shall rule ouer them Isay 3 4. And againe Woe vnto thee ô Land whose King is a child a child in knowledge in wisedome in vnderstanding Ecclesiastes 10 16. The reason of both which is very euident A Wise King gouernes with Iustice and Equity and the Kinges Throne is established by righteousnesse Prouerbes 25 5. And the King that iudgeth in Truth his Throne shall bee established for euer Prou. 29 14. Againe a prudent and wise King as he maintaines Iustice so his principall and chiefe care is to maintaine and aduance piety and godlinesse the true sincere worship of God throughout all his kingdomes So did holy Dauid of whom it is said that he ruled thy people prudently with all his power And wherein did his prudence appeare he was no sooner set vpon the throne but he assembled all the congregation of Israel and they brought againe the Arke of the Lord with singing and dauncing with Vyols with Cimbals and with Trumpets 1. Chron. 13 verse 2 and 8. The like did that most religious and wise King Iosiah He made a Couenant before all the people to walke after the Lord and to keepe his Commandements and be caused all that were found in Ierusalem and Beniamin to stand to that couenant and he compelled all that were found in Israel to serue the Lord. Whereupon it followed that all the daies of Iosiah the people turned not backe from the Lord. 2. Chron. 34 ver 31 32 33. Such a blessing the Church and the whole kingdome hath of a Prudent Religious and wise King On the other side an irreligious a wicked and vnwise King or Gouernor by suppressing Iustice and equity and making his Lust a Law impiously saying with the Donatists Quod volumus sanctum est or as Iulia did to Caracalla Si libet licet what I list that 's a Law Such an one is euen a trouble to the whole land and to his owne people as Eliah said to King Ahab 1. Kings 18 18. Thou and thy fathers house trouble Israel in that you haue forsaken the commandements of the Lord Nor onely trouble Israel by violent and tyranicall intrusion into the Vineyards and lands of Naboth but chiefely by causing the people to forsake the Lord and his worship and to follow Baal or the Calues as did Ieroboam of whom it is therefore said that he did euill aboue all that were before him and why For he did not onely sinne himselfe but he did sin and hee caused Israell to sinne 1. Kings 14 verse 9. and 16. You see now what an heauy iudgement and curse an vnwise King is vnto the Land and people but that Kingdome is happy that people and those Subiects are happy ouer whom Salomon a wise and prudent King is placed by the Lord. I may truely heere say vnto you your selues also being witnesse and say it to the immortell praise of Gods name to the honour of our Soueraigne and to the ioy and comfort of all his people that in this happinesse this renowned Kingdome among all and aboue all Nations of the earth is blessed this day Happie O King are thy people and â—…appie are thy Subiects or Seruants It is not my meaning nor is it fit to make a panegericall Oration in this place at large therein to recount and amplifie also those manifold blessings which by the meanes of our SALOMON we doe now enioy Yet the more to stirre vs vp to magnifie and blesse Gods glorious name and if it be possible more also to loue and honour that Sacred Maiesty whom God hath chosen to be his royall Instrument whereby so many and great blessings are deriued vnto vs I may not omit to mention some few which are most eminent commending the rest to your priuate Religious consideration The first is our long tranquility and happie peace with all the blessings and blessed fruites of peace A blessing which God began to bestow on this land at the ioyful entrance of our late Soueraigne QVEENE ELIZABETH whose Sacred spirite doth now rest and raigne with the Lord but her memory shall bee blessed and eternized in the world for euer when all those venomous and Viperous tongues set on fire by hell which now in vaine bark against her and seeke to staine her spotlesse honour shall rot and be euen as the dung vpon the earth Hauing enioyed long and happy peace vnder her long and happy raigne it was expected by the Agents and vassals of Antichrist that the day which ended her life should haue ended all our comforts and beene to vs a dismall day a day of murthers and massacres a day of warres of tumult and of vtter desolation one of their owne false Prophets with a lying spirit in his mouth foretelling of that day Catholici quidem dimicabunt at that day they will fight it out indeed Behold hee that sits in heauen laught them to scorne the Lorde had them in derision Himselfe placed in his owne Throne after Dauid Saloman A man of rest and peace sor God hath giuen him and in him to vs rest and peace from all his and our Enemies round about And loe this is now more then the fiftieth yeare wherein the people of this