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TO speake of Kingdomes may bee as full of danger, as it is of difficultie.
TO speak of Kingdoms may be as full of danger, as it is of difficulty.
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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.
I knew not Therefore how to endeavour an apter Union of truth and safety, then to speak of kingdoms in the words of a King.
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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.
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, then the kingdoms he united.
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The King is the happinesse of this day, and God the glory of it, and the day is the thankefull Historie of both.
The King is the happiness of this day, and God the glory of it, and the day is the thankful History of both.
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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;
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;
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who notwithstanding doth not make his King, but declare him;
who notwithstanding does not make his King, but declare him;
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Our approbation and joy, though in themselues they are of a naturall libertie, being yet in this politicke relation but parts of Alleageance;
Our approbation and joy, though in themselves they Are of a natural liberty, being yet in this politic Relation but parts of Allegiance;
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which then is compleate, when we prooue our memory to be as good a subject, as our vnderstanding and our will;
which then is complete, when we prove our memory to be as good a Subject, as our understanding and our will;
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and by the loyall Astronomie of an Almanacke no lesse faithfully represent vnto our selues the reuolution of our joy; then of our time.
and by the loyal Astronomy of an Almanac no less faithfully represent unto our selves the revolution of our joy; then of our time.
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No Coronation needs such repeated solemnitie; euery Coronation expects it; and this singularly deserues it. There is in no Coronation an Vnion of heads:
No Coronation needs such repeated solemnity; every Coronation expects it; and this singularly deserves it. There is in no Coronation an union of Heads:
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there is in euery Coronation an vnion of a head and a bodie; but in this there is also a vnion of bodies:
there is in every Coronation an Union of a head and a body; but in this there is also a Union of bodies:
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and then proportion as well as pietie ought to presume an vnion of hearts. Varietie is the pleasure of nature;
and then proportion as well as piety ought to presume an Union of hearts. Variety is the pleasure of nature;
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but Vnitie is the businesse of Nature. And therefore though the Creator haue in the diuersitie of creatures shewed his power:
but Unity is the business of Nature. And Therefore though the Creator have in the diversity of creatures showed his power:
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Yet hath hee as much in their vnion shewed his proprietie.
Yet hath he as much in their Union showed his propriety.
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There is implanted in the creatures a Catholike similitude, which is the secret cause of a possible vnion;
There is implanted in the creatures a Catholic similitude, which is the secret cause of a possible Union;
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& so Diuersity may seeme to arise, but from accession of circumstance, which being withdrawne, makes the creatures retire to their primitiue vnity.
& so Diversity may seem to arise, but from accession of circumstance, which being withdrawn, makes the creatures retire to their primitive unity.
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And if you would see this vnitie in the creatures, behold first the Heauens, which indeed deserue to bee first beheld;
And if you would see this unity in the creatures, behold First the Heavens, which indeed deserve to be First beheld;
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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 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:
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and therefore some haue courteously preserued the vnitie of that great body, by multiplying onely the motions of the lesser bodies, the Starres:
and Therefore Some have courteously preserved the unity of that great body, by multiplying only the motions of the lesser bodies, the Stars:
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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.
yet diversity of Spheres would not overthrow 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.
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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,
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,
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and sometimes fall so farre in loue with their enemies, that they seeme to lose themselues,
and sometime fallen so Far in love with their enemies, that they seem to loose themselves,
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whiles they runne halfe way to meete them.
while they run half Way to meet them.
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Thus doth the fire delight to be extinguished into ayre, that it may slide neerer vnto water,
Thus does the fire delight to be extinguished into air, that it may slide nearer unto water,
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as well in nature as in affection.
as well in nature as in affection.
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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.
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.
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Behold the most sullen minerals, that seeme to be setled in the stoicisme of their separated natures,
Behold the most sullen minerals, that seem to be settled in the stoicism of their separated nature's,
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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 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,
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and euen the fowlest appeare as faire as the promises of an Alchemist.
and even the Foulest appear as fair as the promises of an Alchemist.
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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:
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:
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you may reade it expounded in the fruits of the earth:
you may read it expounded in the fruits of the earth:
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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,
you may see the several Kinds of the apple dwell upon the same Apple tree, by which friendship of nourishment through their grafts, the growth and fruit is not more manifest,
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then an easie vnitie in their juyce.
then an easy unity in their juice.
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But if you would by a neere instruction see the obedience of the creatures, it disioyned;
But if you would by a near instruction see the Obedience of the creatures, it disjoined;
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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,
to return to unity, you may from your selves instruct your selves; and when men body fals-off from his soul, in that one disunion behold two unions,
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and nature hastning to its first similitude.
and nature hastening to its First similitude.
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You may see the body put-on an humble corruption, and be content to returne to as vnfeigned dust,
You may see the body put-on an humble corruption, and be content to return to as unfeigned dust,
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as that which is the food and curse of the Serpent; or that into which euery beast must bee confounded;
as that which is the food and curse of the Serpent; or that into which every beast must be confounded;
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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.
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.
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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,
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 it self for an angel,
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as if its knowledge were at the same time perfected and deluded.
as if its knowledge were At the same time perfected and deluded.
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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,
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,
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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.
But Because the soul can ascend higher by contemplation, then it can by essence, it may behold the beginning of unity in all things, by beholding him, who is the beginning of all things.
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In whom wee may see an vnitie in a diuision, and shew the Mathematician a mysticall possibility of the diuiding of a point,
In whom we may see an unity in a division, and show the Mathematician a mystical possibility of the dividing of a point,
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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,
while 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,
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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.
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.
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It was the same wisdome which dispensed Adam into Nations, and contracted them againe into the houshold of an Arke.
It was the same Wisdom which dispensed Adam into nations, and contracted them again into the household of an Ark.
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God created angels in multitude, but hee made man in vnitie; hee gaue excellence to them, but to man Supremacie:
God created Angels in multitude, but he made man in unity; he gave excellence to them, but to man Supremacy:
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the chiefe of angels being in heauen but a subject; but the chiefe of men being on earth a King.
the chief of Angels being in heaven but a Subject; but the chief of men being on earth a King.
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And though an angell bee more like to God for purity, yet man is more like him for production.
And though an angel be more like to God for purity, yet man is more like him for production.
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An angell can more subtilly vnderstand his owne likenesse;
an angel can more subtly understand his own likeness;
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but a man more powerfully can also partly beget his owne likenesse, being made a Deputie Creator;
but a man more powerfully can also partly beget his own likeness, being made a Deputy Creator;
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and therefore he is a King, because he is a father. A kingdome by nature is but an enlarged family;
and Therefore he is a King, Because he is a father. A Kingdom by nature is but an enlarged family;
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and the first King begot his owne subjects;
and the First King begotten his own subject's;
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and a father by the Romane Law had once as just power to execute his sonne, as to preserue him.
and a father by the Roman Law had once as just power to execute his son, as to preserve him.
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The Law of God, which commands our obedience to a King, commands it for him by the title of a father.
The Law of God, which commands our Obedience to a King, commands it for him by the title of a father.
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Adam was by God and Nature the King of Mankind; and Nature would haue deliuered this kingdome to his first borne.
Adam was by God and Nature the King of Mankind; and Nature would have Delivered this Kingdom to his First born.
