THis text ( for argument of my sermon ) not selected by curious choice , but taken as it was offered by order of my priuate exercise in mine own place , serueth yet most fitly for these times . For whereas God dwelling in the heauens , hath made a great change among vs vpon the earth : and hauing called our late Soueraigne Queene to the possession of his heauenly kingdome , for her hath giuen vnto vs a most prudent King to succeed in the gouernment of hir earthly kingdome : this scripture sheweth , that God herein hath done that which rightly he may : because the earth and the inhabitants thereof are wholy his : and he may bestowe kingdomes , aduance gouerners , and commit nations to be ruled at his pleasure .

Yea if it be lawfull for vs paruis componere magna , and to obserue the similitudes and agreements that be betweene an earthly and a spirituall kingdome , which is not forbidden to Christian modestie : then this whole Psalme seemeth vnto me , a scripture fit to be handled in this time in publick , to honour , as it were with some diuine ceremonies , the kingdome , and expected comming of this our noble King . For in this Psalme the Prophet intreateth of the spirituall kingdome of Christ . First shewing what manner nations and people he reigneth ouer , in the first sixe verses . Next proclaming his comming in the other verses , wherein the nobler sort of his subiects are required to prepare to receiue him . But hauing chosen a part , I will leaue the whole and returne to the part .

In the first sixe verses I haue shewed you , that first the Prophet telleth vs , what manner nations and people the Lord reigneth ouer . They are all of two sorts . The first of them that are subiect to his gouernment Iure creations , by right of creation . Of these he speaketh in these two verses , and in this ranke may all be comprehended . The second is a number chosen out of these , with whome he doth conuerse more familiarlie 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 kingdome , the King reigneth ouer all his subiectes by equall right , ( and it is Antichristian , & abhorring from religion among vs professed , to say that any subiect should be exempt from the rule of his souereigne ) and yet admitteth some , bound vnto him by a priuate couenant and oath taken of them , to come neare and to doe seruice vnto him , whom he doth inritch with rewardes , and grace with honourable preferments . Euen so in the kingdome of Christ hee raigneth with equall authority ouer all men . For Psal. 2. 8. God the father gaue vnto 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 marke of the foundation ( as the Kings liuery ) whereof the Apostle speaketh . 2. Timoth. 2. 19. the foundation of God abideth sure , and hath this seale : Dominus nouit qui sunt sui , the Lord knoweth who are his . These head mitteth to do him daylie seruice , these he conuerseth with familiarly as he saith . Ioh. 14. 21. Ei conspiciendum exhibebo meipsum , I wil shew my owne selfe vnto him : these he inricheth with gifts , graces of his spirit in this world , eternall life and a crowne of righteousnes in the next : these he honoureth with high preferments , making them by beleeuing , the sonnes of God in this world , and kings & Priestes vnto God both here and in the next . This second sort I haue not to speake of at this time because my Text reacheth not vnto them .

The earth is the Lordes , and all that therein is , the worlde and they that dwell therein . For he hath founded it vpon the seas , and established it vpon the floudes , in these wordes he remembreth the first sorte of his subiectes which are so by right of creation . Or , if happily this diuision of subiects displease , because the second member is included in the first , & they which are subiectes bound by the benefit of redemption , are also bound by the bond of creation . I will giue the sence of my Text in some other words . The Prophet in these wordes remembreth the first reason & ground of right , by which the Lord clameth to be king : Namely that he created the worlde ▪ The ground of right by which he clameth is in the second verse . How farre he clameth by this ground of right is in the first verse . Euen to be Lord of all .

The earth is the Lordes and all that therein is , the world and they that dwell therein . Thus farre he clameth , euen to be Lord of all . Of the earth and of the inhabitants : Of the soile and those that occupie it : Of euery tenement , and eeuery tenant dwelling therein , that these are the Lordes , 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 deliuer , and then the vses .

