as do beleeue the scriptures Unbeleevers I much heede not Yet if any will that the autority of the ancient fathers be produced let such know that a Ad utilitateÌ„ gentiliuÌ„ terrenum regnuÌ„ positum est à Deo sed non à diabolo c. Irenaeus in his 5. booke aduersus haereses b Christianus nulliê° est hostis neduÌ„ Imperatoris quem scien à Deo suo coÌ„stitui necesse est ut ipsuÌ„ diligat revercatur honoret salvum velit cum toto Romano Imperio quousque seculum stabit Colimê° ergo Imperatorem sic quomodo nobis licet ipsi expedit ut hominem à Deo secundum quicquid est à Deo consecutum solo Deo minorem Hoc ipse volet Sic enim omnibus major est dum solo vero deo minor est Et Apologet. cont gent. cap. 30. Sciunt Imperatores quis illia dederit imperium sciunt quà homines quis animam Sentiunt enim Deum esse solum in cujus solius potestate sunt à quo sunt secundi post quem primi ante omnes super omnes deos Quid-ni Cum super omnes homines qui ubique vivunt mortuis antistant Tertullian in the 2. cap. of his booke to Scapula c Super
A SERMON PREACHED IN St MARIES Church in Oxford March xxiv MDCX. at the solemnizing of the happy inauguration of our gracious soveraigne KING IAMES WHEREIN IS PROVED THAT KINGS DOE hold their kingdomes immediately from God By SEBASTIAN BENEFIELD D. of Divinitie Fellow of Corpus Christi College At Oxford Printed by Joseph Barnes 1611. TO THE RIGHT REVEREND FATHER IN GOD IOHN BY THE DIVINE PROVIDENCE LORD BISHOP OF LONDON KIng Salomon one of wisdomes offspring Right Reverend Father hath said All rivers goe into the Sea Some thinke they doe it to doe their homage and pay tribute to that place frō whence they receiued their beginning May this little Sermon imitate those rivers it is all it careth for It had beginning from your Lordship when the fourth time you worthily bore the highest office in our Vniversitie For your request even then a commaund to me gaue it being It now returns as homager and tributarie to your Lordship and is glad that it seeth the light through your favorable countenance God almightie enlarge his graces vpon your Lordship and fill you with his strength that the Church of Christ here long enioying you may reioice to see the pride of many her enimies through you abated From my study in Corpus Christi College Septemb. 9. 1611. Your Lordships in all duty and service to be commaunded SEBASTIAN BENEFIELD Psal 21. Ver. 6. Thou hast set him as blessings for ever A King takes vpon him his Subiects person to sing an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a victoriall song a gratulatorie song a song of thankesgiving for the manifold blessings derived from heaven by the King vpon the Subiect This King was David his Subiects the people of Israell his Song this Psalme the Blessings perpetuall Iob for his seaven sonnes when their feasting daies were did early a Iob. 1.5 every day offer seaven Holocaustes so many burnt offerings for he thought It may be that my sonnes haue sinned and blasphemed God in their hearts and might not David for his subiects offer vp his sacrifices b Hos 14.3 vitulos labiorum the sacrifices of praise thankesgiving vpon the like thought It may be that my people haue sinned through their vnthankfulnesse against God God through my governement hath plentifully powred vpon my people his blessings it may be that now waxen fat they regard him not to giue him thankes therefore will I for them offer vnto him the sacrifice of praise That Sacrifice was this Psalme A psalme to bee vnderstood not only of the civill Magistrate as some affirme nor only of Christ as others but of the civill Magistrate with reference to Christ David was a type of Christ and his kingdome of Christs kingdome his victories were but Praeludia as preambles or fore-runners of Christs victories Therefore speaking of David wee must ever haue an eie to Christ And as this people here acknowledgeth for their temporall estate that the safetie of their king was their safetie and common ioy so must it be acknowledged by vs that vpon the victories of our head Christ and his exaltation dependeth our spirituall wellfare Christs victories over sinne death and hell are our victories and haue freed vs from the curse of the Law his resurrection is a cause of ours his exaltation is our ioy This Psalme thus vnderstood of David with reference to Christ yet primarilie of David hath 2. general partes One is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Enumeration