TO speake of Kingdomes may bee as full of danger, as it is of difficultie. I knew not therefore how to endeuour an apter vnion of truth and safety, then to speake of kingdomes in the words of a King. My text was first deliuered by a Prophet, and hath beene since coyned by a King in letters of gold, a mettall not more compact, then the kingdomes he vnited. The King is the happinesse of this day, and God the glory of it, and the day is the thankefull Historie of both. This day, in which, the expedition of the Diuine bounty did by the right of Coro­nation preuent the act of Coronation, which graciously yeelds to the leisure of Ceremo­nie, and of the subject; who notwithstanding doth not make his King, but declare him; Our approbation and joy, though in them­selues they are of a naturall libertie, being yet in this politicke relation but parts of Al­leageance; which then is compleate, when we prooue our memory to be as good a sub­ject, as our vnderstanding and our will; and by the loyall Astronomie of an Almanacke no lesse faithfully represent vnto our selues the reuolution of our joy; then of our time. [Page] [...] [Page 1] [Page 2] No Coronation needs such repeated solem­nitie; euery Coronation expects it; and this singularly deserues it. There is in no Corona­tion an Vnion of heads: there is in euery Co­ronation an vnion of a head and a bodie; but in this there is also a vnion of bodies: and then proportion as well as pietie ought to presume an vnion of hearts. Varietie is the pleasure of nature; but Vnitie is the businesse of Nature. And therefore though the Crea­tor haue in the diuersitie of creatures shewed his power: Yet hath hee as much in their v­nion shewed his proprietie. There is implan­ted in the creatures a Catholike similitude, which is the secret cause of a possible vnion; & so Diuersity may seeme to arise, but from accession of circumstance, which being withdrawne, makes the creatures retire to their primitiue vnity. And if you would see this vnitie in the creatures, behold first the Heauens, which indeed deserue to bee first beheld; and though some Astronomers haue accused them into a diuision of Spheares, yet may wee suspect such diuision to bee ra­ther in the Astronomers then in the heauens: and therefore some haue courteously preser­ued [Page 3] the vnitie of that great body, by multi­plying onely the motions of the lesser bodies, the Starres: yet diuersitie of Spheares would not ouerthrow vnitie, but magnifie it, whilest the inferiour Orbes doe at the same instant professe a contrarietie and an obedience to the first moouer, striuing to recompence the varietie of their bodies, by the consent of their motions. Behold the Elements, and you shall find, that though they are apt to quarrell, yet as if they would shew the good­nesse of a hastie nature, they are reconciled with equall facility and speed, and sometimes fall so farre in loue with their enemies, that they seeme to lose themselues, whiles they runne halfe way to meete them. Thus doth the fire delight to be extinguished into ayre, that it may slide neerer vnto water, as well in nature as in affection. And for a preparatiue to such vnion, two opposite elements haue al­wayes by prouidence, one friendly element interposed, which cunningly perswades them to a peace by the discretion of indiffe­rencie. Behold the most sullen minerals, that seeme to be setled in the stoicisme of their se­parated natures, and you shall find their pre­tended [Page 4] obstinacie so conquered to a change by the vnited power of Nature and Art, that they shall at least dissemble their dissimili­tudes, and euen the fowlest appeare as faire as the promises of an Alchemist. Or if you thinke you are not able to judge the heart of the earth, you may reade this vnitie in the face of the earth: you may reade it expoun­ded in the fruits of the earth: you may see the seuerall kinds of the apple dwell vpon the same apple-tree, by which friendship of nou­rishment through their grafts, the growth and fruit is not more manifest, then an easie vnitie in their juyce. But if you would by a neere instruction see the obedience of the creatures, it disioyned; to returne to vnitie, you may from your selues instruct your selues; and when mans bodie fals-off from his soule, in that one dis-vnion behold two v­nions, and nature hastning to its first simili­tude. You may see the body put-on an hum­ble corruption, and be content to returne to as vnfeigned dust, as that which is the food and curse of the Serpent; or that into which euery beast must bee confounded; that if the ashes of Alexander and his Bucephalus had [Page 5] beene put in one vrne, Aristotle himselfe could not haue distinguished them either by Philosophy, or by flattery. You may like­wise by the eye of the soule see the soule at its separation so refined by similitude into spirit, that it is readie to mistake it selfe for an angell, as if its knowledge were at the same time perfected and deluded. Nor will it one­ly imitate the likenesse, but also the office of an angel, and shal at last be sent vpon a mes­sage to its owne body, which it will take vp as an angell will take vp both the body and soule, But because the soule can ascend higher by contemplation, then it can by es­sence, it may behold the beginning of vnitie in all things, by beholding him, who is the beginning of all things. In whom wee may see an vnitie in a diuision, and shew the Ma­thematician a mysticall possibility of the di­uiding of a point, whiles wee may behold God not multiplyed, and yet diuided into persons. Now though man be not capable of the mysterie, yet he is of the instruction, and may with as much case as delight vnder­stand, that God is so delighted with vnitie, that it is alwayes either his nature, or his [Page 6] worke. It was the same wisdome which dis­pensed Adam into Nations, and contracted them againe into the houshold of an Arke. God created angels in multitude, but hee made