The earth is the Lordes , the world is his . Tremelius reades orbis habitabilis , the habitable world , that is the pile of the earth in the face whereof we dwell , with the partes and ornamentes thereof , in the bowels of it or vpper countenance , as minerales , mettalles , stones , mountaines , vallies , plaines , herbes , plantes , fruites & such like , for all these are earth , or of the earth and adhearing thereto . And all this is the Lordes .

For all this was , when there was neither man nor beast , nor any breathing thing to claime a property in them , or to haue any vse of them . For in the first day the earth was : though yet in one masse with the heauens and the waters , and wanting her forme as appeareth . Genesis . 1. 1. 2. And in the third day it was brought to her forme & receiued her decking as in the same place appeareth . verse , 9. God said againe , Let the waters vnder the heauen bee gathered into one place and let the dry land appeare : 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 saide , Let the earth bud foorth the bud of the hearbe that seedeth seede , the fruitefull tree , which beareth fruite according to his kinde , which may haue his seede in it selfe : and it was so . And the earth brought forth the bud of the hearb , that seedeth seede according to his kinde , also the tree that yeeldeth fruite , which hath his seed in it selfe according to his kinde : & God saw that it was good . So the euening and morning was the third day . Thus was the earth seperated from other parts of the world , receiued her forme and furniture , when yet there was neither man nor beast , nor brething thing to liue vpon it , to claime soueraingty , or to make vse of it .

Which things were created after in the sixt day . As Moses after the fourth dayes worke in creating the lightes in the firmament , & the fift daies worke in creating foules and fishes , at last reporteth in the same place . verse . 24. moreouer God saide , let the earth bring foorth the liuing thing according to his kinde , cattell , and that which creepeth , and the beast of the earth according to their kinde , & it was so . And God made the beast of the earth according to his kinde , and the cattell according to his kinde , and euery creeping thing of the earth according to his kinde : and God saw that it was good . Furthermore God saide , let vs make man in our image according to our likenesse , and let them rule ouer the fish of the sea , and ouer the foule of heauen , and ouer the beastes and ouer all the earth , and ouer euery thing that creepeth and mooueth on the earth . Thus God created the man in his image , in the image of God created he him , &c. And in the ver. 31. Moses thus concludeth . And God saw all that he had made , and lo it was very good . And the euening and morning were the sixt day . The earth was created in the first day ▪ was seperated & receiued forme and furniture the third day : man & beasts were not created vntil the 6. day , the earth in the meane time wanted not a Lord to whom it belonged & whose it was , his it is , as the prophet here speaketh , the earth is the Lordes .

But in hope to holde soueraigntie ouer some thing for our selues , we will obiect generally for others also Diuers creatures haue inuaded diuers parts of the world , and without disturbance for many thousands of yeares , haue quietlie held , occupyed & enioyed the same as their owne . The fishes haue the waters , which run into the Seas and haue there their meeting place , Psal. 104. 25. In ipso mari magno et spacioso , in the great and wilde sea , Illic reptilia sunt atque innumer a animantia parua cum magnis , there are creeping things and innumerable liuing creatures small and great . There goe the ships , there is Liuiathan ( Balena saith Tremelius , the Whale ) whom thou hast made to play therein . The Fowles take their pleasure in the regions of the ayre , the lower heauens , and though they discend sometime to the earth to gather foode , and sit sometime on the branches of Trees to rest them and to sing , yet they are called the fowles of heauen , that is of the ayre . Diuers creatures occupie the face of the earth , the Prophet in the forenamed Psalme , verse . 18. Montes excelsissimi rupicaprarum , petrae montanorum murium perfugium , the high mountaines are a refuge for the Goates , and the Rockes for the mountaine Mise , which we read Conies , and in verse . 20. he remembreth the beasts of the Forrests . And of the wilde Asse God saith . Iob. 39. Cui disposui campestria pro domo eius et pro habitaculis eius salsuginosam terram . I haue made the wide champaigne , the wildernesse his house , and the salt places his dwelling , he scorneth the multitude of the citie , & heareth not the noyse of the driuer , he seeketh the mountaines for his pasture , and searcheth for euery greene thing , and the most pleasant places of the earth man chooseth for his habitation , there building houses and cities for his more conuenient dwelling . Gen. 9. 18. 19. The sonnes of Noah going forth of the Arke were Shem , Ham and Iaphet . These are the three sonnes of Noah , & of them was the whole earth ouerspred . Thus haue diuers creatures inioyed thé ▪ world as their owne , many thousands of yeares .

