GOD'S UNIVERSAL right proclaimed. A Sermon preached at Paul's Cross, the 27. of March 1603. being the next Sunday after her majesties departure.  
By I. H.  1. PET. 2. 17. 
Fear God: Honour the King.  
Imprinted at London for Cuthburt Burby. 1603.   

❧ God's universal right proclaimed.  PSAL. 24. 1. 2. 
1. The earth is the Lords and all that therein is: the world and they that dwell therein.  
2. For he hath founded it upon the seas and established it upon the floods.  
THis text (for argument of my sermon) not selected by curious choice, but taken as it was offered by order of my private exercise in mine own place, serveth yet most fitly for these times. For whereas God dwelling in the heavens, hath made a great change among us upon the earth: and having called our late Sovereign Queen to the possession of his heavenly kingdom, for her hath given unto us a most prudent King to succeed in the government of her earthly kingdom: this scripture showeth, that God herein hath done that which rightly he may: because the earth and the inhabitants thereof are wholly his: and he may bestow kingdoms, advance governors, and commit nations to be ruled at his pleasure.  
Yea if it be lawful for us parvis componere magna, and to observe the similitudes and agreements that be between an earthly and a spiritual kingdom, which is not forbidden to Christian modesty: then this whole Psalm seemeth unto me, a scripture fit to be handled in this time in public, to honour, as it were with some divine ceremonies, the kingdom, and expected coming of this our noble King. For in this Psalm the Prophet entreateth of the spiritual kingdom of Christ. First showing what manner nations and people he reigneth over, in the first six verses. Next proclaiming his coming in the other verses, wherein the nobler sort of his subjects are required to prepare to receive him. But having chosen a part, I will leave the whole and return to the part.  
In the first six verses I have showed you, that first the Prophet telleth us, what manner nations and people the Lord reigneth over. They are all of two sorts. The first of them that are subject to his government jure creations, by right of creation. Of these he speaketh in these two verses, and in this rank may all be comprehended. The second is a number chosen out of these, with whom he doth converse more familiarly as his domesticals, which are honoured among the rest, and distinguished from the rest, Beneficio redemptionis; by the benefit of redemption.  
For as in an earthly kingdom, the King reigneth over all his subjects by equal right, (and it is Antichristian, & abhorring from religion among us professed, to say that any subject should be exempt from the rule of his sovereign) and yet admitteth some, bound unto him by a private covenant and oath taken of them, to come near and to do service unto him, whom he doth enrich with rewards, and grace with honourable preferments. Even so in the kingdom of Christ he reigneth with equal authority over all men. For Psal. 2. 8. God the father gave unto him: Gentes in her editatem, et extremitates terra in possessionem, the heathen for his inheritance, & the ends of the earth for his possession. Yet a choice number there is bearing the mark of the foundation (as the King's livery) whereof the Apostle speaketh. 2. Timoth. 2. 19 the foundation of God abideth sure, and hath this seal: Dominus novit qui sunt sui, the Lord knoweth who are his. These head mitteth to do him daily service, these he converseth with familiarly as he saith. joh. 14. 21. Ei conspiciendum exhibebo meipsum, I will show my own self unto him: these he enricheth with gifts, graces of his spirit in this world, eternal life and a crown of righteousness in the next: these he honoureth with high preferments, making them by believing, the sons of God in this world, and kings & Priests unto God both here and in the next. This second sort I have not to speak of at this time because my Text reacheth not unto them.  
The earth is the Lords, and all that therein is, the world and they that dwell therein. For he hath founded it upon the seas, and established it upon the floods, in these words he remembreth the first sort of his subjects which are so by right of creation. Or, if happily this division of subjects displease, because the second member is included in the first, & they which are subjects bound by the benefit of redemption, are also bound by the bond of creation. I will give the sense of my Text in some other words. The Prophet in these words remembreth the first reason & ground of right, by which the Lord claimeth to be king: Namely that he created the world▪ The ground of right by which he claimeth is in the second verse. How far he claimeth by this ground of right is in the first verse. Even to be Lord of all.  
The earth is the Lords and all that therein is, the world and they that dwell therein. Thus far he claimeth, even to be Lord of all. Of the earth and of the inhabitants: Of the soil and those that occupy it: Of every tenement, and every tenant dwelling therein, that these are the Lords, we are to inquire in this verse. That they are his, because he made them, we are to inquire in the next verse. And the doctrine of these things I will first deliver, and then the uses.  
The earth is the Lords, the world is his. Tremelius reads orbis habitabilis, the habitable world, that is the pile of the earth in the face whereof we dwell, with the parts and ornaments thereof, in the bowels of it or upper countenance, as minerales, metals, stones, mountains, valleys, plains, herbs, plants, fruits & such like, for all these are earth, or of the earth and adhering thereto. And all this is the Lords.  
For all this was, when there was neither man nor beast, nor any breathing thing to claim a property in them, or to have any use of them. For in the first day the earth was: though yet in one mass with the heavens and the waters, and wanting her form as appeareth. Genesis. 1. 1. 2. And in the third day it was brought to her form & received her decking as in the same place appeareth. verse, 9 God said again, Let the waters under the heaven be gathered into one place and let the dry land appear: and it was so. And God called the dry land earth, and the gathering together of the waters, seas: and God saw that it was good. Then God said, Let the earth bud forth the bud of the herb that seedeth seed, the fruitful tree, which beareth fruit according to his kind, which may have his seed in itself: and it was so. And the earth brought forth the bud of the herb, that seedeth seed according to his kind, also the tree that yieldeth fruit, which hath his seed in itself according to his kind: & God saw that it was good. So the evening and morning was the third day. Thus was the earth separated from other parts of the world, received her form and furniture, when yet there was neither man nor beast, nor breathing thing to live upon it, to claim soveraingty, or to make use of it.  
