EZEKIEL 37.22. 
— I will make them one nation—.   

A SERMON PREACHED At Paul's Cross, March the 24. 1624.  
BY BARTEN HOLIDAY, Archdeacon of OXFORD.  
LONDON, Printed by William Stansby for Nathaniel Butter, and are to be sold at his Shop at Saint Austin's Gate in Paul's Churchyard. 1626.   

TO THE RIGHT REVEREND FATHER IN GOD, JOHN LORD BISHOP OF OXFORD, HIS WORTHY DIOCESAN.  
My good Lord,  
THat which is the cause, for which many men do not publish their labours, is the chief cause for which I do publish mine, the danger of the attempt. I judged this the choicest proof, whereby I might express how hardy I dare be, rather than be ungrateful. And this courage in me is but an effect of your goodness; a goodness not more acceptable for the bounty, then for the circumstances: which argues as much your wisdom, as your favour. It is a great favour to satisfy hope: but it is a skilful favour to prevent it. Hope gives more speedy content, than possession does; but hope gives less content, than possession gives; nay, it makes less the content, which possession gives. Which, your bounty, that well knows how to manage itself, so well understands, that it delights only in this noble oppression, To disturb him, whom it blesses, giving him happiness, sooner than the apprehension of it. And yet it is a kind of mercy to give a man the respite of expectation, though of good things; the suddenness of news, though good, being sometimes deadly. But this is the only mercy, which your goodness useth to deny: yet, for which, whiles your bounty claims thankes from one, your judgement claims applause from all. And this is a part of that wisdom, which now hath made you as eminent in the Church, as it hath hitherto made you industrious for the Church. Which honour, as it was begun by your wisdom and zeal, so was it perfected by the wisdom and favour of our late Sovereign: with whose most acceptable memory, I thought good thus to convey my thankes. And this memorial may be the more grateful, since it is an Anniversary not of his death, but of his happiness, in the Union of his Britanies' It was, before, my service to his Majesty; but now to his memory: than it expressed my duty, but now my sincerity; in which only blessing I shall always defend and endeavour an ambitious perfection. Nay, this endeavour is already at that height, that it may almost make my gratitude fall into the suspicion of pride, whiles it doth wish my meditations immortal, that so my thanks might be immortal. The only way of con●e at that I have taught myself is, not so much in that your bounty did help me, as in that your judgement did choose me; to make me a part of your good works: which, by their nature, must be a part of your joy even in death, and a sign of that joy, which shall be after death. Thus is it as possible for you to lose your good work, as the necessary gratitude of  
Your Lordships perpetually obliged, Barten Holiday.   

TO speak of Kingdoms may be as full of danger, as it is of difficulty. I knew not therefore how to endeavour an apt union of truth and safety, then to speak of kingdoms in the words of a King. My text was first delivered by a Prophet, and hath been since coined by a King in letters of gold, a mettle not more compact, than the kingdoms he united. The King is the happiness of this day, and God the glory of it, and the day is the thankful History of both. This day, in which, the expedition of the Divine bounty did by the right of Coronation prevent the act of Coronation, which graciously yields to the leisure of Ceremony, and of the subject; who notwithstanding doth not make his King, but declare him; Our approbation and joy, though in themselves they are of a natural liberty, being yet in this politic relation but parts of Allegiance; which then is complete, when we prove our memory to be as good a subject, as our understanding and our will; and by the loyal Astronomy of an Almanac no less faithfully represent unto ourselves the revolution of our joy; then of our time. No Coronation needs such repeated solemnity; every Coronation expects it; and this singularly deserves it. There is in no Coronation an Union of heads: there is in every Coronation an union of a head and a body; but in this there is also a union of bodies: and then proportion as well as piety ought to presume an union of hearts. Variety is the pleasure of nature; but Unity is the business of Nature. And therefore though the Creator have in the diversity of creatures shown his power: Yet hath he as much in their union shown his propriety. There is implanted in the creatures a Catholic similitude, which is the secret cause of a possible union; & so Diversity may seem to arise, but from accession of circumstance, which being withdrawn, makes the creatures retire to their primitive unity. And if you would see this unity in the creatures, behold first the Heavens, which indeed deserve to be first beheld; and though some Astronomers have accused them into a division of Spheres, yet may we suspect such division to be rather in the Astronomers then in the heavens: and therefore some have courteously preserved the unity of that great body, by multiplying only the motions of the lesser bodies, the Stars: yet diversity of Spheres would not overthrew unity, but magnify it, whilst the inferior Orbs do at the same instant profess a contrariety and an obedience to the first mover, striving to recompense the variety of their bodies, by the consent of their motions. Behold the Elements, and you shall find, that though they are apt to quarrel, yet as if they would show the goodness of a hasty nature, they are reconciled with equal facility and speed, and sometimes fall so fare in love with their enemies, that they seem to lose themselves, whiles they run half way to meet them. Thus doth the fire delight to be extinguished into air, that it may slide nearer unto water, as well in nature as in affection. And