Shall it not therefore be the Lords because they vse it ? how did the Lord loose his old right vnto them ? in what court and before what Iudge was the Lord euicted ? and where are the records thereof to be seene , surely the creatures holde their habitation of the Lord , and so many as are wise acknowledge the same . Whether they doe or no , God doth challenge the right , and plainely affirmeth that he hath alwayes disposed thereof . Ier. 27. 5. speaking of the earth which he made , he saith , Ideo trado eam cui rectum videtur in oculis meis . Therefore I giue it to whom it pleaseth me : and now I haue giuen all these lands into the hands of Nebuchaanezar the King of Babel my seruant , signifying hereby that from time to time he giueth and granteth the possession and vse of the earth at his pleasure , admitting one and displacing another as seemeth good in his sight , putting out Cananites , bringing in the Ifraelites , assigning to euery Tribe their owne portion : deposing Saul , setting vp Dauid ; diuiding one kingdome to many kings , as when hee rent ten Tribes from the sonne of Salomon , and gaue them to Ieroboam the sonne of Nebat . And giuing many kingdomes to one kingdome , as when bordering nations were subdued vnto Dauid . Which translating and disposing , prooueth the earth to be his though inhabited by men , & that they all doe hold of him .

Which because proud Nebuchadnezar did not acknowledge , hee was taught . Dan. 4. 27. He said ; Is not this great Babel , Quam ego edificaui , which I haue builded for the house of the kingdome , by the might of my power , and for the honor of my maiestie ; taking himselfe to be the chiefe Lord holding of none . But it followeth in the next verse , while the word was in the Kings mouth , Vox è coelo accidit , dicens tibi iudicitur Nebuchadnetzar Rex , there came a voyce from heauen , saying , O King Nebuchadnezar , to thee be it spoken , ( to thee whatsoeuer if thou wert as great as Nabuchadonezar ) thy kingdome is departed from thee , and they shall driue thee from men , and thy dwelling shall be with the beasts of the field , they shal make thee to eate grasse as the Oxen , and seauen times shall passe ouer thee , vntill thou knowest that the most high beareth rule ouer the kindome of men , and giueth it vnto whom soeuer hee will . The very same houre was this thing fulfilled vpon Nabuchadnezar , & he was driuen from men , and did eate grasse as the Oxen , and his body was wet with the dew of heauen , till his haires were growne as Eagles feathers , & his nailes like birdes clawes , & at the end of those daies ( heare now his confession , hauing reformend his iudgement ) I Nabuchadnezar lift vp myne eyes vnto heauen , and mine vnderstanding was restored vnto me , and I gaue thankes vnto the most high , and I praised and honoured him that liueth for euer , whose power is an euerlasting power , and his kingdome is from generation to generation . And all the inhabitants of the earth are reputed as nothing : and according to his will hee worketh in the armie of heauen , and in the inhabitants of the earth : and none can staye his hand , nor say vnto him , what doest thou ? Thus when men doe not acknowledge the supreame authoritie of God , he knoweth how to make the proudest to recant .

