A SERMON PREACHED IN St MARIES Church in Oxford, March xxiv. MDCX. at the solemnizing of the happy inauguration of our gracious sovereign KING JAMES.  
WHEREIN IS PROVED THAT KINGS DO hold their kingdoms immediately from God.  
By SEBASTIAN BENEFIELD D. of Divinity Fellow of Corpus Christi College.  
At Oxford, Printed by Joseph Barnes. 1611.   

TO THE RIGHT REVEREND FATHER IN GOD, JOHN, BY THE DIVINE PROVIDENCE, LORD BISHOP OF LONDON.  
KIng Solomon, one of wisdoms offspring, (Right Reverend Father) hath said, All rivers go into the Sea. Some think they do it to do their homage, and pay tribute to that place, from whence they received 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 University. For your request (even than a command to me) gave it being. It now returns as homager and tributary to your Lordship, and is glad that it seethe the light through your favourable countenance. God almighty enlarge his graces upon your Lordship, and fill you with his strength, that the Church of Christ here long enjoying you, may rejoice to see the pride of many her enemies through you abated. From my study in Corpus Christi College. Septemb. 9 1611.  
Your Lordships, in all duty and service to be commanded, SEBASTIAN BENEFIELD.   
Psal. 21. Ver. 6. 
Thou hast set him as blessings for ever.  
A King takes upon him his subjects person, to sing an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a victoriall song, a gratulatory song, a song of thanksgiving for the manifold blessings derived from heaven by the King upon the Subject. This King was David: his Subjects the people of Israel: his Song this Psalm: the Blessings perpetual.  
job, for his seven sons, when their feasting days were, did early 
a job. 1.5.  every day offer seven Holocaustes, so many  offerings; for he thought, It may be, that my sons have sinned, and blasphemed God in their hearts: and might not David for his subjects offer up his sacrifices, 
b Hos. 14.3.  vitulos labiorum, the sacrifices of praise & thanksgiving upon the like thought? It may be that my people have sinned through their unthankfulness against God. God through my government hath plentifully powered upon my people his blessings: it may be, that now waxed fat, they regard him not to give him thanks; therefore will I for them offer unto him the sacrifice of praise.  
That Sacrifice was this Psalm. A psalm to be understood not only of the civil Magistrate, as some affirm; nor only of Christ, as others; but of the civil Magistrate, with reference to Christ. David was a type of Christ, and his kingdom of Christ's kingdom; his victories were but Praeludia, as preambles or forerunners of Christ's victories. Therefore speaking of David, we must ever have an eye to Christ. And, as this people here acknowledgeth for their temporal estate, that the safety of their king, was their safety, and common joy; so must it be acknowledged by us, that upon the victories of our head Christ, and his exaltation, dependeth our spiritual welfare. Christ's victories over sin, death, and hell, are our victories, and have freed us from the curse of the Law; his resurrection is a cause of ours; his exaltation is our joy.  
This Psalm thus understood (of David with reference to Christ, yet primarily of David) hath 2. general parts. One is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Enumeration of those many blessings, wherewith God had blessed David; and this part is continued for the first seven verses.  
The other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a confession, or acknowledgement of the power of God, whereby he dissipateth, and bringeth to nought the counsels of the wicked. Let the wicked assisted with all the powers of hell, band themselves together to do harm to the Lords anointed; they shall find that there is a God, 
c Psal. 144.10.  Qui dat salutem regibus, That giveth deliverance unto kings, and rescueth David his servant from the hurtful and cruel sword. The right hand of the Lord shall find them out, and make them like a fiery oven in the time of his anger. This confession of David's 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.  
Return we to the Enumeration of the blessings wherewith God had blessed David; and we shall behold the king 
d Deut. 33.23  filled with blessings from the Lord. He was filled with joy of heart for the strength and salvation of God, vers. 1. Whatsoever his heart could wish, or lips request, that was granted him, v. 2. He was prevented with liberal blessings, v. 3. A crown of pure Gold was set upon his head, v. eod. Life was given him, a long life, v. 4. Glory, dignity, & honour in despite of his foes, were heaped on him, v. 5. He was appointed for blessings unto his people, v. 6. and was made glad with the joy of the countenance 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 us 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 mercy of the most high, he shall not slide.  