for a preparative to such union, two opposite elements have always by providence, one friendly element interposed, which cunningly persuades them to a peace by the discretion of indifferency. Behold the most sullen minerals, that seem to be settled in the stoicism of their separated natures, and you shall find their pretended obstinacy so conquered to a change by the united power of Nature and Art, that they shall at least dissemble their dissimilitudes, and even the foulest appear as fair as the promises of an Alchemist. Or if you think you are not able to judge the heart of the earth, you may read this unity in the face of the earth: you may read it expounded in the fruits of the earth: you may see the several kinds of the apple dwell upon the same appletree, by which friendship of nourishment through their grafts, the growth and fruit is not more manifest, than an easy unity in their juice. But if you would by a near instruction see the obedience of the creatures, it disjoined; to return to unity, you may from yourselves instruct yourselves; and when man's body fals-off from his soul, in that one dis-union behold two unions, and nature hastening to its first similitude. You may see the body put-on an humble corruption, and be content to return to as unfeigned dust, as that which is the food and curse of the Serpent; or that into which every beast must be confounded; that if the ashes of Alexander and his Bucephalus had been put in one urn, Aristotle himself could not have distinguished them either by Philosophy, or by flattery. You may likewise by the eye of the soul see the soul at its separation so refined by similitude into spirit, that it is ready to mistake itself for an angel, as if its knowledge were at the same time perfected and deluded. Nor will it only imitate the likeness, but also the office of an angel, and shall at last be sent upon a message to its own body, which it will take up as an angel will take up both the body and soul, But because the soul can ascend higher by contemplation, than it can by essence, it may behold the beginning of unity in all things, by beholding him, who is the beginning of all things. In whom we may see an unity in a division, and show the Mathematician a mystical possibility of the dividing of a point, whiles we may behold God not multiplied, and yet divided into persons. Now though man be not capable of the mystery, yet he is of the instruction, and may with as much case as delight understand, that God is so delighted with unity, that it is always either his nature, or his work. It was the same wisdom which dispensed Adam into Nations, and contracted them again into the household of an Ark. God created angels in multitude, but he made man in unity; he gave excellence to them, but to man Supremacy: the chief of angels being in heaven but a subject; but the chief of men being on earth a King. And though an angel be more like to God for purity, yet man is more like him for production. An angel can more subtly understand his own likeness; but a man more powerfully can also partly beget his own likeness, being made a Deputy Creator; and therefore he is a King, because he is a father. A kingdom by nature is but an enlarged family; and the first King begot his own subjects; and a father by the Roman Law had once as just power to execute his son, as to preserve 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 have delivered this kingdom to his first borne. Nor had it been a mistake: Nature saw just cause why he should have succeeded, though it did not see a juster cause, why he should not succeed: and though the Divine 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 we know, that in the method of every birth, which is not perverse, the head is elder than the body. As then both angels and man took their beginning from one God: so all other men took their beginning from one man. And God hath not only honoured this unity in succession, but also preserved it by succession. So some King's supply birth right by victory, and some by election; though to elect a King be as much news to nature as to adopt a Father; and it did first arise from necessity and conveniency in families, whom the blessing of multitude had dispersed and mixed. And though it were often among the Gentiles continued by faction, and by the jews at first entertained by Fancy; yet God in the Wisdom of his divine indulgence did grant their desire, and chastise it; giving them a King by choice, but it was also by his own choice; he did not in the election commend election, but Monarchy, 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 happiness of unity, to prove one to be stronger than two. It is as great a difficulty, as a blessing for brethren to live 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 divided; that they might not be divided. jacob and Esau were brethren, and though one womb could contain them, one Country could not: but jacob must fly, & Esau is as ready to hunt Him, as Venison. But Cain was at that division with Abel, that the same world could not hold them both: and yet he killed him for he knew not what; it was about God's favour, but not for it. Thus experience can hardly find union there, where reason would think it hard to find a division: Union is the happiness of man, and the accusation: it being more entertained by inferior creatures, which rather possess it, then enjoy it; than it is by man, who likewise doth more understand it, then enjoy it. And yet it is a blessing not so excellent for the rarity, as for the increase: it being by nature of that thrift and cunning, that it grows in goodness by growing in greatness, and from number receives excellence. The union of families into a City, as it doth conquer affections unto peace; so itself is conquered into a perfection by a greater union. The union of Cities into a kingdom, tries the goodness of a King: but the union of kingdoms tries