But be it that men and beasts holde nothing in their owne right , but all of fauour and at Gods will , as appeareth also in their short continuance , and giuing place by death . Yet what may be answered vnto the Prince of darkenesse that challengeth much to himselfe in this world . In Luk. 4. 5. in the historie of Christes temptation , it is thus written of him . That the deuill tooke him vp into an exceeding high mountaine , and shewed him all the kingdomes of the world , in the twinckling of an eye , and said vnto him . Tibi dabo potestatem hanc vniuersam , et gloriam illorum regnorum , nam mihi tradita est , et cuicunque voluero , do eam . All this power will I giue thee , and the glory of those kingdomes : for that is deliuered vnto me : and to whomsoeuer I will , I giue it . The deuill in these words challengeth much vnto himselfe : and the scripture certainely giueth much vnto him , calling him the prince of this world . Iohn . 14. 30. princeps huius mundi venit , sed in me non habit quicquam , the Prince of this world commeth & hath naught in me . And calling him God of this world . 2. Cor. 4. 4. If our Gospell be hid it is hid to them that perish . In quibus deus huius seculi excecauit mentes , nempe in infidelibus , &c. In whome the God of this worlde hath blinded their mindes , namely in the Infidels . But in the deuils challenge , marke ( not his modestie , for he hath none , but ) his fearefulnesse : he dareth not say for incensing his iudge , that the power of this world is his , but that he is a commissioner : all this saith he , is committed vnto me . And where the Scripture calleth him Prince and God of this world , it is by reason of this commission , by which , power is giuen him , in the darkenesse of this world , to rule in the hearts of the children of disobedience . And that fearfull speech also of his is false : for it is not committed vnto him to haue 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 iustitiam , by me kings reigne , and Princes decree iustice . 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 wildernesse ( that is South or North , for on both sides Iudea was inclosed with the wildernesse ) but God is the iudge : hee maketh lowe , and he maketh high . And the Queene of Sheba telleth Salomon 2. Chron 9. 8. that God did place him In solio suo regem pro Iehoua deo suo , in Gods throne , King in the steede of the Lorde his God . Kings therefore doe sit by God , and for God , in the throne of God , and are not beholding to the prince of darkenesse , but to the father of lights , and are therefore called Vncti Iehouae , the annointed of the Lord .

If therefore neither man nor beast , though they inhabite the earth , holde otherwise then of fauour , and at will , being no cheefe Lordes : nor yet the Angels , not the good ones , though they often descend to minister vnto them on earth that shall inherite eternall saluation : nor the euill ones , though they compasse the earth too and fro , walking abroade in it , be Lords of the same , wee must confesse with the Prophet , that the earth is the Lordes : the habitable world is his .

But be it that the soile and habitation is the Lords , yet it may be that the inhabitants are not his . For oft times the ship is one mans and the merchandise wherewith it is fraited is another mans . Oft times the soile belongeth to one man as Lord of the Manor , and the corne growing on the ground belongeth to another as Farmer of the grange . Many times one man is maister & owner of the house , and another oweth the goods laid vp therein . Let vs therefore see if it be not so in this case , the Lord being Lorde of the earth , and men free-men not bound vnto him .

And surely there haue not wanted men in all ages of the world , that haue refused to acknowledge God to bee their Lord . When Moses spake to Pharaoh in the name of the Lord , Pharaoh proudly made answer , Exod. 5. 2. saying ; Who is the Lord , that I should heare his voyce and let Israel goe ? I know not the Lord , neyther will I let Israel goe . Hee knew no superiour , he belonged vnto none . Let vs ioyne with him Nebuchadnezar , who threatning the three Iewes that would not worship his golden Image , said vnto them proudly . Dan 3. 15. Quis est Deus qui eripere possit vos è manibus meis ? who is that God that can deliuer you out of my hands ? he was so far from thinking any God his Lorde , that he thought himselfe a Lorde of Gods , and greater then all Gods . To these may bee added the tumultuous and raging people of Iewes and Gentiles , with their Kings and gouernours , that Psal. 2. 2. came together , contra Iehouam et contra Christum eius , against the Lord and against his Christ , against God the father , against God the sonne , & against the annointed of the Lord with this rebellious resolution . Let vs breake their bonds , & cast away their cords from vs .