of those many blessings wherewith God had blessed David and this part is continued for the first seaven verses The other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confession or acknowledgement of the power of God whereby he dissipateth and bringeth to naught the counsells of the wicked Let the wicked assisted with all the powers of hell band themselues together to doe harme to the Lordes annointed they shall find that there is a God c Psal 144.10 Qui dat salutem regibus That giveth deliverance vnto kings and rescueth David his servant from the hurtfull and cruell sword The right hand of the Lord shall find them out and make them like a fierie oven in the time of his anger This confession of Davids people beginning at the eighth verse is concluded with an Epiphoneme in the 13. Be thou exalted O Lord in thy strength so will we sing and praise thy power Returne we to the Enumeration of the blessings wherewith God had blessed David and wee shall behold the king d Deut. 33.23 filled with blessings from the Lord. He was filled with ioy of heart for the strength and salvation of God vers 1. Whatsoever his heart could wish or lippes request that was graunted him v. 2. Hee was prevented with liberall blessings v. 3. A crowne of pure Gold was set vpon his head v. eod Life was given him a long life v. 4. Glory dignitie honour in despite of his foes were heaped on him v. 5. Hee was appointed for blessings vnto his people v. 6. and was made glad with the ioy of the coūtenance of the Lord eod And why was David thus filled with blessings from the Lord Was it for any merit of his own No. The 7 verse will tell vs why it was It was for the sure trust cōfidence he had in God and his mercies Because the king trusteth in the Lord and in the mercie of the most high he shall not slide Out of this abundance of blessings first setled vpon K. Davids head thence like Aarons e Psal 133.2 ointment descending and sending forth sweet odoures of peace and prosperitie to the lowest of his people much might be brought to fit this daies Solemnitie This day hath God given vs opportunitie of meeting now the eighth time to celebrate it to the glory of his holy name to the honour of our religious Soveraigne and to the comfort of his loiall subiects To which purpose out of Davids store of blessings I haue made choise of that which is in the former part of the sixt verse Thou hast set him as blessings for ever The words you may call Davids exaltation I obserue in them 4. Circumstances The 1. is the authour of this exaltation God The 2. the exaltation it selfe David appointed king over Israell The 3. the ende of the exaltation Blessings to his people The 4. the continuance of the blessings For ever Thou hast set him as blessings for ever Thou there is the authour Hast set him there is the exaltation As blessings there is the ende For ever there is the continuance I will with all the speede I may passe through these circumstances that I may speake somewhat to the generall doctrine issuing hence namely that kings hold their kingdomes immediately from God Whereof when I shall haue made some vse it wil be time to conclude Till then I commend my selfe to God his gracious assistance and your Christian patience Thou hast set him as blessings for ever The first circumstance is the autor
of Davids exaltation The autor is God called in the first verse of this Psalme by his honourablest title Iehovah God! Excedit supereminentia divinitatis vsitati eloquij facultatem saith S. Austin de Trinitate lib. 7. ca. 4. The supereminency of the Deity passeth mans vtterance and therfore it is immediatly added Meliùs cogitatur quà m dicitur we can better thinke then speake of God Yet whē we consult with our deepest thoughts we come short of apprehending that incomprehensible Maiestie That of S. f Lib. de patris filij unitate if that booke be S. Hilaries Hilarie is as true as vulgar Certè hoc est Deus quod cum dicitur non potest dici cum aestimatur non potest aestimari cum comparatur non potest comparari cum definitur ipse suâ definitione crescit Out of doubt whosoever shall goe about to search into the secrets and essence of the will of God g Prov. 25.28 opprimetur à gloriâ and feare and shame shal be his covering To such curious searchers who to get themselues a name aboue their neighbours wil seeme to be Gods coūsellours I commend the wise advise of Sirachs sonne c. 3. ver 22. Seeke not out the things that are too hard for thee neither search the things rashly which are too mighty for thee but what God hath commanded thee thinke vpon that with reverence and be not curious in many of his workes for it is not needfull for thee to see with thine eies the things that are secret Such curiosity may further be suppressed by that of Elihu Iob. 36.26 Behold God is excellent and we know him not and by that of Ieremy cap. 32.19 as the vulgar Latine makes him speake Incomprehensibilis cogitatu our thoughts comprehend him not and by that of S. Paul Rom. 11.