his wisdom; the simplicity of justice being enough to manage one kingdom, but two will require the mystery of wisdom. When Nature unites people into a kingdom, it doth but work by an humble safety: but when it unites kingdoms, it works by the transcendent power of love and glory; this excellent union being as much the delight, as the imitation of Nature. So that although it arise sometimes by accident from causes less natural, as from pride, and force: yet the divine wisdom hath in all ages condemned and rectified such union; still suffering a great part of the world by a happy rashness to run itself into Empires. In each of which, me thinks, we may observe some eminent and distinct blessing, which attends and honours the union of Nations. If you will wipe-off the dust of antiquity from the Chronicles of the Assyrians, you may in that union of Nations sufficiently discern the blessing of peace; witness their plantations, wherein they more employed the trowel, than the sword. Witness their tower of Babylon, a work and corruption of peace; for which, Gods accurate justice did so aptly correct them, that it made the same tongues, into which they were cursed, deliver the history of the curse. Witness their City of Babylon more famous for the walls, then for the Kings; though not so famous for either, as for their captives, the jews. The Assyrians indeed made some excursions by the sword: but it was rather to vary their pleasure, then diminish it; or untowardly to prove their possession of a peace, by their abuse of it; till at last they did not so much possess peace as vice possessed them, and now have well near lost their story with their Empire; which stood almost as long after the Flood, as the World from its beginning to the Flood; such continuance as fairly approving their union, as their destruction did condemn their abuse of it. If you will view the Persian Monarchy, you may in that union of Nations see, that which most desire to see, the blessing of wealth; wealth enough to please and torment folly in the invention of expense. Witness their feasts, in which they laboured no less with curiosity, then with surfeit, and by a strange convulsion of gluttony, drew their stomach and their palate into their eye: witness their wives, whom they adorned more than their own souls, or then their gods: witness their wars, wherein their wild Xerxes brought mankind against the Athenians; an act, that yet might have been excused by the same disproportion that condemned it, had he come to conquer rather their wits, than their Country; witness their fear, which made Darius through a desire of peace and infamy, present a bribe greater than his fear, and as he hoped; greater than Alexander. If you will view the Grecian Monarchy (though you can hardly view it either for the lustre, or the swiftness) you may in that union of Nations see the blessing of glory; the glory of Alexander further extended then his ambition; as if he had been Emperor of Fame, as well as of Greece; and by this Essay of immortality had been flattered after death, or recompensed thus for the shortness of his life; which afforded him leisure rather to destroy an Empire, then erect one. Yet his glory was like the sun's, though not his course; which was towards the East, and when by victory he made the Persians bow unto him, he changed their obedience, but not their Religion, since they did still worship the Sun. And thus he was made a God according to his desire; a God in this life, beyond his desire; a God as vain as his desire. And sure the world by too much beholding the glory of this Sun, hath still before its eyes the dazzling images of this Sun, 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. If you will view the Monarchy of the Romans, you may in that union of Nations see the blessing of strength-strength of such confidence, that it might have dared to arm an enemy, and deride him; strength of such firmness, that vice could not overcome 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 threatened Parthia, frighted Egypt, struck Germany, wounded Spain, but destroyed judaea. You may behold the arts of their strength; they conquered Egypt with its own corn, and made that their storehouse; they conquered Spain with its own gold, and made that their mine; they conquered Germany with its own people, and made that their Campe. They could make no advantage of Parthia, where they received too many wounds: and did make none of judaea, where they gave 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 union of Nations, that sometimes they attend the equivocal union of Nations. For there are Nations which are united in cruelty; that murder the Christian, and (which is worse) wound his soul, whiles they slight his Christ, and by an art, which the jew strangely forgot, put his Sepulchre to use. And yet these Nations enjoy by prevention, as rank pleasure as they shall be deceived of hereafter by the forgery of their Mahomet: who was better it seems at the erecting of a conspiracy, then of a Paradise. Thus every union of Nations is either rewarded with a benefit, or at least attended with a benefit. If Nations then will desire peace, let them desire union: so shall the Fig and Grape be ripened as much by peace, as by the Sun: so shall we be made as secure by neighbourhood, as by wine and innocence: so may we at land be as free from the suspicion of injury, as from injury; and the Merchant in his Voyage shall fear but one tempest at a time, having no other enemy but the Sea. If Nations will desire wealth, let them desire union: so may the labourer be no less the master of his own gains, then of his industry: so may the Citizen have his coffers forced open, not by the hand of the spoiler, but by the same abundance that fills them: so may the Countryman not need to eat his sheep from the Soldier, but may feed upon them, and yet never hurt them; nay, grow fatter with the