man in vnitie; hee gaue excellence to them, but to man Supremacie: the chiefe of angels being in heauen but a subject; but the chiefe of men being on earth a King. And though an angell bee more like to God for purity, yet man is more like him for produ­ction. An angell can more subtilly vnder­stand his owne likenesse; but a man more powerfully can also partly beget his owne likenesse, being made a Deputie Creator; and therefore he is a King, because he is a father. A kingdome by nature is but an enlarged fa­mily; and the first King begot his owne sub­jects; and a father by the Romane Law had once as just power to execute his sonne, as to preserue him. The Law of God, which com­mands our obedience to a King, commands it for him by the title of a father. Adam was by God and Nature the King of Mankind; and Nature would haue deliuered this king­dome to his first borne. Nor had it beene a mistake: Nature saw just cause why he should [Page 7] haue succeeded, though it did not see a juster cause, why hee should not succeed: and though the Diuine justice changed the per­son, yet it changed not the Law. It did inter­rupt it, but not abrogate it; and therefore the Royalty goes still with the Eldership. Thus he that was the first King, was before his people; and this agrees with the course of nature, by whose instruction wee know, that in the method of euery birth, which is not peruerse, the head is elder then the body. As then both angels and man tooke their begin­ning from one God: so all other men tooke their beginning from one man. And God hath not onely honoured this vnity in succes­sion, but also preserued it by succession. So some Kings supply birth right by victory, and some by election; though to elect a King be as much newes to nature as to adopt a Fa­ther; and it did first arise from necessitie and conueniency in families, whom the blessing of multitude had dispers'd and mixt. And though it were often among the Gentiles continued by faction, and by the Iewes at first entertayned by Fancy; yet God in the Wisedome of his diuine indulgence did [Page 8] grant their desire, and chastize it; giuing them a King by choice, but it was also by his owne choice; he did not in the election com­mend election, but Monarchie, which makes families so wise, as to become a Nation: nay, which makes Nations so wise, as to become a Nation: and by the witty happinesse of v­nity, to prooue one to be stronger then two. It is as great a difficulty, as a blessing for bre­thren to liue in one Nation and friendship; but it is as great a wonder as a blessing, when Nations become brethren, and are distingui­shed rather by number then affection. A­braham and Lot were almost brethren, and yet they were diuided; that they might not be diuided. Iacob and Esau were brethren, and though one wombe could contayne them, one Countrey could not: but Iacob must flie, & Esau is as ready to hunt Him, as Venison. But Cain was at that diuision with Abel, that the same world could not hold thē both: and yet hee kild him for he knew not what; it was about Gods fauour, but not for it. Thus experience can hardly find vnion there, where reason would thinke it hard to find a diuision: Vnion is the happinesse of [Page 9] man, and the accusation: it being more en­tertayned by inferiour creatures, which ra­ther possesse it, then enjoy it; then it is by man, who likewise doth more vnderstand it, then enjoy it. And yet it is a blessing not so excellent for the raritie, as for the increase: it being by nature of that thrift and cunning, that it growes in goodnesse by growing in greatnesse, and from number receiues excel­lence. The vnion of families into a Citie, as it doth conquer affections vnto peace; so it selfe is conquered into a perfection by a grea­ter vnion. The vnion of Cities into a king­dome, tries the goodnesse of a King: but the vnion of kingdomes tries his wisdome; the simplicitie of justice beeing enough to manage one kingdome, but two will require the mysterie of wisdome. When Nature v­nites people into a kingdom, it doth but work by an humble safety: but when it vnites kingdomes, it workes by the transcendent power of loue and glory; this excellent vni­on being as much the delight, as the imitati­on of Nature. So that although it arise some­times by accident from causes lesse naturall, as from pride, and force: yet the diuine wis­dome [Page 10] hath in all ages condemned and recti­fied such vnion; still suffering a great part of the world by a happy rashnesse to runne it selfe into Empires. In each of which, mee thinkes, we may obserue some eminent and distinct blessing, which attends and honours the vnion of Nations. If you will wipe-off the dust of antiquity from the Chronicles of the Assyrians, you may in that vnion of Na­tions sufficiently discerne the blessing of peace; witnesse their plantations, wherein they more employed the trowell, then the sword. Witnesse their tower of Babylon, a worke and corruption of peace; for which, Gods accurate justice did so aptly correct them, that it made the same tongues, into which they were curst, deliuer the history of the curse. Witnesse their City of Babylon more famous for the walles, then for the Kings; though not so famous for either, as for their captiues, the Iewes. The Assyrians in­deed made some excursions by the sword: but it was rather to vary their pleasure, then diminish it; or vntowardly to prooue their possession of a peace, by their abuse of it; till at last they did not so much possesse peace as [Page 11] vice possest them, and now haue well neere lost their story with their Empire; which stood almost as long after the Floud, as the World from its beginning to the Floud; such continuance as fairely approouing their vni­on, as their destruction did condemne their abuse of it. If you will view the Persian Mo­narchy, you may in that vnion of Nations see, that which most desire to see, the blessing of wealth; wealth enough to please and