OH Murmurer, what wouldest thou haue? was there euer any Kingdome so many years, and so many waies bles­sed? and thou in it, so little wor­thy of thy comforts, and so wor­thy of the contrarie: is not thy Earth fertill? are not thy Riuers sweet? is not thy Aire temperate? are not thy Citties faire, thy peo­ple rich, thy men strong, thy women fruitfull, thy Magistrates wise, and thy King gratious? are not thy Seas as a wall to de­fend thee from the assaults of [Page] thine enemies? and hath not thy peace bred such a plentie, as maks thee admired in the whole vvorld? hast thou not vvith all this, the richest iewel in the world? yea, and more vvorthy then the vvhole vvorld? vvhich is the hea­uenly vvord of God, to direct thee in his holy vvill? and vvil not al this suffice thee, to bring thee to the seruice of thy God? to ac­knovvledge his goodnes, to ad­mire his greatnes, & to giue glo­ry to his Maiestie? vvhat shall I then say vnto thee? but as I said in the beginning: oh vvhat vvouldst thou haue? In the time of blind­nes, vvhen the booke of life vvas shut from thy reading, vvhen thy learned preachers, and zealous people vvere put vnto the fire, [Page] vvhen ciuil vvarres did breed thy penury, and thy forraine enimies vvere readie to inuade thee, vvhē thy Gouernour vvas a Tyrant, thy life a bondage, & thy estate a miserie, then hovv glad vvould­est thou haue bin, to haue tasted the least of the blessings? that novv thou art full of; and then vvouldest thou haue prayed for deliuerance from thy sorrovves, and ioyed in the least hope, that might haue cleered thy heauy heart: and art thou novv so hard harted? so ill natured, so void of sēce, or so full of ingratitude? that thou canst not conceiue, thou vvilt not acknovvledge, thou dost not vnderstand, or vvilt not bee thankfull, for this great mea­sure of grace that God hath be­stovved vpon thee? vvhat then [Page] wil becōe of thee? but let me aske thee, what doth aile thee? is ease a griefe? pleasure a paine? peace a Trifle? plentie a Toy? a good King, a small blessing? a graue Counsaile, a meane comfort, and the vvord of God, a slight Ievv­ell? learned Preachers, and pro­foūd Lawiers little blessing; what shall I then say vnto thee? but that they are ill bestovved on thee; doest thou murmure at Re­ligion? is it not better to serue God, then Man? and to beleeue the Truth, then follovv Error? to vvorship God in the Heauens, then make a kind of God on the Earth, and to begge pardon of thy God at home; then to buy it of a man abroad: dost thou mur­mure that the Saints are not wor­shiped? and wilt thou forget to vvorship God aboue? wilt thou [Page] murmur at thy Loyalty? & learne the witch-craft of Rebellion? wilt thou forget thy vocation, and fal into the sin of presumption? are these the fruites of thy deuotion? fie vpon thy follie, that hast no more tast of discretiō: wouldest thou rather hear the vvord? & vn­derstand it not, then vnderstand it, and beleeue it? or trust rather to the vvord of a Priest for thy cōfort, then to thine ovvne faith for thy Saluation: oh pittiful im­perfection! vvhat shall I say vnto thee? but onely pray for thee; that God vvil forgiue thee, & opē the eyes of thy vnderstanding, that by the light of his grace, thou maist get out of thy darknes, and beholding the greatnesse of his mercy, giue glorie to his holy Maiestie. Leaue therfore thy mur­muring, and turne it to thanksgi­uing, [Page] that so great a part of the vvorld, being shut vp in the caue of Error, thou vvalkest in the vn­derstanding path, of the perfecti­on of all truth: least if thou con­tinue in thy accursed nature, thy gratious God, seeing thy vngrat­fulnes; either depriue thee of thy comfort, or cast thee into vtter darknes; vvhile the Buls of Rome shal breed too many calues in Britanie: Again, dost thou murmur at peace? hast thou a spirit of dis­cord? dost thou delight in blood? oh brood of Caine, looke on thy brother Abell, & heare the curse on thy condition: doest thou vvalke in quiet? vvorke in quiet? eat in quiet? sleep in quiet is thy vvife in thy bosome? thy Chil­dren at thy Table? thy seruāts in thy busines? do thy friends come [Page] to see thee? thy neighbours salute thee? & thine enemies liue from thee? doth Musicke fill thine Eares? Beautie thine Eyes? Wis­dome thy Heart? and Treasure thy mind? and are all these bene­fits to be despised, and this peace not to bee applauded? God for­bid: when children with Drums strike marches of mirth, and Trumpets sound dances in stead of deadly marches; when men may sing, women dance, and chil­dren play; & altogether reioyce▪ and giue praises vnto God; is this peace to be murmured at? fie vp­pon such wicked spirits, that can bee possest with such hellish hu­mors: leaue therefore thy mur­muring at this great blessing of peace, and giue glory vnto God [Page] for the comfort of so great a grace; for by it thou possessest more thē all the world without it: for though by labour may wealth be gotten, and by wisedome honor, yet without that blessing of peace through the malice of Ambitiō, thou maist soone loose all that thou enioyest: pray then for the cōtinuance of so great a comfort, and murmure not at the ordināce of God, in so gracious a shewing of so glorious a mercy: shew not the dogged nature, of such a de­uilish spirit, to drowne thy soule in the delight of bloud: Thinke on the miserie of ciuill warres, or what warres soeuer; subuersion of States, death of Princes, massa­cres of People, teares of Wid­dowes, cries of Children, Citties [Page] burning, Tyrants killing, Terror spoiling, and hearts dispairing; when thou shalt see before thy face, thy wife dishonoured, thy daughter deflowred, thine infant slaine, and thy selfe made a slaue to villanie▪ and if it possible might be, a hell vpon earth, where deuils like men, or men like deuils, seeke the destruction of the whole world. Murmure not then at the ioyfull blessing of peace, but im­brace it with such thankfulnes, as may continue thy happines, least vvhen thou vvouldest haue peace thou canst not, because vvhen thou haddest it, thou regardest it not: Againe, dost thou mur­mure at plentie? pittie but thou shouldest want that is necessarie, vvho hadst rather see thy brother [Page] starue then to releeue him out of thy aboundance: Oh vngratious wretch, so far from the feeling of Gods grace, that for a priuat gain wouldst wish a general griefe, like a miser that pinching his belly to spare his purse, wold see the death of a vvhole Kingdome, to fill vp one corner of his cofers: or doest thou murmure at the plentie of a­nother, beholding thine own pe­nury? Why, remēber thou brogh­test nothing into the vvorld, nor shalt carry any thing with thee out of it, and what thou hast, is but lent thee, & shalbe taken frō thee, or thou frō it: cāst thou not then content thy selfe vvith thy porti­on? and rather labour for thine own good, then enuy at the welth of another? or dost thou murmur [Page] at the vvealth of many, and thine own pouerty? looke into thy self, and see if there be not more poo­rer, then richer then thy selfe; and if not, yet, that thou art not alone to beare the burthen of thy crosse. But hadst thou rather see a bare haruest, a naked tree, a thin Mea­dow, and a blasted vineyard? then thy barnes full of corn, thy stacks full of hay, thy trees full of fruite, and thy vessels full of vvine? canst thou so much forget God, to bee vnthankfull for his blessings, and bee so vnnaturall to thine owne heart, as to seeke the miserie of thine owne Soule? What dogge would shew so diuellish a nature? Haddest thou rather gnaw vpō a crust, then haue a whole loafe? sippe