Which things were created after in the sixth day. As Moses after the fourth days work in creating the lights in the firmament, & the fifth days work in creating fowls and fishes, at last reporteth in the same place. verse. 24. moreover God said, let the earth bring forth the living thing according to his kind, cattle, and that which creepeth, and the beast of the earth according to their kind, & it was so. And God made the beast of the earth according to his kind, and the cattle according to his kind, and every creeping thing of the earth according to his kind: and God saw that it was good. Furthermore God said, let us make man in our image according to our likeness, and let them rule over the fish of the sea, and over the foul of heaven, and over the beasts and over all the earth, and over every thing that creepeth and moveth on the earth. Thus God created the man in his image, in the image of God created he him, etc. And in the ver. 31. Moses thus concludeth. And God saw all that he had made, and lo it was very good. And the evening and morning were the sixth day. The earth was created in the first day▪ was separated & received form and furniture the third day: man & beasts were not created until the 6. day, the earth in the mean time wanted not a Lord to whom it belonged & whose it was, his it is, as the prophet here speaketh, the earth is the Lords.  
But in hope to hold sovereignty over some thing for ourselves, we will object generally for others also divers creatures have invaded divers parts of the world, and without disturbance for many thousands of years, have quietly held, occupied & enjoyed the same as their own. The fishes have the waters, which run into the Seas and have there their meeting place, Psal. 104. 25. In ipso mari magno et spacioso, in the great and wild sea, Illic reptilia sunt atque innumer a animantia parva cum magnis, there are creeping things and innumerable living creatures small and great. There go the ships, there is Liviathan (Balena saith Tremelius, the Whale) whom thou hast made to play therein. The Fowls take their pleasure in the regions of the air, the lower heavens, and though they descend sometime to the earth to gather food, and sit sometime on the branches of Trees to rest them and to sing, yet they are called the fowls of heaven, that is of the air. divers creatures occupy the face of the earth, the Prophet in the forenamed Psalm, verse. 18. Montes excelsissimi rupicaprarum, petrae montanorum murium perfugium, the high mountains are a refuge for the Goats, and the Rocks for the mountain Miso, which we read Coneys, and in verse. 20. he remembreth the beasts of the Forests. And of the wild Ass God saith. job. 39 Cui disposui campestria pro domo eius et pro habitaculis eius salsuginosam terram. I have made the wide champaign, the wilderness his house, and the salt places his dwelling, he scorneth the multitude of the city, & heareth not the noise of the driver, he seeketh the mountains for his pasture, and searcheth for every green thing, and the most pleasant places of the earth man chooseth for his habitation, there building houses and cities for his more convenient dwelling. Gen. 9 18. 19 The sons of Noah going forth of the Ark were Shem, Ham and japhet. These are the three sons of Noah, & of them was the whole earth overspread. Thus have divers creatures enjoyed the▪ world as their own, many thousands of years.  
Shall it not therefore be the Lords because they use it? how did the Lord lose his old right unto them? in what court and before what judge was the Lord evicted? and where are the records thereof to be seen, surely the creatures hold their habitation of the Lord, and so many as are wise acknowledge the same. Whether they do or no, God doth challenge the right, and plainly affirmeth that he hath always disposed thereof. jer. 27. 5. speaking of the earth which he made, he saith, Ideo trado eam cui rectum videtur in oculis meis. Therefore I give it to whom it pleaseth me: and now I have given all these lands into the hands of Nebuchaanezar the King of Babel my servant, signifying hereby that from time to time he giveth and granteth the possession and use of the earth at his pleasure, admitting one and displacing another as seemeth good in his sight, putting out Canaanites, bringing in the Ifraelites, assigning to every Tribe their own portion: deposing Saul, setting up David; dividing one kingdom to many kings, as when he rend ten Tribes from the son of Solomon, and gave them to jeroboam the son of Nebat. And giving many kingdoms to one kingdom, as when bordering nations were subdued unto David. Which translating and disposing, proveth the earth to be his though inhabited by men, & that they all do hold of him.  
Which because proud Nebuchadnezar did not acknowledge, he was taught. Dan. 4. 27. He said; Is not this great Babel, Quam ego edificavi, which I have builded for the house of the kingdom, by the might of my power, and for the honour of my majesty; taking himself to be the chief Lord holding of none. But it followeth in the next verse, while the word was in the King's mouth, Vox è coelo accidit, dicens tibi iudicitur Nebuchadnetzar Rex, there came a voice from heaven, saying, O King Nebuchadnezar, to thee be it spoken, (to thee whatsoever if thou wert as great as Nabuchadonezar) thy kingdom is departed from thee, and they shall drive thee from men, and thy dwelling shall be with the beasts of the field, they shall make thee to eat grass as the Oxen, and seven times shall pass over thee, until thou knowest that the most high beareth rule over the kingdom of men, and giveth it unto whom soever he will. The very same hour was this thing fulfilled upon Nabuchadnezar, & he was driven from men, and did eat grass as the Oxen, and his body was wet with the dew of heaven, till his hairs were grown as Eagles feathers, & his nails like birds claws, & at the end of those days (hear now his confession, having reformend his judgement) ay Nabuchadnezar lift up mine eyes unto heaven, and mine understanding was restored unto me, and I gave thanks unto the most high, and I praised and honoured him that liveth for ever, whose power is an everlasting power, and his kingdom is from generation to generation. And all the inhabitants of the earth are reputed as nothing: and according to his will he worketh in the army of heaven, and in the inhabitants of the earth: and none can stay his hand, nor say unto him, what dost thou? Thus when men do not acknowledge the supreme authority of God, he knoweth how to make the proudest to recant.  