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Nor had it beene a mistake:
Nor had it been a mistake:
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Nature saw just cause why he should haue succeeded, though it did not see a juster cause, why hee should not succeed:
Nature saw just cause why he should have succeeded, though it did not see a juster cause, why he should not succeed:
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and though the Diuine justice changed the person, yet it changed not the Law. It did interrupt it, but not abrogate it;
and though the Divine Justice changed the person, yet it changed not the Law. It did interrupt it, but not abrogate it;
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and therefore the Royalty goes still with the Eldership. Thus he that was the first King, was before his people;
and Therefore the Royalty Goes still with the Eldership. Thus he that was the First King, was before his people;
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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.
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 then the body.
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As then both angels and man tooke their beginning from one God: so all other men tooke their beginning from one man.
As then both Angels and man took their beginning from one God: so all other men took their beginning from one man.
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And God hath not onely honoured this vnity in succession, but also preserued it by succession.
And God hath not only honoured this unity in succession, but also preserved it by succession.
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So some Kings supply birth right by victory, and some by election;
So Some Kings supply birth right by victory, and Some by election;
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though to elect a King be as much newes to nature as to adopt a Father;
though to elect a King be as much news to nature as to adopt a Father;
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and it did first arise from necessitie and conueniency in families, whom the blessing of multitude had dispers'd and mixt.
and it did First arise from necessity and conveniency in families, whom the blessing of multitude had dispersed and mixed.
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And though it were often among the Gentiles continued by faction, and by the Iewes at first entertayned by Fancy;
And though it were often among the Gentiles continued by faction, and by the Iewes At First entertained by Fancy;
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yet God in the Wisedome of his diuine indulgence did grant their desire, and chastize it;
yet God in the Wisdom of his divine indulgence did grant their desire, and chastise it;
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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:
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:
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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.
nay, which makes nations so wise, as to become a nation: and by the witty happiness of unity, to prove one to be Stronger then two.
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It is as great a difficulty, as a blessing for brethren to liue in one Nation and friendship;
It is as great a difficulty, as a blessing for brothers to live in one nation and friendship;
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but it is as great a wonder as a blessing, when Nations become brethren, and are distinguished rather by number then affection.
but it is as great a wonder as a blessing, when nations become brothers, and Are distinguished rather by number then affection.
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Abraham and Lot were almost brethren, and yet they were diuided; that they might not be diuided.
Abraham and Lot were almost brothers, and yet they were divided; that they might not be divided.
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Iacob and Esau were brethren, and though one wombe could contayne them, one Countrey could not:
Iacob and Esau were brothers, and though one womb could contain them, one Country could not:
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but Iacob must flie, & Esau is as ready to hunt Him, as Venison.
but Iacob must fly, & Esau is as ready to hunt Him, as Venison.
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But Cain was at that diuision with Abel, that the same world could not hold thè„ both:
But Cain was At that division with Abel, that the same world could not hold them both:
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and yet hee kild him for he knew not what; it was about Gods fauour, but not for it.
and yet he killed him for he knew not what; it was about God's favour, but not for it.
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Thus experience can hardly find vnion there, where reason would thinke it hard to find a diuision:
Thus experience can hardly find Union there, where reason would think it hard to find a division:
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Vnion is the happinesse of man, and the accusation: it being more entertayned by inferiour creatures, which rather possesse it, then enjoy it;
union is the happiness of man, and the accusation: it being more entertained by inferior creatures, which rather possess it, then enjoy it;
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then it is by man, who likewise doth more vnderstand it, then enjoy it.
then it is by man, who likewise does more understand it, then enjoy it.
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And yet it is a blessing not so excellent for the raritie, as for the increase:
And yet it is a blessing not so excellent for the rarity, as for the increase:
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it being by nature of that thrift and cunning, that it growes in goodnesse by growing in greatnesse, and from number receiues excellence.
it being by nature of that thrift and cunning, that it grows in Goodness by growing in greatness, and from number receives excellence.
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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 Union of families into a city, as it does conquer affections unto peace; so it self is conquered into a perfection by a greater Union.
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The vnion of Cities into a kingdome, tries the goodnesse of a King: but the vnion of kingdomes tries his wisdome;
The Union of Cities into a Kingdom, tries the Goodness of a King: but the Union of kingdoms tries his Wisdom;
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the simplicitie of justice beeing enough to manage one kingdome, but two will require the mysterie of wisdome.
the simplicity of Justice being enough to manage one Kingdom, but two will require the mystery of Wisdom.
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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;
When Nature unites people into a Kingdom, it does but work by an humble safety: but when it unites kingdoms, it works by the transcendent power of love and glory;
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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:
this excellent Union being as much the delight, as the imitation of Nature. So that although it arise sometime by accident from Causes less natural, as from pride, and force:
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yet the diuine wisdome hath in all ages condemned and rectified such vnion;
yet the divine Wisdom hath in all ages condemned and rectified such Union;
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still suffering a great part of the world by a happy rashnesse to runne it selfe into Empires.
still suffering a great part of the world by a happy rashness to run it self into Empires.
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In each of which, mee thinkes, we may obserue some eminent and distinct blessing, which attends and honours the vnion of Nations.
In each of which, me thinks, we may observe Some eminent and distinct blessing, which attends and honours the Union of nations.
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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;
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;
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witnesse their plantations, wherein they more employed the trowell, then the sword. Witnesse their tower of Babylon, a worke and corruption of peace;
witness their plantations, wherein they more employed the trowel, then the sword. Witness their tower of Babylon, a work and corruption of peace;
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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.
for which, God's accurate Justice did so aptly correct them, that it made the same tongues, into which they were cursed, deliver the history of the curse.
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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.
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 Iewes.
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The Assyrians indeed made some excursions by the sword: but it was rather to vary their pleasure, then diminish it;
The Assyrians indeed made Some excursions by the sword: but it was rather to vary their pleasure, then diminish it;
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or vntowardly to prooue their possession of a peace, by their abuse of it;
or untowardly to prove their possession of a peace, by their abuse of it;
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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;
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;
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which stood almost as long after the Floud, as the World from its beginning to the Floud;
which stood almost as long After the Flood, as the World from its beginning to the Flood;
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such continuance as fairely approouing their vnion, as their destruction did condemne their abuse of it.
such Continuance as fairly approving their Union, as their destruction did condemn their abuse of it.
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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;
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;
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wealth enough to please and torment folly in the inuention of expence.
wealth enough to please and torment folly in the invention of expense.
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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:
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:
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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;
witness their wives, whom they adorned more then their own Souls, or then their God's: witness their wars, wherein their wild Xerxes brought mankind against the Athenians;
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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;
an act, that yet might have been excused by the same disproportion that condemned it, had he come to conquer rather their wits, then their Country;
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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.
witness their Fear, which made Darius through a desire of peace and infamy, present a bribe greater then his Fear, and as he hoped; greater then Alexander.