torment folly in the inuention of expence. Witnesse their feasts, in which they laboured no lesse with curiosity, then with surfet, and by a strange convulsion of gluttony, drew their stomacke and their palate into their eye: witnesse their wiues, whom they adorned more then their owne soules, or then their gods: witnesse their warres, wherein their wilde Xerxes brought mankind against the Athenians; an act, that yet might haue beene excused by the same disproportion that con­demned it, had hee come to conquer rather their wits, then their Countrey; witnesse their feare, which made Darius through a desire of peace and infamy, present a bribe greater then his feare, and as he hoped; grea­ter [Page 12] then Alexander. If you will view the Grecian Monarchy (though you can hardly view it either for the lustre, or the swiftnesse) you may in that vnion of Nations see the blessing of glory; the glory of Alexander further extended then his ambition; as if hee had beene Emperour of Fame, as well as of Greece; and by this Essay of immortality had beene flattered after death, or recompensed thus for the shortnesse of his life; which affor­ded him leisure rather to destroy an Empire, then erect one. Yet his glory was like the Sunne's, though not his course; which was towards the East, and when by victory hee made the Persians bow vnto him, he changed their obedience, but not their Religion, since they did still worship the Sunne. And thus he was made a God according to his desire; a God in this life, beyond his desire; a God as vaine as his desire. And sure the world by too much beholding the glory of this Sun, hath still before its eyes the dazling images of this Sunne, that now it scarce can see Greece for Alexander; who hath so obscured his Country by illustrating of it, that it may rather boast of a Monarch then a Monarchy. [Page 13] If you will view the Monarchy of the Ro­manes, you may in that vnion of Nations see the blessing of strength-strength of such con­fidence, that it might haue dar'd to arme an enemy, and deride him; strength of such firmenesse, that vice could not ouercome it, but by a new way, making it grow more wanton by victory, then by peace. You may behold the degrees of their strength; they threatned Parthia, frighted Aegypt, strucke Germany, wounded Spaine, but destroyed Iudaea. You may behold the arts of their strength; they conquer'd Aegypt with its owne corne, and made that their storehouse; they conquer'd Spaine with its owne gold, and made that their mine; they conquered Germany with its owne people, and made that their Campe. They could make no ad­uantage of Parthia, where they receiued too many wounds: and did make none of Iudaea, where they gaue too many wounds; and all this while there came nothing from Rome, but the courage and the sword. And thus you see the blessings which so constantly attend the vnion of Nations, that sometimes they attend the equiuocall vnion of Nations. For [Page 14] there are Nations which are vnited in cruel­tie; that murder the Christian, and (which is worse) wound his soule, whiles they slight his Christ, and by an arte, which the Iew strangely forgot, put his Sepulchre to vse. And yet these Nations enjoy by preuention, as ranke pleasure as they shall be deceiued of hereafter by the forgery of their Mahomet: who was better it seemes at the erecting of a conspiracy, then of a Paradise. Thus euery vnion of Nations is either rewarded with a benefit, or at least attended with a benefit. If Nations then will desire peace, let them de­sire vnion: so shall the Figge and Grape bee ripened as much by peace, as by the Sunne: so shall wee be made as secure by neighbour­hood, as by wine and innocence: so may we at land be as free from the suspition of inju­rie, as from injurie; and the Merchant in his Voyage shall feare but one tempest at a time, hauing no other enemy but the Sea. If Na­tions will desire wealth, let them desire vni­on: so may the labourer be no lesse the ma­ster of his owne gaines, then of his industry: so may the Citizen haue his coffers forced open, not by the hand of the spoyler, but by [Page 15] the same abundance that fils them: so may the Countriman not need to eate his sheepe from the Souldier, but may feed vpon them, and yet neuer hurt them; nay, grow fatter with the wooll, then with the flesh, and make the fleece keepe the sheepheard as warme as the sheepe. If Nations will desire glory, let them desire vnion: so shall their wisdome, which began their happinesse, exceed it; and be extended like their dominion; and be ex­tended beyond their dominion: so shal justice triumph for hauing more leisure, then occa­sion to exercise it selfe: so shall learning helpe wisdome and justice both in their practice, and in their fame by conueighing them into story almost as immortall, as their good­nesse. If Nations will desire strength, let them desire vnion: so shall euery one bee what Cain ought to haue beene, his brothers keeper, esteeming him no lesse a part of his care, then of his bloud; so shall they bee a­fraid to shut the gates of their Cities, which they were afraid to leaue open; lest that, which before was counted wisdome, should now bee interpreted discourtesie; so may their Hauens expect more danger from [Page 16] their owne shelues, then from the fleet of an enemy: so may they preuent those triuiall supremacies; in which the fragments of Nati­ons haue delighted and perished. Was it not this, by which Greece lost its fame, before its liberty? Was not Athens with Sparta ad­mired like the Persian? But was not Athens against Sparta derided like the Persian? As then the vnion of Nations is a blessing al­wayes most excellent for the kind; so doth it then become most excellent also for the de­gree, when it is betweene Nations which haue beene enemies, and when as those ene­mies haue likewise beene friends; their first friendship making their dissention admira­ble, and their dissention making