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.

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 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 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 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 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 countenan e 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 & confidence 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 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 quàm dicitur ; we can better thinke then speake of God . Yet when we consult with our deepest thoughts , we come short of apprehending that incomprehensible Maiestie . That of S. f 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 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 counsellours , 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 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 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 k Deut. 10.17 God of Gods , and Lord of Lords ; a God most l l Ecclus. 43.29 wonderfull , very m m Deut 10.17 great , mighty , & terrible ; a God that n n Ecclus. 43.31 . cannot be expressed by word , nor conceaved by thought ; o 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 supereminent 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 sufficient 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 even round about my mountaine . Ponam eas benedictionem : the abstract is put for the concrete . I will set them as a blessing , that is , I will make them blessed . Esai 39.24 . it is said of Israel , that it 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 benedicti●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 children 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 from 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 than a q q Colloqium Wormat. apud Lubbert . de princip. lib. 1. cap 5. doubtfull , vncertaine , and leaden rule ; then a r r Colloq. Ratisbon . Rungqu 2. matter of debate ; then a s s Colloq. Wormat. vbi supra . booke of discord ; then a poore t t Hosius de expresso Dei verbo . kind of element ; then a u u Pighius controv . 3. de Ecclesia . dumb iudge ; then x x Ludov. Canon . Lateran . dead inke ; then y y Eckius . inken diuinity ; then a z z Pighius Hierar . l. 3. c. 3. nose of wax ; then a 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 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 opinion 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 a Ad utilitatem gentilium terrenum regnum positum est à Deo , sed non à diabolo , &c. Irenaeus in his 5. booke aduersus haereses , & b b Christianus nullius est hostis , nedum Imperatoris ; quem scien à Deo suo constitui , necesse est ut & ipsum diligat & revercatur , & honoret , & salvum velit cum toto Romano Imperio quousque seculum stabit . — Colimus 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 c Super Imperatorem non [ est ] nisi solus Deus qui fecit Imperatorem . Optatus in his 3. booke against Parmenian , and S. d 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 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 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 g Lib. 2. cap. 100. indict . 11. Mauritio Augusto ; Ego verò haec Dominis meis loquens , quid sum nisi pulvis & vermis . Sed tamen 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 Dantes , 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 children 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 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 liberalit●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 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 e Numantius ad Scipionem 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 , than 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 when we shal haue finished our race with confidence we looke to be delivered from this bondage of corruption 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 .