But be it that men and beasts hold nothing in their own right, but all of favour and at God's will, as appeareth also in their short continuance, and giving place by death. Yet what may be answered unto the Prince of darkness that challengeth much to himself in this world. In Luk. 4. 5. in the history of Christ's temptation, it is thus written of him. That the devil took him up into an exceeding high mountain, and showed him all the kingdoms of the world, in the twinkling of an eye, and said unto him. Tibi dabo potestatem hanc universam, et gloriam illorum regnorum, nam mihi tradita est, et cuicunque voluero, do eam. All this power will I give thee, and the glory of those kingdoms: for that is delivered unto me: and to whomsoever I will, I give it. The devil in these words challengeth much unto himself: and the scripture certainly giveth much unto him, calling him the prince of this world. john. 14. 30. princeps huius mundi venit, sed in me non habit quicquam, the Prince of this world cometh & hath nought in me. And calling him God of this world. 2. Cor. 4. 4. If our Gospel be hid it is hid to them that perish. In quibus deus huius seculi excecavit mentes, nempe in infidelibus, etc. In whom the God of this world hath blinded their minds, namely in the Infidels. But in the devils challenge, mark (not his modesty, for he hath none, but) his fearfulness: he dareth not say for incensing his judge, that the power of this world is his, but that he is a commissioner: all this saith he, is committed unto me. And where the Scripture calleth him Prince and God of this world, it is by reason of this commission, by which, power is given him, in the darkness of this world, to rule in the hearts of the children of disobedience. And that fearful speech also of his is false: for it is not committed unto him to have at his pleasure the disposing of the kingdoms of the earth. In Pro. 8. 15. the wisdom of God saith, per mereges regnant et dominatores decernunt justitiam, by me kings reign, and Princes decree justice. And the Prophet of God saith, Psa. 75. 6. Non ab exortu, nec ab occasu, neque à deserto est exaltatio. Sed deus index hunc deprimit illum exaltat: to come to preferment is neither from the east, nor from the west, nor from the wilderness (that is South or North, for on both sides judea was enclosed with the wilderness) but God is the judge: he maketh low, and he maketh high. And the Queen of Sheba telleth Solomon 2. Chron 9 8. that God did place him In solio suo regem pro Iehoua deo suo, in God's throne, King in the steed of the Lord his God. King's therefore do sit by God, and for God, in the throne of God, and are not beholding to the prince of darkness, but to the father of lights, and are therefore called Vncti jehovae, the anointed of the Lord.  
If therefore neither man nor beast, though they inhabit the earth, hold otherwise then of favour, and at will, being no chief Lords: nor yet the Angels, not the good ones, though they often descend to minister unto them on earth that shall inherit eternal salvation: nor the evil ones, though they compass the earth too and fro, walking abroad in it, be Lords of the same, we must confess with the Prophet, that the earth is the Lords: the habitable world is his.  
But be it that the soil and habitation is the Lords, yet it may be that the inhabitants are not his. For oft times the ship is one man's and the merchandise wherewith it is fraited is another man's. Oft times the soil belongeth to one man as Lord of the Manor, and the corn growing on the ground belongeth to another as Farmer of the grange. Many times one man is master & owner of the house, and another oweth the goods laid up therein. Let us therefore see if it be not so in this case, the Lord being Lord of the earth, and men freemen not bound unto him.  
And surely there have not wanted men in all ages of the world, that have refused to acknowledge God to be their Lord. When Moses spoke to Pharaoh in the name of the Lord, Pharaoh proudly made answer, Exod. 5. 2. saying; Who is the Lord, that I should hear his voice and let Israel go? I know not the Lord, neither will I let Israel go. He knew no superior, he belonged unto none. Let us join with him Nebuchadnezar, who threatening the three jews that would not worship his golden Image, said unto them proudly. Dan 3. 15. Quis est Deus qui eripere possit vos è manibus meis? who is that God that can deliver you out of my hands? he was so far from thinking any God his Lord, that he thought himself a Lord of Gods, and greater than all Gods. To these may be added the tumultuous and raging people of jews and Gentiles, with their Kings and governors, that Psal. 2. 2. came together, contra jehovam et contra Christum eius, against the Lord and against his Christ, against God the father, against God the son, & against the anointed of the Lord with this rebellious resolution. Let us break their bonds, & cast away their cords from us.  
If any think, that kings perhaps, may fall into this error, being deceived by royal majesty, which yielding to no Lord in earth, thinketh it should be subject to no Lord in heaven: but subjects learning to obey earthly Lords, will much more humble themselves to a heavenly Lord: & it is not to be feared of them, that they should say unto God, as the citizens by their messenger said to their noble ruler. Luk. 19 14. Nolumus hunc regnare super nos, we will not have this man to reign over us.  
First in the 2. Psalm, the people conspired with their Princes. In the Parable in Luke, the multitude of the people subject to God refuse his government. And further in the 12. Psalm, vers. 3. 4. the Prophet saith. The Lord shall cut off Labia blanda, linguam grandiloquam, flattering lips, proud speaking tongues, Eos qui dicunt, linguae nostrae ius obtinebimus, labia nostra penes nos sunt, quis esset dominus nobis? We will stand upon the right of our tongues, our lips are our own, who is Lord over us? These flattering lips, though joined with proud speaking tongues, yet should bewray men of subject estate: for kings use to be flattered, they use not to flatter. And it is certain, that men, both of high and low degrees deny God's power over them. If not inplain words, yet in plain deeds while they contemn his voice. The Apostle saith Titus. 1. 16. There are which profess to know God: Sed factis negant, in their works they deny him, being abominable, disobedient, and to every goodworke reprobate.  