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If you will view the Grecian Monarchy (though you can hardly view it either for the lustre,
If you will view the Grecian Monarchy (though you can hardly view it either for the lustre,
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or the swiftnesse) you may in that vnion of Nations see the blessing of glory;
or the swiftness) you may in that Union of nations see the blessing of glory;
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the glory of Alexander further extended then his ambition; as if hee had beene Emperour of Fame, as well as of Greece;
the glory of Alexander further extended then his ambition; as if he had been Emperor of Fame, as well as of Greece;
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and by this Essay of immortality had beene flattered after death, or recompensed thus for the shortnesse of his life;
and by this Essay of immortality had been flattered After death, or recompensed thus for the shortness of his life;
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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 afforded him leisure rather to destroy an Empire, then erect one. Yet his glory was like the Sun's, though not his course;
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which was towards the East, and when by victory hee made the Persians bow vnto him, he changed their obedience,
which was towards the East, and when by victory he made the Persians bow unto him, he changed their Obedience,
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but not their Religion, since they did still worship the Sunne. And thus he was made a God according to his desire;
but not their Religion, since they did still worship the Sun. And thus he was made a God according to his desire;
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a God in this life, beyond his desire; a God as vaine as his desire.
a God in this life, beyond his desire; a God as vain as his desire.
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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;
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;
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who hath so obscured his Country by illustrating of it, that it may rather boast of a Monarch then a Monarchy.
who hath so obscured his Country by illustrating of it, that it may rather boast of a Monarch then a Monarchy.
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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;
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;
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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.
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.
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You may behold the degrees of their strength; they threatned Parthia, frighted Aegypt, strucke Germany, wounded Spaine, but destroyed Iudaea.
You may behold the Degrees of their strength; they threatened Parthia, frighted Egypt, struck Germany, wounded Spain, but destroyed Iudaea.
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You may behold the arts of their strength; they conquer'd Aegypt with its owne corne, and made that their storehouse;
You may behold the arts of their strength; they conquered Egypt with its own corn, and made that their storehouse;
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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 conquered Spain with its own gold, and made that their mine; they conquered Germany with its own people, and made that their Camp.
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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;
They could make no advantage of Parthia, where they received too many wounds: and did make none of Iudaea, where they gave too many wounds;
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and all this while there came nothing from Rome, but the courage and the sword.
and all this while there Come nothing from Room, but the courage and the sword.
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And thus you see the blessings which so constantly attend the vnion of Nations, that sometimes they attend the equiuocall vnion of Nations.
And thus you see the blessings which so constantly attend the Union of nations, that sometime they attend the equivocal Union of nations.
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For there are Nations which are vnited in crueltie;
For there Are nations which Are united in cruelty;
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that murder the Christian, and (which is worse) wound his soule, whiles they slight his Christ,
that murder the Christian, and (which is Worse) wound his soul, while they slight his christ,
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and by an arte, which the Iew strangely forgot, put his Sepulchre to vse.
and by an art, which the Iew strangely forgotten, put his Sepulchre to use.
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And yet these Nations enjoy by preuention, as ranke pleasure as they shall be deceiued of hereafter by the forgery of their Mahomet:
And yet these nations enjoy by prevention, as rank pleasure as they shall be deceived of hereafter by the forgery of their Mahomet:
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who was better it seemes at the erecting of a conspiracy, then of a Paradise.
who was better it seems At the erecting of a Conspiracy, then of a Paradise.
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Thus euery vnion of Nations is either rewarded with a benefit, or at least attended with a benefit.
Thus every Union of nations is either rewarded with a benefit, or At least attended with a benefit.
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If Nations then will desire peace, let them desire vnion:
If nations then will desire peace, let them desire Union:
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so shall the Figge and Grape bee ripened as much by peace, as by the Sunne:
so shall the Fig and Grape be ripened as much by peace, as by the Sun:
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so shall wee be made as secure by neighbourhood, as by wine and innocence:
so shall we be made as secure by neighbourhood, as by wine and innocence:
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so may we at land be as free from the suspition of injurie, as from injurie;
so may we At land be as free from the suspicion of injury, as from injury;
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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:
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:
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so may the labourer be no lesse the master of his owne gaines, then of his industry:
so may the labourer be no less the master of his own gains, then of his industry:
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so may the Citizen haue his coffers forced open, not by the hand of the spoyler,
so may the Citizen have his coffers forced open, not by the hand of the spoiler,
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but by the same abundance that fils them:
but by the same abundance that fills them:
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so may the Countriman not need to eate his sheepe from the Souldier, but may feed vpon them, and yet neuer hurt them;
so may the Countryman not need to eat his sheep from the Soldier, but may feed upon them, and yet never hurt them;
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nay, grow fatter with the wooll, then with the flesh, and make the fleece keepe the sheepheard as warme as the sheepe.
nay, grow fatter with the wool, then with the Flesh, and make the fleece keep the shepherd as warm as the sheep.
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If Nations will desire glory, let them desire vnion: so shall their wisdome, which began their happinesse, exceed it;
If nations will desire glory, let them desire Union: so shall their Wisdom, which began their happiness, exceed it;
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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:
and be extended like their dominion; and be extended beyond their dominion: so shall Justice triumph for having more leisure, then occasion to exercise it self:
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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.
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.
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If Nations will desire strength, let them desire vnion:
If nations will desire strength, let them desire Union:
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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 every one bee what Cain ought to have been, his Brother's keeper, esteeming him no less a part of his care, then of his blood;
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so shall they bee afraid to shut the gates of their Cities, which they were afraid to leaue open;
so shall they be afraid to shut the gates of their Cities, which they were afraid to leave open;
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lest that, which before was counted wisdome, should now bee interpreted discourtesie;
lest that, which before was counted Wisdom, should now be interpreted discourtesy;
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so may their Hauens expect more danger from their owne shelues, then from the fleet of an enemy:
so may their Havens expect more danger from their own shelves, then from the fleet of an enemy:
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so may they preuent those triuiall supremacies; in which the fragments of Nations haue delighted and perished.
so may they prevent those trivial Supremacies; in which the fragments of nations have delighted and perished.
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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;
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;
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so doth it then become most excellent also for the degree, when it is betweene Nations which haue beene enemies,
so does it then become most excellent also for the degree, when it is between nations which have been enemies,
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and when as those enemies haue likewise beene friends; their first friendship making their dissention admirable, and their dissention making their second friendship admirable.
and when as those enemies have likewise been Friends; their First friendship making their dissension admirable, and their dissension making their second friendship admirable.
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But because example is the most legible character, let your vnderstanding descend into your sense, and behold such nations;
But Because Exampl is the most legible character, let your understanding descend into your sense, and behold such Nations;
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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;
behold Iudah and Israel, which, when they were, were not able to instruct themselves; and since, they have not been, have instructed the World. Behold Iudah and Israel;
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who had they stood vndiuided, had stood;
who had they stood undivided, had stood;
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and yet they were once so vnited, that wee can scarce diuide them into the names of Iudah and Israel;
and yet they were once so united, that we can scarce divide them into the names of Iudah and Israel;
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and you will delight to behold them, as they were vnited. You may see them vnited in Gods fauours;
and you will delight to behold them, as they were united. You may see them united in God's favours;
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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;
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;
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hee made the waters at the Red Sea flie faster from his people, then his people did from the Aegyptian:
he made the waters At the Read Sea fly faster from his people, then his people did from the Egyptian:
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Hee made the most inexorable earth the Rocke relent into a streame of waters and amazement vnto them:
He made the most inexorable earth the Rock relent into a stream of waters and amazement unto them:
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Hee made a tree sweeten water for them;
He made a tree sweeten water for them;
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which was such a fruit of a tree, that Paradise it selfe was vnacquainted with it:
which was such a fruit of a tree, that Paradise it self was unacquainted with it:
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Hee made the aire feed them with meteors, compacting it into the dainty miracle of Manna and Quailes:
He made the air feed them with meteors, compacting it into the dainty miracle of Manna and Quails:
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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 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 forgotten its own nature which would have inclined it to an ascent in a sharper Form:
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He made the Sunne wait vpon their victory, and encrease it; by multiplying the day, as he did his fauours.