lande in abundance of peacâ—… sat as the Prophet saieth Euery man vnder his owne Vine and vnder his owne fig-tree without danger Such so long and so happy peace neuer did our Fathers nor Ancestors see before vs in this Land nor haue any of all the Nations and neighbour-kingdomes enioyed the like who in the meane time haue beene wearied and wasted either with forraigne or with intestine warre Yea and this very day which they had cruelly designed to weeping mourning and lamentation God by the happy meanes of our SALOMON hath turned it as we all now see to a day of mirth and melodie a day offeasting singing and reioycing a day of praise and thankesgiuing to his blessed name which be therefore magnified and praised and blessed for euermore A second blessing which vnder our SALOMON this whole Empire enioyeth is the sincere profession of Gods holy truth the blessed continuance yea the establishment also therâ—…of among vs. The extinguishing of this most glorious light hath bin often wished by most malicious and diuellish deuises attempted and at the chaunge of our late Soueraigne was vndoubtedly expected But the wisedome of our SALOMON knowing that Piety and Religion is the surest prop to a kingdome like Constantine the great made it his first care by his most Religious Edicts and Lawes to establish Gods truth and true worship in the land Assuring further protesting his ardent zeale for euer to vphold and maintain the same and that so often in so many Honourable and publicke Assemblies with such vehemency of speech in so many Learned and Diuine writings published to the view of the world with so Religious and royall promises nor this onely for himselfe but in assured hope also of the most
vnto him At his happy Inauguration whereof this day is but a resemblaÌ„ce and a rememberance vnto vs how did not onely all the people throughout the land of all sorts sexeâ—… degrees reioyce in that blessing of the Lord but as this day also euen our Temples our houses our streets did witnesse and proclaime that publicke ioy No otherwise then did the people of Israel at the Inauguration of their Salomon 1. Kings 1 39 40. All the people ran after him â—…iping with Pipes blowing Trumpets reioycing with so great â—… ioy that the earth rang with the sound thereof and crying with all their might God saue King Salomon The people to testifie their loue vsed to celebrate some festiual dayes in honour of their Emperor Sometimes Natalem ortus the day of the Emperors birth as the Romans in Suetonius of their own â—…ccord obserued two dayes euery yeare for the byrth of Augustus Sometimes Natalem Imperij the day of their Inauguration when they first came to the Empire as did the people in Aelius Spartiatus in honor of Adrian their Emperor Somtimes Natalem salutis â—…he day of the Emperours preseruation or deliuerance from some great imminent danger So did the Romans when they heard of the safety and recouery of Germanicus whom they expected to succeede Tiberius they were so admirably affected with ioy thereat that euen in the night time they raâ—… with Lampes Sacrifices to the Capitoll Ac pene reuuâ—…sae templi fores and for hast they had almost burst assunder the gates of the Temple euerie where with shouts and ioyfull exclamations singing and crying Salua Roma salua patria saluus est Germanicus the City the country and all is safe in the safety of Germanicus I may truely say that as wee haue far greater cause so haue we and the whole people of this land expressed farre greater ioy both for the most happy birth the most happy Inauguration and those two most strange and most happy deliuerances of our most gracious Soueraigne Those festiuall dayes obserued as a statute in Israell and euen this day shall witnes to the whole world and to all succeeding Ages that as no people is more blessed of the Lord so is none more thankfull vnto God none more louing or loyall vnto their Soueraigne In whose happinesse and safety we most iustly may sing on this and all our festiuall daies Salua Britanniâ—… the Empire of great Brittaine is safe and happy nay the Church of God is safe and happy we and all the people of these kingdoms are safe and happy in the safety happinesse of KING IAMES For whose continuall safety and felicity wee will pray as did good Nehemiah God saue the King for euer I haue now according to my slender ability handled those foure â—…euerall points which in the beginning I proposed The successe of al which I earnestly commend to the grace of God not doubting but that he whose word like the Bow and Arrowes of Ionathan neuer returnes empty will graunt some 〈◊〉 of his blessings vpon them Howsoeuer this shall be my comfort that God hath first though very vnexpectedly called and thus far as you see hath now inabled me on this so ioyfull solemne a day in this so frequent and honourable an assembly to performe