Concerning this point. That as the earth is the Lords, so all that are in it, as the habitable world is his, so they that dwell therein. Concerning this: The Lord saith Ezechiel. 18. 4. Omnes animaemeae sunt, all souls are mine, the soul of the father and the soul of the son is mine. And if the souls of all both young and old be the Lords, whose are the bodies? which in all things are ruled by the will of the soul. The Lord further saith. jeremy. 32. 27. Behold I am the Lord God of all flesh, is any thing to hard for me? All flesh is his. If our bodies be flesh, they also are the Lords: Let flesh and blood therefore, and every child of man acknowledge to whom he belongeth. Caro et spiritus totus homo, carnalis et spiritualis omnis homo, flesh and spirit the whole man, fleshly and spiritual every man is wholly the Lords. David was godly, Saul was wicked: Vterque dei. David of an upright heart, Saul an hypocrite: Vterque servus dei. Both the one and other his servants; Paul speaking of jesus Christ, that had humbled himself and became obedient until the death of the Cross, saith of him Phil. 2. 9 That therefore God hath highly exalted him, and given him a name above every name, that at the name of jesus. Omne genu se flectat coelestium ac terrestrium et subterra neorum: every knee should bow, of things in heaven, and of things in earth, and of things under the earth. Omnisque lingua profiteatur jesum Christum esse dominum, ad gloriam dei patris, and that every tongue should confess jesus Christ to be the Lord, to the glory of God the father. Every one therefore, whatsoever he be and wheresoever, of all the creatures of God, in heaven, or in earth, or under the earth, must acknowledge the sovereign authority of this Lord, That the earth is his and all that are in it, the world & all they that dwell therein.  
There have been ample kingdoms in the world, & mighty Kings claming and conquering far: but none so ample, & so far claming as this. The glorious kingdom of the golden head of Babel, the rich kingdom of the silver breast and arms, of the Medes and Persians, the mighty kingdom of the brazen bellies and thighs of Alexander & the Grecians & the warlike kingdoms of the Iron legs of the Seleucidae and Lagidae, successors of Alexander in the North, and South, are able to match this ample kingdom of the Lord. The king saw a stone cut of without hands, that grew into a great mountain and filled the whole earth. Which the prophet interpreteth of the ample and eternal kingdom that God should set up among men, even the kingdom of his son whose borders should be the circle of the world. The breadth thereof from the North to the South. The length thereof, the journey of the sun. Vbicunque locus est, illic priest dominus, ubicunque homines sunt, illis praeest dominus. wheresoever place is there God reigneth: wheresoever men are over them God reigneth, Malach. 1. 11. From the rising of the Sun unto the▪ going down thereof, my name is great among the Gentiles, and in every place incense shallbe offered to my name, & a pure offering: for my name is great among the Heathen saith the Lord of hosts. Thus much of this verse showing how far the Lord claimeth, even to be Lord of all, the earth & the inhabitants, the world and the dwellers therein.  
For he hath founded it upon the Seas and established it upon the floods. This verse containeth a reason and ground of his claim, namely, that he made the world and the inhabitants thereof.  
And where as the Prophet saith that God did found it and establish it upon the waters, the meaning is this, that in founding and establishing the earth and habitable world, he made it to appear high above the waters, as if the waters lying even in a low level (called aquae, quia aequae) as if these leveled low waters were the flore, & the earth the building raised up upon them. Genesis. 1. 9 It is written God said again, let the waters under the heaven be gathered into one place, and let the dry land appear, and it was so. And God called the dry land earth, and the gathering together of the waters he called seas: Before, the waters and the earth were so mixed, that the earth was wholly covered with the waters, as a lute or some instrument in a case; and God commanded them to retire into one place, and hold an even course. For so Tremelius interprets the place, recto et aequabili cursu contendant: Let their motion from hence forth be direct and level, hastening into their assigned place, where they may have that even course. This work of God is notably set forth by the Prophet in the Psalm. 104. Tremelius reading giving much light to our reading, from the 5. ver He set the earth upon her foundations that it shall never move. Abisso ut indumento operueras eam supramontes stantibus aquis: Thou hadst covered it with the deep as with a garment, the waters standing above the mountains (thus it was until the third day.) Ex increpatione tua diffugerunt, a voce tui tonitrui accelerarunt fugam. at thy rebuke they fled, from the voice of thy thunder they hastened their flight (God's word was like a thundering check unto them) Conscenderunt per montes, descenderunt per valles, in locum quem fundaveras eyes: they climbed over the mountains, & ran down by the valleys, unto the place assigned to them. Terminum opposuisti ne transeant, ne revertuntur ad operiendum terram. Thou hast set bonds unto them, that they shall not pass, that they return not to cover the earth (thus it was on the third day) and by that word of God as an eternal decree, the waters hold their rectumet aequabilem cursum, their plain and level waving course, and are about the skirts of the dry land, as a foundation and strong pinning to hold up the sides of it. And therefore doth the Prophet say. That the Lord hath founded it upon the Seas and prepared it upon the floods.  
Whatsoever his words are, the thing that he affirmeth is this, that God in the beginning made the earth & made the inhabitants by the power of his word, and by the same mighty word of his still upholdeth the same.  