of a little cruse, then drinke [Page] of a full cup? vveare a peece of a ragge, then a vvhole suite of ap­parrell? and a penny in thy purse, rather then thy chest full of gold? then art thou either a foole, that vnderstandest not vvhat is good for thee; or a dogge, that dispisest that is giuen thee; or a deuill, in not acknovvledgeing the good­nes of thy God tovvards thee: hadst thou rather see a table with­out meat, a stable vvithout hor­ses, a pasture vvithout Cattell, & a purse vvithout a pennie; then good meate, faire horses, fat cat­tle, and a full purse? oh monster of nature, vvhat dost thou then a­mong men? leaue therefore thy murmuring, and let me thus farre aduise thee: what thou hast, spend not vainly; what thou gainest, get [Page] not vilely; vvhat thou vvantest, beare patiently; and vvhat thou giuest, giue frankely, & murmure not to part vvith thy plēty, nor at the plentie of another, for plentie is a blessing of God, vvhich taken thankfully, breeds many com­forts, while penury is a plague, ei­ther inflicted vpon sinne, or sent for a triall of vertue, vvhere pati­ence possessing the soule, the bo­die may bee the better seruant. Murmur not therfore at the bles­sing of plentie, either vpon thy selfe, or others. Againe, dost thou murmure at ease? oh vvhat mad­nes doth possesse thee? hadst thou rather tire out thy body, thē giue rest to thy mind? and labor out thy heart, thē giue cōfort to thy spirit? hadst thou rather mourn thē sing? [Page] cry then laugh? run thē vvalke? & be beaten of thine enemie, thē be kissed of thy friend? hadst thou rather watch two nights, thē sleep one? vvorke ten dayes, then play one? and fast ten vveekes thē fare vvel one? I do not beleeue thee, or els beleeue thee to be mad. Hadst thou rather ride a hard trotter, thē an ambler? sit on a Pitchforke thē a pillovv? lie on a board thē a bed? if thy vvil so much exceed thy vvit, I shall neuer take thee for a reaso­nable Creature; & therfore mur­mure not at ease, vvhich to nature is so cōfortable, & to reason so ac­ceptable: but doest thou murmur at ease in others, & pain in thy self? others may haue the ease thou wā ­test, & thou the ease they cannot haue: they may sit while thou wal­kest, [Page] but perhaps walke whē thou sleepest: they may haue health, & thou sicknesse, yet thy conscience may be at better quiet: they may fare delicately, & thou hardly, yet thy stomacke may disgest better: they may possesse more, yet thou be better contented. Murmure not therefore at ease, either in thy selfe, or other, for it is a blessing sooner lost then gottē; & murmu­ring is the worke of malice, which once setled in the minde, ouer­throwes more then bodie, when many kinds of diseases robbe the heart of all ease. Again, dar'st thou murmure at thy King, that hee is not in all thinges to thy minde: Traitor vnto God and man, hovv canst thou excuse thy villany? whē if thou canst cōsider his worth, & [Page] confesse his worthynesse, thou wilt hate thine ovvne soule, to cō ­ceiue one discontentiue thought of his Maiestie, or the least thought of hurt to his sacred per­son: but, base wretch that thou art, to grudge at that vvhich thou canst not iudge off, or to inioy that thou art not vvorthy off: for, if thy King vvere vnlearned, it might be a sorrovve to thy heart; if irreligious, a torment to thy soule; if of base linage, it might haue bin a vvound to thyne Ho­nor; if Tiranously minded, a vvoe to thy comfort▪ if vvickedly incli­ned, a plague to thy patience: but of a Royall Lyne, from the Loynes of many Kinges, and frō one Kingdome to an other, or ra­ther by vniting of Kingdomes to [Page] make a Monarchie of peace, to the admiration of the vvorld, so profoundly read in the rules of best learning, and so vvell Lin­guist in the most necessary Lan­guages, as are gratious in his person, and Maiesticall in his place; in Religion, so zelous; in disposition, so vertuous; in mer­cie, so gracious; as both for his presence and his spirit, is vvorthy to be honored, honorably loued, and louingly serued. Hovv canst thou be so vile of disposition, or senceles of good, as to murmure at so great a blessing, as God hath giuē thee in his gouernmēt? Doest thou murmure at his plea­sures, and loue the same thy selfe? Doeth he hunt and delight in Dogges? better to nourish dogs, [Page] vvho shevv but their natures, and vvill bee at their Masters Seruice, then to maintain those monsters of men, that cōtrary to the nature of men, vvill murmure at the wel­fare of their Master. Again, hadst thou a King vvithout a Queene, thou mightst fear trouble through vvant of Issue, but so gracious a Queene, and the mother of so blessed Children, so Princely a Progenie, as may glad the hearts of the vvhole Kingdome; Villain to thine owne Soule, that vvilt murmure at these Comforts, and not be thankefull for these bles­sings? Did he hunt thine heires from their possessiōs? their heads from their shoulders? thy Prea­chers from their Churches? or thy Cities from their Liberties? [Page] then hadst thou cause to grieue, but hast no vvarrant to murmure: but hee that seeketh thy safetie, continueth thy peace, encreaseth thy plentie, and maintayneth thy pleasure, is louing to thee, reioy­ceth in thy loue, and deserues to be loued of thee, What deuill can possesse thee, that such a King cā ­not please thee? wouldst thou haue him gouerned by thee, vvho go­uernes the vvhole Kingdome be­sides thee? thou art foolish, vvho being a Subiect, vvouldest bee a King; and how canst thou thinke to gouerne, vvhen thou hast not learned to be gouerned? Againe, canst thou by thy policie vnite kingdōs, as he hath don by his per­son? art thou so wel allied as to link such loue in royall lines? No, thou [Page] art not; and if thou vvert▪ yet God hath made thee a Subiect, and therefore make not thy selfe a re­bell, but rather learne hovv to o­bey his vvill, then to murmure at his gouernment: be thankefull to God for the much good in him, and murmure not at the euill that thou misconceiuest in him; least God seeing thy vilenesse, bring thy villany to light, and vvith a shamefull death giue thee the due of thy desert: leaue then to mur­mure at him, and be thankfull for him, murmure not at his great­nesse, considering his goodnesse; nor at his case, for thou knovvest not his care; nor at his vvealth, cō ­sidering his vvorthinesse; nor at his povver, considering his vvisdom: but loue him, serue him, honour [Page] him, and obey him, and be thank­full to the Maiesty of the heauens, that thou mayest behold such a Maiesty on Earth: Murmure not at the tribute thou payest him, for all thou hast is too little for his ser­uice: Murmure not at the Seruice thou dost him, for thou canst ne­uer doe him ynough for his vvor­thines: Murmure not at thy vvant of his bountie, least he see more thy greedinesse then good vvil. In summe, murmure not at him, not any thing that may dislike thee in him, least God making him see thy vvickednes, thy life make an­svver for thy folly, vvhile continu­ing in thy murmuring till thy death, it carry thee headlong to the deuill. Againe, dost thou mur­mure at the Counsel, either for the [Page] povver of their authoritie, the ho­nour of their place, or the State of their possessions? Looke backe into thy selfe, and bee ashamed of thy sinne: Is not the care of the Commonwealth the course of Iu­stice, the quiet of the state, and the preseruation of the vvhole King­dome vnder God and his Maie­stie, in the hands of those Magi­strats, vvhose vvisdome deserueth honour, vvhose care deserueth praise, vvhose labour deferueth vvealth, and vvhose vvil deserueth obedience; and canst