If any thinke , that kings perhaps , may fall into this errour , being deceiued by royall maiestie , which yeelding to no Lord in earth , thinketh it should be subiect to no Lord in heauen : but subiects learning to obey earthly Lordes , will much more humble themselues to a heauenly Lord : & it is not to be feared of them , that they should say vnto God , as the citizens by their messenger said to their noble ruler . Luk. 19. 14. Nolumus hunc regnare super nos , we will not haue this man to reigne ouer vs .

First in the 2. Psalme , the people conspired with their Princes . In the Parable in Luke , the multitude of the people subiect to God refuse his gouernment . And further in the 12. Psalme , vers. 3. 4. the Prophet sayth . The Lorde shall cut off Labia blanda , linguam grandiloquam , flattering lippes , proud speaking tongues , Eos qui dicunt , linguae nostrae ius obtinebimus , labia nostra penes nos sunt , quis esset dominus nobis ? We will stande vpon the right of our tounges , our lippes are our owne , who is Lorde ouer vs ? These flattering lips , though ioyned with proude speaking tongues , yet shoulde bewraye men of subiect estate : for kings vse to be flattered , they vse not to flatter . And it is certaine , that men , both of high and lowe degrees denie Gods power ouer them . If not inplain words , yet in plaine deeds while they contemne his voyce . The Apostle saith Titus . 1. 16. There are which professe to know God : Sed factis negant , in their workes they denie him , being abhominable , disobedient , and to euery goodworke reprobate .

Concerning this point . That as the earth is the Lordes , so all that are in it , as the habitable world is his , so they that dwell therein . Concerning this : The Lorde saith Ezechiel . 18. 4. Omnes animaemeae sunt , all soules are mine , the soule of the father and the soule of the sonne is mine . And if the soules of all both young and olde be the Lordes , whose are the bodies ? which in all things are ruled by the wil of the soule . The Lord further saith . Ieremie . 32. 27. Beholde I am the Lorde God of all flesh , is any thing to hard for me ? All flesh is his . If our bodies be flesh , they also are the Lordes : Let flesh and bloud therefore , and euery childe of man acknowledge to whome he belongeth . Caro et spiritus totus homo , carnalis et spiritualis omnis homo , flesh and spirite the whole man , fleshly and spirituall euery man is wholely the Lordes . Dauid was godly , Saule was wicked : Vterque dei . Dauid of an vpright hart , Saul an hypocrite : Vterque seruus dei . Both the one and other his seruants ; Paule speaking of Iesus Christ , that had humbled himselfe and became obedient vntill the death of the Crosse , saith of him Phil. 2. 9. That therefore God hath highly exalted him , and giuen him a name aboue euery name , that at the name of Iesus . Omne genu se flectat coelestium ac terrestrium et subterra neorum : euery knee should bow , of things in heauen , and of things in earth , and of things vnder the earth . Omnisque lingua profiteatur Iesum Christum esse dominum , ad gloriam dei patris , and that euery tongue should confesse Iesus Christ to be the Lord , to the glory of God the father . Euery one therefore , whatsoeuer he be and wheresoeuer , of al the creatures of God , in heauen , or in earth , or vnder the earth , must acknowledge the soueraigne authority of this Lord , That the earth is his and all that are in it , the world & al they that dwell therin .