We have the history of the creation delivered in writing unto us by the man to whom God appeared in the burning bush, to whom God spoke in the mountain familiarly face to face, that saw the glory of God, somuch as mortal eyes might see and live; even by Moses that was faithful in all the house, and he doth ascribe the creation thereof unto God. In whose books, these are the first words, graven as it were in the forehead thereof: In principio deus creavit coelum et terram, in the beginning God created the heaven & the earth so that, as the two disciples, going to Emaus, said unto jesus, after his resurrection, not yet known unto them, that he must needs be the only stranger in Israel, if he knew not the things that had lately happened to jesus of Nazareth a Prophet mighty in deed and in word before God and all the people: so he must needs be a very great stranger in the Scriptures that knoweth not that God made the world. Many great Philosophers among the unbelieving Gentiles, having read the books of other writers, have doubted of the creation of the world, and some have thought it to have been eternal, never made. And some more foolishly have supposed it to have been accidentally made, Ex atomis conflatum, grown to this form by the falling of small motes together. But among Christians, which have the books of Scripture Scripturae divinitus inspiratae, given by inspiration of God, the child that hath but spelled the first line of the Bible, learneth that the Almighty God did create the heaven and the earth. In Esa. 40 25. the Lord saith; To whom now will you liken me that I should be like him, saith the holy one? lift up your eyes on high, and behold who hath created these things? and bringeth out their armies by number? and calleth them all by names. After verse. 28. Knowest thou not? or hast thou not heard that the everlasting God, the Lord hath created the ends of the earth, etc. In jeremy in his tenth chapter, where he showeth the vanity of idols compared unto the living God, the God of truth: in the 11. verse it is thus written. Thus shall ye say unto them, the Gods that have not made the heavens and the earth, shall perish from the earth, and from under these heavens, he hath made the earth by his power, and established the world by his wisdom, and hath stretched out the heavens by his discretion. And in the 27. Chapter and 5. verse, God saith of himself. I have made the earth, the man and the beast that are upon the ground, by my great power, and by my outstretched arm, etc. Yea God manifested in the flesh, jesus Christ the son of God, and son of the Virgin Marie, to whom in regard of his humane nature, the judgement of the world is committed, which in regard of his divine nature was his without commission, he hath made the world, and all things therein, and doth now conserve the same. Paul saith of him Colos. 1. 16. That by him allthings were created which are in heaven, and which are in earth, things visible, and things invisible. And the Apostle to the Hebrews 1. 2. speaketh thus; That whereas in former times, God spoke unto our fathers by the Prophets, in these last days he hath spoken unto us by his son, whom he hath made heir of all things, by whom also he made the world: who being the brightness of the glory, and the engraved form of his person, and bearing up all things, Potente verbo suo, by his mighty word, hath by himself purged our sins: by him the world was made, and by his mighty word the world and all things in it are sustained. So that certainly God did create the earth, the habitable world, & all that dwell upon it. He did found it & establish it upon the seas, being now by God's appointment as a wall at the foot thereof, and a strong buttrice to shore and uphold the same.  
But is this a good reason to claim the sovereignty of the world because he made it? I surely. When jacob had made his pottage, and Esau came home hungry out of the field, he acknowledged that to be Jacob's that jacob had made, he challenged no right in it, neither desired to have it but upon composition with his brother. He is therefore more unreasonable than Esau, that acknowledging God to have made the world, will deny him to be Lord of the world, of the work of his own hands. Paul among the Athenians, Acts. 17. 24. speaketh thus. God that made the world and all things that are therein, seeing that he is Lord of heaven & earth, dweleth not in temples made with hands. Where he hath affirmed that God made the world, and all things therein, he feareth not immediately to annex▪ as a thing not to be spoken against, that he is lord of heaven & earth. Concerning man, one part of this earth and habitable world, for he was made of the dust of the earth, the Prophet saith Psal. 100 3. Know ye, that the Lord he is God, it is he that hath made us, & not we ourselves, we are his people, and the sheep of his pasture. Hence he inferreth that we are his, and he Lord and owner of us, as any man is of the flocks of his sheep, because the lords hands did make us. And if the reason be good in any part of the world, it is good also in the whole. If the sons of men be God's possession, because he made them, than the earth and all that are upon it are his, for he made them. In Esa. 45. 12. the Lord saith: I have made the earth, and created man upon it: I whose hands have spread out the heavens, I have even commanded all their army. Because he made and created these things, and did spread them out, giving both being and form, substance and shape unto them, therefore he commandeth them as their lord Omni exercitui eorum mandata Dei: he commandeth all the armies of them. Which he should not do if they remained not his. Therefore upon so great reason, let us yield God his right, and say with the Prophet; The earth is the Lords and all that is in it, the world and they that dwell therein. For he hath founded it upon the seas, and established it upon the floods. Thus have ye heard the doctrine of these words. Now let us consider what holy & good use we may make thereof.  
And let this be the first use, that if God be Lord of all, the earth and also the inhabitants, that then all, the earth and the inhabitants, do acknowledge and honour him. And this the holy Ghost doth teach us in the Psalm. 96. from the verse. 7. Give unto the Lord the families of the people, give unto the Lord glory and power; give unto the Lord the glory of his name: bring an offering, and enter into his Courts. Worship the Lord in the glorious sanctuary: tremble before him all the earth; say among the nations, the Lord reigneth. Surely the world shallbe stable, and not move, and he shall judge the people in righteousness. Let the heavens rejoice, and let the earth be glad, let the Sea roar, and all that therein is: let the field be joyful, and all that is in it, let all the Trees of the wood rejoice before the Lord: for he cometh, for he cometh to judge the earth: he will judge the world with righteousness, and the people in his truth. Thus ought all the earth to do: thus let all our earth do: for we are his & he cometh among us, to judge us in righteousness by his appointed servant, and to instruct us in the truth by our defender of the faith. This is one use, to give glory unto God.  