thou (sence­lesse wretch) fretting in melancho­ly, not able to discerne the least part of their perfectiōs, offend thy God, thy King, thy State, yea, thy selfe, and thine owne Soule, vvith the wicked humor of Ingratitude? [Page] vvhich growne out of Ignorance, bred in Enuie, growes vp in Am­bition, & shall die in Ignominie: Fie vpon thy inhumane Nature; that, abiding nothing that is good, doest onely seede vpon Euill: vvho being carelesse of or­der, vvouldest haue no Law; dis­solute in thy vvill, vvilt endure no Counsaile; fond in thy vvit, ma­kest no reckoning of Wisedome: and not knowing the labour of Studie, vvouldest allow nothing for the Studient. Oh vvhat a cō ­mon vvoe would be in that com­monvvealth, vvhere thou shoul­dest haue power to appoint Go­uernours? but leaue thy murmu­ring at them, reuerence them in their places, honor them in their [Page] vvisedomes, loue them in their vertues, serue them in their wor­thinesse, and obey them in their commaunds: least finding thy condition, they take order vvith thy disposition, vvhen to vveede out such a venemous Serpent, is necessary for the preseruing of better spirits: for Murmurers are like to Mutiners, vvhere one cur­sed villaine may be the ruine of a whole Camp; for which, if there vvere not Martiall Lawe, there vvere no life for the Souldior, nor honour in Armes. Againe, doest thou murmure at the Lawyer? oh vvitlesse creature, how wouldest thou keepe thy Landes, Goods, or Houses? if there vvere no Law to maintaine thy right? How [Page] wouldest thou haue thy vvrongs redressed, if there vvere no pow­er of Iustice? How should the King gouerne, and the Subiect bee gouerned, but by the course of Lawe? And are not the Iud­ges, Counsellors, and true Ad­ministers of the Law, rather to bee honoured for their learning, and rewarded for their labours, then to bee murmured at for their seruice: But liue thou with­in the limits of the Law, and thou vvilt not murmure at their Lawes: For vvho hateth the Iudge but the Theefe, the Tray­tor, the Cosener, or the Consu­mer? and therefore murmure at thy selfe, and leaue murmuring at Lawyers. Againe, doest thou [Page] murmure at the vvord of God? oh, child of the diuell? is it not the key of Grace, that openeth the gate of heauen? and the lamp of Loue that giues light vnto the way of life? Is it not the comfort of the heart? and the food of the Soule? and being a Iewell of such price, as all the vvorld cānot pur­chase; a Treasure of that vvorth, that all the vvorld cannot value: a ioy of that Nature, that dooth rauish the Soules of the Elect: What shall I say to thee? But, thou art a Deuill incarnate, that so farre from the Spirit of Grace, canst bee vngratefull for so gra­cious a blessing, or murmure at so glorious a gift of Mercie: for to scorue the tidings of Saluati­on, [Page] is to hasten the vvay vnto Damnation? Note, vvhat it is to murmure, and the estate of Mur­murers. Coran, Dathan, and A­biram, murmured at Moses: what became of them? The earth swal­lowed them. Pharaoh murmu­red at the Israelites: What vvas his reward? Drowned vvith all his hoast in the red Sea. Josephs brethren murmured at him: what became of them? They became all his Seruants. Saule murmu­red at Dauids tenne thousands: What vvas his end? Hee killed himselfe. Iudas murmured at the Boxe of Oyle, that vvas poured on Christs head: What vvas his reward? Hee hanged himselfe. Take heede therefore, murmure [Page] not at the Word, nor at the will of God, least thy reward bee vvith the Reprobate: For if thou murmure at God, the De­uill vvill meete vvith thee; if thou scorne the Word of God, vvic­kednesse vvill follow thee; if thou murmure at the grace of God, Hell vvill gape to receiue thee. Leaue therefore thy murmuring at God, his Word, his Grace, or his Will, least vvith Lucifer, thou bee throwne out of Heauen with Caine bee accursed, or vvith Esau loose thy blessings on the Earth; and learne vvith Abell to serue God, vvith Abraham to beleeue in God, vvith Dauid to loue God, vvith Iob to feare God, with Moyses to honour God, and [Page] vvith Christ to obey God; and then shall the Deuill haue no power to make thee murmure at God. But let me come to par­ticulars; Doest thou murmure at this man, or that man, for this cause, or that cause? Oh vnhap­pie vvretch, how doest thou trouble thy selfe? Call thy wits a little better together, and vveigh thy thoughts in an e­uen Ballance: If thou bee vvi­ser then another, that is pre­ferred before thee, it may bee hee is more Honourable: If thou bee more Noble, hee may bee more vvise: If thou more learned, hee more vali­ant: If thou more valiant, hee more vvealthie: If thou more [Page] vvealthy, hee more honest; If thou hast a good face, hee may haue a better body; if thou a good body, he a better face; if thou a good face and body, he a better vvit; if thou a better vvit, he a better heart; if thou an ho­nest heart, yet hee a more graci­ous Soule: and therefore, if ano­ther be aduaunced, and thou dis­placed, haue patience, and mur­mure not; for, vvhat knowest thou vvhether God vvill blesse his humilitie, and correct thy pride, or make him swell till hee burst, and make a triall of thy loue in the truth of thy patience▪ But let me see vvith thy murmu­ring, vvhat manner of man hee should be, vvhom thou wouldest [Page] haue moulded to thy minde; if thou be tall of stature, then lesse then thou, are dwarfes; if low of stature, thē tall men are Cyants; if of a meane stature, then that is the best proportion: So that except all bee as thou art, thou vvilt find fault vvith God in his Creation, or Nature in her Ge­neration, or (through lacke of vvit) vvith Fortune, in her Indis­cretion, in preferring such before thee, as thou fondly thinkest should come behind thee: when, if thou haddest thine owne eyes, thou shouldest see in the glasse of Truth so many imperfections in thy selfe, as in the conceit of vnworthinesse, might make thee rather come behind many, then [Page] goe before any, and rather grieue at thy selfe, then murmure at an other: art thou finical & fantasti­call? and wouldst haue a man to thine owne mind? what manner of man shall he be? shaped like a picture? countenanced like a Bride? and talke like a Player? oh fine foole, how thou wouldest haue the signe of a man stand for a man? and if thou be such a one, wouldest thou haue all like thy selfe? alas, the world is so full of fooles alreadie, that there is no need of any more of them: and therefore leaue thy murmuring, and fal to some beter reckoning, least thy account come to worse then nothing, and while thou art wise in thine owne conceit, [Page] there may bee more hope of a foole then of thee: doest thou murmure to see a Traueller ad­uanced for his vertue, while thou art forgotten for thy seruice? per­haps his knowledge is more worth then thy toile, and he hath taken paines, while thou hast li­ued at ease: art thou a Trauailer, and murmurest at the home ser­uant? perhaps, hee hath gotten more wealth at home, then thou abroad, and taken paines at home, while thou hast had plea­sure abroad; and what knovvest thou, vvhether the vvisedome of State, or rather the vvill of God, thinke it necessarie, to make a Tryall of thy condition, ere they revvarde thy deserts: for [Page] aduancement may bee a hurt to Ambition, vvhile humilitie be­gins her heauen in this vvorld. Murmure not therefore at the good of another, nor grieue at the nature of thine own Crosse: for, vvhen patience doth kindly carry it, it is the best badge of a Christian; and doest thou mur­mure to see one of base Linage come to honour, vvhile thou li­uest in disgrace? Take