Out of this abundance of blessings, first settled upon K. David's head, & thence like Aaron's 
e Psal. 133.2.  ointment descending, and sending forth sweet odours of peace and prosperity to the lowest of his people, much might be brought to fit this days Solemnity. This day hath God given us opportunity of meeting now the eighth time to celebrate it, to the glory of his holy name, to the honour of our religious Sovereign, and to the comfort of his loyal subjects. To which purpose out of David's store of blessings, I have made choice of that which is in the former part of the sixth verse, Thou hast set him as blessings for ever.  
The words you may call David's exaltation. I observe in them 4. Circumstances. The 1. is the author of this exaltation; God. The 2. the exaltation itself; David appointed king over Israel. The 3. the end 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 author. Hast set him; there is the exaltation. As blessings; there is the end. For ever; there is the continuance.  
I will with all the speed I may, pass through these circumstances, that I may speak somewhat to the general doctrine issuing hence; namely, that kings hold their kingdoms immediately from God. Whereof when I shall have made some use, it willbe time to conclude. Till than I commend myself to God his gracious assistance, and your Christian patience.  
Thou hast set him as blessings for ever. The first circumstance is the author of David's exaltation. The author is God called in the first verse of this Psalm by his honourablest title, jehovah, God Excedit supereminentia divinitatis usitati eloquij facultatem, saith S. Austin de Trinitate, lib. 7. ca 4. The supereminency of the Deity passeth man's utterance; and therefore it is immediately added, Meliùs cogitatur quàm dicitur; we can better think then speak of God. Yet when we consult with our deepest thoughts, we come short of apprehending that incomprehensible Majesty. That of S. 
f Lib. de patris & filii unitate, if that book be S. Hilaries.  Hilary 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 go about to search into the secrets and essence of the will of God, 
g Prov. 25.28.  opprimetur à gloriâ, and fear and shame shallbe his covering.  
To such curious searchers, who to get themselves a name above their neighbours, will seem to be God's counsellors, I commend the wise advice of Sirachs son, c. 3. ver. 22. Seek 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, think upon that with reverence, and be not curious in many of his works; for it is not needful for thee to see with thine eyes the things that are secret. Such curiosity may further be suppressed by that of Elihu, job. 36.26. Behold, God is excellent, and we know him not: and by that of jeremy, cap. 32.19. as the vulgar Latin makes him speak, Incomprehensibilis cogitatu, our thoughts comprehend him not: and by that of S. Paul, Rom. 11.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; his ways are past finding out.  
Wherefore that we be not illicitè curiosi, more curious than meet is, abstain we from searching into such secrets as God hath reserved unto himself; yet that we be not damnabiliter ingrati, as S. 
h De vocation. Gentium lib. 1. c. 7.  Amhrose speaketh, condemned for ingratitude, let us use our best diligence to understand what God hath revealed of himself. For howsoever the secret things belong to the Lord our God, yet the things revealed belong unto us and our children for ever. Witness the word of Truth, Deut. 29.29.  
It is revealed of God, the Father, Son, & 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 Trinity in Unity, and a Unity in Trinity; that he is a 
k Deut. 10.17  God of Gods, and Lord of Lords; a God most 
l Ecclus. 43.29  wonderful, very 
m Deut 10.17  great, mighty, & terrible; a God that 
n Ecclus. 43.31.  cannot be expressed by word, nor conceived by thought; 
o August. Soli loq. cap. 24.  of whom all the Angels in heaven do stand in fear, whom all Dominations and Thrones do adore, at whose presence all powers do shake. A God in greatness infinite, in goodness Sovereign, in wisdom wonderful, in power almighty, in counsels terrible, in judgements righteous, in cogitations secret, in works holy, in mercy rich, in promise true, always the same; eternal, everlasting, immortal, unchangeable. Thus have ye the author of David's exaltation. The exaltation itself followeth.  