Let the next use be this, that we learn to know ourselves in humility, & cease from those proud and importable speeches of some, that think themselves Lords of the earth, when the earth is the Lords and all that is in it. The Heathen Poet censureth them saying, Impudentissima eorum est oratio, their speech is most shameless that say Quis tu es? quis mihi es? what art thou? what art thou to me? indeed, what art thou that speakest thus unto thy brother? but one of those poor Grasshoppers, spoké of Esa. 40 22. Deus insidet ambitui terrae, cui habitatores eius sunt velut locustae. God sitteth upon the circle of the earth, to whom the inhabitants thereof are as Grasshoppers. Is the earth thine? art thou Lord of the habitable world? yea is there any thing in the world, that thou canst call thine? when the Prophet saith, all is the Lords: thou perhaps wilt say, thou hast many fair houses, & some of them thou hast builded thyself. Thou hast many fruitful fields, and some of them thou hast purchased thyself. Thou hast thy bags well filled, and hast got thy wealth thyself, and hast goods laid up in store for many years. I doubt not but thou hast many of these things in thy possession, delivered of trust by the hand of God. For 1. Cor. 4 7. the apostle saith, what hast thou that thou hast not received? & as thou hast received them from God's hand, so thou must deliver them, with an account for the use of them into God's hand. But if thou think that they are thine, and that, according to the saying in the gospel, thou mayest do what thou wilt with thine own, thou art much deceived. The earth is the Lords, and all the fullness of it. Which if thou wilt not learn in humility to acknowledge before, shortly; whether thou wilt or no, thou shalt be compelled to acknowledge it: when that shall be tie thee, that Christ said befell the proud rich man. Luke. 12. 20. When he had flattered himself, saying to his soul, Soul thou hast goods laid up in store for many years, live at ease, eat, drink, and take thy pastime. The Lord jesus saith, that God said unto him, Thou fool, this night will they fetch away thy soul from thee. Quae tu parasti, cuius tum erunt, than whose shall those things be which thou hast provided? heaven doth despise them, they are not needful there, neither can they add to thine happiness. Hell doth not regard them, they are of no use there, neither can they abate thy pain: the grave hath no stowage for them, there is nothing but darkness. As they were not acquainted with thee before thou wast borne, so thy goods will not know thee when thou art dead: and as the Prophet saith Psalm. 49. 17. of the glorious rich man dying, he shall take nothing away when he dieth, neither shall his pomp descend after him. Thus shall vain men be taught that nothing is theirs, but the earth and all the fullness of it the Lords: Let every one of us therefore, whatsoever his present portion be, take heed that he be not high minded, that he grow not proud of uncertain riches: but that in humility he acknowledge himself to have come naked into the world, and shall go naked out, and in the mean time is but a steward accountable, and that the earth and all that is in it as the Lords, if our hearts were thus framed, we should learn more modestly, more soberly, more justly, more charitably, & more holily, to use the goods of this world, striving as the Apostle adviseth us. 1. Tim. 6. 18 To be rich in good works, laying up in store a good foundation, against the time to come, that we may obtain eternal life. This is a second use of the doctrine to retain ourselves in humility.  
A third use that shall be, that the Apostle teacheth us 1. Corin. 10. The Apostle would not have believers, to sit with unbelievers at the tables of their Idols in their feasts, which he calleth the tables of devils, because no man can be partaker of the table of the Lord and the table of devils, but if we be bidden to any man's private house, whether we are willing to go to eat meat with him, there he giveth liberty to eat, though it be meat offered to idols, whatsoever is set before us except any weak brother say, such meat was offered to idols, for whose sake, he willeth them of better knowledge yet to abstain, for not offending their consciences also, whatsoever is sold in the shambles he permitteth to eat, without making question, and his reason is the doctrine of this place (as appear. v. 26. & 18.) For the earth is the Lords and all that therein is, for the Lord himself being most pure, can any thing that is his, in it own nature be impure? the Lord being most holy, can any thing that is his in it own nature be unholy? it cannot be. So may we use the best things, that they may be unclean to us. So may we be, & so may we use the good gifts of God that they shall be unclean unto us. In the Epistle to Titus. 1. 15. the Apostle saith. Omnia munda mundis, unto the pure are all things pure: jis autem qui sunt inquinati et increduli nihil est mundum, but unto them that are defiled and unbelieving is nothing pure, etc. If we pollute not Gods gifts by our uncleanness, they are clean unto us. Christ Math. 15. 11. saith unto the multitude called together, That which entereth into the mouth defileth not the man, but that which cometh out of the mouth defileth the man. And the Apostle Paul 1. Tim. 4. 4. saith; Every creature of God is good, and nothing aught to be refused, if it be received with thanksgiving, for it is sanctified by the word of God and prayer. This pertaineth to the liberty of God's children in the use of God's creatures: all is his, and therefore they that are his, may freely use them with peace of conscience. Yet it excuseth not them, that without cause, and with offence break, with contempt the politic laws of Princes. This is a third use, teaching that we may use the creatures with comfort, because they are the Lords.  
Let us come to a fourth use, which shall be the last: reserved to the last place, that it might be best remembered. The earth and the fullness of it, the habitable world and the inhabitants therein are all the Lords, because he made them, and conserveth them. Then sure it is lawful for him to dispose of these things at his pleasure: And here it hath place that is said in the Gospel. Mat. 20. 15. An non licet mihi quod volo facere in meis rebus? Is it not lawful for me to do as I will with mine own? and therefore with reverence we must approve of the counsel and work of the Lord now fallen out among us in these days.  
We lately had (ah heavy voice that we must say, we had) a most gracious Queen, by many names most dear unto us, who reigning by God & reigning for God, most happily swayed the sceptre of this mighty kingdom, four and forty years, eighteen weeks and two days. Solomon being anointed to reign over the twelve Tribes, esteemed it a burden (though an honourable burden) to go in and out before that people, and said unto God. 1. King. 3. 9 who is able to judge this thy mighty people? even so, the care of our peace, prosperity and welfare was unto our Queen a burden: of which burden God hath now eased her shoulders, & received her to rest and reign with him in heaven.  
