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