wool, then with the flesh, and make the fleece keep the shepherd as warm as the sheep. If Nations will desire glory, let them desire union: so shall their wisdom, which began their happiness, exceed it; and be extended like their dominion; and be extended beyond their dominion: so shall justice triumph for having more leisure, than occasion to exercise itself: so shall learning help wisdom and justice both in their practice, and in their fame by conveying them into story almost as immortal, as their goodness. If Nations will desire strength, let them desire union: so shall every one be what Cain ought to have been, his brother's keeper, esteeming him no less a part of his care, then of his blood; so shall they be afraid to shut the gates of their Cities, which they were afraid to leave open; lest that, which before was counted wisdom, should now be interpreted discourtesy; so may their Havens expect more danger from their own shelves, then from the fleet of an enemy: so may they prevent those trivial supremacies; in which the fragments of Nations have 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 union of Nations is a blessing always most excellent for the kind; so doth it then become most excellent also for the degree, when it is between Nations which have been enemies, and when as those enemies have likewise been friends; their first friendship making their dissension admirable, and their dissension making their second friendship admirable. But because example is the most legible character, let your understanding descend into your sense, and behold such nations; behold judah and Israel, which, when they were, were not able to instruct themselves; and since, they have not been, have instructed the World. Behold judah and Israel; who had they stood undivided, had stood; and yet they were once so united, that we can scarce divide them into the names of judah and Israel; and you will delight to behold them, as they were united. You may see them united in God's favours; who made his other creatures pay their service to these creatures. He made the earth swallow up a sedition with the seditious Corah from among them; he made the waters at the Red Sea fly faster from his people, than his people did from the Egyptian: He made the most inexorable earth the Rock relent into a stream of waters and amazement unto them: He made a tree sweeten water for them; which was such a fruit of a tree, that Paradise itself was unacquainted with it: He made the air feed them with meteors, compacting it into the dainty miracle of Manna and Quails: He made the fire so mindful a Guide to teach them by the shape and emblem of a pillar, on whom in their pilgrimage they should rely, that it forgot its own nature which would have inclined it to an ascent in a sharper form: He made the Sun wait upon their victory, and increase it; by multiplying the day, as he did his favours. You may behold them united in afflictions; they had made brick together in Egypt, and were as hot with indignation, as their work with the fire; being more vexed with the kind of the labour, then with the labour; they had been tired together in the wilderness, not so much with not coming to their journey's end, as with not knowing when they should come to it. Forty years were they grieved with the distrust of their own expectation, and forty years was God grieved with the distrust of their expectation; they had in the wilderness for their murmuring, been bitten with fiery Serpents; the sin of their tongues being punished with the teeth of the Serpents; their murmuring tongues being like fiery Serpents, by which their sin was chastised and expounded. Thus you see how God united them: but now you shall see how they divided themselves; and as if they had remembered their own plague only to imitate it, they become fiery Serpents one to another. When by succession of time and children they had spread themselves into the breadth of a Kingdom, God's favour raises them to the height of a Kingdom, which they quickly divide; it had not else been to their minds; it had not else been like their minds, which were divided. jeroboam puts on the person of a King, though not the right; and by the subtlety of Treason undertakes to distinguish Israel from judah. He could have undertaken nothing harder, but to have distinguished jeroboam from a Traitor. Yet he goes-on in his crime and cunning, confirming his division of the Kingdom by a division of Religion. Had Ahitophel lived in his time, he had certainly hanged himself for envy of this wit; and I wonder Machiavelli did not choose jeroboam, rather than Caesar Borgia for his jdol of a Prince. What jeroboam began by erecting two jdols (the number was a memorial of the division;) Baasha continues by the erecting of a fort; that as jeroboam had renounced the Religion of judah, so henceforth he would renounce the commerce with judah. Afterward Omri to show the invention and addition of a successor, erects a City against judah. 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 quarrel were but in opinion; and yet it is but for opinion. But ambition, whose end is always but folly, doth often use wickedness for its means. Wherefore jehoash, who came after these in time, though neither in emulation, nor in confidence, thinking his Samaria not perfectly up, as long as jerusalem was perfectly up, was vainly provoked, and as vainly opposed by Amaziah King of judah; and with the speed of the same fury, throws down the King and the wall of jerusalem. Yet when he had chosen his own bribe, the spoil of the Treasury and of the Temple, he returns leaving behind him nothing but the hope of revenge, and the God of revenge. And when the heirs of these injuries were repaired to strength, their projects increasing with their fury, they made their confederacy reach as fare as their infamy. Israel therefore by prevention combines with the Syrian, who was not strong, yet he