GODS VNIVERSAL right proclaimed. A Sermon preached at Paules Crosse, the 27. of March 1603. being the next Sunday after her Ma­iesties departure.

By I. H.

1. PET. 2. 17.

Feare God: Honour the King.


Imprinted at London for Cuthburt Burby. 1603.

❧Gods vniuersall right proclaimed.

PSAL. 24. 1. 2.

1. The earth is the Lords and all that therein is: the worlde and they that dwell therein.

2. For he hath founded it vpon the seas and established it vpon the flouds.

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 [Page] 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 [Page] 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) [Page] 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 foū ­dation 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 [Page] 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 mēber 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: [Page] 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, moūtaines, [Page] 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 [Page] 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 [Page] 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 cōcludeth. 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 [Page] 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 at (que) 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 [Page] Prophet in the forenamed Psalme, verse. 18. Montes excelsissimi rupicaprarū, 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 thē was the whole earth ouerspred. Thus [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 iustitiā, by me kings reigne, and Princes decree iustice. And the Prophet of God saith, Psa. 75. 6. Nō ab exortu, nec ab occasu, ne (que) à deserto est exaltatio. Sed deus index hūc de­primit illū exaltat: to come to preferment is neither from the east, nor frō the west, nor from the wildernesse (that is South or North, for on both sides Iudea was [Page] 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 thē 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 [Page] 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 [Page] 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. Dā 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 frō 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 shalbe 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 [Page] 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 [Page] 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 foundatiōs 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 [Page] to them. Terminum opposuisti ne transeant, ne reuertuntur ad operiendū ter­ram. Thou hast set bonds vnto thē, 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 mā to whom God appeared in the burning bush, to whom God spake in the moun­taine [Page] 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 coelū 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 [Page] 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, [Page] 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. [Page] 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 [Page] 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 [Page] 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, [Page] 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 shalbe sta­ble, and not mooue, and he shall iudge the people in righteousnesse. Let the heauens reioyce, and let the earth bee [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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.

A third vse that shall be, that the Apo­stle teacheth vs 1. Corin. 10. The Apostle would not haue beleeuers, to sit with vnbeleeuers at the tables of their Idols in their feasts, which he calleth the ta­bles of diuels, because no man can be pertaker of the table of the Lord and the table of deuils, but if we be bidden to any mans priuate house, whether we are willing to go to eate meat with him, there he giueth liberty to eate, though it bee meate offered to idols, whatsoe­uer is set before vs except any weake [Page] brother say, such meate was offered to idols, for whose sake, hee willeth them of better knowledge yet to abstaine, for not offending their consciences al­so, whatsoeuer is solde in the shambles he permitteth to eate, without making question, and his reason is the doctrine of this place (as appeareth. v. 26. & 18.) For the earth is the Lords and all that ther­in is, for the Lord himselfe beeing 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 vnholy? it cannot be. So may we vse the best things, that they may be vncleane to vs. So may we be, & so may we vse the good gifts of God that they shall be vncleane vnto vs. In the Epistle to Titus. 1. 15. the Apostle saith. Omnia munda mundis, vnto the pure are all things pure: Iis autem qui sunt inquinati et increduli nihil est mundum, but vnto them that are defiled and vnbeleeuing is nothing pure, &c. If wee pollute not Gods guifts by our vncleanenesse, [Page] they are cleane vnto vs. Christ Math. 15. 11. saith vnto the multitude called together, That which entreth into the mouth defileth not the man, but that which commeth out of the mouth de­fileth the man. And the Apostle Paul 1. Tim. 4. 4. saith; Euery creature of God is good, and nothing ought to be refused, if it bee receiued with thanks­giuing, for it is sanctified by the worde of God and prayer. This pertaineth to the libertie of Gods children in the vse of Gods creatures: all is his, and therefore they that are his, may freely vse them with peace of conscience. Yet it excuseth not them, that without cause, and with offence breake, with contempt the politique lawes of Prin­ces. This is a third vse, teaching that we may vse the creatures with comfort, be­cause they are the Lords.

Let vs come to a fourth vse, which shall be the last: reserued to the last place, that it might be best remembred. [Page] The earth and the fullnesse of it, the ha­bitable world and the inhabitants ther­in are all the Lordes, because he made them, and conserueth them. Then sure it is lawfull 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 lawfull for me to do as I will with mine owne? and therfore with reuerence wee must approoue of the counsell and worke of the Lorde now fallen out among vs in these dayes.