their second friendship admirable. But because example is the most legible character, let your vnder­standing descend into your sense, and behold such nations; behold Iudah and Israel, which, when they were, were not able to instruct themselues; and since, they haue not beene, haue instructed the World. Behold Iudah and Israel; who had they stood vndiuided, had stood; and yet they were once so vnited, that wee can scarce diuide them into the [Page 17] names of Iudah and Israel; and you will de­light to behold them, as they were vnited. You may see them vnited in Gods fauours; who made his other creatures pay their ser­uice to these creatures. Hee made the earth swallow vp a sedition with the seditious Co­rah from among them; hee made the waters at the Red Sea flie faster from his people, then his people did from the Aegyptian: Hee made the most inexorable earth the Rocke relent into a streame of waters and amaze­ment vnto them: Hee made a tree sweeten water for them; which was such a fruit of a tree, that Paradise it selfe was vnacquainted with it: Hee made the aire feed them with meteors, compacting it into the dainty mi­racle of Manna and Quailes: Hee made the fire so mindfull a Guide to teach them by the shape and embleme of a pillar, on whom in their pilgrimage they should relie, that it forgot its owne nature which would haue in­clined it to an ascent in a sharper forme: He made the Sunne wait vpon their victory, and encrease it; by multiplying the day, as he did his fauours. You may behold them vnited in afflictions; they had made bricke together [Page 18] in Aegypt, and were as hot with indignation, as their worke with the fire; being more vext with the kind of the labour, then with the la­bour; they had beene tired together in the wildernesse, not so much with not comming to their journies end, as with not knowing when they should come to it. Forty yeeres were they grieued with the distrust of their owne expectation, and forty yeeres was God greiued with the distrust of their expectati­on; they had in the wildernesse for their mur­muring, beene bitten with fiery Serpents; the sinne of their tongues being punished with the teeth of the Serpents; their murmuring tongues being like fiery Serpents, by which their sinne was chastised and expounded. Thus you see how God vnited them: but now you shall see how they diuided them­selues; and as if they had remembred their owne plague onely to imitate it, they become fiery Serpents one to another. When by suc­cession of time and children they had spread themselues into the breadth of a Kingdome, Gods fauour raises them to the height of a Kingdome, which they quickly diuide; it [Page 19] had not else beene to their minds; it had not else beene like their minds, which were di­uided. Ieroboam puts on the person of a King, though not the right; and by the sub­tiltie of Treason vndertakes to distinguish Israel from Iudah. Hee could haue vnderta­ken nothing harder, but to haue distinguished Ieroboam from a Traitour. Yet he goes-on in his crime and cunning, confirming his di­uision of the Kingdome by a diuision of Re­ligion. Had Ahitophel liued in his time, hee had certainly hang'd himselfe for enuy of this wit; and I wonder Machiauell did not chuse Ieroboam, rather then Caesar Borgia for his jdoll of a Prince. What Ieroboam be­gan by erecting two jdols (the number was a memoriall of the diuision;) Baasha continues by the erecting of a fort; that as Ieroboam had renounced the Religion of Iudah, so hence-forth hee would renounce the com­merce with Iudah. Afterward Omri to shew the inuention and addition of a successour, erects a Citie against Iudah. Israel had a King before, but not a Throne; and now Samaria, as it is the younger, so will it also be counted the fairer. And it were well if the quarrell [Page 20] were but in opinion; and yet it is but for o­pinion. But ambition, whose end is alwayes but folly, doth often vse wickednesse for its meanes. Wherefore Iehoash, who came af­ter these in time, though neither in emulati­on, nor in confidence, thinking his Samaria not perfectly vp, as long as Ierusalem was per­fectly vp, was vainly prouoked, and as vain­ly opposed by Amaziah King of Iudah; and with the speed of the same fury, throwes downe the King and the wall of Ierusalem. Yet when he had chosen his owne bribe, the spoile of the Treasury and of the Temple, he returnes leauing behind him nothing but the hope of reuenge, and the God of reuenge. And when the heires of these injuries were repaired to strength, their projects encrea­sing with their fury, they made their confe­deracie reach as farre as their infamy. Israel therefore by preuention combines with the Syrian, who was not strong, yet hee was neere; Iudah combines with the Assyrian, whose fame was as good as neighbourhood, and his power better. Thus you see how la­mentably they diuide themselues; but now will you see how lamentably God diuides [Page 21] them? Iudahs wrath cals the Assyrian against Israel; and Gods justice brings him. Israel is immediatly in a bondage of feare, and Sama­ria it selfe in the bondage of a siege. Thus were they taught to lose their liberty, and at last by captiuitie to forget it; they were be­fore transported with their owne fury; and now by the fury of another: they were car­ried from the pleasure of their malice, and of their countrie. But was not Iudah too glad, and guiltie of this miserie? And did they not as much deserue such destruction, as procure it? Behold the mercy and instruction of Gods anger: Israel hath now for euer ended warre with Iudah: but now is God to begin warre with Iudah. He giues them time to employ in sorrow for their owne offence; and they peruersely employ it in joy, for their bre­threns ruine: and were so vnable to foresee their owne punishment, that they were not able to see their owne sinne. But when their sinne had increased like Gods mercie; the Assyrian who was now as well acquainted with