was near; judah combines with the Assyrian, whose fame was as good as neighbourhood, and his power better. Thus you see how lamentably they divide themselves; but now will you see how lamentably God divides them? judah's wrath calls the Assyrian against Israel; and God's justice brings him. Israel is immediately in a bondage of fear, and Samaria itself in the bondage of a siege. Thus were they taught to lose their liberty, and at last by captivity to forget it; they were before transported with their own fury; and now by the fury of another: they were carried from the pleasure of their malice, and of their country. But was not judah too glad, and guilty of this misery? And did they not as much deserve such destruction, as procure it? Behold the mercy and instruction of God's anger: Israel hath now for ever ended war with judah: but now is God to begin war with judah. He gives them time to employ in sorrow for their own offence; and they perversely employ it in joy, for their brethren's ruin: and were so unable to foresee their own punishment, that they were not able to see their own sin. But when their sin had increased like God's mercy; the Assyrian who was now as well acquainted with the victory, as with the way, comes to fetch judea into Assyria; deprives jerusalem of a King, and the King of his eyes: having first made sight his affliction, by causing him to see the slaughter of his sons; then making blindness a double affliction, by hindering him in his captivity, to see the captivity of his enemy Israel. And as the Assyrian thrust out his eyes, so now his captive people may weep out theirs: now may they sit down by the waters of Babylon, and increase them with their tears: now may they hang their Harps upon the willows; their instruments now being as unable to yield music, as the willow fruit; now have they leisure to remember Zion, and themselves, who did before forget both; and now may judah desire to return to Zion, though with Israel. But shall judah for ever be divided from Israel? Or shall judah and Israel be for ever divided from their Country? No, they have left it, but not lost it; they have not lost their Country because they have not lost their God; who raiseth Ezekiel to raise their hope: and in Assyria they receive their Country again by promise, as afterward by possession; returning from the captivity of their bodies, to a happy captivity of their passions: being now as much united in love; as they were before in affliction. judah returns not in sorrow, yet in tears; weeping for joy, because it hath no longer cause to weep, having now changed the place, the motive, and the nature of its tears: through which it can scarce see jerusalem, which it doth long to see; as if they would imitate in their return from Captivity, the blindness of their King, when he was led into Captivity. But doth not Israel also return, that it may repent in joy for its jdolatry and Conversion? Doth not Israel also return, that it may with shame and delight build up the wall of jerusalem, which with fury and delight it once pulled down? Doth it not return, that it may repair the Temple, and in the Temple, with tears confess how once it spoiled it? Doth it not return that it may pray for judah, that it may pray with judah? Or is Israel now become more odious to God then captivity is to Israel? is it left behind in Assyria, as if it were a thing as execrable, as Assyria? Else why do we not see them in their journey, unless they be clouded in the dust of their journey? why do we not hear the tumult of their return; unless their joy be so mannerly, that it is afraid to make a noise? Why do we not hear the shouts of liberty, unless they are become hoarse with mourning? Or peradventure they are not yet on their way? Or peradventure they will not be yet on their way: or it may be, they will return to judah, but not with judah? Shall we then delude ourselves into the Creed of the jews, believing as the Doctors of their Poetry do at this day deliver, that Israel hath changed Assyria for the Caspian mountains, and their captivity for a second wilderness? Shall we believe that there they multiply children, as these Teachers do their fancies, to make up the train and fable of a Messiah, which these our jews have bespoken for them? Or to return strong to jerusalem, for fear of another falling-out? Or not without their Messiah, as if he were to make their peace with judah, as well as with God? Shall we yet expect judah and Israel's union in the Empire of the Rabbins? And must the Heifer fall again at jerusalem under the stroke and folly of the Priest? This were not to offer a sacrifice for sin; but to make the sacrifice a sin: this were not to hope for union, and dominion, but to feign them; this were not to fulfil a prophecy, but violate it; and by an impious courtesy to defend a Prophet, and wrong the Lord of the Prophet. Our Messiah is come, and hath excused the beast from sacrifice, as he hath excused us from the necessity of such sacrifice. Our Messiah is come, but his Kingdom is not come; his Kingdom being not of this world: though in this world he did the acts of a King; in uniting Nations, in saving Nations. But did he unite judah and Israel, who were so divided that they could only be united by that God from whom they were divided? Or must we with the tedious Millenary wait for their union, till our souls with expectation have wearied our bodies? Nay, till our souls have left our bodies? Nay, till our souls resume our bodies by our own union at the Resurrection? And must we believe, that then, when all the world rises from the grave, it must yet but walk in its sleep for a thousand years? And that the jews shall see Christ in jerusalem, and yet not crucify him? And that they shall have such delights in marriage, that Cerinthus himself, who invented them, shall be weary of them? Alas, at the Resurrection, there shall be no marriage, but of the