He made the Sun wait upon their victory, and increase it; by multiplying the day, as he did his favours.
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You may behold them vnited in afflictions;
You may behold them united in afflictions;
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they had made bricke together in Aegypt, and were as hot with indignation, as their worke with the fire;
they had made brick together in Egypt, and were as hight with Indignation, as their work with the fire;
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being more vext with the kind of the labour, then with the labour;
being more vexed with the kind of the labour, then with the labour;
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they had beene tired together in the wildernesse, not so much with not comming to their journies end,
they had been tired together in the Wilderness, not so much with not coming to their journeys end,
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as with not knowing when they should come to it. Forty yeeres were they grieued with the distrust of their owne expectation,
as with not knowing when they should come to it. Forty Years were they grieved with the distrust of their own expectation,
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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;
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;
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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.
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.
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Thus you see how God vnited them: but now you shall see how they diuided themselues;
Thus you see how God united them: but now you shall see how they divided themselves;
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and as if they had remembred their owne plague onely to imitate it, they become fiery Serpents one to another.
and as if they had remembered their own plague only to imitate it, they become fiery Serpents one to Another.
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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;
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;
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it had not else beene to their minds; it had not else beene like their minds, which were diuided.
it had not Else been to their minds; it had not Else been like their minds, which were divided.
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Ieroboam puts on the person of a King, though not the right; and by the subtiltie of Treason vndertakes to distinguish Israel from Iudah.
Jeroboam puts on the person of a King, though not the right; and by the subtlety of Treason undertakes to distinguish Israel from Iudah.
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Hee could haue vndertaken nothing harder, but to haue distinguished Ieroboam from a Traitour.
He could have undertaken nothing harder, but to have distinguished Jeroboam from a Traitor.
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Yet he goes-on in his crime and cunning, confirming his diuision of the Kingdome by a diuision of Religion.
Yet he goes-on in his crime and cunning, confirming his division of the Kingdom by a division of Religion.
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Had Ahitophel liued in his time, hee had certainly hang'd himselfe for enuy of this wit;
Had Ahithophel lived in his time, he had Certainly hanged himself for envy of this wit;
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and I wonder Machiauell did not chuse Ieroboam, rather then Caesar Borgia for his jdoll of a Prince.
and I wonder Machiavelli did not choose Jeroboam, rather then Caesar Borgia for his Idle of a Prince.
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What Ieroboam began by erecting two jdols (the number was a memoriall of the diuision;) Baasha continues by the erecting of a fort;
What Jeroboam began by erecting two Idols (the number was a memorial of the division;) Baasha continues by the erecting of a fort;
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that as Ieroboam had renounced the Religion of Iudah, so hence-forth hee would renounce the commerce with Iudah.
that as Jeroboam had renounced the Religion of Iudah, so henceforth he would renounce the commerce with Iudah.
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Afterward Omri to shew the inuention and addition of a successour, erects a Citie against Iudah.
Afterwards Omri to show the invention and addition of a successor, erects a city against Iudah.
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Israel had a King before, but not a Throne;
Israel had a King before, but not a Throne;
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and now Samaria, as it is the younger, so will it also be counted the fairer.
and now Samaria, as it is the younger, so will it also be counted the Fairer.
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And it were well if the quarrell were but in opinion; and yet it is but for opinion.
And it were well if the quarrel were but in opinion; and yet it is but for opinion.
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But ambition, whose end is alwayes but folly, doth often vse wickednesse for its meanes.
But ambition, whose end is always but folly, does often use wickedness for its means.
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Wherefore Iehoash, who came after these in time, though neither in emulation, nor in confidence, thinking his Samaria not perfectly vp,
Wherefore Jehoash, who Come After these in time, though neither in emulation, nor in confidence, thinking his Samaria not perfectly up,
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as long as Ierusalem was perfectly vp, was vainly prouoked, and as vainly opposed by Amaziah King of Iudah;
as long as Ierusalem was perfectly up, was vainly provoked, and as vainly opposed by Amaziah King of Iudah;
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and with the speed of the same fury, throwes downe the King and the wall of Ierusalem.
and with the speed of the same fury, throws down the King and the wall of Ierusalem.
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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.
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.
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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.
And when the Heirs of these injuries were repaired to strength, their projects increasing with their fury, they made their confederacy reach as Far as their infamy.
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Israel therefore by preuention combines with the Syrian, who was not strong, yet hee was neere;
Israel Therefore by prevention combines with the Syrian, who was not strong, yet he was near;
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Iudah combines with the Assyrian, whose fame was as good as neighbourhood, and his power better.
Iudah combines with the assyrian, whose fame was as good as neighbourhood, and his power better.
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Thus you see how lamentably they diuide themselues;
Thus you see how lamentably they divide themselves;
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but now will you see how lamentably God diuides them? Iudahs wrath cals the Assyrian against Israel; and Gods justice brings him.
but now will you see how lamentably God divides them? Judas wrath calls the assyrian against Israel; and God's Justice brings him.
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Israel is immediatly in a bondage of feare, and Samaria it selfe in the bondage of a siege.
Israel is immediately in a bondage of Fear, and Samaria it self in the bondage of a siege.
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Thus were they taught to lose their liberty, and at last by captiuitie to forget it;
Thus were they taught to loose their liberty, and At last by captivity to forget it;
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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.
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.
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But was not Iudah too glad, and guiltie of this miserie? And did they not as much deserue such destruction,
But was not Iudah too glad, and guilty of this misery? And did they not as much deserve such destruction,
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as procure it? Behold the mercy and instruction of Gods anger: Israel hath now for euer ended warre with Iudah:
as procure it? Behold the mercy and instruction of God's anger: Israel hath now for ever ended war with Iudah:
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but now is God to begin warre with Iudah. He giues them time to employ in sorrow for their owne offence;
but now is God to begin war with Iudah. He gives them time to employ in sorrow for their own offence;
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and they peruersely employ it in joy, for their brethrens ruine:
and they perversely employ it in joy, for their Brothers' ruin:
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and were so vnable to foresee their owne punishment, that they were not able to see their owne sinne.
and were so unable to foresee their own punishment, that they were not able to see their own sin.
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But when their sinne had increased like Gods mercie;
But when their sin had increased like God's mercy;
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the Assyrian who was now as well acquainted with the victorie, as with the way, comes to fetch Iudea into Assyria;
the assyrian who was now as well acquainted with the victory, as with the Way, comes to fetch Iudea into Assyria;
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depriues Ierusalem of a King, and the King of his eyes:
deprives Ierusalem of a King, and the King of his eyes:
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hauing first made sight his affliction, by causing him to see the slaughter of his sonnes;
having First made sighed his affliction, by causing him to see the slaughter of his Sons;
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then making blindnesse a double affliction, by hindring him in his captiuitie, to see the captiuitie of his enemie Israel.
then making blindness a double affliction, by hindering him in his captivity, to see the captivity of his enemy Israel.