There haue beene ample kingdomes in the world , & mighty Kings claming and conquering farre : but none so ample , & so farre claming as this . The glorious kingdome of the golden head of Babell , the rich kingdome of the siluer brest and armes , of the Medes and Persians , the mighty kingdome of the brasen bellies and thighes of Alexander & the Grecians & the warlike kingdomes of the Yron legs of the Seleucidae and Lagidae , successors of Alexander in the North , and South , are able to match this ample kingdome of the Lord . The king saw a stone cut of without handes , that grewe into a great mountaine and filled the whole earth . Which the prophet interpreteth of the ample and eternall kingdome that God should set vp among men , euen the kingdome of his sonne whose borders should be the circle of the world . The breadth thereof from the North to the South . The length therof , the iourny of the sunne . Vbicunque locus est , illic preest dominus , vbicunque homines sunt , illis praeest dominus . Whersoeuer place is there God raigneth : wheresoeuer men are ouer them God raigneth , Malach. 1. 11. From the rysing of the Sunne vnto the ▪ going downe thereof , my name is great among the Gentiles , and in euery place incense shal be offered to my name , & a pure offering : for my name is great among the Heathen saith the Lord of hostes . Thus much of this verse shewing how far the Lord claimeth , euen to be Lord of all , the earth & the inhabitantes , the world and the dwellers therein .

For hee hath founded it vppon the Seas and established it vppon the floudes . This verse contayneth a reason and ground of his claime , namely , that hee made the world and the inhabitantes thereof .

And where as the Prophet saith that God did found it and establish it vpon the waters , the meaning is this , that in founding and establishing the earth and habitable world , he made it to appeare high aboue the waters , as if the waters lying euen in a lowe leuell ( called aquae , quia aequae ) as if these leueled lowe waters were the flore , & the earth the building raised vp vpon them . Genesis . 1. 9. It is written God said againe , let the waters vnder the heauen be gathered into one place , and let the dry land appeare , 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 wholy couered with the waters , as a lute or some instrument in a case ; and God commaunded them to retyre into one place , and holde an euen course . For so Tremelius interprets the place , recto et aequabili cursu contendant : Let their motion from hence foorth be direct and leuell , hastening into their assigned place , where they may haue that euen course . This worke of God is notablie set foorth by the Prophet in the Psalme . 104. Tremelius reading giuing much light to our reading , from the 5. ver He set the earth vpon her foundations that it shall neuer moue . Abisso vt indumento operueras eam supramontes stantibus aquis : Thou hadst couered it with the deepe as with a garment , the waters standing aboue the mountaines ( thus it was vntill the third day . ) Ex increpatione tua diffugerunt , a voce tui tonitrui accelerarunt fugam . at thy rebuke they fled , from the voyce of thy thunder they hastened their flight ( Gods worde was like a thundring checke vnto them ) Conscenderunt per montes , descenderunt per valles , in locum quem fundaueras eis : they climed ouer the mountaines , & ranne downe by the vallies , vnto the place assigned to them . Terminum opposuisti ne transeant , ne reuertuntur ad operiendū terram . Thou hast set bonds vnto them , that they shall not passe , that they returne not to couer 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 plaine and leuell wauing course , and are about the skirtes of the dry land , as a foundation and strong pinning to holde vp the sides of it . And therefore doth the Prophet say . That the Lord hath founded it vppon the Seas and prepared it vppon the floudes .

Whatsoeuer 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 stil vpholdeth the same .