Lamb; there shall be no jerusalem, but the heavenly jerusalem, for judah and Israel to be united in. But will not God in this world unite them, as in this world he hath promised to unite them? judah hath had the blessing to return; and hath not God a blessing for Israel also? hath he not promised this blessing to Israel also? Or will not God perform his promise, because Israel hath not performed the condition of his promise? Indeed he did not give them all the land of promise; but made some of it, always 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 provoke his justice, than the Heathen did ever provoke their passion. But now will you see how God doth at once magnify his Prophet & his mercy? Will you see the progress of his jealousy, which proves his word to be himself imparted to the ear? Observe then the parts of time, by which the parts of his promise are famously distinguished; in which the parts of his promise are famously justified. When Cyrus gave leave to the jews to departed, not from his Countries, yet to their own, did he stay Israel from this departure? Or did Israel stay itself from this departure? Is any man so stupid, to suppose Israel so stupid? Doth he not deserve captivity, that can think they would choose captivity? Perhaps some few (besides the aged) made their lazy wishes travel to jerusalem, in steed of themselves: some few, whose degenerate souls made them captive, wheresoever they were, although the Assyrian had never conquered them, and although Cyrus did release them: some few, who belike had lived as much without a God, as without a Temple. But Israel did return; the people of Israel, though not the name. Israel had before left out God's Name; and now God leaves out theirs; now all is judah, which was before as good, as all. God made them into one name, as well as into one Nation; and to show his love, gave them for their Prince a Prince, whom he loved, his servant David; David, not in person, but in succession. He gave them Zorobabel, the restorer: with whom they returned to their own land, and were as welcome as the spring; with whom they returned to their jerusalem, which was as glad of them, as it was once of the Temple; with whom they returned, not to the Temple, yet for the Temple. And thus you see them united in peace, which is their union among themselves: but now you shall see them united in holiness, which is an union in themselves; which is God's union with them. When the Redeemer of Israel descended to Israel, when God vouchsafed to endure flesh, that man might be as near God's nature, as God was pleased to be near man's conversation, he made no difference between the jerusalem-iew and the Samaritan-Iew; but provided Baptism to be so tempered for them both, that though they both came unto it, divided by an inequality of sin, they both depart united by an equality of cleanness. One union more you shall behold; you shall behold it, for as yet you cannot; and this is their union in triumph. You saw, before, God's union with them; and this shall be their union with God; their union as new, as the jerusalem in which it shall be; where God's servant David shall be their King, as long as the new jerusalem shall be a Kingdom. Zorobabel had not strength enough to fulfil this promise; and our Messiah had not time enough to fulfil this promise: but when time shall be no more, then shall our Messiah the eternal David be their King and restorer for evermore. And though this their union in trump his not yet performed, and their union in holiness, but in part performed; yet both shall be, and be as much their wonder as their happiness. But their union in peace we have beheld; and their union in peace they also might behold; a peace almost as admirable, as the Peacemaker. Cyrus and Zorobabel were instruments, but God was the workman. As at the raising of the dead, the bones shall return into their method; and the dust shall be moulded into flesh, and the sinew shall gird them into a body, which the breath of the Almighty will instruct with a soul, a soul that shall understand the mercy of the Miracle: so was the Resurrection of judah and Israel from the grave of Assyria. As when a man takes two sticks, and joins them one to another into one stick, and they become one in his hand, as verily one, as his hand, and more united, than the fingers of the hand: So was the union of judah and Israel, so plain, so firm in the hand of the almighty. And the almighty did stretch out his hand to stretch-out this union for an example: the fame whereof shall last, as long as the world, and the blessing of it outlast the world. The division of judah and Israel was the work of men; which it confessed by being bad and short: but the union of judah and Israel was the work of God, begun on earth, but to be finished in Heaven; as if it would imitate the Eternity of the author. It is the art of God's mercy to unite sinners among themselves, and yet by uniting them, not to increase their sins; nay, by uniting them, to make their sins the less: but it is the holiness of his mercy to unite sinners to himself, and by uniting them to make them like himself. This is the blessing of judah and Israel's union: this is the wonder of the God of union! But is there no union, which by similitude can be united with this union? Doth the Creator of the world confine his power to one Country, because he doth illustrate it in one Country? Doth he not dispense his wonders like his essence, which can be as eminently every where, as it is truly everywhere? Can not he make every wonder in the world, as broad as the flood, which was a wonder as broad as the world? or could he not as easily have made another flood, as a Rainbow, by which he tells us, he will make ne'er another? And yet if we will view, by reflection, our own Country, we shall almost as much deceive our eye, as employ it; whiles we may think that as before we saw judah and Israel