We lately had (ah heauie voyce that we must say, wee had) a most gratious Queene, by many names most deare vnto vs, who raigning by God & raig­ning for God, most happilye swayed the scepter of this mighty kingdome, foure and fortye yeares, eighteene weekes and two dayes. Salomon being annoynted to raigne ouer the twelue Tribes, esteemed it a burden (though [Page] an honourable burden) to goe in and out before that people, and sayde vnto God. 1. King. 3. 9. who is able to iudge this thy mighty people? euen so, the care of our peace, prosperitye and welfare was vnto our Queene a burden: of which burden God hath now eased her shoulders, & receiued her to rest and raigne with him in heauen.

In whose place, as Salomon succee­ding Dauid (vnto which two in Israel I compare these two in England for wisedome, pietye, and loue to Gods house) we haue and shall haue (ah word of comfort that we may say, as was har­tely wished by most that feare God, that we haue and shall haue) the heigh and mighty king, Iames by the grace of God the sixt of that name, King of Scotland, & by the same deuine grace, the first of that name, King of England France and Ireland, to raigne ouer vs. When Salomon was annoynted king in Israel the seruants of Dauid, came in vn­to [Page] him and said. 1. King. 3. 47. God make the name of Salomon more famous then thy name, and exalt his throne aboue thy throne. And Iames being proclamed king in England, so we say of him, if it be possible, God make his name more fa­mous then the name of Elizabeth) whose name was famous to the endes of the world, and exalt his throne aboue her throne, (whose throne was highly and honourably exalted, when she sat ther­in a true defender of the faith.)

This worke of the Lord, taking from one, & giuing vnto another, the throne and scepter of this noble kingdome, let vs beare with such minde as becōmeth wisemen, because the earth and the inha­bitāts are the Lords, to dispose at his plea­sure. If the change had beene vnto vs as dangerous, as was feared by our selues, & hoped by our enimies, we must haue borne it with quiet mindes, because the earth is the Lordes. Now then, the change being better for vs then we [Page] durst expect, we should be worthy of much blame, if we doe not carry our selues, in an euen reuerence, betweene contrary affections, in the considerati­on hereof.

I say in an euen reuerence, and reue­rent euennes betweene contrary affec­tions, because I know that in the due contemplation of this change mens mindes are vpon diuers pointes, diuers­ly drawen aside with different affecti­ons. While they consider her that is taken away, they cannot choose but be full of heauinesse, remembring what she was vnto them. And when they consider him that is giuen vnto vs, they cannot choose but be full of ioy, to thinke what hee is like to bee vnto vs; and therfore whomsoeuer I do here behold, with chearfull countenances and bright apparrell, I suppose that they doe mourne in wedding garmentes, hauing both sorrow and ioye at their hearts, hiding inwardly their sorrowe [Page] for hir that is departed, and showing outwardly their ioye for him that is comming. Whom otherwise I see with heauie countenances and darke appar­rell, I suppose that they reioyce in mourning weeds, hauing both ioy and sorrow at their hearts, hiding inwardly their ioy for him that is comming, and showing outwardly their sorrow for hir that is gone. And surely in this change, seriouslie considered, there are iust cau­ses of both these affections.

That the death of our Queene could not but bring with it causes of heaui­nesse, it hath beene long since exami­ned, and as it were by the subscription of all mens hands confirmed (and hap­pie England that God did not with his hand so largely subscribe, for then it must haue beene so) the Papists haue long wished and expected her death: they haue often attempted by bloudie hands to hasten her ende: they haue solicited with many prayers and vowes [Page] their He saints and She saints, and haue stirred vp enemies against her. Hoping that Christ in England should againe giue vp the ghost in the daye of her death, and that the Gospell should bee buryed in the day of her funerals: and they haue libertye to bring in Anti­christ, and restore againe the traditions of the church of Rome. On the other side, all that loue the Lorde Iesus, with feare did thinke of her future death, and with feruent prayers oft desired God to drawe out the length of her reigne with the dayes of heauen, that she might resigne her Scepter into the handes of Christ at his comming to iudgement: least happily, loosing her before, they might loose with her, what­soeuer blessings they receiued and en­ioyed with her. These men, hauing be­fore thought of her death, did in their hope and feare subscribe, that surely her death must be dangerous to England.