heed that hee bee not the first, and thou the last of a Noble House, and rather learne to thriue by his ver­tue, then continue thy decay by thine owne folly. In summe, leaue thy murmuring at the vvill of God, or the vvelfare of any man, or at thine owne vvoe; for [Page] God hath his vvoorking in all things, and if thou vvilt be one of his children, thou must lo­uingly allow of vvhat hee doth. But now, as to men, let me a lit­tle speake to vvomen. Doest thou being faire, murmure at the preferment of a foule one, and in thy rage call her foule dowde? Alas, thinke Fortune had neede to doe somewhat for her, vvhen Nature is so little her friend. A­gaine, it may bee her inward ver­tue might be of more worth then thy forced Beautie. Art thou a foule one? and murmurest at the aduancement of a faire creature? and in distemper of thy braine, call her Picture? Fie vpon thee, so shalt thou be no mans meate, [Page] foule vvithout and vvithin: for the euill mind is more foule, then the blackest face; and if shee bee vertuous vvith her beauty, is shee not then vvorthie of Honor? A­gaine, dost thou murmure at the vvealth of another, vvhile thou art in pouertie? vvhy, it may bee thou knovvest not hovv she gets it, & perhaps, thy selfe vvouldest not so haue it: doest thou mur­mure, that she is more suedto by Louers? vvhy, it may be she is lo­ued for change, and thou for choise: doest thou murmure at her that hath more children then thou? perhaps thou deseruest them not, or it may be God doth not blesse thee to thy desire. Ra­ther pray therefore then mur­mure, [Page] least a vvorse plague befall thee: doest thou murmure to see a vvicked vvench put thee dovvn in preferment? vvhat doest thou knovv vvhether she haue her hea­uen in this vvorld, vvhich thou seekest not, or begin her hell, ere she came at it? againe, it may be, her repentance may be gratious, vvhen thy pride may be odious: And therfore be she fair or foule; vvise, or fond; vvealthie or poore; godly, or vvicked, Murmure not at any vvhatsoeuer shee bee, in vvhat state soeuer thou thy selfe be: least, in fretting at others for­tune, thou consume thy selfe vvith follie, vvhile he that hateth the grudging heart, plague home the Spirite of mallice: but [Page] leauing vvomen as the vveaker vessels, let mee come againe to men, that should haue the stron­ger spirits, to withstand the pow­er of Impatience. Note, I say, first of murmuring, how many incon­tieniences doe grow to the Mur­murer himselfe, and then, to o­ther, by his meanes; and againe, how great are the comforts of the contrary: Murmuring trou­bleth the minde, disquiets the heart, distempereth the bodie, and sometime breedes the con­sumption of the purse; it forget­teth reason, abuseth nature, shew­eth disloialty, displeaseth a friend, and doth purchase an enemie: it carrieth vvit from reason, Reason from Grace, and Nature from her [Page] selfe, yea & sometime, man, euen from God to the Deuill: while patiēce enduring those perplex­ities, that put reason to his best power; nature is not distempe­red, reason not abused, grace is embraced, and God is truely ho­noured, the league of amitie is continued, the law of nature is not broken; Truth is gratious, and the soule is blessed, where the body is not distempered, nor the mind disturbed, the creature is most able to giue glory to his Creator: Note then the differen­ces of these two natures: Mur­muring, a horrible vice, and pati­ence a heauenly vertue; doe but think on the fruit of murmuring, and the condition, and end of [Page] murmurers, rages, frettings, wars, death, pouertie, sicknes, and sor­rovv, vvhile the child is sicke of the father, the vvife of the hus­band, the brother of the sister, and one friend of another; vvhat massacre, or murther hath there grovvne, but through the inuen­tion of murmuring, and the ma­lice of murmurers? looke a little, if thou bee a murmurer, of vvhat kind thou art, and vvho thou art, and so note the condition of thy nature, or nature of thy conditi­on. If thou be a man, and mur­murest against God, thou art a Deuill; if thou bee a Subiect, and murmure against thy King, thou art a Rebell; if thou bee a Sonne and murmure against thy father, [Page] thou shewest a bastards nature▪ If thou murmure against thy Brother, an vnkind nature; if a­gainst thy friend, an vnthank­full nature; if against an honest man, an vnhonest nature; if a­gainst a foole, an vnwise nature; if against a Christian, a hethenish nature; if against a man, a dog­ged nature. Thus thou seest by murmuring what thou shalt bee esteemed of God and man, yea, and in thine ovvne con­science, of thy selfe, either a Foole, a Knaue, a Heathen, a Bastard, a Traytor, a Dogge, of a Deuill: and doest thou then see the villanous nature and con­dition of this qualitie, and wilt [Page] not leaue it? take heede least if thou continue in it, that God vvil hate thee for it, doe not send thee to the deuill with it, who was the first Author, and is the continual nourisher of it. Againe thinke with thy selfe, when another man shall find thee in thy murmuring, either by thy discōtentiue coun­tenance, or soletarie delight, se­questring thy selfe from men, to conuerse with the Aire, hovv great will be thy shame to heare the skoffings, that will fall vpon thy follie? Some will say thou art mad, other, thou art foolish, ano­ther thou art dogged, but noe man, that thou art either wise, kind, or well in thy wits: Againe, when thou hast reuealed thy folly [Page] to the world, and fretted thy selfe to the heart, with the humor of an euill spirit, and yet art neuer the better any way, but manie way a greate deale the worse, what canst thou thinke of thy selfe? but fret that thou didest fret? blush at thy shame? grieue at thy follie, and murmure at thy selfe, that thou didst murmure at thy selfe or any other, while re­pentāce which bringeth sorrow, is the best fruit of such a frenzie: Againe, when thou shalt see the patience of another blessed, and thy murmuring accursed, an o­thers patience enriched, and thy impatience impouerished, an o­thers patience aduanced, & thy murmuring disgraced, what canst [Page] thou thinke of it? but a Can­ker eating into thy Soule worse then any Fistula in thy fleshe: pray then to the heauenly Sur­geon for a plaster of patience, with the oyle of true repen­tance to cure thee of this dis­ease, which in the worlde, at least, by all the Arte of the Worlde is Incurable: wilt thou see a murmurer truely discribed? that thou maiest the better hate to bee his image: Behold his Eyes, like a hogge, euer bent downewards as if he were look­ing into Hell: his cheekes like an Anathomie, where the fleshe from the bones doth fall, with fretting; his browes euer wrinck­led with frownes, to shew the [Page] distemper of his vnquiet Braine; his lippes euer puld inward, as if Enuie would speake, and durst not; his tongue, like the sting of a Serpent, which vttereth no­thing but poison; his voice, like the hissing of an Adder, which maketh musique but for hell; his necke, like a weake piller, where­on his head stands tottering, and readie to fall; his breast like an impostume, that is ready to burst with corruption; & his heart, the Anuile wheron the deuill frames his fireworke; his body a Trunk where Sinne hath layed vp her store; his handes like clawes, that catch at the world; and his feete like vvinges, that make hast vnto hell: Now, doest thou [Page] behold this ougly sight? and do­est not feare to bee such a mon­ster? what shall I then say vnto thee, but if God haue giuen thee ouer to a reprobate sence, there is no reason to be had with thee, nor hope of recouery