the victorie, as with the way, comes to fetch Iudea into Assyria; depriues Ierusalem of a King, and the King of his eyes: hauing [Page 22] first made sight his affliction, by causing him to see the slaughter of his sonnes; then making blindnesse a double affliction, by hindring him in his captiuitie, to see the cap­tiuitie of his enemie Israel. And as the As­syrian thrust out his eyes, so now his captiue people may weepe out theirs: now may they sit downe by the waters of Babylon, and in­crease them with their teares: now may they hang their Harpes vpon the willowes; their instruments now being as vnable to yeeld musicke, as the willow fruit; now haue they leisure to remember Sion, and themselues, who did before forget both; and now may Iudah desire to returne to Sion, though with Israel. But shall Iudah for euer bee diuided from Israel? Or shall Iudah and Israel be for euer diuided from their Countrie? No, they haue left it, but not lost it; they haue not lost their Countrie because they haue not lost their God; who raiseth Ezekiel to raise their hope: and in Assyria they receiue their Countrie againe by promise, as afterward by possession; returning from the captiuity of their bodies, to a happy captiuity of their passions: being now as much vnited in [Page 23] loue; as they were before in affliction. Iudah returnes not in sorrow, yet in teares; wee­ping for joy, because it hath no longer cause to weepe, hauing now changed the place, the motiue, and the nature of its teares: through which it can scarce see Ierusalem, which it doth long to see; as if they would imitate in their returne from Captiuity, the blindnesse of their King, when hee was ledde into Captiuitie. But doth not Israel also returne, that it may repent in joy for its jdolatry and Conuersion? Doth not Israel also returne, that it may with shame and delight build vp the wall of Ieru­salem, which with fury and delight it once pulled downe? Doth it not returne, that it may repaire the Temple, and in the Temple, with teares confesse how once it spoyled it? Doth it not returne that it may pray for Iu­dah, that it may pray with Iudah? Or is Is­rael now become more odious to God then captiuity is to Israel? is it left behind in Assy­ria, as if it were a thing as execrable, as Assy­ria? Else why doe wee not see them in their journy, vnlesse they be clouded in the dust of their journy? why do we not heare the tumult [Page 24] of their returne; vnlesse their joy be so man­nerly, that it is afraid to make a noyse? Why doe we not heare the shouts of liberty, vn­lesse they are become hoarse with mour­ning? Or peraduenture they are not yet on their way? Or peraduenture they will not be yet on their way: or it may be, they will returne to Iudah, but not with Iudah? Shall we then delude our selues into the Creed of the Iewes, beleeuing as the Doctors of their Poetrie doe at this day deliuer, that Israel hath changed Assyria for the Caspian moun­taines, and their captiuity for a second wil­dernesse? Shall wee beleeue that there they multiply children, as these Teachers doe their fancies, to make vp the traine and fable of a Messias, which these our Iewes haue be­spoken for them? Or to returne strong to Ierusalem, for feare of another falling-out? Or not without their Messias, as if hee were to make their peace with Iudah, as well as with God? Shall wee yet expect Iudah and Israels vnion in the Empire of the Rabbines? And must the Heifer fall againe at Ierusalem vnder the stroke and folly of the Priest? This were not to offer a sacrifice for sinne; but to [Page 25] make the sacrifice a sinne: this were not to hope for vnion, and dominion, but to faine them; this were not to fulfill a prophesie, but violate it; and by an impious courtesie to de­fend a Prophet, and wrong the Lord of the Prophet. Our Messias is come, and hath excused the beast from sacrifice, as hee hath excused vs from the necessitie of such sacri­fice. Our Messias is come, but his Kingdome is not come; his Kingdome being not of this world: though in this world hee did the acts of a King; in vniting Nations, in sauing Na­tions. But did he vnite Iudah and Israel, who were so diuided that they could onely be v­nited by that God from whom they were di­uided? Or must we with the tedious Mille­nary wait for their vnion, till our soules with expectation haue wearied our bodies? Nay, till our soules haue left our bodies? Nay, till our soules resume our bodies by our owne vnion at the Resurrection? And must we be­leeue, that then, when all the world rises from the graue, it must yet but walke in its sleepe for a thousand yeeres? And that the Iewes shall see Christ in Ierusalem, and yet not crucifie him? And that they shall haue [Page 26] such delights in marriage, that Cerinthus himselfe, who inuented them, shall bee wea­ry of them? Alas, at the Resurrection, there shall be no marriage, but of the Lambe; there shall be no Ierusalem, but the heauenly Ie­rusalem, for Iudah and Israel to be vnited in. But will not God in this world vnite them, as in this world he hath promised to vnite them? Iudah hath had the blessing to returne; and hath not God a blessing for Israel also? hath he not promised this blessing to Israel also? Or will not God performe his promise, be­cause Israel hath not performed the conditi­on of his promise? Indeed hee did not giue them all the land of promise; but made some of it, alwayes a land but of promise; not that he neglected his promise made to Them but to make them remember they had neglected their promise made to Him; and that they did more prouoke his justice, then the Hea­then did euer prouoke their passion. But now wil you see how God doth at once mag­nifie his Prophet & his mercy? Will you see the progresse of his jealousie, which proues his word to be himselfe imparted to the eare? Obserue then the parts of time, by which the [Page 27] parts of his promise are famously distin­guished; in which the parts of his