Others also were of the same minde. [Page] There is lurking among vs (and God graunt they neuer haue time to showe their heads according to their desire,) a race of idle people, inordinate wal­kers, to whome orderly obedience see­meth to be seruile bondage, and labour in an honest calling is a burden not to be borne: men liuing by their witte, in truth by their wickednesse, by stealing, cousening and such vnlawfull shiftes: and as honestly spending their goods as getting them. The setled gouern­ment, the confirmed peace was a great let to their designements. They expec­ted a day in the death of our late So­uereigne, when the state beeing trou­bled, they might spoile the subiects: knowing it is best fishing in troubled streames. On the other side, the good subiects, the honest Citizens, louers of peace, men honestlye get­ting their goods, these fearing the clawes of the former vultures, with griefe did fore-thinke the comming [Page] houre of her Maiesties death, and be­sought God for the continuance of her life, that the fruite of their iust labours, Gods blessing in their honest walking in their callings, might not be a pray to such spoilers. These men also in their hope and feare had subscribed, that her death would bring cause of sorrowe. Thus we see how all men long since were of this minde.

And if the most mightie hand of our most mercifull God guiding the harts of our noble gouerners, had not, by the Proclaiming of our now Soueraigne King Iames, turned their hope into va­nitie, and our feare into comfort, surely the death of our excellent Queene had brought with it ruine and cause of sor­row. Where-from if God hath miracu­louslie deliuered vs (whose name be therfore eternally praised) yet who can thinke vpon it, what a one she was vnto vs while she liued, a watchfull keeper, a mercifull iudge, a Queene of peace, [Page] a defender of the faith, and a very mo­ther in Israel? who can thinke vpon it, that she was such a one vnto vs while she liued, and not bee touched at the hart with sorrow, that she liues not still, to be still such a one vnto vs? Surely in her that is taken from vs, we haue, fallen vpon vs occasions of sorrowe.

But God most good hath not left vs, as desolate plaintiffes, vnto a solitarie sorrow, without all comfort: but hath giuen vs also many causes of reioycing, both in our blessed Queene departed from vs, and also in our right noble King giuen vs.

In her that is departed, God hath giuen vnto vs occasiō of reioycing in the mā ­ner of her departing, wherein he hath honored her memorie among the righ­teous, and more honoured his owne name, for his mercy to her. In two great and notable fauours, that her end was peaceable, and that it was godlie: that she ended her dayes quietlie, and dyed [Page] in the faith of Christ.

First herein we haue cause to reioyce on her behalfe, that her end was peace­able, without the stroake of man, and without any other stroake of God, then such as is common to all men, that passe by the straite of death. The Bull of Pius Quintus denounced an other end. The inuincible Armada of Spaine threatned an other end. Many bloudy traytors iustly suffering among vs, attempted an other end. And yet notwithstand­ing the God of peace gaue vnto hir a peaceable end, she liued long, our band of peace, and died quietly a childe of peace, as if God had promised her that he promised Abraham, Genesis. 15. 15. Thou shalt goe vnto thy Fathers Cum pace in peace, and shalt bee buryed In canitie bona, in a good age, that is, Satura dierum diuitiarum honoris, full of dayes, riches, and honour, and all present blessings, as a good age is expounded. 1. Chron. 29. 28. Dauid dyed [Page] in a good age, full of dayes, riches, and honour, our Queene matching him for the fulnesse of the dayes of her life, for she was come into the yeare where­in Dauid dyed, being seauentie yeare olde; and ouermatching him for the fulnesse of the dayes of her reigne, for he reigned but fortie yeares, and shee sawe the fiue and fortieth of her reigne, in more peace then Dauid had.

I will not giue offence by remem­bring, how farre different from her ende, the ende of the last Catholike King of Spaine, and most Christian King of France was, the one dying by a heauie stroake of Gods hand, and the other by a violent stroake of mans hand, neyther of them neare to that sweete sleepe▪ whereinto she fell in her departing.

And as her end was peaceable, so it was pious, godly, christiā, she died in the faith of Christ, giuing euidence therof [Page] in her weakest times, and now inioyeth the end of her faith, the saluation of her soule, the blessing pronounced from heauen, Blessed are the dead that die in the Lorde, they rest from their la­bours.