to bee had of thee; but, hoping a little bet­ter in thee, let me goe a little fur­ther with thee: The vvorde of God saith Beati pacifici, blessed are the peace makers, thinke then it is a vvorke of the Deuill to sovv sedition, and being at vvar vvith thy selfe; hovv canst thou be at peace vvith the vvorld, ex­cept it bee the good vvarre be­tvvixt the spirite and the flesh, vvhere the peace of conscience o­uercomes the trouble of conceit; [Page] by patience is the Soule possest, vvhich is more vvorth then the vvhole vvorld, and by murmu­ring is the soule lost, vvhich gon, vvhat is the gaine of the vvorld? Is it not strange that all the parts and the members of the bodie, can so vvell agree togither, and one doe seruice to another, and men, the parts and members of a common-vvealth, should be so at variance among themselues? In the body of man, if the head ake, the heart is not vvell, if the Eye be hurt, the head is distempe­red, the heart is diseased, and all the body is the vvorse, if the fin­ger bee hurt, the head vvill seeke to help it, the heart hath a feeling of it, the Eye vvil pittie it, and the [Page] feete vvill goe for ease for it; if the foote bee hurt, the Head, Heart, and Hands will seeke for cure of it, while the Eye vvill be carefull to look to the dressing of it; If the body bee diseased, the head vvith all the members vvill labour for the helpe of it, that all parts being in their perfect state, the mind or Soule may be at rest: & if in this priuate body of man, all things bee brought vnto this good order, vvhat shame is it for a common-vvealth, that men should bee so out of order? and vvhile all parts of the bodie are at the seruice of the head, to the great peace of the heart, vvhy should not all Subiects ioyne to­gither [Page] in vnity of seruice to their King, to the greate and bles­sed peace of the vvhole King­dome? God made all the parts of the bodie for the Soule, and vvith the Soule to serue him, and all the Subiects in a King­dome to serue their King, and with their King to serue him. If the head of the bodie ake, vvill not the heart bee greatly greeued? and euerie part feele his part of the paine of it? and shall a King in his vvill bee dis­pleased, and the hearte of his kingdome, the heartes of his Subiects, not haue a feeling of it? Canne the Eye of the bodie bee hurt, or greeued, [Page] and neither the head, heart, nor any other member bee touched vvith the paine of it? No more can the Counsell, the Eye of the common vvealth bee disturbed; but the King vvill find it, and the Common-vvealth vvill feel it; can the hand, the Artificer, bee hurt? but the common-vvealth vvill find the lacke of it, the Eye with pittie vvil behold it, and the head vvith the eye, the King vvith the Counsell take care for the help of it? Can the labourer, the foote be vvounded? but the body of the State vvill feele it, the head be carefull, the eye searchfull, and the hand bee painfull in the cure of it? and the common-vvealth? the body bee diseased, but the [Page] King, his Counsell, and euerie true Subiect, vvill put to his hand for the helpe of it? hovv then grovves this murmuring at the vvill of God in men? vvhile there is such an agreement of the parts in man, but only by the vvorke of the deuill in man, to bring him from God and the vvorlde, to vvorke against himselfe, his ser­uice in the vvorld, and as hee taught it first our parēts to bring them out of paradise, so he vvil as many as he can of their posterity, to lead them into Hell: But let mee tell thee, it is better that a fevv murmurers perish vvith their murmuring, then a vvhole king­dome perish vvith their mallice: In the holy vvord I find vvritten; [Page] If thine Eye offend thee, pull it out; if thy hand offend thee, cut it off: better to enter into heauen vvith one hand, or one eye, then vvith both into hell. But all this vvhile, there is nothing spokē of the head, that must still bee kept on: so if a great man, or a meane man do offēd, cut him off, or cut him short, that he may do no hurt; for better a mēber perish, thē the head or the hart should ake, then either the King, or the common­vvealth should bee diseased: but for the King hovvsoeuer hee bee disposed, hee must not bee di­sturbed: for it is vvritten, Touch not mine annointed, and do my Pro­phets no harme: againe, trans­gressiō is as the sin of vvitchcraft; [Page] and vvhat greater transgression, then Rebellion? vvhich chiefly hath her breeding in murmu­ring. If thou hast a cruell & vvic­ked King, take him for a punish­ment, and pray for his amend­ment; but murmure not at his povver: but if thou hast a good King, take him as a blessing; and hauing a good King, be thank­ful to God for him, & for his pro­sperity, serue him, loue him, & o­bey him, & hate thy selfe to haue a thought of murmuring against him, or any thing cōmanded by him: looke a little more into thy glasse of murmuring, & see (if at last thou hast the least sparke of Gods grace) vvhat thou behol­dest: God in the heauēs frowning [Page] upon thee, his angels either mur­muring for thee, or readie to plague thee, his seruants on the Earth hating thee, and the de­uill vvith his angells readie to di­stroy thee; thy Soule made a Re­ceptacle of sinne, thy mind made a torment to thy Soule, thy heart made a greefe to thy bodie, and euerie part of thy bodie out of temper: while being driuen out of the ground of all goodnesse, Thou shalt bee left in the maze of al wickednesse, where, loosing the hope of all cōfort, thou shalt liue in the hell of all miserie; yet, a little look further into thy selfe, and into the vilenesse of thy na­ture, if it be touched with that in­fection: If the weather please [Page] thee not, thou wilt murmure at the heauens: if the world goe not with thee, thou willt murmure at the vvorlde; if thy friend re­buke thee, thou vvllt murmure at his care of thee: If thine enemy ouercome thee, thou wilt mur­mure at his fortune; If thy Father bee aged, thou wilt murmure at his life; If thy brother be thine el­der, thou wilt murmure at his In­heritance; If thy neighbour grow rich, thou wilt murmure at his prosperitie; If a Stranger bee fa­uored, thou wilt murmure at his grace, if a Begger bee releeued, thou wilt murmure at his Almes; and if a godly man bee beloued, thou wilt murmure at Gods bles­sing; If thou bee a woman, or a womanish man, then how many [Page] things will trouble thee? thou wilt murmure at fashions, cou­lors, toies, tricks, words, gestures, and a world of such idle fancies, whē alwaies the other is the best, & nothing pleaseth but variety: hee, or shee hath the best face, the best eye, the best hand, the best legge, the best body, or the best foote, speakes best, hath the best countenance, sings best, dances best, rides best, feeds fineliest, goes gaiest, hath apparrell the best made, and weares it best: & thus all is best wher there is none good; while, that, which should be best, serues God best, is not spokē of: for indeed, who serueth God best, will not let his spirit be led away with these idle humors: dost thou thē see the follie of this [Page] murmuring, and the hurt of so great a poyson? seeke the cure of it by prayer, & keep it from thee by patience; least if it once get hold of thy heart, it breed a cure­les woūd in thy Soule: If thou be a king, keepe thy seate; If a Cour­tier, know thy place; if a Scholler plie thy booke; if a Souldier, look to thine honor; If a marchāt, take thy fortune; if a farmer follow thy plough; if a beggar, fal to prayer▪ but murmur not, oh King, if thou be not an Emperor; nor courtier if thou haue not grace; nor Schol­ler if thou want