promise are famously justified. When Cyrus gaue leaue to the Iewes to depart, not from his Countries, yet to their owne, did hee stay Israel from this departure? Or did Israel stay it selfe from this departure? Is any man so stupid, to suppose Israel so stupid? Doth hee not deserue captiuitie, that can thinke they would choose capti­uitie? Perhaps some few (besides the aged) made their lazie wishes trauell to Ierusalem, in steed of themselues: some few, whose de­generate soules made them captiue, where­soere they were, although the Assyrian had neuer conquered them, and although Cyrus did release them: some few, who belike had liued as much without a God, as without a Temple. But Israel did returne; the people of Israel, though not the name. Israel had before left out Gods Name; and now God leaues out theirs; now all is Iudah, which was be­fore as good, as all. God made them into one name, as well as into one Nation; and to shew his loue, gaue them for their Prince a Prince, whom he loued, his seruant Dauid; Dauid, not in person, but in succession. He [Page 28] gaue them Zorobabel, the restorer: with whom they returned to their owne land, and were as welcome as the spring; with whom they returned to their Ierusalem, which was as glad of them, as it was once of the Tem­ple; with whome they returned, not to the Temple, yet for the Temple. And thus you see them vnited in peace, which is their vnion among themselues: but now you shall see them vnited in holinesse, which is an vnion in themselues; which is Gods vnion with them. When the Redeemer of Israel descen­ded to Israel, when God vouchsafed to en­dure flesh, that man might bee as neere Gods nature, as God was pleased to be neere mans conuersation, hee made no difference betweene the Ierusalem-Iew and the Samari­tan-Iew; but prouided Baptisme to bee so tempered for them both, that though they both came vnto it, diuided by an inequalitie of sinne, they both depart vnited by an equa­litie of cleannesse. One vnion more you shall behold; you shall behold it, for as yet you cannot; and this is their vnion in tri­umph. You saw, before, Gods vnion with them; and this shall be their vnion with God; their vnion as new, as the Ierusalem in which [Page 29] it shall bee; where Gods seruant Dauid shall be their King, as long as the new Ierusalem shall bee a Kingdome. Zorobabel had not strength enough to fulfill this promise; and our Messias had not time enough to fulfill this promise: but when time shall bee no more, then shall our Messias the eternall Da­uid be their King and restorer for euermore. And though this their vnion in triump his not yet performed, and their vnion in holi­nesse, but in part performed; yet both shall bee, and bee as much their wonder as their happinesse. But their vnion in peace we haue beheld; and their vnion in peace they also might behold; a peace almost as admirable, as the Peacemaker. Cyrus and Zorobabel were instruments, but God was the worke­man. As at the raysing of the dead, the bones shall returne into their method; and the dust shall bee moulded into flesh, and the sinew shall gird them into a body, which the breath of the Almighty will instruct with a soule, a soule that shall vnderstand the mercy of the Miracle: so was the Resurrection of Iudah and Israel from the graue of Assyria. As when a man takes two stickes, and joynes [Page 30] them one to another into one sticke, and they become one in his hand, as verely one, as his hand, and more vnited, then the fin­gers of the hand: So was the vnion of Iudah and Israel, so plaine, so firme in the hand of the almighty. And the almighty did stretch out his hand to stretch-out this vnion for an example: the fame whereof shall last, as long as the world, and the blessing of it out-last the world. The diuision of Iudah and Israel was the worke of men; which it confessed by being bad and short: but the vnion of Iudah and Israel was the worke of God, begun on earth, but to bee finished in Heauen; as if it would imitate the Eternitie of the author. It is the art of Gods mercy to vnite sinners a­mong themselues, and yet by vniting them, not to increase their sinnes; nay, by vniting them, to make their sinnes the lesse: but it is the holinesse of his mercy to vnite sinners to himselfe, and by vniting them to make them like himselfe. This is the blessing of Iudah and Israels vnion: this is the wonder of the God of vnion! But is there no vnion, which by similitude can be vnited with this vnion? Doth the Creatour of the world confine his [Page 31] power to one Country, because hee doth il­lustrate it in one Country? Doth he not dis­pence his wonders like his essence, which can be as eminently euery where, as it is truely euerywhere? Could not he make euery won­der in the world, as broad as the flood, which was a wonder as broad as the world? or could he not as easily haue made another floud, as a Rain-bow, by which he tels vs, he will make nere another? And yet if we will view, by re­flection, our owne Countrie, we shall almost asmuch deceiue our eye, as employ it; whiles we may thinke that as before wee saw Iudah and Israel carried into Assyria, so now with­out a captiuity they are brought into Brita­ny, or by a Nationall Metempsychosis, which Pythagoras neuer thought-on, that they are changed into Britanie. Were not both our Britanies since the beginning of nature, vni­ted by nature? Did not nature prouide one friendly Tweed to purifie the inhabitants of them both, with the same waues? Did it not prouide one liberall Cheuiot to aduance them to an equall height of the same sports and prospect? Behold the acti­ons of our Britanies, since they were visible in earnest, since by exactnesse of Commerce [Page 32] they haue refined themselues from fable and neglect, and you shall see, that they were so wonderfully vnited, that there could bee no greater wonder, but that they should after­ward bee diuided. You may see how they were vnited in