On the Sundaye last before her death, the reuerend father the Lorde Bishop of Chichester, and Doctor Parrie one of her highnesse Chap­lines, going to reade deuine seruice vn­to her, as the maner was vpon the Lords day: her heauie sadnesse at this time wel remooued, she pronounced after them the confession of sinnes with prayer for the forgiuenesse of them, which is vsually pronounced by the congrega­tion, when we come together to seeke the face of our God. And though it was done with a weake voyce, yet was it with great euidence of a feruent spi­rit, looking vp vnto God. The next night God gaue vnto her quiet sleep in her bed, wherby she was much refresh­ed [Page] the Lord preparing her by renewed cōfort vnto a happy end. For as one wel 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 indureth perpetually in the elect, if it beginneth at any time to faint, it is restored by the holy Ghost, especially it is strong and effectuall to­ward the end of life, and approach of death, which in her Grace was obser­ued, to the great reioycing of her ser­uants. For on the Wednesday, death approaching, which she desired, that she might be losed and be with Christ, which is best of all: the right reue­rend father, the Lorde Archbishop of Canterbury comming in vnto her at three in the after-noone, he put her in minde of the sufferings of Christ, the meanes of her saluation; of remis­sion of sinnes and eternall life, & most gladly she harkened vnto him, testify­ing [Page] her ioy with her hand, which shee could not so well doe with her voyce. And whē the reuerend father, knowing how soone sicke parties are wearied, did withdrawe himselfe, giuing signe with her hand, she called him vnto her the second time. And when, againe af­ter a second speech, hee withdrewe himself, she beckned to haue him come vnto her the third time. So pleasing vn­to her soule was the voyce of him, that had in his mouth the word of reconci­liation, so beautifull in her eyes were the feete of him, that did preach glad tydings and publish saluation, and it was not affection to the man, but loue vnto the doctrine and glad tydings of saluation, that led her listening eare. For the reuerend Lord Bishop of Chi­chester comming after vnto her, rehear­sed vnto her the grounds of Christian faith, requiring some testimony of her assenting vnto them, which she readily gaue both with hand & eye. And when [Page] he proceeded so far, as to say vnto her, that it was not inough, generally to be­leeue that those things were true, but e­uery Christian man must beleeue, that they were true vnto them, that they were members of the true Church, tru­ly redeemed by Iesus Christ, that their sinnes were forgiuen, and that they should liue for euer with God, she did with great show of faith lift vp her eies and handes to heauen, where she knew her life to be hid with Christ in God▪ and staied them long, testifying her per­ticular faith, and apprehension of Gods mercy to her in Christ. So continu­ing, vnto the death a professor of the faith, whereof she had bin defender in her life. And findeth now the trueth of his promise, that said. Reue. 3. 10. Be faith­full vnto the death, and I will giue thee the crowne of life. Thus did she end her dayes in the faith: and euen in her that is taken from vs, we haue cause of reioy­cing, when we cōsider, how God tooke [Page] her away in his great mercy ending her daies in peace & in the faith of Christ.

But notwithstanding her happi­nesse in her death, vnhappy had wee beene after her death▪ if God had not giuen vs a good king to succeede her. In whome, when we cast our eye to­wardes him, we finde great causes to lift vp our heads and reioice. His name hetherto onelye proclaimed in our streetes, hath stilled the ragings of the people, danting the enimies of true religion, and causing the enimies of peace, that thought now to looke out, to hide their heades. What shall we not hope that the presence of his person will doe, when the sound of his name hath done so much alrea­dy? surely we shall see it, if euer this land saw it, fulfilled, that Salomon saith. Prouerbes. 20. 8. A King sitting in the throne of iudgement driueth away all euill with his eyes. I speake not these things in flatterye but in the firme [Page] hope of my soule. For propinquity of bloud, he is the next and rightfull heire of Henrie the seuenth of famous me­morie, of the house of Lancaster, & of Elizabeth his wife ayre of the house of Yorke. His education hath bin Godly; of his wisedome for gouernment, and of his sincerity for religion, he hath al­ready giuen proofe, not onely in the gouernement of his kingdome of Scot­land, but otherwise also, to the content of many that could not so fully obserue his gouernement, as peruse his wri­tings. What remaineth then? but that we reioyce in God and praise him for our present soueraigne, praying that he may safely come vntovs, & long conti­nue with vs, standing in Gods grace, to the good of Gods Church, & safety of the kingdomes ouer which he is set. Such is the mercie of God toward vs in the king giuen vnto vs, such are the causes of reioycing that wee haue in our King. Which quisquis non videt [Page] cecus est, quisquis videt et non laudat in­gratus est, quisquis laudanti reluctatur in­sanus est. Whosoeuer seeth not is blind, whosoeuer seeth and praiseth not is vn­thankfull, whosoeuer misliketh others praysing is not wise. And therefore seeing God hath made so happye a change for vs in the disposing of this kingdome, beeing Lorde of all the earth, let vs beare it with such mindes as become wise men, mingling hea­uinesse with our ioy, and ioy with our heauinesse, and let vs lift vp the Trumpet of our lowdest voyces, and say, God saue King Iames.


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