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his waies are past finding out Wherefore that we be not illicitè curiosi more curious then meete is absteine we from searching into such secrets as God hath reserved vnto himselfe yet that we be not damnabiliter ingrati as S. h De vocation Gentium lib. 1. c. 7. Amhrose speaketh condemned for ingratitude let vs vse our best diligence to vnderstand what God hath revealed of himselfe For howsoever the secret things belong to the Lord our God yet the things revealed belong vnto vs and our children for ever Witnesse the word of Truth Deut. 29.29 It is revealed of God the Father Sonne holy Ghost who is i Chemnit Loc. Theol. part 1. cap. 3. pag 62. unus atque trinus as S. Austin styles him unus naturâ trinus in personis a Trinitie in Unitie and a Unitie in Trinitie that he is a k Deut. 10.17 God of Gods and Lord of Lords a God most l Ecclus. 43.29 wonderfull very m Deut 10.17 great mighty terrible a God that n Ecclus. 43.31 cannot be expressed by word nor conceaved by thought o August Soli loq cap. 24. of whom all the Angells in heaven do stand in feare whom all Dominations and Thrones doe adore at whose presence all powers doe shake A God in greatnesse infinite in goodnesse Soveraigne in wisdome wonderfull in power almightie in counsels terrible in iudgements righteous in cogitations secret in workes holy in mercie rich in promise true alway the same eternall everlasting immortall vnchangeable Thus haue yee the author of Davids exaltation The exaltation it selfe followeth Thou hast set him blessings for euer The Greeke bookes haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou wilt giue him a blessing So hath S. Hierome so hath S. Austin Such supereminēt lights of the Church cannot want their followers But I may not forsake the fountaine The Hebrew words doe thus sound Thou wilt put him or thou hast put him for the Enallage or interchange of those tenses is very familiar to that holy tongue Thou hast put him blessings Posuisti eum benedictiones Supply the Ellipsis of the Preposition and it will be Posuisti eum in benedictiones And what 's that Some doe expound it by the contrary Poni Dari Esse in maledictionem may be said of one who is become so odious Moller in Ps 21. and execrable ut nomen eius serviat imprecationibus diris as if when you wish the extremitie of evill to another you should say God doe to him as hee hath done to such a one I need not alleage Homers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor any imprecations of the Poet against his Ibis for instance In volumine libri in the sacred volumes we haue an example The phrase we haue Ierem. 24.9 where concerning Zedechiah king of Iudah and his Princes thus saith the Lord Dabo eos I will giue them for a terrible plague to all the kingdomes of the earth and for a reproch and for a proverbe and for a common talke in maledictionem for a curse I will giue them for a curse This is explicated cap. 29.22 where thus saith the Lord of hoasts the God of Israel They of the captivitie of Iudah that are in Babel shall take vp this curse and say The Lord make thee like Zedechiah and like Ahab whom the king of Babel burnt in the fire If this be the meaning of Poni Dari or Esse in maledictionem by the law of Contraries we may determine what it is Poni Dari or Esse in benedictionem Poni Dari Esse in benedictionem may be said of one who is so happy so prosperous Moller ut sub nomine eius vota concipiantur as if when you would wish all good to your friend you should say so God doe to thee as he hath done to such a one So did Isaac say to Iacob Gen. 28.4 God all sufficiēt blesse thee make thee to encrease multiplie thee and giue thee the blessing of Abraham God giue thee the blessing of Abraham as hee blessed Abraham so blesse he thee According to this exposition these words Posuisti eum in benedictiones doe carrie this sense that such was the happy and prosperous estate of king David ut sub nomine eius vota concipiantur as if praying for our King we should say God giue vnto him the blessings of David A second exposition followeth Poni Dari Esse in benedictionem may be said of one who is full and aboundeth with so greate plentie of all good things that God may seeme to haue beene willing to poure out at once all his beneficence vpon him Turne your eies which way you will and behold that man you shall see nothing but as it were a mirrour of Gods bountie very liberally powred out To this sense it is said of Christ his flocke Ezech. 