In whose place, as Solomon succeeding David (unto which two in Israel I compare these two in England for wisdom, piety, and love to God's house) we have and shall have (ah word of comfort that we may say, as was heartily wished by most that fear God, that we have and shall have) the heigh and mighty king, james by the grace of God the sixth of that name, King of Scotland, & by the same divine grace, the first of that name, King of England France and Ireland, to reign over us. When Solomon was anointed king in Israel the servants of David, came in unto him and said. 1. King. 3. 47. God make the name of Solomon more famous than thy name, and exalt his throne above thy throne. And james being proclaimed king in England, so we say of him, if it be possible, God make his name more famous than the name of Elizabeth) whose name was famous to the ends of the world, and exalt his throne above her throne, (whose throne was highly and honourably exalted, when she sat therein a true defender of the faith.)  
This work of the Lord, taking from one, & giving unto another, the throne and sceptre of this noble kingdom, let us bear with such mind as becometh wisemen, because the earth and the inhabitants are the Lords, to dispose at his pleasure. If the change had been unto us as dangerous, as was feared by ourselves, & hoped by our enemies, we must have borne it with quiet minds, because the earth is the Lords. Now then, the change being better for us than we durst expect, we should be worthy of much blame, if we do not carry ourselves, in an even reverence, between contrary affections, in the consideration hereof.  
I say in an even reverence, and reverent evennes between contrary affections, because I know that in the due contemplation of this change men's minds are upon divers points, diversly drawn aside with different affections. While they consider her that is taken away, they cannot choose but be full of heaviness, remembering what she was unto them. And when they consider him that is given unto us, they cannot choose but be full of joy, to think what he is like to be unto us; and therefore whomsoever I do here behold, with cheerful countenances and bright apparel, I suppose that they do mourn in wedding garments, having both sorrow and joy at their hearts, hiding inwardly their sorrow for her that is departed, and showing outwardly their joy for him that is coming. Whom otherwise I see with heavy countenances and dark apparel, I suppose that they rejoice in mourning weeds, having both joy and sorrow at their hearts, hiding inwardly their joy for him that is coming, and showing outwardly their sorrow for her that is gone. And surely in this change, seriously considered, there are just causes of both these affections.  
That the death of our Queen could not but bring with it causes of heaviness, it hath been long since examined, and as it were by the subscription of all men's hands confirmed (and happy England that God did not with his hand so largely subscribe, for than it must have been so) the Papists have long wished and expected her death: they have often attempted by bloody hands to hasten her end: they have solicited with many prayers and vows their He saints and She saints, and have stirred up enemies against her. Hoping that Christ in England should again give up the ghost in the day of her death, and that the Gospel should be buried in the day of her funerals: and they have liberty to bring in Antichrist, and restore again the traditions of the church of Rome. On the other side, all that love the Lord jesus, with fear did think of her future death, and with fervent prayers oft desired God to draw out the length of her reign with the days of heaven, that she might resign her Sceptre into the hands of Christ at his coming to judgement: lest happily, losing her before, they might lose with her, whatsoever blessings they received and enjoyed with her. These men, having before thought of her death, did in their hope and fear subscribe, that surely her death must be dangerous to England.  
Others also were of the same mind. There is lurking among us (and God grant they never have time to show their heads according to their desire,) a race of idle people, inordinate walkers, to whom orderly obedience seemeth to be servile bondage, and labour in an honest calling is a burden not to be borne: men living by their wit, in truth by their wickedness, by stealing, cozening and such unlawful shifts: and as honestly spending their goods as getting them. The settled government, the confirmed peace was a great let to their designments. They expected a day in the death of our late Sovereign, when the state being troubled, they might spoil the subjects: knowing it is best fishing in troubled streams. On the other side, the good subjects, the honest Citizens, lovers of peace, men honestly getting their goods, these fearing the claws of the former vultures, with grief did forethink the coming hour of her majesties death, and besought God for the continuance of her life, that the fruit of their just labours, God's blessing in their honest walking in their callings, might not be a pray to such spoilers. These men also in their hope and fear had subscribed, that her death would bring cause of sorrow. Thus we see how all men long since were of this mind.  
And if the most mighty hand of our most merciful God guiding the hearts of our noble governors, had not, by the Proclaiming of our now Sovereign King james, turned their hope into vanity, and our fear into comfort, surely the death of our excellent Queen had brought with it ruin and cause of sorrow. Wherefrom if God hath miraculously delivered us (whose name be therefore eternally praised) yet who can think upon it, what a one she was unto us while she lived, a watchful keeper, a merciful judge, a Queen of peace, a defender of the faith, and a very mother in Israel? who can think upon it, that she was such a one unto us while she lived, and not be touched at the heart with sorrow, that she lives not still, to be still such a one unto us? Surely in her that is taken from us, we have, fallen upon us occasions of sorrow.  
But God most good hath not left us, as desolate plaintiffs, unto a solitary sorrow, without all comfort: but hath given us also many causes of rejoicing, both in our blessed Queen departed from us, and also in our right noble King given us.  
In her that is departed, God hath given unto us occasion of rejoicing in the manner of her departing, wherein he hath honoured her memory among the righteous, and more honoured his own name, for his mercy to her. In two great and notable favours, that her end was peaceable, and that it was godly: that she ended her days quietly, and died in the faith of Christ.  