Thou hast set him blessings for ever. The Greek books have, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou wilt give 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 fountain. The Hebrew words do 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 do 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 extremity of evil to another, you should say, God do to him as he hath done to such a one. I need not allege Homer's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor any imprecations of the Poet against his Ibis, for instance. In volumine libri, in the sacred volumes we have an example. The phrase we have jerem. 24.9. where concerning Zedechiah, king of judah, and his Princes, thus saith the Lord, Dabo eos, I will give them for a terrible plague to all the kingdoms of the earth, and for a reproach, and for a proverb, and for a common talk, & in maledictionem, for a curse. I will give them for a curse. This is explicated, cap. 29.22. where thus saith the Lord of hosts, the God of Israel; They of the captivity of judah that are in Babel, shall take up 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 do to thee as he hath done to such a one. So did Isaac say to jacob, Gen. 28.4. God all sufficient bless thee, make thee to increase, multiply thee, and give thee the blessing of Abraham. God give thee the blessing of Abraham; as he blessed Abraham, so bless he thee. According to this exposition, these words, Posuisti eum in benedictiones, do carry 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 give unto 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 great plenty of all good things, that God may seem to have been willing to pour out at once all his beneficence upon him. Turn your eyes which way you will, and behold that man, you shall see nothing but as it were a mirror of God's bounty very liberally powered out. To this sense it is said of Christ his flock, Ezech. 34.26. I will set them as a blessing even round about my mountain. Ponan 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 jansenius 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 hosts shall bless it, saying, Blessed be my people. According to this exposition, these words, Posuisti eum benedictiones, do carry this sense; God hath so appointed David, that he may be perpetually blessed, both in respect of God who endoweth him with immortality, and also in respect of men, of whom he shall for ever be praised.  
There is a third exposition; Poni, Dari, or, Esse in benedicti●nem, may be said of one, who is blessed not only in himself, but is made also a blessing unto others, by whom others also are blessed, and so account themselves. To this sense God saith unto Abraham Gen. 12.2. Thou shalt be a blessing; that is, thou shalt be not only blessed thyself, but by thee shall others also be blessed: for so it followeth, v. 3 I will bless them that bless thee, and in thee shall all families of the earth be blessed. According to this exposition, those words, Posuisti eum benedictiones, do carry this sense; God took David from a poor and mean estate, from a shepherds 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 end, that he might be for blessings to Israel his people. The end then of David's exaltation, is blessings to his people, and it was my third circumstance.  
Thou hast put him blessings] Blessing's, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the 70 have it, nor Benedictionem as the vulgar, a Blessing, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessings, in the plural number, to note the wonderful abundance of God's graces bestowed upon the people through the king. The blessings bestowed upon Israel through David, may be reduced to three heads; one is the worship of God reinstituted in its purity. 2. Deliverance from foreign enemies. 3. The restitution of judgement and justice. The worship of God was reinstituted in its purity when David brought the ark of the Lord from the house of Obed-edom the Gittite, into the city of David, 2. Sam. 6.12.  
The deliverance from foreign enemies 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 son of Rehob king of Zobah, and took from out their hand the bridle of bondage, 2, Sam. 8.1.  
That judgement and justice were restored by him, it's not obscurely delivered, 2. Sam. 8.15. where it is said that David reigned over all Israel, and executed judgement and justice to all his people. In these three heads consisteth the office of a good and godly King. Give such a King, a King that shall promote the worship of God according to the word of truth; that shall be victorious over all his enemies, that shall maintain his subjects through judgement and justice, in peace and tranquillity: Give such a king (such a king you enjoy) and he shall be a parallel for our David here, and may as well be said Poni à Deo in benedictiones, to be placed by God in his throne for this end, that he may be for blessings to us his people; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever, which is the continuance of the end, and my last circumstance.  