We haue the history of the creation deliuered in writing vnto vs by the man to whom God appeared in the burning bush , to whom God spake in the mountaine familiarly face to face , that saw the glory of God , somuch as mortall eyes might see and liue ; euen by Moses that was faithfull in al the house , and he doth ascribe the creation therof vnto God . In whose bookes , these are the first words , grauen as it were in the forhead therof : In principio deus creauit coelum et terram , in the beginning God created the heauen & the earth so that , as the two disciples , going to Emaus , said vnto Iesus , after his resurrection , not yet known vnto them , that he must needs be the only stranger in Israell , if he knew not the things that had lately happened to Iesus of Nazareth a Prophet mighty in deede and in word before God and all the people : so hee must needes bee a very great stranger in the Scriptures that knoweth not that God made the worlde . Manye great Philosophers among the vnbeleeuing Gentiles , hauing read the bookes of other writers , haue doubted of the creation of the worlde , and some haue thought it to haue beene eternall , neuer made . And some more folishly haue supposed it to haue beene accidently made , Ex atomis conflatum , growne to this forme by the falling of small motes together . But among Christians , which haue the bookes of Scripture Scripturae diuinitus inspiratae , giuen by inspiration of God , the childe that hath but spelled the first line of the Bible , learneth that the Almightie God did create the heauen 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 vp your eyes on high , and beholde 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 euerlasting God , the Lord hath created the ends of the earth , &c. In Ieremie in his tenth chapter , where he sheweth the vanitie of idols compared vnto the liuing God , the God of trueth : in the 11. verse it is thus written . Thus shall yee say vnto them , the Gods that haue not made the heauens and the earth , shall perish from the earth , and from vnder these heauens , he hath made the earth by his power , and established the world by his wisedome , and hath stretched out the heauens by his discretion . And in the 27. Chapter and 5. verse , God saith of himselfe . I haue made the earth , the man and the beast that are vpon the ground , by my great power , and by my out-stretched arme , &c. Yea God manifested in the flesh , Iesus Christ the sonne of God , and sonne of the Virgin Marie , to whome in regarde of his humaine nature , the iudgement of the worlde is committed , which in regarde of his diuine nature was his without commission , he hath made the worlde , and all things therein , and dooth now conserue the same . Paul saith of him Colos. 1. 16. That by him althings were created which are in heauen , and which are in earth , things visible , and things inuisible . And the Apostle to the Hebrewes 1. 2. speaketh thus ; That whereas in former times , God spake vnto our fathers by the Prophets , in these last daies he hath spoken vnto vs by his sonne , whom he hath made heire of all things , by whom also he made the world : who being the brightnesse of the glory , and the ingraued forme of his person , and bearing vp all things , Potente verbo suo , by his mightie word , hath by himselfe purged our sinnes : by him the world was made , and by his mighty worde the world and all things in it are susteined . So that certainly God did create the earth , the habitable world , & all that dwell vpon it . He did found it & establish it vpon the seas , being now by Gods appointment as a wall at the foote therof , and a strong buttrice to shore and vphold the same .

But is this a good reason to claime the soueraigntie of the world because he made it ? I surely . When Iacob had made his pottage , and Esau came home hungrie out of the field , he acknowledged that to be Iacobs that Iacob had made , he challenged no right in it , neither desired to haue it but vpon composition with his brother . He is therefore more vnreasonable then Esau , that acknowledging God to haue made the world , will denie him to be Lord of the world , of the worke of his owne hands . Paul among the Athenians , Acts. 17. 24. speaketh thus . God that made the worlde and all things that are therein , seeing that he is Lord of heauen & earth , dweleth not in temples made with hands . Where he hath affirmed that God made the world , and all things therin , he feareth not immediatly to annex ▪ as a thing not to be spoken against , that he is lord of heauen & 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 yee , that the Lord he is God , it is he that hath made vs , & not we our selues , we are his people , and the sheepe of his pasture . Hence he inferreth that we are his , and he Lord and owner of vs , as any man is of the flockes of his sheepe , because the Lordes hands did make vs . And if the reason be good in any part of the world , it is good also in the whole . If the sonnes of men be Gods possession , because hee made them , then the earth and all that are vpon it are his , for he made them . In Esa. 45. 12. the Lord saith : I haue made the earth , and created man vpon it : I whose hands haue spred out the heauens , I haue euen commanded all their armie . Because he made and created these things , and did spred them out , giuing both being and forme , substance and shape vnto them , therefore he commandeth them as their Lord. Omni exercitui eorum mandata Dei : he commandeth all the armies of them . Which he should not doe if they remained not his . Therefore vpon so great reason , let vs yeelde 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 vpon the seas , and established it vpon the flouds . Thus haue yee heard the doctrine of these wordes . Now let vs consider what holy & good vse we may make thereof .