carried into Assyria, so now without a captivity they are brought into Britain, or by a Nationall Metempsychosis, which Pythagoras never thought-on, that they are changed into Brittany. Were not both our Britanies' since the beginning of nature, united by nature? Did not nature provide one friendly Tweed to purify the inhabitants of them both, with the same waves? Did it not provide one liberal Cheviot to advance them to an equal height of the same sports and prospect? Behold the actions of our Britanies', since they were visible in earnest, since by exactness of Commerce they have refined themselves from fable and neglect, and you shall see, that they were so wonderfully united, that there could be no greater wonder, but that they should afterward be divided. You may see how they were united in Entertainment, the Pleasure of friendship, when one King was received by another King into his Court and bosom, and yet was nearer to his love, then to his heart. You may see how they were united in Marriage, the Constancy of friendship; when one King would not only be the neighbour but also the Son of the other King, & make a nearer union then by nature, without nature. You may see how they were united in War, the Courage of friendship; when one King was not only ready to live with the other, but also to die with him; as if they had thought they had not sufficiently proved their friendship, till they had ended it. And at last indeed they did end it, and by a quicker way, before death, though seldom without it. And you may see them prosecute their division with such degrees of fury; that the intention could not more easily make you believe it were natural, than the variety make you believe it were artificial. Sometime you may see their passion so outrun their reason, that it runs out of their Country, and gins a friendship with a stranger, that it may continue a quarrel with a neighbour; increasing its strength to increase its hatred; and labouring by multitude to be so sure of revenge, that it may more justly fear its aid, than its enemy. Sometime you may see their passion so impotent, that they will not give themselves the respite to stay for help; but preferring a quick revenge before a great, make small incursions for as small spoil; as if many of them were to make up but one revenge; and yet all of them but express, how they rather wished one another a mischief, than did one. Sometime you shall see them more unhappily deliberate, settling themselves in vengeance and a siege; shutting up a City, that it may be opened to them; waiting upon a City, and hating it; vexing themselves 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, than the besieged were of death, nay, then of famine; which had it been in the besiegers trenches, might peradventure have broken through the walls, and made them content to make their victory invisible, by making their enemies their conquest, and their food. Sometime you shall see the blood of their slain cover their earth; which by an instructing use of the slaughter, doth at the foulness of the fact, blush with the same blood, with which it is stained; nay, blush at the slain, with their own blood. You shall hear an outcry for the captivity of a King; as if it endeavoured to call him back again. You shall hear the Trumpet sound to revenge, for the slaughter of a King, though his own blood had a louder voice. And yet behold no Assyrian to imitate and chastise these slaughters; And yet no deportation of these people into some land, on which they would have been 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 own hands, making their fury, which was their guilt, their punishment. He threatened them with captivity: but graciously did but threaten them. But he conquered them both; he conquered them with his mercy; which undertook their union, when hope and reason had forsaken it. Can any man expect they should be united by marriage, which was a means that in former times had been proved to be weak; and now seemed as desperate, as the war that followed it; wherein the royal Bridegroom falling by the irreverent fury of the sword left an infant for his successor, not able to understand the blessing of a Kingdom, or the loss of a father; but left a man for his enemy, our last Henry, a King full of triumphs and heirs? Yet were they united from the blessing of marriage; and thus their first union was the union of their bodies. Can any man expect they should be united by Religion, whiles they beheld two glorious Queens, the one famous for wisdom, the other for wisdom and happiness, the one of age to bring up her heir, the other of age to bear an heir, but Princes as much divided by Religion, as they were united by nature? Yet were they united in their successor, who was heir in Royalty to the one, and in Royalty and Religion to the other. Thus were our Britanies' united from the blessing of marriage by Religion also; and this was the union of their souls. And now you will expect they should be united in obedience, and now they were united in obedience; which was the union of their persons: which was the union of their bodies and souls. And they were so obedient to this successor, that assoon as they heard of him, they did obey him; without ambition, commending their own obedience, as much for the expedition, as for the sincerity. As soon as they heard of him, they did obey him; loyally commanding their King to love them, by obeying the report of him, which did prevent his command. The report had no sooner entered the ear, but like the soul, it strait informed the whole subject. It was in an instant in the heart, commanding love: 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 been too slow, the report of the Kingdom strove to be swifter than the report of the King, and taking horse it carried the messenger waking and sleeping. It allowed him sleep, but not rest; as if it would have proved, that even the sleep