Thou hast set him blessings for ever. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the Ark of Noah it is rendered aeternitati, or, in aeternum; in the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in the vulgar Latin, in seculum seculi, for ever. Some take it to signify for a long season, as Psal. 18.50. Great deliverances god giveth unto his king, 
Wilcox in Ps. 21.6.  and showeth mercy to his anointed, even to David, and to his seed for ever. For ever, that is, faith an expositor, for a long time, if you refer the words to David and his posterity; but if you refer them to Christ, and those that appertain to him, than it is put for all eternity. So here, Thou hast set him blessings for ever: understand these words to be spoken of Christ, and, For ever, is, For all eternity: understand them to be spoken of David, and, For ever, is, For a long season. I have hitherto expounded these words as they are appliable to David; and accordingly do take this last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For ever.  
David was à Deo positus in benedictiones: he was set for blessings unto his people. Blessings temporal and spiritual: temporal, as deliverance from foreign enemies, and the execution of judgement and justice for the peace, & quiet of his people: and spiritual, as the re-establishing of the true worship of God, whereby his people might become Citizens of the Saints and of the household of God. 
Ephes. 1.19.  In respect of the former, For ever, is for a long season, for David's life time, which was David's Ever; ever, whilst he swayed the sceptre of Israel. In respect of the latter, For ever, is for all eternity; for spiritual blessings continue after this life; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even for ever.  
Thus have I passed over my four circumstances; the Author of David's exaltation, which was God; the exaltation itself, David placed in the throne of Israel; the end 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 David's exaltation? Did he appoint him to be king over Israel? Hence then ariseth this doctrine which before I promised to speak unto, Kings do hold their kingdoms immediately from God.  
A truth so unmovably grounded upon the word of truth, that it is strange it should be controverted. The proofs of scripture that do concern it, are either general or particular.  
A general proof we have 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 twice said, ver. 5. that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's minister; gods lieutenant, for thy wealth if thou do well; for vengeance, if ill. The like proof may be taken from Daniel 2.21. where not only the taking away of kings, but also the setting of them up, is avowed to be gods own work. The voice of wisdom crieth aloud, Prov. 8.15, 16. By me kings reign, and Princes decree justice; by me Princes rule and the nobles, and all the judges of the earth. These proofs were general.  
The particular do consist in God his immediate designment of divers unto kingdoms. Of Saul, 1. Sam. 10.1. Samuel took a vial of oil, and powered it upon saul's head, and kissed him, and said; Hath not the Lord anointed thee to be governor over his inheritance? Of Hazael, and jehu, 1. Kings, 19.15, 16. The Lord said unto Elias; Go anoint Hazael king over Aram, and jehu the son of Nimshi shalt thou anoint 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 kingdom. Of Solomon, 2. Chron. 8.9. The Queen of Sheba saith unto 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 Lord did set a crown of pure gold upon his head. These proofs general or particular, standing upon so sovereign authority, as God's word is of, do make good my propounded doctrine, namely, that kings do hold their kingdoms immediately from God. Whereto I doubt not but I have your full assent.  
What need then is there of any further insisting upon this point? Surely none; were there not a generation of men, bearing in their foreheads the stamp of Christians, that cannot brook any proof taken out of Scripture for the maintenance of any doctrine that may distaste the bishop of Rome, or want his allowance. Tell such that by scripture it is plain that kings hold their kingdoms immediately from God; their reply willbe; what tell you us of scripture? Set aside the authority of the Church, the authority of the Pope, & we take scripture to be no better than a 
q Colloqium Wormat. apud Lubbert. de princip. lib. 1. cap 5.  doubtful, uncertain, and leaden rule; then a 
r Colloq. Ratisbon. Rungqu 2.  matter of debate; then a 
s Colloq. Wormat. ubi supra.  book of discord; then a poor 
t Hosius de expresso Dei verbo.  kind of element; then a 
u Pighius controv. 3. de Ecclesia.  dumb judge; then 
x Ludou. Canon. Lateran.  dead ink; then 
y Eckius.  inken divinity; then a 
z Pighius Hierar. l. 3. c. 3.  nose of wax; then 
a Hosius, Gretser. etc.  Aesop's fables. Impious wretches: had they not wiped all shame from their faces, they would never have laid such load of disgraces upon Gods holy word. Their Cardinal Hosius stays not here; he proceeds a degree farther. He coins a distinction of scripture, as it is used by themselves, whom they call Catholics, and as by us, whom they call Heretics. His words are in the end of his third book against Brentius his Prolegomena. The scripture, quomodo profertur à Catholicis, verbum est Dei; quomodo profertur ab haereticis, verbum est diaboli: as it is alleged by us, so must it be forsooth the word of the Devil; 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 Creed, and in steed of, Credo in Deum, patrem omnipotentem, creatorem coeli & terrae, hath substituted, Credo in Diabolum, carnificem, orcipotentem, corruptorem coeli & terrae. For if scripture alleged by us, be verbum Diaboli, what is our belief? What our religion?  