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And as the Assyrian thrust out his eyes, so now his captiue people may weepe out theirs:
And as the assyrian thrust out his eyes, so now his captive people may weep out theirs:
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now may they sit downe by the waters of Babylon, and increase them with their teares:
now may they fit down by the waters of Babylon, and increase them with their tears:
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now may they hang their Harpes vpon the willowes; their instruments now being as vnable to yeeld musicke, as the willow fruit;
now may they hang their Harps upon the willows; their Instruments now being as unable to yield music, as the willow fruit;
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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.
now have they leisure to Remember Sion, and themselves, who did before forget both; and now may Iudah desire to return to Sion, though with Israel.
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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;
But shall Iudah for ever be divided from Israel? Or shall Iudah and Israel be for ever divided from their Country? No, they have left it, but not lost it;
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they haue not lost their Countrie because they haue not lost their God; who raiseth Ezekiel to raise their hope:
they have not lost their Country Because they have not lost their God; who Raiseth Ezekielem to raise their hope:
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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:
and in Assyria they receive their Country again by promise, as afterwards by possession; returning from the captivity of their bodies, to a happy captivity of their passion:
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being now as much vnited in loue; as they were before in affliction. Iudah returnes not in sorrow, yet in teares;
being now as much united in love; as they were before in affliction. Iudah returns not in sorrow, yet in tears;
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weeping for joy, because it hath no longer cause to weepe, hauing now changed the place, the motiue,
weeping for joy, Because it hath no longer cause to weep, having now changed the place, the motive,
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and the nature of its teares: through which it can scarce see Ierusalem, which it doth long to see;
and the nature of its tears: through which it can scarce see Ierusalem, which it does long to see;
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as if they would imitate in their returne from Captiuity, the blindnesse of their King, when hee was ledde into Captiuitie.
as if they would imitate in their return from Captivity, the blindness of their King, when he was led into Captivity.
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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,
But does not Israel also return, that it may Repent in joy for its idolatry and Conversion? Does not Israel also return, that it may with shame and delight built up the wall of Ierusalem, which with fury and delight it once pulled down? Does it not return, that it may repair the Temple,
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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,
and in the Temple, with tears confess how once it spoiled it? Does it not return that it may pray for Iudah, that it may pray with Iudah? Or is Israel now become more odious to God then captivity is to Israel? is it left behind in Assyria,
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as if it were a thing as execrable, as Assyria? Else why doe wee not see them in their journy,
as if it were a thing as execrable, as Assyria? Else why do we not see them in their journey,
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vnlesse they be clouded in the dust of their journy? why do we not heare the tumult of their returne;
unless they be clouded in the dust of their journey? why do we not hear the tumult of their return;
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vnlesse their joy be so mannerly, that it is afraid to make a noyse? Why doe we not heare the shouts of liberty,
unless their joy be so mannerly, that it is afraid to make a noise? Why do we not hear the shouts of liberty,
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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:
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:
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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,
or it may be, they will return to Iudah, but not with Iudah? Shall we then delude our selves into the Creed of the Iewes, believing as the Doctors of their Poetry do At this day deliver, that Israel hath changed Assyria for the Caspian Mountains,
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and their captiuity for a second wildernesse? Shall wee beleeue that there they multiply children,
and their captivity for a second Wilderness? Shall we believe that there they multiply children,
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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,
as these Teachers do their fancies, to make up the train and fable of a Messias, which these our Iewes have bespoken for them? Or to return strong to Ierusalem,
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for feare of another falling-out? Or not without their Messias, as if hee were to make their peace with Iudah,
for Fear of Another falling-out? Or not without their Messias, as if he were to make their peace with Iudah,
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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;
as well as with God? Shall we yet expect Iudah and Israel's Union in the Empire of the Rabbis? And must the Heifer fallen again At Ierusalem under the stroke and folly of the Priest? This were not to offer a sacrifice for sin;
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but to make the sacrifice a sinne: this were not to hope for vnion, and dominion, but to faine them;
but to make the sacrifice a sin: this were not to hope for Union, and dominion, but to feign them;
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this were not to fulfill a prophesie, but violate it;
this were not to fulfil a prophesy, but violate it;
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and by an impious courtesie to defend a Prophet, and wrong the Lord of the Prophet.
and by an impious courtesy to defend a Prophet, and wrong the Lord of the Prophet.
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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, and hath excused the beast from sacrifice, as he hath excused us from the necessity of such sacrifice.
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Our Messias is come, but his Kingdome is not come; his Kingdome being not of this world:
Our Messias is come, but his Kingdom is not come; his Kingdom being not of this world:
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though in this world hee did the acts of a King; in vniting Nations, in sauing Nations.
though in this world he did the acts of a King; in uniting nations, in Saving nations.
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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,
But did he unite Iudah 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,
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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,
when all the world rises from the graven, it must yet but walk in its sleep for a thousand Years? And that the Iewes shall see christ in Ierusalem,
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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;
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;
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there shall be no Ierusalem, but the heauenly Ierusalem, for Iudah and Israel to be vnited in.
there shall be no Ierusalem, but the heavenly Ierusalem, for Iudah and Israel to be united in.
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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;
But will not God in this world unite them, as in this world he hath promised to unite them? Iudah hath had the blessing to return;
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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,
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,
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because Israel hath not performed the condition of his promise? Indeed hee did not giue them all the land of promise;
Because Israel hath not performed the condition of his promise? Indeed he did not give them all the land of promise;
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but made some of it, alwayes a land but of promise;
but made Some of it, always a land but of promise;
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not that he neglected his promise made to Them but to make them remember they had neglected their promise made to Him;
not that he neglected his promise made to Them but to make them Remember they had neglected their promise made to Him;
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and that they did more prouoke his justice, then the Heathen did euer prouoke their passion.
and that they did more provoke his Justice, then the Heathen did ever provoke their passion.
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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;
But now will you see how God does 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;
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in which the parts of his promise are famously justified.
in which the parts of his promise Are famously justified.
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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:
When Cyrus gave leave to the Iewes to depart, not from his Countries, yet to their own, did he stay Israel from this departure? Or did Israel stay it self from this departure? Is any man so stupid, to suppose Israel so stupid? Does he not deserve captivity, that can think they would choose captivity? Perhaps Some few (beside the aged) made their lazy wishes travel to Ierusalem, in steed of themselves:
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some few, whose degenerate soules made them captiue, wheresoere they were, although the Assyrian had neuer conquered them,
Some few, whose degenerate Souls made them captive, wheresoever they were, although the assyrian had never conquered them,
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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;
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;
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the people of Israel, though not the name. Israel had before left out Gods Name; and now God leaues out theirs;
the people of Israel, though not the name. Israel had before left out God's Name; and now God leaves out theirs;
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now all is Iudah, which was before as good, as all. God made them into one name, as well as into one Nation;
now all is Iudah, which was before as good, as all. God made them into one name, as well as into one nation;
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and to shew his loue, gaue them for their Prince a Prince, whom he loued, his seruant Dauid;
and to show his love, gave them for their Prince a Prince, whom he loved, his servant David;
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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;
David, not in person, but in succession. He gave them Zerubbabel, the restorer: with whom they returned to their own land, and were as welcome as the spring;
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with whom they returned to their Ierusalem, which was as glad of them, as it was once of the Temple;
with whom they returned to their Ierusalem, which was as glad of them, as it was once of the Temple;
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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:
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:
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but now you shall see them vnited in holinesse, which is an vnion in themselues; which is Gods vnion with them.
but now you shall see them united in holiness, which is an Union in themselves; which is God's Union with them.