34.26 I will set them as a blessing evē round about my mountaine Ponā eas benedictionem the abstract is put for the cōcrete I will set them as a blessing that is I will make thē blessed Esai 39.24 it is said of Israel that it
Imperatorem non est nisi solus Deus qui fecit Imperatorem Optatus in his 3. booke against Parmenian and S. d Laesus est Imperator qui non habet parem ullum super terram summitas caput omnium super terram hominum Chrysostome in 2. Hom. ad Pop. Antioch and S. Ambrose in his e Cap. 4. Qui tenentur legibus audent suum negare peccatum dedignantur rogare indulgentiam quam perebat Rex David qui nullis legibus tenebatur humanis ibid. cap. 10. Rex utique erat nullis ipse legibus tenebatur quia liberi sunt reges à vinculis delictorum Neque enim ullis ad poenam vocantur legibus tuti imperij potestate Homini ergo non peccavit cui non tenebatur obnoxius Apolo of David and S. f Deus igitur ille faelicitatis autor dator quia solus est verus Deus ipse dat regna terrena bonis malis c. Austin in his 4. booke de Civ D. cap. 33. and Pope g Lib. 2. cap. 100. indict 11. Mauritio Augusto Ego verò haec Dominis meis loquens quid sum nisi pulvis vermis Sed tameÌ„ quia contra autorem omnium Deum hanc intendere constitutionem sentio Dominis tacere non possum Ad hoc enim potestas super omnes homines Dominorum meorum pietati coelitus data est ut qui bona appetunt adjuventur c. Gregorie the first in an epistle of his to Mauritius the Emperour do all stand very effectually for the imperiall authority of kings immediately derived from God How this point hath beene mainetained for these last 500 yeares by Venericus Vercellensis in his booke de unitate Ecclesiae conservanda by the Leodienses in their epistle against Paschalis the second by Parrhisius in his treatise de potestate regiâ papali by Babenbergius by Dante 's by Cusanus by Theodoricus de Niem by Franciscus de Zabarellis and others they who haue pervsed that profitable volume set out by Simon Schardius concerning Imperiall Iurisdiction authority and praeeminence cannot but see And how it is in this our age vpholden against all gainesayers not only here a line and there a line but booke vpon booke published by the now-Mirrour of kings by our Bishops by others eminent for their learning as well within this land as without shall make it well knowne to the childreÌ„ that are yet vnborne who in their day moved by the same evidence of Gods word whereby wee are moved shall ioine their assent to ours teach their children also that Kings doe hold their kingdomes immediately from God You haue my doctrine It may serue to check that man of sinne who intrudes himselfe into Gods right and takes vpon him the Sovereigntie over all kings and people and claimes absolute and vncontroleable autoritie to giue to take away imperia regna principatus quicquid habere mortales possunt to giue and to take away empires kingdomes principalities and whatsoever mortall men can possesse or haue This was the expresse challenge of Pope Gregory the 7. in his execration against the Emperour Henry the 4. as it is set downe by Platina in that Popes life Were his successours lesse arrogant I suppose not See but the Bull of Pope Alexander the Sixt containing his donation of the west Indies to Ferdinandus king of Castell and Leon and to Isabella his Queene we de nostra mera liberalitate of our meere liberalitie and of the fulnesse of our Apostolicall power doe giue vnto you your heires successours kings of Castell and Leon for ever all Ilands and firme lands detected or to be detected from one hundred leagues beyond the Acores towards the west and south togither with all their dominions citties castles places farmes rightes iurisdictions appurtenances whatsoever This was a largesse so transcendent for the vanitie thereof that as c Hist