And let this be the first vse , that if God be Lord of all , the earth and also the inhabitants , that then all , the earth and the inhabitants , doe acknowledge and honour him . And this the holye Ghoast doth teach vs in the Psalme . 96. from the verse . 7. Giue vnto the Lorde the families of the people , giue vnto the Lorde glory and power ; giue vnto the Lord the glory of his name : bring an offering , and enter into his Courtes . Worship the Lorde in the glorious sanctuarie : tremble before him all the earth ; say among the nations , the Lord reigneth . Surely the worlde shal be stable , and not mooue , and he shall iudge the people in righteousnesse . Let the heauens reioyce , and let the earth bee glad , let the Sea roare , and all that therein is : let the fielde bee ioyfull , and all that is in it , let all the Trees of the wood reioyce before the Lorde : for hee commeth , for hee commeth to iudge the earth : hee will iudge the worlde with righteousnesse , and the people in his truth . Thus ought all the earth to do : thus let all our earth do : for we are his & he commeth among vs , to iudge vs in righteousnes by his appointed seruant , and to instruct vs in the truth by our defender of the faith . This is one vse , to giue glory vnto God .

Let the next vse be this , that we learne to know our selues in humilitie , & cease from those proud and importable speeches of some , that thinke themselues 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 shamlesse that say Quis tu es ? quis mihi es ? what art thou ? what art thou to me ? indeed , what art thou that speakest thus vnto thy brother ? but one of those poore Grashoppers , spoké of Esa. 40 22. Deus insidet ambitui terrae , cui habitatores eius sunt velut locustae . God sitteth vpon the circle of the earth , to whom the inhabitants therof are as Grashoppers . Is the earth thine ? art thou Lorde 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 faire houses , & some of them thou hast builded thy selfe . Thou hast many fruitfull fields , and some of them thou hast purchased thy selfe . Thou hast thy bags well filled , and hast got thy wealth thy selfe , and hast goods laide vp in store for many yeares . I doubt not but thou hast many of these things in thy possession , deliuered of trust by the hand of God . For 1. Cor. 4 7. the apostle saith , what hast thou that thou hast not receiued ? & as thou hast receiued them from Gods hand , so thou must deliuer them , with an account for the vse of them into Gods hand . But if thou thinke that they are thine , and that , according to the saying in the gospel , thou maiest do what thou wilt with thine owne , thou art much deceiued . The earth is the Lordes , and all the fulnesse of it . Which if thou wilt not learne in humility to acknowledge before , shortly ; whether thou wilt or no , thou shalt bee compelled to acknowledge it : when that shall be tide thee , that Christ said befell the proude ritch man . Luke . 12. 20. When hee had flattered himselfe , saying to his soule , Soule thou hast goods laide vp in store for many yeres , liue at ease , eate , drinke , and take thy pastime . The Lord Iesus saith , that God saide vnto him , Thou foole , this night will they fetch awaye thy soule from thee . Quae tu parasti , cuius tum erunt , then whose shall those things be which thou hast prouided ? heauen doth dispise them , they are not needfull there , neither can they ad to thine happinesse . Hell doth not regard them , they are of no vse there , neyther can they abate thy paine : the graue hath no stowage for them , there is nothing but darkenesse . 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 Psalme . 49. 17. of the glorious ritch man dying , he shall take nothing away when he dieth , neither shall his pompe descend after him . Thus shall vaine men be taught that nothing is theirs , but the earth and all the fulnesse of it the Lordes : Let euery one of vs therefore , whatsoeuer his present portion be , take heede that he be not high minded , that he grow not proud of vncertaine riches : but that in humility he acknowledge himselfe to haue come naked into the world , and shall goe naked out , and in the meane time is but a steward accomptable , and that the earth and all that is in it as the Lords , if our harts were thus framed , wee should learne more modestly , more soberly , more iustly , more charitablie , & more holily , to vse the goods of this worlde , striuing as the Apostle aduiseth vs . 1. Tim. 6. 18 To be rich in good works , laying vp in store a good foundation , against the time to come , that we may obtaine eternall life . This is a second vse of the doctrine to retaine our selues in humility .