You see of what validity proofs drawn by us from holy Scriptures for the confutation of any popish point, are in the estimation of some Papists. They hold us for Heretics; 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 Henry the iv (late) king of France and Navarre, sent his Ambassadors to Pope Clement the VIII. for absolution from his heresy, tells us, that though some do maintain the king to hold his kingdom immediately from God, yet that at Rome this is accounted a very ridiculous matter. It is evident to be so by Cardinal Bellarmin, who in his first book de Romano Pontifice, cap. 7. parag. Postremo, distinguishing between secular and ecclesiastical sovereignty, affirmeth that the Ecclesiastical is a solo Deo, & de iure divino, from God alone, and by the law of God; but the secular is from man's institution, and de iure gentium, by the law of nations. If we mark the antithesis, and opposition between the law of God & the law of nations, as also between the soveraigneties Ecclesiastical, and secular, we must needs acknowledge it for Bellarmine's opinion, that kings hold not their kingdoms immediately from God. This his opinion is more clearly set down in his book de Clericis, cap. 28. parag. Ad confirmationem. His express words there are; Regna non sunt de iure divino, sed de iure gentium, & proinde mutabilia sunt. kingdoms are not by God's law, but by the law of nations, and therefore are changeable; whereupon dependeth his treasonable doctrine delivered in his fift book 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 Pope's vassal, may use temporal power over kings; and enforce them to make laws, 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 upon this ground, That kings do not hold their kingdoms immediately from God, I now let pass.  
The immediate dependency of kings, and their kingdoms upon God (howsoever at Rome it be ridiculously entertained) hath already been proved, and warranted sufficiently to such as do believe the scriptures. Unbelievers I much heed not. Yet if any will that the authority of the ancient fathers be produced, let such know that 
a Ad utilitatem gentilium terrenum regnum positum est à Deo, sed non à diabolo, etc.  Irenaeus in his 5. book adversus haereses, & 
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. Quidni? Cum super omnes homines qui ubique vivunt, & mortuis antistant.  Tertullian in the 2. cap. of his book to Scapula, & 
c Super Imperatorem non [est] nisi solus Deus qui fecit Imperatorem.  Optatus in his 3. book 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 author & dator, quia solus est verus Deus; ipse dat regna terrena & bonis & malis, etc.  Austin in his 4. book the 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 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, etc.  Gregory the first in an epistle of his to Mauritius the Emperor, do all stand very effectually for the imperial authority of kings immediately derived from God.  
How this point hath been maintained for these last 500 years by Venericus Vercellensis in his book 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 have perused that profitable volume set out by Simon Schardius concerning Imperial jurisdiction, authority, and pre-eminence, cannot but see. And how it is in this our age upholden against all gainsayer, not only here a line and there a line, but book upon book 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 known to the children that are yet unborn: who in their day (moved by the same evidence of God's word, whereby we are moved) shall join their assent to ours, & teach their children also, that Kings do hold their kingdoms immediately from God. You have my doctrine.  