of a good subject is busy in the King's service. But we have heard of some Kings abroad, that have been heardof, yet not so soon obeyed. When the right Reverend father in God, Henry King of Portugal had by the boldness of death left his Crown, as for a Crown, he had before by the temptation of his right, put off his Cardinal's cap, Portugal quickly heard of Philip of Spain; but did it as quickly obey him? And yet he was heir to Charles the fift's glory and wisdom; and yet he was fain to use more wisdom, by using more force, ere he could win obedience; and so whiles diverse Pretenders laboured to prove themselves to be nearer the Crown, he by a wiser speed proved himself to be nearer the Kingdom. Our neighbours quickly heard of their greatest Henry, immortal for all Rauillac's Knife; but did they as quickly obey him? Was he not fain to make them hear his Drum, 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 proclaim our joy; there was no lifting up of a hand, but of the hand that anointed him. God did prevent him with liberal blessings; he changed his Cradle into a Throne, and almost as soon compassed his head with a Crown, 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 prevent him with liberal blessings: God did prevent us with liberal blessings. He blessed us with a union as quiet as sleep or a good conscience. We have heard of some unions in our own Country: and it is a cheaper sorrow to have heard of them, then to have seen them: since they were as much attended with blood, as with victory. The old Saxons were united, but it was by ruin; nay, it was into ruin; they did rather fall into union, then rise by it; and their blood seems still as fresh as their story. Our eldest Britaines, who lay divided from the Saxons by injury and melancholy, could not yet lie hid from the inquisitive sword of our first Edward; which forced them all to union, either in death or obedience; though at last they were fully united, and recompensed for all their afflictions in our wisest Henry, in their Henry; in whom their blood was repaired and honoured. The two Royal Houses of York and Lancaster were at last united, yet not without division; and they were fain to shed some blood, that they might shed no more blood. The Usurper, that great Artist, must become as foul in his death, as in his plots, and lose his blood, ere Henry and Elizabeth by the holy union of marriage could mix theirs. But God did prevent us with liberal blessings; he did with peace, prevent our peace, and also made for us a greater blessing, than peace, the continuance of it. When our enemies opened their mouths to revile us, when they opened their mouths to devour us; when they said, God hath dishonoured them to the protection of a Woman; nay, when they said, they shall lose even that protection, though not that dishonour; when they had measured our iniquity (for their own indeed could not be measured) and had made-up God Almighty's accounts for him without his notice: then did the Almighty advance himself in his jealousy, and in his people: then did he advance the memory, as before, the victory of that Queen, which perpetually conquered her enemies, and her sex; then did he advance the piety of our King, as the King had increased it. He placed him before in the kingdom of his Predecessors, but now in the Throne; and made him as well acquainted with the Chair, as with the Prophecy; then did he advance our peace like our peacemaker. O happy Britanies' united in the same justice, though not in the same laws, which differ more in their form, then in their purpose. O happy Britanies' united in the same honours, in the same signs of honour; the glorious wreath of our white and red Roses, which was before united but with an Emblem, a knot, being now united surer without a knot, being now defended surer from any irreverent touch by the provision of the Thistle. The Rose hath naturally a little of the Thistle; but ours have the whole Thistle; they had before the sharpness of it, but now the company. O happy Britanies' united now in the discipline of Religion, as before in Religion; Now do we all not only serve the same God in the same truth, but also in the same manner: and the Priests of God are so fare from being divided in opinion, that they are united even in apparel, which, as well as the body, is taught an obedience to the same Commandment. A Prelate and an Organ are now no news; but the one is every where more sacred than a father; the other as cheerful as a Psalm. And in the voice of a Psalm will we praise thee, O thou God of Psalms; and in the cunning and unfeigned breath of an Organ, will we imitate and praise thee, O thou Creator of our breath, that hast given us another breath, our King, the breath of our nostrils. And by thy blessing, in thy blessing, in our peace, will we praise thee, O thou Prince of peace! Thou, that makest the Wolf dwell with the Lamb, and the Leopard lie down with the Kid: and the Calf, and the young Lion, and the Fatling together, and a little Child to lead them; thou that makest the Cow and the Bear feed, and their young ones lie down together: and the Lion eat straw, like the Ox; thou that makest the sucking child play on the hole of the Asp, and the weaned child put his hand on the Cockatrice den! in our peace will we praise thee, O thou Prince of peace; that hast broken down our partition wall; which now was no more able to hinder our peace, than it was before able to procure it. And as thou hast thus made way for us to meet together to enjoy this blessing of our union: so by this blessing have we now made use of that way, and met together to acknowledge this blessing of our union. And here with union of heart and voice we render united praises unto thee, O thou God of union! Who hast this day crowned thy King with favour, who hast this day crowned thyself with glory; whiles this day thou hast crowned thy people with a King.  
The end.