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When the Redeemer of Israel descended to Israel, when God vouchsafed to endure flesh, that man might bee as neere Gods nature,
When the Redeemer of Israel descended to Israel, when God vouchsafed to endure Flesh, that man might be as near God's nature,
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as God was pleased to be neere mans conuersation, hee made no difference betweene the Ierusalem-Iew and the Samaritan-Iew;
as God was pleased to be near men Conversation, he made no difference between the Ierusalem-Iew and the Samaritan-Iew;
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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;
but provided Baptism to be so tempered for them both, that though they both Come unto it, divided by an inequality of sin, they both depart united by an equality of cleanness. One Union more you shall behold;
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you shall behold it, for as yet you cannot; and this is their vnion in triumph.
you shall behold it, for as yet you cannot; and this is their Union in triumph.
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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;
You saw, before, God's Union with them; and this shall be their Union with God; their Union as new, as the Ierusalem in which it shall be;
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where Gods seruant Dauid shall be their King, as long as the new Ierusalem shall bee a Kingdome.
where God's servant David shall be their King, as long as the new Ierusalem shall be a Kingdom.
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Zorobabel had not strength enough to fulfill this promise; and our Messias had not time enough to fulfill this promise:
Zerubbabel had not strength enough to fulfil this promise; and our Messias had not time enough to fulfil this promise:
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but when time shall bee no more, then shall our Messias the eternall Dauid be their King and restorer for euermore.
but when time shall be no more, then shall our Messias the Eternal David be their King and restorer for evermore.
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And though this their vnion in triump his not yet performed, and their vnion in holinesse, but in part performed;
And though this their Union in triumph his not yet performed, and their Union in holiness, but in part performed;
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yet both shall bee, and bee as much their wonder as their happinesse. But their vnion in peace we haue beheld;
yet both shall be, and be as much their wonder as their happiness. But their Union in peace we have beheld;
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and their vnion in peace they also might behold; a peace almost as admirable, as the Peacemaker.
and their Union in peace they also might behold; a peace almost as admirable, as the Peacemaker.
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Cyrus and Zorobabel were instruments, but God was the workeman. As at the raysing of the dead, the bones shall returne into their method;
Cyrus and Zerubbabel were Instruments, but God was the workman. As At the raising of the dead, the bones shall return into their method;
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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:
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:
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so was the Resurrection of Iudah and Israel from the graue of Assyria.
so was the Resurrection of Iudah and Israel from the graven of Assyria.
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As when a man takes two stickes, and joynes them one to another into one sticke,
As when a man Takes two sticks, and joins them one to Another into one stick,
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and they become one in his hand, as verely one, as his hand, and more vnited,
and they become one in his hand, as verily one, as his hand, and more united,
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then the fingers of the hand:
then the fingers of the hand:
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So was the vnion of Iudah and Israel, so plaine, so firme in the hand of the almighty.
So was the Union of Iudah and Israel, so plain, so firm in the hand of the almighty.
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And the almighty did stretch out his hand to stretch-out this vnion for an example:
And the almighty did stretch out his hand to stretch-out this Union for an Exampl:
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the fame whereof shall last, as long as the world, and the blessing of it out-last the world.
the fame whereof shall last, as long as the world, and the blessing of it outlast the world.
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The diuision of Iudah and Israel was the worke of men; which it confessed by being bad and short:
The division of Iudah and Israel was the work of men; which it confessed by being bad and short:
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but the vnion of Iudah and Israel was the worke of God, begun on earth, but to bee finished in Heauen;
but the Union of Iudah and Israel was the work of God, begun on earth, but to be finished in Heaven;
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as if it would imitate the Eternitie of the author.
as if it would imitate the Eternity of the author.
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It is the art of Gods mercy to vnite sinners among themselues, and yet by vniting them, not to increase their sinnes;
It is the art of God's mercy to unite Sinners among themselves, and yet by uniting them, not to increase their Sins;
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nay, by vniting them, to make their sinnes the lesse:
nay, by uniting them, to make their Sins the less:
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but it is the holinesse of his mercy to vnite sinners to himselfe, and by vniting them to make them like himselfe.
but it is the holiness of his mercy to unite Sinners to himself, and by uniting them to make them like himself.
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This is the blessing of Iudah and Israels vnion: this is the wonder of the God of vnion!
This is the blessing of Iudah and Israel's Union: this is the wonder of the God of Union!
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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,
But is there no Union, which by similitude can be united with this Union? Does the Creator of the world confine his power to one Country,
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because hee doth illustrate it in one Country? Doth he not dispence his wonders like his essence, which can be as eminently euery where,
Because he does illustrate it in one Country? Does he not dispense his wonders like his essence, which can be as eminently every where,
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as it is truely euerywhere? Could not he make euery wonder in the world,
as it is truly everywhere? Could not he make every wonder in the world,
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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 broad as the flood, which was a wonder as broad as the world? or could he not as Easily have made Another flood,
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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;
as a Rainbow, by which he tells us, he will make never Another? And yet if we will view, by reflection, our own Country, we shall almost as deceive our eye, as employ it;
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whiles we may thinke that as before wee saw Iudah and Israel carried into Assyria,
while we may think that as before we saw Iudah and Israel carried into Assyria,
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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.
so now without a captivity they Are brought into Britany, or by a National Metempsychosis, which Pythagoras never thought-on, that they Are changed into Britain.
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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,
Were not both our Britannies 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 Cheuiot to advance them to an equal height of the same sports and prospect? Behold the actions of our Britannies,
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since they were visible in earnest, since by exactnesse of Commerce they haue refined themselues from fable and neglect,
since they were visible in earnest, since by exactness of Commerce they have refined themselves from fable and neglect,
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and you shall see, that they were so wonderfully vnited, that there could bee no greater wonder,
and you shall see, that they were so wonderfully united, that there could be no greater wonder,
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but that they should afterward bee diuided.
but that they should afterwards be divided.
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You may see how they were vnited in Entertainmè„t, the Pleasure of friendship, when one King was receiued by another King into his Court and bosome,
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,
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and yet was neerer to his loue, then to his heart. You may see how they were vnited in Marriage, the Constancy of friendship;
and yet was nearer to his love, then to his heart. You may see how they were united in Marriage, the Constancy of friendship;
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when one King would not onely be the neighbour but also the Sonne of the other King,
when one King would not only be the neighbour but also the Son of the other King,
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& make a neerer vnion then by nature, without nature. You may see how they were vnited in Warre, the Courage of friendship;
& make a nearer Union then by nature, without nature. You may see how they were united in War, the Courage of friendship;
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when one King was not onely ready to liue with the other, but also to die with him;
when one King was not only ready to live with the other, but also to die with him;
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as if they had thought they had not sufficiently proued their friendship, till they had ended it.
as if they had Thought they had not sufficiently proved their friendship, till they had ended it.