preferment; nor Souldier if thou loose thy day; nor Marchāt, if thou loose goods; nor farmer, if thou lose thy labor; nor beggar if thou get bare alms: but murmuring at Gods wil; take [Page] heede that thou loose not thine owne soule, more precious to thee, then the whole world: Is it not strange to see the insensible Creatures, what a concord there is, and among the Creatures of best sence, so great a disagree­ment: In musique the Treble is the highest, and the base the low­est; the Tenor and Counter-Tenor betvveen thē: yet though euery one hath his place, when they are in their full concord, they make the sweetest harmo­ny: so in a Kingdome: a King is the highest, and the labourer the lovvest: (I leaue out the Beggar as an vnnecessary member, but only for the exercise of Charity) bur, betwixt the King and the [Page] labourer, there are Counsailers, Preachers, Lawyers, Souldiars, Marchants, and Artificers, and when all these togither in due al­legeance to their King, doe true seruice vnto God, hovv excellent a musique is the sound of peace in such a kingdom: If the strings be out of tune, the musique will be harsh, and if the people bee out of order, the State cannot be in peace: Thinke then, if among these insēsible Creatures be such an vnity as is most pleasing, why should not among men bee so great an vnion? that may bee as well pleasing as profitable? wee canne bee contented with the gold of India, the Sugar of Bar­bary, the oyle of Candie, the Spi­ces [Page] of Spaine, the vvine of France, and so, of other things, of other Countries, to mingle with our owne, to make a medicine for the comfort or preseruatiue of our bodies, & can we not vnite vnto our selues, a people so like our selues, & so neer vnto our selues, as might be to vs as our selues; if we vvould looke vvith the eye of Charity, vvhat blessing doth grovv of loue: nothing did part our land, but a little vvater, and nothing can part our loue, but a little vvill: but, as it may be said, of a more wilfull then wise man, who hauing a coat made all of one peece, vvas persvvaded by a Tailor to haue it cut in peeces, and vveare guardes vpon the [Page] seames; onely to set himselfe on vvorke, and make againe of the shreds, giuing that part another name, then before it had, that was nevv set on againe; So, I may say, this Land, once all one, and by vvhat perswasion, I know not cut off, was so lōg guarded, that it seemed to bee of some other stuffe, then the vvhole peece, till it pleased God by the great pow­er of his Grace, in the Maiestie of our King to bring both Landes againe into one: vvhich done, it now resteth, that the guards takē away, no seame of disseuering be to be seen▪ but, the Lands, as one peece of Earth, enlarging the boūds of one Kingdom, the peo­ple be vnited in that vniō, that, to [Page] auoid ambition, there be no dis­sention, and to maintaine an vni­tie, there be no Rebellion: for, as there is one God, one King, and one kingdome: so, there should bee one law, one loue, and one life, one voice, one heart, and one people: to the cōtradictiō wher­of, whē all reasons are alleadged, it is only lacke of loue, that hin­dereth the heauen of such a hap­pines; But, what euer thou bee, that murmurest at this motion, let me say vnto thee, as the poore woman of Ireland sayes to her dead husband: oh man, man, why didst thou die? Thou hadst Cowes, and thou hadst a horse; thou hadst a sword, and a shirt of male, and vvhy vvouldest thou [Page] die? so thou hast a good King, a sweet Country, a kind people, and a blessed peace, and vvhy doest thou murmure? doest thou feare to haue many friends? then get the among enemies, art thou vnwilling to haue many neigh­bours? then liue among stran­gers: dost thou loue no Christi­ans, then dvvell among Turkes; or doest thou loue no men? then liue among Deuills; or dost thou loue no house but home? make thy graue in thy bed; vvilt thou eate no meate but milke? Baby, sucke thy dambe, till thou bee a dizard; vvilt thou abide no com­pany, but thine one kindred? lap thy selfe in thy mothers apron; or doest thou doubt thy neigh­bour [Page] vvill ouerthrovv thee? oh, let not lacke of witte so deceiue thee: for if God hath not so blest thee, as to make thee know what is good for thee, thou needest nothing more then thy selfe to vndoe thee: consider therefore of euery thing, if thou canst in the best kind, and make thy con­struction vvith that care, that God first may bee pleased, thy King obeyed, thy Country be­nefited, and thy selfe contented: That vvhen the murmuring of malice is put avvay, and patience hath brought peace into thy bo­some, thy hart may find the hap­pines of that blessing, that thy Soule may be ioyfull to behold vvhere, the people vnited, God is [Page] serued, the Kingdome preserued, & the State most blessed, vvhere such a peace is applauded. The Seas are a vvall vnto our Earth, to keep it from the enimies, & shall vve vvithin our land be at vvarres vvithin our selues? or shall vvee make a shevv of loue in our vvords, and harbour hatred in our hearts? or shall vve be borne neighbours, & liue as strangers? God forbid: let not the Deuil so vvorke among the seruantes of God, to crosse the course of such a peace, as is so much to Gods glory: Our heuēly master Christ Iesus king of kings, vvare his coat vvithout a Seame, and our King vvould haue his Kingdom vvith­out a Seuerance: It is the vvorde [Page] of Christ; that vvhen a kingdom is deuided in it selfe, it cannot stand: If therefore vvee will bee christiās; we must follow Christ; if vve will be subiects, we must o­bey our King; if vvee vvill stand, vvee must not bee deuided: For example, to alleadge ancient hi­stories offorrain Princes, at least a farre of is needles, when neere hand before our Eyes that can­not deceiue our Iudgements: hovv grevv the vvars in the Low Countries? but, by the malice of murmurers? hovv grevv the mas­sacres in France? but, by the de­uision of the Princes, and noble houses; and hovv many broyles haue beene betvvixt Scotland & vs, vvhile vvee vvere in the State [Page] of deuision? Againe, hovv strong are the States vvhere they are v­nited in the Lovv Coūtries, hovv is France inriched by his peace? and hovv are vve; or at least may bee vvith GODS blessing strengthened by this vnion? Esope telleth a prettie tale to this purpose: That a Father hauing many sonnes often disagreeing, and as it vvere at iarre one vvith a­nother, called them before him, and caused euery one to bring vnto him, a little rod, or vvand, vvhich taken of them, he bound them vp altogither in one bun­del; vvhich made fast vvith a bād, he gaue to euery one of his sons, one after another to breake; vvhich they found impossible: [Page] whereupon the Father tooke out euerie rod, and gaue one to each one of his sonnes to breake, which was quicklie performed: Now quoth the father, ye see my sōnes of vvhat a strength is loue, vvher heartes are vnited togither; for as these vvandes, so are yee; strong vvhen yee are knit togither in the band of brotherly loue, & vveake and to be broken, vvhen you are diuided one from another▪ Sure­lie so it may be said of vs: If vve be vnited, and knitte togither in the band of brotherlie loue, our strength vvill be great to vvith­stand our enimies; but if vve fall at variance, vvhat peace can con­tinue betvvixt vs? nay vvhat hurt shal vve do vnto our selues, vvhile [Page] the enimie vvill be ready to in­uade vs? It is vvritten. O quam bonum et iucundū? fratres concor­dare in vnum? Oh hovv blessed a thing it is bretheren to agree in vnitie? Are vve not all bretheren in Christ? bretheren in respect of our neere