Entertainmēt, the Pleasure of friendship, when one King was receiued by another King into his Court and bosome, and yet was neerer to his loue, then to his heart. You may see how they were vnited in Marriage, the Constancy of friendship; when one King would not onely be the neighbour but also the Sonne of the other King, & make a neerer vnion then by nature, without na­ture. You may see how they were vnited in Warre, the Courage of friendship; when one King was not onely ready to liue with the o­ther, but also to die with him; as if they had thought they had not sufficiently proued their friendship, till they had ended it. And at last indeed they did end it, and by a quicker way, before death, though seldome without it. And you may see them prosecute their di­uision with such degrees of fury; that the in­tention could not more easily make you be­leeue it were naturall, then the variety make you beleeue it were artificial. Sometime you [Page 33] may see their passion so out-runne their rea­son, that it runnes out of their Country, and begins a friendship with a stranger, that it may continue a quarrell with a neighbour; increasing its strength to increase its hatred; and labouring by multitude to bee so sure of reuenge, that it may more justly feare its aid, then its enemy. Somtime you may see their passion so impotent, that they will not giue themselues the respite to stay for helpe; but preferring a quicke reuenge before a great, make small incursions for as small spoyle; as if many of them were to make vp but one re­uenge; and yet all of them but expresse, how they rather wished one another a mischiefe, then did one. Sometime you shall see them more vnhappily deliberate, setling them­selues in vengeance and a siege; shutting vp a City, that it may be opened to them; way­ting vpon a City, and hating it; vexing them­selues as much with the delay of their desire, as they could be delighted with the effect of their desire, and continually more afraid of a repulse, then the besieged were of death, nay, then of famine; which had it bin in the besie­gers trenches, might peraduenture haue bro­ken through the wals, and made them con­tent [Page 34] to make their victory inuisible, by ma­king their enemies their conquest, and their food. Sometime you shall see the bloud of their slaine couer their earth; which by an in­structing vse of the slaughter, doth at the foulenesse of the fact, blush with the same bloud, with which it is stained; nay, blush at the slaine, with their owne bloud. You shall heare an out-cry for the captiuity of a King; as if it endeavour'd to call him backe againe. You shall heare the Trumpet sound to re­uenge, for the slaughter of a King, though his owne bloud had a lowder voice. And yet be­hold no Assyrian to imitate and chastize these slaughters; And yet no deportation of these people into some land, on which they would haue bin taught to commit no violence, but with the plough. But God did not stretch out his hand to judgement; but did correct them with their owne hands, making their fu­ry, which was their guilt, their punishment. He threatned them with captiuity: but gra­ciously did but threaten them. But hee con­quer'd them both; he conquered them with his mercy; which vndertooke their vnion, when hope and reason had forsaken it. Could any man expect they should bee vnited by [Page 35] marriage, which was a meanes that in former times had beene prooued to bee weake; and now seemed as desperate, as the warre that followed it; wherein the royall Bridegroome falling by the irreuerent fury of the sword left an infant for his successour, not able to vn­derstand the blessing of a Kingdome, or the losse of a father; but left a man for his ene­my, our last Henry, a King full of triumphs and heires? Yet were they vnited from the blessing of marriage; and thus their first v­nion was the vnion of their bodies. Could any man expect they should bee vnited by Religion, whiles they beheld two glorious Queenes, the one famous for wisdome, the other for wisdome and happinesse, the one of age to bring vp her heire, the other of age to beare an heire, but Princes as much diuided by Religion, as they were vnited by nature? Yet were they vnited in their successour, who was heire in Royalty to the one, and in Royalty and Religion to the other. Thus were our Britanies vnited from the blessing of mar­riage by Religion also; and this was the vni­on of their soules. And now you will expect they should be vnited in obedience, and now they were vnited in obedience; which was the [Page 36] vnion of their persons: which was the vnion of their bodies and soules. And they were so obedient to this successor, that assoon as they heard of him, they did obey him; without ambition, commending their owne obedi­ence, as much for the expedition, as for the sinceritie. As soone as they heard of him, they did obey him; loyally commanding their King to loue them, by obeying the re­port of him, which did preuent his com­mand. The report had no sooner entred the eare, but like the soule, it straight informed the whole subject. It was in an instant in the heart, cōmanding loue: it was in the tongue, commanding acknowledgement; it was in the knee, commmanding worship; it was in the hand commanding applause; it was in the eye commanding desire; it was in the foot commanding speed. And yet, as if that had beene too slow, the report of the King­dome striued to be swifter then the report of the King, and taking horse it carried the mes­senger waking and sleeping. It allowed him sleepe, but not rest; as if it would haue proo­ued, that euen the sleepe of a good subject is busie in the Kings seruice. But wee haue heard of some Kings abroad, that haue [Page 37] beene heard-of, yet not so soone obeyed. When the right Reuerend father in God, Henry King of Portugall had by the bold­nesse of death left his Crowne, as for a Crowne, he had before by the temptation of his right, put off his