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And at last indeed they did end it, and by a quicker way, before death, though seldome without it.
And At last indeed they did end it, and by a quicker Way, before death, though seldom without it.
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And you may see them prosecute their diuision with such degrees of fury;
And you may see them prosecute their division with such Degrees of fury;
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that the intention could not more easily make you beleeue it were naturall, then the variety make you beleeue it were artificial.
that the intention could not more Easily make you believe it were natural, then the variety make you believe it were artificial.
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Sometime you may see their passion so out-runne their reason, that it runnes out of their Country,
Sometime you may see their passion so outrun their reason, that it runs out of their Country,
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and begins a friendship with a stranger, that it may continue a quarrell with a neighbour;
and begins a friendship with a stranger, that it may continue a quarrel with a neighbour;
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increasing its strength to increase its hatred;
increasing its strength to increase its hatred;
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and labouring by multitude to bee so sure of reuenge, that it may more justly feare its aid, then its enemy.
and labouring by multitude to be so sure of revenge, that it may more justly Fear its aid, then its enemy.
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Somtime you may see their passion so impotent, that they will not giue themselues the respite to stay for helpe;
Sometime you may see their passion so impotent, that they will not give themselves the respite to stay for help;
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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;
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;
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and yet all of them but expresse, how they rather wished one another a mischiefe, then did one.
and yet all of them but express, how they rather wished one Another a mischief, then did one.
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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;
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;
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wayting vpon a City, and hating it;
waiting upon a city, and hating it;
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vexing themselues as much with the delay of their desire, as they could be delighted with the effect of their desire,
vexing themselves as much with the Delay of their desire, as they could be delighted with the Effect of their desire,
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and continually more afraid of a repulse, then the besieged were of death, nay, then of famine;
and continually more afraid of a repulse, then the besieged were of death, nay, then of famine;
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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.
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.
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Sometime you shall see the bloud of their slaine couer their earth;
Sometime you shall see the blood of their slain cover their earth;
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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;
which by an instructing use of the slaughter, does At the foulness of the fact, blush with the same blood, with which it is stained;
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nay, blush at the slaine, with their owne bloud. You shall heare an out-cry for the captiuity of a King;
nay, blush At the slain, with their own blood. You shall hear an outcry for the captivity of a King;
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as if it endeavour'd to call him backe againe.
as if it endeavoured to call him back again.
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You shall heare the Trumpet sound to reuenge, for the slaughter of a King, though his owne bloud had a lowder voice.
You shall hear the Trumpet found to revenge, for the slaughter of a King, though his own blood had a Louder voice.
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And yet behold no Assyrian to imitate and chastize these slaughters;
And yet behold no assyrian to imitate and chastise these slaughters;
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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.
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.
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But God did not stretch out his hand to judgement;
But God did not stretch out his hand to judgement;
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but did correct them with their owne hands, making their fury, which was their guilt, their punishment. He threatned them with captiuity:
but did correct them with their own hands, making their fury, which was their guilt, their punishment. He threatened them with captivity:
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but graciously did but threaten them. But hee conquer'd them both; he conquered them with his mercy;
but graciously did but threaten them. But he conquered them both; he conquered them with his mercy;
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which vndertooke their vnion, when hope and reason had forsaken it.
which undertook their Union, when hope and reason had forsaken it.
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Could any man expect they should bee vnited by marriage, which was a meanes that in former times had beene prooued to bee weake;
Could any man expect they should be united by marriage, which was a means that in former times had been proved to be weak;
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and now seemed as desperate, as the warre that followed it;
and now seemed as desperate, as the war that followed it;
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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,
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,
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or the losse of a father;
or the loss of a father;
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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;
but left a man for his enemy, our last Henry, a King full of Triumphos and Heirs? Yet were they united from the blessing of marriage;
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and thus their first vnion was the vnion of their bodies.
and thus their First Union was the Union of their bodies.
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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,
Could any man expect they should be united by Religion, while 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,
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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,
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,
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and in Royalty and Religion to the other. Thus were our Britanies vnited from the blessing of marriage by Religion also;
and in Royalty and Religion to the other. Thus were our Britannies united from the blessing of marriage by Religion also;
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and this was the vnion of their soules.
and this was the Union of their Souls.
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And now you will expect they should be vnited in obedience, and now they were vnited in obedience;
And now you will expect they should be united in Obedience, and now they were united in Obedience;
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which was the vnion of their persons: which was the vnion of their bodies and soules.
which was the Union of their Persons: which was the Union of their bodies and Souls.
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And they were so obedient to this successor, that assoon as they heard of him, they did obey him;
And they were so obedient to this successor, that As soon as they herd of him, they did obey him;
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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;
without ambition, commending their own Obedience, as much for the expedition, as for the sincerity. As soon as they herd of him, they did obey him;
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loyally commanding their King to loue them, by obeying the report of him, which did preuent his command.
loyally commanding their King to love them, by obeying the report of him, which did prevent his command.
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The report had no sooner entred the eare, but like the soule, it straight informed the whole subject.
The report had no sooner entered the ear, but like the soul, it straight informed the Whole Subject.
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It was in an instant in the heart, cò„manding loue: it was in the tongue, commanding acknowledgement;
It was in an instant in the heart, commanding love: it was in the tongue, commanding acknowledgement;
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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 knee, commmanding worship; it was in the hand commanding applause; it was in the eye commanding desire;
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it was in the foot commanding speed.
it was in the foot commanding speed.
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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 yet, as if that had been too slow, the report of the Kingdom strived to be swifter then the report of the King,
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and taking horse it carried the messenger waking and sleeping. It allowed him sleepe, but not rest;
and taking horse it carried the Messenger waking and sleeping. It allowed him sleep, but not rest;
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as if it would haue prooued, that euen the sleepe of a good subject is busie in the Kings seruice.
as if it would have proved, that even the sleep of a good Subject is busy in the Kings service.
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But wee haue heard of some Kings abroad, that haue beene heard-of, yet not so soone obeyed.
But we have herd of Some Kings abroad, that have been heard-of, yet not so soon obeyed.
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When the right Reuerend father in God, Henry King of Portugall had by the boldnesse of death left his Crowne,
When the right Reverend father in God, Henry King of Portugal had by the boldness of death left his Crown,
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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;
as for a Crown, he had before by the temptation of his right, put off his Cardinals cap, Portugal quickly herd of Philip of Spain;
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but did it as quickly obey him? And yet hee was heire to Charles the fift's glory and wisdome;
but did it as quickly obey him? And yet he was heir to Charles the five's glory and Wisdom;
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and yet hee was faine to vse more wisdome, by vsing more force, ere hee could winne obedience;
and yet he was feign to use more Wisdom, by using more force, ere he could win Obedience;
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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.
and so while diverse Pretenders laboured to prove themselves to be nearer the Crown, he by a Wiser speed proved himself to be nearer the Kingdom.
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Our neighbours quickly heard of their greatest Henry, immortall for all Rauillac's Knife;
Our neighbours quickly herd of their greatest Henry, immortal for all Rauillac's Knife;
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but did they as quickly obey him? Was hee not faine to make them heare his Drumme,
but did they as quickly obey him? Was he not feign to make them hear his Drum,
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as well as his fame? But when our Peacemaker was heard of, there was no tumult, but of our joy;
as well as his fame? But when our Peacemaker was herd of, there was no tumult, but of our joy;
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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.