birth? bretheren in our language? & is it not possible for our liues to make vs bretheren in loues? Let vs see, vvher is the fault, vvhat is the cause? and vvhy it should take place? In God? no, hee loueth vnity: In the King? no, hee vvould haue an Vnion: In the Subiectes? noe, they vvould bee obedient to their King: In the Godlie? noe, they vvould bee obedient to GODS vvill: In vvhome [Page] then? Surely in none, except in some priuate persons for some priuate causes, to some priuate endes: oh then those priuate per­sons are not for the publique vveale: those priuate causes for no common good, and those priuate ends, are for no godly end, but hoping there are none such: I speake to none, but vvish all vvell, that all may be vvell: Is not our Religion all one? and shall vvee differ in Ceremo­nies? and if our Lavves vvere all one, should vve differ in the exe­cution? our earth all as one, and shall vvee then differ in nature? vvhat should bee the cause? but this; vvhile God is vvorking, and the King is vvilling, the Deuill [Page] is stirring, and man is striuing, but, God is aboue the Deuil, and a King is aboue his kingdome; and vvhile God is God, and the King gratious, though the De­uill bee vvicked, let not man bee vvilfull. A true loues knot is long in knitting, vvhen both endes must meete in the middest: but once vvell put togither, it is both faire and fast: So, an vnion of people is long a vvorking, but once sast lincked in Ioue, vvhere farre and neere meet in the mid­dest of a good mind, hovv beau­tiful is such a peace, vvhere the people are so blessed? let then al murmurers be shut out from the sound of such a Parlee, vvhere vvisedome may shevv her grace [Page] in the worke of such a worth for it must bee that our King▪ and theirs, is, and must be (and euer I pray God be) al one: our Reli­gion and theirs one: and our lavves and theirs all one: els how can there be loue in our liues? or vnion in our hearts? but I hope, that God who did create our hearts by his will, will so vvorke our hearts to his will, that wee shall not swarue from his will: but as hee hath made all into one kingdome; so vve shall bee all as one people, vvith one voice prai­sing God, vvith one heart ser­uing one King, and vvith one loue, embrasing one another: Many little birdes flie togither in one flocke, many kindes of [Page] cattell feed in one field: many kinde of sheepe lie togither in one fold, and shall tvvo neigh­bour borne Children, not liue togither in one loue? God for­bid: It is an old saying, and euer true, Concordia paruae res cres­cunt, discordia maxima dilabun­tur: by Concord small things proue greate, by discord the greatest doe decay: Tvvo lit­tle Landes haue made a greate Kingdome, and shall one great people bee little in loue? God forbid: The Landes vvere de­uided, and are vnited; and if the people may bee vnited, let them not be diuided: Diuision breeds Ambition, Emulation, [Page] and faction, and vvhat are the fruits of these frenzies? hovv ma­ny kingdomes to their great mi­sery haue tasted? but vniō breeds loue Charitie, & faith, of vvhich blessings vvhat are the benefits, vvhat kingdome may not bee glad to tast? A King of a deui­ded peopl [...] may haue povver in his svvord, but a king of vnion may reioyce in his Scepter: a people deuided may be grieuous to themselues, but a people vni­ted may be pleasing to God: di­uision is the cause of distruction, and vnion of Comfort: compare them then togither, & see vvhich is to be accepted: diuisiō breeds feare, and ielouzie; vnion breeds the resolution and trust: diuision [Page] breeds warre and hatred; vnion breeds peace and loue: diuision breeds dearth, and danger; vni­on plentie, and safety; diuision breeds malice and murther: vni­on breeds loue, and life: diuision breeds greefe and sorrow, vnion breeds mirth and Comfort: Thinke then vpon the venom of the one, and the vertue of the o­ther; and if thou bee not senceles of thine owne good, runne not headlong vpon thine own ill: de­sire not rather to liue in the hate­full nature of diuision, then to bee lincked in the liuely knot of vnion; least the God of loue that offers it, and thy louing King, that desireth it, both hate thee for refusing it, and deny thee it [Page] vvhen thou vvouldest haue it: The Tovver of Babell could not be builded, vvhen the languages vvere diuided: Jerusalem vvent to ruine vvhen the Princes vvere diuided, Rome hath beene sha­ken since Religon hath beene diuided: Antwerpe hath beene decayed, since the States vvere diuided: France vvas impoue­rished, vvhen the Nobles were diuided, and England vvas di­sturbed, when Scotland vvas di­uided: but now the Landes all bearing one name, the Subiects all one, vnder one King, the laws all tending to one ende; vvhy should not the Nations bee all one people? Flowers grovve svveetely together, Trees beare [Page] fruite naturally together, fishes swim friendly togither, birdes sing merrily together; & beasts seede quietly together, and is it not then a shame for men, that vvee cannot liue louingly togi­ther? a drop of water is weake, but many droppes of water will driue a mill: a sparke of fire is little, but many sparkes toge­ther, will make a fire to con­sume a whole Countrie: a corne of powder is little, but a great many together will discharge a great shot: a herring is a smal fish, but a skull of them together vvill ouerthrovve a prettie ship: a pike is a small vveapon, yet a stande of them being toge­ther vvill ouerthrovve a greate [Page] Troope: and a man is a small Creature; but where men hold togither, what monster can hurt them? So these Lands being one land, and the people one people; what kingdome can annoy vs? no let vs say, and if wee bee our selues, to our selues, and in peace among our selues, and that our God be with vs; neither the world nor the Deuill can hurt vs: But if there bee a breach in a banke, the Sea breaks in, & ouerflowes the Land: If there be a breach in a furnace, the fire will burst out, and burne the whole house: If there bee a breach in a wall, the Bore will breake in, and spoile the whole vineyard: If there be a breach in a hedge, the cattel vvill [Page] breake in and eate vp the grasses if there be a breach in a Fort, the enemie will enter and sacke the Towne: if there bee a breach a­mong pikes, the horsemen will breake in, and ruine the Campe: If there bee a breach in a consci­ence, Corruption will get in, and kil the whole man: & if ther be a breach of loue in the hearts of a people, the enemie will take aduantage for the inuasion of the kingdome. See then, and consi­der hovv dangerous a thing is diuision, and hovv safe an assu­rance is vnitie; and take the best, and leaue the worst; and so shall none of your pales bee broken▪ oh heauens, vvhat a hell is this in the vvorld? that men should liue [Page] so like Deuills one one vvith a­nother: It is written that a man should bee as a God vnto man, but it may bee vvriten, that man is, or at least many men are, as Deuills vnto men: vvhere there are so many murmurers, that ther can be fevv louers; the rich man murmures at the poore man, that hee should dwell nigh him: the Vsurer murmures at the Broker; that he g [...]eth any thing by him: the Tradesman murmures at his neighbour, that he should pros­per or thriue by him: the Lavv­yer murmures at the Tearme that it is so short a haruest for him: The Marchant murmures at the vvindes, that his Shippes come not home to him: the [Page] Souldiour murmures at the pay-maister, that hee keepes his money from him: The Cour­tier murmures at his Taylor, that his clothes are not fit for him: The Minister he