some seruice vnto God in testifying vnto you that truth wherein yee now constantly stand In offering this day at his Temple not any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the sweet smelling sacrifice of many hundreth yeâ—… many thousand religious and thankfull harts vnto God in testifying my loue and duty to Sion and to the peace of 〈◊〉 and lastly in expressing as ye haue al done with me this day an humble and most loiall affection to our most gracious Soueraigne the annointed of the Lord. And now for conclusion of all let vs once againe and continually pray in those few but most feruent and affectionate wordes of Nehemiah God saue the King for euer and let all the people say Amen Laus Deo vni trino in sâ—…cula a Innumerabiles Ecclesiasticas curas Aug. lib. de oper Monac ca. 29. b Non de auro non de argento non de fundis 〈◊〉 pro quibus quotidie subâ—… isto capite saluâ—…amur vt dissenâ—…iones hominum terminemus Aug Epist. 147. c Aug l. de oper Monac cap. 29. d Vel iâ—…dicando dirimendis vel interueniendo praecidendis ibid. e Ephes. 4 15. f Eccles. 12 11 g Hier. Apol 2. aduers. Ruâ—…in h Aug lib 15. de Trinit cap. vlt. 〈◊〉 2 Chron. 9. 22. b 1. Kings 4. 34. c 2. Chron. 9 23. d Hier. â—…om 〈◊〉 Episâ—… ad FuriaÌ„ e Prou. 18 4. f Filij sapientiae i. sapientes Mat. 11. 19 Filij hominum i. homines Mar. 3 28. sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Achinos vocat Homerus g Psal. 78. 72. h August lib. 2. cont Epist. ParmeÌ„ cap. 12 i Aeâ—…i Spart in vit Anton. Caracal in fine k Pars in his answere to the Apol. l West de trip homin â—…ffic lib. 3. pag. 435. m 1. Chron. 22. 9. n Mich. 4. 4. o Euseâ—… lib. 2. de vit Const. cap. 25. seq cap. 44. p Stat. Iam. an 1. cap. 4. an 3. cap. 4 5. q Vid. Regist. Ioh. LoÌ„gland Epis Lincol. apud Fox fo 822. seq r Vid. Reginal Gonsal lib. de Sanct. Inquis Hispa crtibus Emaen Metar hist. Belg. lib. 234. s Sueton. in vit Calig cap. 30. t Ap. 13 16 17 u Trid. sinod sâ—…ss 25. de resor cap. 2 x Non alij in numero fidelium habentur nisi qui per verbum Apostolorum 1. ecclesiae magistrorum qui ipsis successerunt crediderint Stapi l. 8. doctrin prinâ—… cap. 10. pa. 287. y Scripturae traditio omnia plane dogmata a testimoâ—…io ecclesiae pendent Bellar lib. de Eccles. milit cap. 10. §. Adhâ—…c Ecclesiam interpretantur Papam Non abnno Gretz Defens Bellar. lib. 3. cap. 10. pa. 1451. et Mentitur Caluinista Per ecclesiam enim quando dicimus Ecclesiam esse omniuÌ„ controuersiarum fidei iudicem intelligimus Pontisicem Romamâ—…m qui prâ—… tempore prasens ecclesiam gubernat ibid. pa 1450. z Papa cum totam ecclesiam docet in his quae ad fidem pertinent nulio casu â—…rrare potest Dellar lib. 4. de pontif Rom. cap. 3. a Bell. lib. 3. de Pâ—…nt Ro. ca. 13 b Ioâ—…annes in Aâ—…ocalipsi passâ—…m RomaÌ„â—…cat Babâ—…io 〈◊〉 Bell. lâ—…b 2. de pâ—…ntif Rom. cap. 2. §. praeterea et Iohannes Apoc. 17. dicit decem 〈◊〉 habitu roâ—… puâ—…puratam 〈◊〉 id est 〈◊〉 Bellar lib. 3. de 〈◊〉 Rom. 〈◊〉 1. § Secun 〈◊〉 Ego non 〈◊〉 argument 〈◊〉 vt 〈◊〉 câ—…nseci 〈◊〉 noms ne RomaÌ„ iudicâ—…ri in Epist. Petri in 〈◊〉 Râ—…bera 〈◊〉 com ment in cap. 14. Apoc. pa. 374. c Apoc. 17. 5. d Apoc. 18 3. e Apoc. 17 6. f Apoc. cap. 14 8. et â—…ap â—…8 2.
as is hell from hence I say proceedes that absolute and vncontroulable Authoritie which he claimeth to giue to take away not onely smaller quillets but as the Pope himself expressely affirmes Empyres and Kingdomes Et quicquid habere mortales possuÌ„t and whatsoeuer mortall men can possesse or haue yea take kingdomes away from some Quamuis nihil omnino demereantur as saith Carerius though they commit no fault at all and giue them to those who haue no right vnto them So did Pope Gregory the tenth with the Empire of the East Abstulit Baluino vero domino dedit Michaeli qui nihil iuris habebat he took it from Balwin the second who was the true owner thereof and gaue it to Michael Palâ—…ologus who had no right at all vnto it But tell vs further by what right and Title hath the Pope so large and faire a Patrimony as is the Monarchy and Soueraignty ouer the whole world and in all both ciuill Ecclesiastical causes He hath it say they euen Iure diuino by the very Law of God I but perhaps this is but your priuate opinion onely no sentenced decreed Doctrine among you Yes saith Carerius it is the coÌ„mon iudgment of our Deuines yea of our greatest deuines wherof he there expresly nameth 26. It is further the coÌ„mon iudgement of the Canonists some of them boldly avouching the contrary opinion to bee Haereticall More then so it is saith Bartolus the sentence or iudgement of their holy Mother the Church And lastly which is all in all it is approued by the Decrees and determinations of the Popes themselues by name of Innocentius the third cap. per venerabilem and cap. Solitae de Maioritate obedieÌ„tia to whom may be added Innocentius the fourth