First herein we have cause to rejoice on her behalf, that her end was peaceable, without the stroke of man, and without any other stroke of God, than such as is common to all men, that pass by the strait of death. The Bull of Pius Quintus denounced an other end. The invincible Armada of Spain threatened an other end. Many bloody traitors justly suffering among us, attempted an other end. And yet notwithstanding the God of peace gave unto her a peaceable end, she lived long, our band of peace, and died quietly a child of peace, as if God had promised her that he promised Abraham, Genesis. 15. 15. Thou shalt go unto thy Fathers Come pace in peace, and shalt be buried In canitie bona, in a good age, that is, Satura dierum divitiarum honoris, full of days, riches, and honour, and all present blessings, as a good age is expounded. 1. Chron. 29. 28. David died in a good age, full of days, riches, and honour, our Queen matching him for the fullness of the days of her life, for she was come into the year wherein David died, being seventy year old; and overmatching him for the fullness of the days of her reign, for he reigned but forty years, and she saw the five and fortieth of her reign, in more peace than David had.  
I will not give offence by remembering, how far different from her end, the end of the last Catholic King of Spain, and most Christian King of France was, the one dying by a heavy stroke of God's hand, and the other by a violent stroke of man's hand, neither of them near to that sweet sleep▪ whereinto she fell in her departing.  
And as her end was peaceable, so it was pious, godly, christian, she died in the faith of Christ, giving evidence thereof in her weakest times, and now enjoyeth the end of her faith, the salvation of her soul, the blessing pronounced from heaven, Blessed are the dead that die in the Lord, they rest from their labours.  
On the Sundaye last before her death, the reverend father the Lord Bishop of Chichester, and Doctor Parrie one of her highness Chaplains, going to read divine service unto her, as the manner was upon the Lord's day: her heavy sadness at this time well removed, she pronounced after them the confession of sins with prayer for the forgiveness of them, which is usually pronounced by the congregation, when we come together to seek the face of our God. And though it was done with a weak voice, yet was it with great evidence of a fervent spirit, looking up unto God. The next night God gave unto her quiet sleep in her bed, whereby she was much refreshed the Lord preparing her by renewed comfort unto a happy end. For as one well saith: Veraconsolatio perpetuo durat in electis, et si languescit, per spiritum sanctum instauratur, potissimum autem est efficax circa vita finem et mortis articulum. True comfort endureth perpetually in the elect, if it beginneth at any time to faint, it is restored by the holy Ghost, especially it is strong and effectual toward the end of life, and approach of death, which in her Grace was observed, to the great rejoicing of her servants. For on the Wednesday, death approaching, which she desired, that she might be loosed and be with Christ, which is best of all: the right reverend father, the Lord Archbishop of Canterbury coming in unto her at three in the afternoon, he put her in mind of the sufferings of Christ, the means of her salvation; of remission of sins and eternal life, & most gladly she hearkened unto him, testifying her joy with her hand, which she could not so well do with her voice. And when the reverend father, knowing how soon sick parties are wearied, did withdraw himself, giving sign with her hand, she called him unto her the second time. And when, again after a second speech, he withdrew himself, she beckoned to have him come unto her the third time. So pleasing unto her soul was the voice of him, that had in his mouth the word of reconciliation, so beautiful in her eyes were the feet of him, that did preach glad tidings and publish salvation, and it was not affection to the man, but love unto the doctrine and glad tidings of salvation, that led her listening ear. For the reverend Lord Bishop of Chichester coming after unto her, rehearsed unto her the grounds of Christian faith, requiring some testimony of her assenting unto them, which she readily gave both with hand & eye. And when he proceeded so far, as to say unto her, that it was not enough, generally to believe that those things were true, but every Christian man must believe, that they were true unto them, that they were members of the true Church, truly redeemed by jesus Christ, that their sins were forgiven, and that they should live for ever with God, she did with great show of faith lift up her eyes and hands to heaven, where she knew her life to be hid with Christ in God▪ and stayed them long, testifying her particular faith, and apprehension of God's mercy to her in Christ. So continuing, unto the death a professor of the faith, whereof she had been defender in her life. And findeth now the truth of his promise, that said. reve. 3. 10. Be faithful unto the death, and I will give thee the crown of life. Thus did she end her days in the faith: and even in her that is taken from us, we have cause of rejoicing, when we consider, how God took her away in his great mercy ending her days in peace & in the faith of Christ.  
But notwithstanding her happiness in her death, unhappy had we been after her death▪ if God had not given us a good king to succeed her. In whom, when we cast our eye towards him, we find great causes to lift up our heads and rejoice. His name hitherto only proclaimed in our streets, hath stilled the ragings of the people, danting the enemies of true religion, and causing the enemies of peace, that thought now to look out, to hide their heads. What shall we not hope that the presence of his person will do, when the sound of his name hath done so much already? surely we shall see it, if ever this land saw it, fulfilled, that Solomon saith. proverbs. 20. 8. A King sitting in the throne of judgement driveth away all evil with his eyes. I speak not these things in flattery but in the firm hope of my soul. For propinquity of blood, he is the next and rightful heir of Henry the seventh of famous memory, of the house of Lancaster, & of Elizabeth his wife air of the house of York. His education hath been Godly; of his wisdom for government, and of his sincerity for religion, he hath already given proof, not only in the government of his kingdom of Scotland, but otherwise also, to the content of many that could not so fully observe his government, as peruse his writings. What remaineth then? but that we rejoice in God and praise him for our present sovereign, praying that he may safely come untous, & long continue with us, standing in God's grace, to the good of God's Church, & safety of the kingdoms over which he is set. Such is the mercy of God toward us in the king given unto us, such are the causes of rejoicing that we have in our King. Which quisquis non videt cecus est, quisquis videt et non laudat ingratus est, quisquis laudanti reluctatur insanus est. Whosoever seeth not is blind, whosoever seeth and praiseth not is unthankful, whosoever misliketh others praising is not wise. And therefore seeing God hath made so happy a change for us in the disposing of this kingdom, being Lord of all the earth, let us bear it with such minds as become wise men, mingling heaviness with our joy, and joy with our heaviness, and let us lift up the Trumpet of our loudest voices, and say, God save King james.  
AMEN.