murmures at the Parson, because hee hath the greatest profit from him: and the Parson murmures at the parishe, that they come not to Church to pay their duties to him; and the parishe murmures at the Parson, that they pay so much, for so little paines from him: the Tenant murmures at his Landlorde for racking of his rent: the Landlord murmures at his Tenant to see him thriue by his husbandry. In summe there is almost no profession or cōditi­on wherin one doth not murmre [Page] at an other; which murmuring vvhile it continueth in the hearts of people, it vvill suffer loue to haue no life among them: but were the vvorlde purged of that malicious humor, then vvould there bee as great a heauen, as thereis novv a hell in the vvorld; vvher loue should establish such a Lavv, as should neuer bee bro­ken: among men; doe not tvvo Eyes in one head, two hands, and two legges to one bodie make one man; and shall not two lands make one kingdome; nay more; doth not one Eye the same that the other, the one hād, the same that the other, and shall not one peple so nere another, as one mē ber is to another, haue one vvill, one lavv, and one loue one vvith [Page] another? It is strange it should be so, But I hope it vvill bee o­thervvise; God vvill haue his vvill, and our good King his wil: in this vvorke of GODS vvill, euery good Christian, and good Subiect vvill giue his good will to Gods and our Kings will; a­gainst vvhich, if any shall mur­mure, God vvill bee displeased that the King is not obeyed; the King vvill bee displeased, that God is not obeyed: the Counsel vvill be displeased, that God and the king are not obeied: the court vvill be agreeued to see God, the king, and Counsell displeased: and the Common-vvealth vvill haue a common vvoe, when all these are displeased. Looke ther­fore [Page] betimes to this busines, de­tract no time for this dispatch, suppresse the power of the diuels pride; and plant in your hearts that grace of humilitie, that in the life of true loue, may bring forth fruite to Gods glorie. Breake an Angel, and you shall haue losse in the mettall; breake a Cup, and you shall haue losse in the fashiō; breake a Glasse, you shall loose the fashion and the Mettall; breake wedlocke, and you loose your credit; breake the Lawe, and loose your libertie; breake Loue, and loose the joye of life: But keepe your Coyne whole, and it will goe currant; keepe your Cup vvhole, and you shall saue the fashion; keepe [Page] your Glasse whole, and you shall saue Mettall and fashion; keep your wedlocke from break­ing, and saue your credit from cracking; keepe your Lawe frō breaking, and your loue will be great; keepe your Loue from breaking, and your liues vvill be blessed: Diuide the head, & the Braines vvil come out; diuide the Body, and the heart vvill come out; diuide the Minde, & the vvittes vvill come out; di­uide the Wittes, and the vvilles come out; and diuide the Willes, and the vvoes come out▪ but keepe the head vvhole, and the Braines vvill bee the better; keepe the Body vvhole, the heart vvill bee the better; [Page] keepe the minde quiet, the vvits will be the better; keepe the wits in temper, the vvilles be the bet­ter, and keepe the wils togither, the common-wealth vvil bee the better. Note therefore in al cau­ses, & al courses, diuision breeds losse, greefe, or sorrovv: and v­nion, gain, comfort, and ioy. But I doubt I haue onely spoken of that vvhich vvould quickly bee helped, if the right vvay vvere once found: and therefore it is rather the manner, then the mat­ter, that the vvorkeman cannot a­gree vpon: but to helpe the ill hammering of a peece of vvorke so vvorth the framing, let mee make a comparison betvvixt a house and a kingdome: There is [Page] a greate Landlord will haue a house builded, his will must bee obeyed, hee giues commaund vnto the maister workeman that it bee speedely performed: The maister vvorkeman calls his labourers, and giues order for the worke, euery one in his place, and according to his qua­litie: Now vvhen the worke is in hand, Timber, Stone, Bricke, Lime, and water, Iron, Glasse, and Leade, and all is readie that is necessarie: If either the work­men bee vnwilling to worke, or cannot agree vpon their worke, there will no house bee built: But if they fal to their busines, & agree vpon the direction, the [...]ame will soone vp: Euen so the [...]ord God, our Sauiour Iesus [Page] Christ, the great Landlord, and Lord of Heauen and Earth, will haue a commonwealth builded, and his will must be obeyed: for performance whereof, hee hath giuen commaundement to his seruant, and our Soueraigne Lord King Iames in this world, vnder God onely workemaister of this vnion: where if either the people be vnwilling to yeeld vn­to the course or order set dovvne by the workemaister, or among themselues disagree vpon the manner of their working, what­soeuer faire vvords be vsed, what­soeuer good reasons be alleadg­ed, or vvhatsoeuer shews of loue be made, there vvill bee no true league of friendship, nor peace for the ground of a Common-wealth: [Page] but let the labourers be willing to bee directed by their vvorke-maister, and euery one in his place, shevv the best of his good vvill; and no doubt, but such a common-vvealth vvill bee built, as while God doth blesse it, all the vvorld shall not hurt it. Consider therefore the inconue­niences of diuision, and the com­forts and commodities of vnion, and let not selfe-will carrie you a­way from the course of wisedom: you see, if you vvill still murmure against this so gratious an acti­on, hovv many are against you? God himselfe, who loues vnitie: the King, vvho vvould haue an v­nion: Subiects, that loue their King, and godly men that loue [Page] God, for they vvill bee obedient to his will: the flowers of the field are against you, for they will grow togither; the trees, for they vvill beare fruite togither; the fishe, for they vvil swim togither; the birdes, for they vvill sing to­gither: and is it not then a shame for men, that vve cannot liue and loue togither. For shame then goe from your selues vnto God, and goe from the Deuill vnto man: and in the name of God a­gree togither; liue vnder one God, one King, one law, and one loue: so shall God best bee pleased, the King best conten­ted, the kingdome best gouer­ned, and euery vvise and honest man best satisfied: vvhere liuing [Page] in murmuring and malecontent, God may be displeased, the king disquieted, the State disturbed; and fevv men but some vvay dis­contented: vvhat shall I say, to conclude, but this? Is not vni­on a kind of marriage, vvrought by the hands of God? and per­formed in the hearts of his peo­ple? I say, a marriage where hearts ioyning hands, make two bodies as one: and is not a kind attonement, better then an vn­kind diuorcement: let then these tvvo kingdomes be one, marrie them in loue, and since our King is the Father that giues them, vvhile God himselfe doth vnite them, what Subiect or Christian can be so vngratious, as not to [Page] giue his consent to them? yea let mee say vvith the minister in the time of marriage: if any man knovv any lavvfull, or iust cause, vvhy these two Landes, now one kingdome, should not in marri­age be lincked vvith such a loue, as may make them liue vnder one lavv, and dvvell togither as one people, let him novv speake, or euer hereafter hold his peace: But if there bee any man, that knovving no iust, nor lavvfull cause, vvill out of the malicious humor of a vvicked spirit, hating to see a heauenly Action vpon earth, murmur at the blessed pro­ceeding of so gratious a worke, the God of peace make him for euer hold his peace.

Amen