Cardinals cap, Portugall quickly heard of Philip of Spaine; but did it as quickly obey him? And yet hee was heire to Charles the fift's glory and wisdome; and yet hee was faine to vse more wisdome, by v­sing more force, ere hee could winne obedi­ence; and so whiles diuers Pretenders labou­red to prooue themselues to bee neerer the Crowne, hee by a wiser speed proou'd him­selfe to be neerer the Kingdome. Our neigh­bours quickly heard of their greatest Henry, immortall for all Rauillac's Knife; but did they as quickly obey him? Was hee not faine to make them heare his Drumme, as well as his fame? But when our Peacemaker was heard of, there was no tumult, but of our joy; there was no voice of a Trumpet, but to pro­claime our joy; there was no lifting vp of a hand, but of the hand that anointed him. God did preuent him with liberall blessings; he changed his Cradle into a Throne, and al­most [Page 38] as soone compassed his head with a Crowne, as his body with a Swath. His hand did afterward lead him; his hand did after­ward protect him: and by a new Coronati­on doubled his Royalty with his age. God did preuent him with liberall blessings: God did preuent vs with liberall blessings. He bles­sed vs with a vnion as quiet as sleepe or a good conscience. We haue heard of some v­nions in our owne Country: and it is a chea­per sorrow to haue heard of them, then to haue seene them: since they were as much attended with bloud, as with victory. The old Saxons were vnited, but it was by ruine; nay, it was into ruine; they did rather fall into vnion, then rise by it; and their bloud seemes still as fresh as their story. Our eldest Bri­taines, who lay diuided from the Saxons by injury and melancholy, could not yet lie hid from the inquisitiue sword of our first Ed­ward; which forced them all to vnion, either in death or obedience; though at last they were fully vnited, and recompensed for all their afflictions in our wisest Henrie, in their Henrie; in whom their bloud was repair'd and honour'd. The two Royall Houses of [Page 39] Yorke and Lancaster were at last vnited, yet not without diuision; and they were faine to shed some bloud, that they might shed no more bloud. The Vsurper, that great Artist, must become as foule in his death, as in his plots, and lose his bloud, ere Henry and Eli­zabeth by the holy vnion of marriage could mixe theirs. But God did preuent vs with li­berall blessings; hee did with peace, preuent our peace, and also made for vs a greater bles­sing, then peace, the continuance of it. When our enemies opened their mouthes to reuile vs, when they opened their mouthes to de­uoure vs; when they said, God hath disho­noured them to the protection of a Woman; nay, when they said, they shall lose euen that protection, though not that dishonour; when they had measured our iniquity (for their owne indeed could not bee measured) and had made-vp God Almighties accounts for him without his notice: then did the Al­mighty aduance himselfe in his jealousie, and in his people: then did hee aduance the me­mory, as before, the victory of that Queene, which perpetually conquered her enemies, and her sexe; then did he aduance the pietie [Page 40] of our King, as the King had encreased it. He placed him before in the kingdom of his Pre­decessors, but now in the Throne; and made him as well acquainted with the Chaire, as with the Prophesie; then did he aduance our peace like our peacemaker. O happy Britanies vnited in the same justice, though not in the same lawes, which differ more in their forme, then in their purpose. O happy Britanies v­nited in the same honours, in the same signes of honour; the glorious wreath of our white and red Roses, which was before vnited but with an Embleme, a knot, being now vnited surer without a knot, being now defended surer from any irreuerent touch by the pro­uision of the Thistle. The Rose hath natural­ly a little of the Thistle; but ours haue the whole Thistle; they had before the sharpnesse of it, but now the company. O happy Brita­nies vnited now in the discipline of Religion, as before in Religion; Now doe wee all not onely serue the same God in the same truth, but also in the same manner: and the Priests of God are so farre from being diuided in opinion, that they are vnited euen in apparel, which, as wel as the body, is taught an obedi­ence [Page 41] to the same Commandement. A Prelate and an Organ are now no newes; but the one is euery where more sacred then a father; the other as cheerfull as a Psalme. And in the voice of a Psalme will we prayse thee, O thou God of Psalmes; and in the cunning and vn­feined breath of an Organ, will wee imitate and praise thee, O thou Creatour of our breath, that hast giuen vs another breath, our King, the breath of our nostrils. And by thy blessing, in thy blessing, in our peace, will we prayse thee, O thou Prince of peace! Thou, that makest the Wolfe dwell with the Lambe, and the Leopard lye downe with the Kid: and the Calfe, and the young Lion, and the Fatling together, and a little Child to lead them; thou that makest the Cow and the Beare feed, and their young ones lye downe together: and the Lion eat straw, like the Oxe; thou that makest the sucking child play on the hole of the Aspe, and the weaned child put his hand on the Cockatrice denne! in our peace will we prayse thee, O thou Prince of peace; that hast broken downe our partition wall; which now was no more able to hinder our peace, then it was before [Page 42] able to procure it. And as thou hast thus made way for vs to meete together to enjoy this blessing of our vnion: so by this blessing haue we now made vse of that way, and met together to acknowledge this blessing of our vnion. And here with vnion of heart and voice we render vnited prayses vnto thee, O thou God of vnion! Who hast this day crowned thy King with fauour, who hast this day crowned thy selfe with glory; whiles this day thou hast crow­ned thy people with a King.