It may serve to check that man of sin who intrudes himself into God's right, and takes upon him the Sovereignty over all kings and people; and claims absolute and uncontroleable authority, to give & to take away (imperia, regna, principatus, & quicquid habere mortales possunt) to give and to take away empires, kingdoms, principalities, and whatsoever mortal men can possess or have. This was the express challenge of Pope Gregory the 7. in his execration against the Emperor Henry the 4. as it is set down by Platina in that Pope's life. Were his successors less arrogant? I suppose not. See but the Bull of Pope Alexander the sixth, containing his donation of the west Indies to Ferdinandus king of Castle and Leon, and to Isabel his Queen: we the nostra mera liberalitate, of our mere liberality, and of the fullness of our Apostolical power, do give unto you, your heirs, & successors, kings of Castle, and Leon for ever, all islands and firm lands detected or to be detected from one hundred leagues beyond the Acores towards the west and south, together with all their dominions, cities, castles, places, farms, rights, jurisdictions, appurtenances whatsoever. This was a largesse so transcendent for the vanity thereof, that (as 
c Hist. Nou. orb. l. 3. c. 3. p. 281.  Benzo writeth) an infidel king Attabaliba, king of Peru could by the eye of reason discover it, and give 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 give that which was none of his own. A like vanity did Sanctius brother to the king of Spain, and elect General for the war against the Saracens of Egypt, tax 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 he bestowed the kingdom of Egypt upon Sanctius. Sanctius understanding by his interpreter this favour, for requital commanded that the Pope should by and by be proclaimed Great Caliph of Baldach. So perfumed he the son of pride with his own smoke; for he knew full well that the Pope could no more make him a King, than he could the Pope a Caliph. But Popes, and Popish Divines, and Canonists, and all clawbacks of that See, maintaining that the Pope hath even iure divino, by the law of God, so large and fair a patrimony, as is the Monarchy, and Sovereignty over the whole world, in all causes, both Civil & Ecclesiastical, they all stand convicted of falsehood through the truth of this sacred doctrine; Kings do hold their kingdoms immediately from God.  
Immediately from God? Let then the honour be Gods; and let our hearts be powered out to give due thanks to him for placing over us our Gracious King, King JAMES: of whom we may as truly 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 version Christophorsoni, & Grynaei, cap. 19  20.) pointing to his grey and white hairs, said unto 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 us. The white snowy hairs of our late aged Sovereign were in her full time dissolved. But God his wonderful providence, contrary to the desires and expectation of many, so ordered matters then, that no trouble followed. The Lord left us not as sheep without a shepherd. 
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 shepherd. The Lord did set King JAMES to be unto us blessings for ever: blessings temporal and spiritual. Temporal; for through him we are delivered from all fear of foreign enemies, & judgement, and justice are executed to us for the quiet of us all. And spiritual; 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 eternal inheritance in the highest heavens. I will not now make a panegyric to extol his Majesty for his Clemency, Equity, Bounty, Piety, 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 Majesty, that God would be pleased to give him vitam longam, regnum prosperum, prolem foelicem, vitam aeternam, a long life, a prosperous reign, a happy progeny in this world, and in the world to come life eternal.  
Holy Lord, establish the good work, that thou hast wrought in him: visit him as thou didst Moses in the bush, joshua in the battle, Gedeon in the field, Samuel in the temple. Be thou unto him in his counsel wisdom, and in all his ways his rock, his fortress, his deliverer, his God, his strength, that the hand of violence, of rebellion, of treason touch him not. So shall we under his government lead a quiet, and a peaceable life in all godliness and honesty: wherein when we shall have finished our race with confidence we look to be delivered from this bondage of corruption into the glorious liberty of the sons of God; at what time our vile bodies shall be changed, & shallbe fashioned like unto the glorious body of our Lord & Saviour Jesus Christ. Even so be it blessed Father, for the same jesus Christ his sake, to whom with thee in the unity of the holy Spirit be ascribed all praise and power, might & majesty, dignity, and dominion for evermore. Amen.  
FINIS.