who thus defines the Popedome Papatus est principatus tam in temporalibus quam in spiritualibus The Popedome saith he is a Prince-hood or Soueraignty as well in temporall as in spirituall matters Boniface the eight who in token of his right to both the swords at the solemnity of the Iubile by him first instituted Solenniter ostentauit with great pomp and ostentation shewed himselfe the first day in his Pontificalibus like a Pope and the next day in his Imperiall Robes like a temporall Monarch and causing a naked sword to be carried before him proclaimed vnto al Ecce duo gladij hic behold the two swords are heere who further made a Decree or constitution wherein he affirmed that the Pope is Dominus in spiritualibus temporalibus in vniuerso mundo the Lord both in spirituall and temporall causes and that in the whole world iudging it Haereticall as saith Martinus to speake nay Sentire contrariuÌ„ to thinke the contrary that he might subiect all others to this Soucraignty definitiuely determining it as a needfull thing to saluation for euery humaine creature to bee subiect to the Pope Iohn the 22. who expressely also affirmeth that to the Pope Terreni simul caelestis Imperij iura Deus ipse commisit God himselfe hath giuen the right both of the earthly of the heauenly kingdome that is both the Temporal and Ecclesiasticall Monarchy And to omit other particulars lastly may bee added the generall consent of all later Popes who yearely on the night of Christs Natiuity bestowes an hallowed sword of some great Prince whom it pleaseth him the Mystery of which gift as the Pope himselfe explaines it is to betoken thereby Potestatem summam temporalem à Christi pontifici collatum that the supreame Temporall power is giuen to the Pope by Christ according to those scriptures which most blasphemously the Popes apply to themselues all power is giuen to mee in heauen and in earth And againe hee shall rule from the one Sea to the other and from the floude vnto the worlds end Thus teach Carerius Bozius together with their Popes and Popish Confederates whose very wordes in so important a cause I haue now more at large and expressely alledged You do now euidently perceiue that these men who thought it a most ridiculous matter for Kinges to holde their Crownes immediately from God do teach and define it to bee a matter of Religion of Piety of Conscience yea of saluation to holde the same immediately from the Beast that is in truth from the verie Deuill for of the Beast the Apostle saith Apocalipse 13 1. that the Draggon which is the Diuell gaue the Beast his power and his Throne and his great Authoritie These are the fruites of Popish Religion and this the verie HELENA for which they so earnestly fight and contend Of which Positions though I might iustly say as did Saint HIEROME in another cause Sententias vestras prodidisse superesse est patet prima fionte blasphemia To haue recited your assertions is enough to refute them they are stamped with Blasphemy in the verie fore-heade yet as you haue willingly heard the iust defence of Regall Soueraignty so suffer me to speake somewhat also at this time against him who shewes himselfe in his colours to be Hostem humani generis the enemie not of one or two Kingdomes or some people and sort of men but the enemy of all mankind who most violently intrudes himselfe into the rightes and regalities of all Kings Christian and Heathen and like a wild Boare inuades the lands goods and possessions of all men in the world yea most sacrilegiously challengeth vnto himselfe that which is the peculiar prerogatiue and as I may say one of the Royalties of God Domini est terra The Earth is the Lords and all that is therein Psal. 24 1. I shall not neede to prooue that this priestly Monarchy was not known in the time of the old Testament of which not onely Aquina and Stapleton but Carerius himselfe expresly confesseth that the King had then power ouer the Priestes and might for their offences not onely haue depriued them of their spirituall offices but haue kild theÌ„ also that in the time of the old Testament the Kingdom was the Substantiue or superior the Priesthood was theÌ„ but an Adiectiue as depending in good congruity vpon the other though the Pope since hath altered that most congraeous GraÌ„mer rule that seeing in the Old Testament the promises were onely temporall but in the New are eternall Mirum minime videri debet si in veteri testamento suÌ„ ma potestas fuerit Temporalis It must not seeme strange as he saith that the temporall power in the time of the Olde Testament was the Supreame So then though they pretend for this Soueraignty the Law of Nature yet by this expresse confession and cleare wordes of Aquinas and Carerius it is euident that this priestly Monarchy was not heard of for the first foure thousand yeares almost of the world In the New Testament what