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.
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God did preuent him with liberall blessings;
God did prevent him with liberal blessings;
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he changed his Cradle into a Throne, and almost as soone compassed his head with a Crowne,
he changed his Cradle into a Throne, and almost as soon compassed his head with a Crown,
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as his body with a Swath. His hand did afterward lead him; his hand did afterward protect him:
as his body with a Swath. His hand did afterwards led him; his hand did afterwards Pact him:
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and by a new Coronation doubled his Royalty with his age. God did preuent him with liberall blessings:
and by a new Coronation doubled his Royalty with his age. God did prevent him with liberal blessings:
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God did preuent vs with liberall blessings. He blessed vs with a vnion as quiet as sleepe or a good conscience.
God did prevent us with liberal blessings. He blessed us with a Union as quiet as sleep or a good conscience.
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We haue heard of some vnions in our owne Country:
We have herd of Some unions in our own Country:
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and it is a cheaper sorrow to haue heard of them, then to haue seene them:
and it is a cheaper sorrow to have herd of them, then to have seen them:
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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;
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;
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they did rather fall into vnion, then rise by it; and their bloud seemes still as fresh as their story.
they did rather fallen into Union, then rise by it; and their blood seems still as fresh as their story.
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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;
Our eldest Britain's, who lay divided from the Saxons by injury and melancholy, could not yet lie hid from the inquisitive sword of our First Edward;
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which forced them all to vnion, either in death or obedience;
which forced them all to Union, either in death or Obedience;
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though at last they were fully vnited, and recompensed for all their afflictions in our wisest Henrie, in their Henrie;
though At last they were Fully united, and recompensed for all their afflictions in our Wisest Henry, in their Henry;
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in whom their bloud was repair'd and honour'd.
in whom their blood was repaired and honoured.
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The two Royall Houses of Yorke and Lancaster were at last vnited, yet not without diuision;
The two Royal Houses of York and Lancaster were At last united, yet not without division;
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and they were faine to shed some bloud, that they might shed no more bloud.
and they were feign to shed Some blood, that they might shed no more blood.
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The Vsurper, that great Artist, must become as foule in his death, as in his plots,
The Usurper, that great Artist, must become as foul in his death, as in his plots,
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and lose his bloud, ere Henry and Elizabeth by the holy vnion of marriage could mixe theirs.
and loose his blood, ere Henry and Elizabeth by the holy Union of marriage could mix theirs.
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But God did preuent vs with liberall blessings; hee did with peace, preuent our peace, and also made for vs a greater blessing,
But God did prevent us with liberal blessings; he did with peace, prevent our peace, and also made for us a greater blessing,
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then peace, the continuance of it.
then peace, the Continuance of it.
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When our enemies opened their mouthes to reuile vs, when they opened their mouthes to deuoure vs;
When our enemies opened their mouths to revile us, when they opened their mouths to devour us;
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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 said, God hath dishonoured them to the protection of a Woman; nay, when they said, they shall loose even that protection, though not that dishonour;
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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:
when they had measured our iniquity (for their own indeed could not be measured) and had made-vp God Almighty's accounts for him without his notice:
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then did the Almighty aduance himselfe in his jealousie, and in his people:
then did the Almighty advance himself in his jealousy, and in his people:
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then did hee aduance the memory, as before, the victory of that Queene, which perpetually conquered her enemies, and her sexe;
then did he advance the memory, as before, the victory of that Queen, which perpetually conquered her enemies, and her sex;
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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;
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;
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and made him as well acquainted with the Chaire, as with the Prophesie; then did he aduance our peace like our peacemaker.
and made him as well acquainted with the Chair, as with the Prophesy; then did he advance our peace like our peacemaker.
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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 Britannies united in the same Justice, though not in the same laws, which differ more in their Form, then in their purpose.
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O happy Britanies vnited in the same honours, in the same signes of honour;
O happy Britannies united in the same honours, in the same Signs of honour;
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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 glorious wreathe of our white and read 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.
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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.
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.
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O happy Britanies vnited now in the discipline of Religion, as before in Religion;
O happy Britannies united now in the discipline of Religion, as before in Religion;
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Now doe wee all not onely serue the same God in the same truth, but also in the same manner:
Now do we all not only serve the same God in the same truth, but also in the same manner:
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and the Priests of God are so farre from being diuided in opinion, that they are vnited euen in apparel, which,
and the Priests of God Are so Far from being divided in opinion, that they Are united even in apparel, which,
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as wel as the body, is taught an obedience to the same Commandement. A Prelate and an Organ are now no newes;
as well as the body, is taught an Obedience to the same Commandment. A Prelate and an Organ Are now no news;
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but the one is euery where more sacred then a father; the other as cheerfull as a Psalme.
but the one is every where more sacred then a father; the other as cheerful as a Psalm.
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And in the voice of a Psalme will we prayse thee, O thou God of Psalmes;
And in the voice of a Psalm will we praise thee, Oh thou God of Psalms;
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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 in the cunning and unfeigned breath of an Organ, will we imitate and praise thee, Oh thou Creator of our breath, that hast given us Another breath, our King, the breath of our nostrils.
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And by thy blessing, in thy blessing, in our peace, will we prayse thee, O thou Prince of peace!
And by thy blessing, in thy blessing, in our peace, will we praise thee, Oh thou Prince of peace!
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Thou, that makest the Wolfe dwell with the Lambe, and the Leopard lye downe with the Kid:
Thou, that Makest the Wolf dwell with the Lamb, and the Leopard lie down with the Kid:
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and the Calfe, and the young Lion, and the Fatling together, and a little Child to lead them;
and the Calf, and the young lion, and the Fatling together, and a little Child to led them;
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thou that makest the Cow and the Beare feed, and their young ones lye downe together:
thou that Makest the Cow and the Bear feed, and their young ones lie down together:
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and the Lion eat straw, like the Oxe;
and the lion eat straw, like the Ox;
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thou that makest the sucking child play on the hole of the Aspe, and the weaned child put his hand on the Cockatrice denne!
thou that Makest the sucking child play on the hold of the Asp, and the weaned child put his hand on the Cockatrice den!
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in our peace will we prayse thee, O thou Prince of peace; that hast broken downe our partition wall;
in our peace will we praise thee, Oh thou Prince of peace; that hast broken down our partition wall;
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which now was no more able to hinder our peace, then it was before able to procure it.
which now was no more able to hinder our peace, then it was before able to procure it.
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And as thou hast thus made way for vs to meete together to enjoy this blessing of our vnion:
And as thou hast thus made Way for us to meet together to enjoy this blessing of our Union:
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so by this blessing haue we now made vse of that way, and met together to acknowledge this blessing of our vnion.
so by this blessing have we now made use of that Way, and met together to acknowledge this blessing of our Union.
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And here with vnion of heart and voice we render vnited prayses vnto thee, O thou God of vnion!
And Here with Union of heart and voice we render united praises unto thee, Oh thou God of Union!
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Who hast this day crowned thy King with fauour, who hast this day crowned thy selfe with glory;
Who hast this day crowned thy King with favour, who hast this day crowned thy self with glory;
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whiles this day thou hast crowned thy people with a King. The end.
while this day thou hast crowned thy people with a King. The end.
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