Nov. orb l. 3. c. 3. p. 281. Benzo writeth an infidell king Attabaliba king of Peru could by the eie of reason discover it and giue it this censure Pontificem insigniter fatuum impudentem esse eo facilè prodi quòd aliena tam liberalitâ—r largiatur that the Pope was passing foolish impudent so liberally to giue that which was none of his owne A like vanitie did Sanctius brother to the king of Spaine and elect Generall for the warre against the Saracens of Aegypt taxe in another Bishop of Rome as d De rob Memorand lib. 2 tract 3. c. 22. Petrarch affirmeth The bishop of Rome caused it to be proclaimed in his consistory that hee bestowed the kingdome of Aegypt vpon Sanctius Sanctius vnderstanding by his interpreter this favour for requitall commaunded that the Pope should by and by bee proclaimed Great Caliph of Baldach So perfumed he the sonne of pride with his owne smoke for he knew full well that the Pope could no more make him a King then he could the Pope a Caliph But Popes and Popish Divines and Canonists and all Clawbackes of that See maintaining that the Pope hath even iure divino by the law of God so large and faire a patrimonie as is the Monarchie and Soveraigntie over the whole world in all causes both Civill Ecclesiasticall they all stand convicted of falshood through the truth of this sacred doctrine Kings doe hold their kingdomes immediately from God Immediately from God Let then the honour be Gods and let our hearts be powred out to giue due thankes to him for placing over vs our Gratious King King IAMES of whom we may as truely say as the Israelites did of their David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast set him blessings for ever Aged Leontius Bishop of Antioch as it is recorded by Sozomen Eccles hist lib. 3. c. * In versione Christophorsoni Grynaei cap. 19. 20. pointing to his gray and white haires said vnto some that were present with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when this snow is melted much mire will follow he meant sedition and trouble But God hath done better by vs. The white snowie haires of our late aged Soveraigne were in her full time dissolved But God his wonderfull providence contrarie to the desires and expectation of many so ordered matters then that no trouble followed The Lord left vs not as sheep without a sheepheard e Numantius ad ScipioneÌ„ apud Plutarc Apophtheg Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are the same sheep still to be lead forth to the waters of comfort though there be another sheepheard The Lord did set King IAMES to be vnto vs blessings for ever blessings temporall and spirituall Temporall for through him wee are delivered from all feare of forraine enimies iudgement and iustice are executed to vs for the quiet of vs all And spirituall for the worship of God is every where within his dominions promoted according to the word of truth And this blessing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever for hereby are we fitted to that eternall inheritance in the highest heavens I will not now make a panegyricke to extoll his Maiestie for his Clemencie Equitie Bountie Pietie Learning Theory and other kingly parts the time forbids me and bids me to conclude My conclusion shall be no other theÌ„ a prayer for his Maiestie that God would be pleased to giue him vitam longam regnum prosperum prolem foelicem vitam aeternam a long life a prosperous raigne a happy progeny in this world and in the world to come life eternall Holy Lord stablish the good worke that thou hast wrought in him visite him as thou diddest Moses in the bush Ioshua in the battell Gedeon in the field Samuel in the temple Be thou vnto him in his counsell wisdome and in all his waies his rocke his fortresse his deliverer his God his strength that the hand of violence of rebellion of treason touch him not So shall we vnder his governement lead a quiet and a peaceable life in all godlinesse and honestie wherein wheÌ„ we shal haue finished our race with coÌ„fideÌ„ce we looke to be delivered from this bondage of corruptioÌ„ into the glorious libertie of the sonnes of God at what time our vile bodies shall be changed shal be fashioned like vnto the glorious body of our Lord Saviour Jesus Christ Even so bee it blessed Father for the same Iesus Christ his sake to whom with thee in the vnitie of the holy Spirit be ascribed all praise and power might maiestie dignitie and dominion for evermore Amen FINIS