ΕΝΩΤΙΚΟΝ OR A SERMON OF the Union of Great Brittannie, in antiquity of language, name, religion, and Kingdom:  
Preached by JOHN GORDOUN Deane of SARUM, the 28 day of October 1604, in presence of the King's Majesty at WHITEHALL.  
LONDINI Impensis GEORGII BISHOP. 1604,   

ΕΝΩΤΙΚΟΝ OR A Sermon of the Union of Great Britanny.  MATTH. 12. vers. 25. Every Kingdom divided against itself (or in the self) shall be brought to nought (or desolate;) and every city or house divided against itself (or in itself) shall not stand. 
CHrist jesus the eternal Son of the eternal Father, 
Division bringeth destruction, Union preservation.  doth deliver unto us in this text, a most wholesome and profitable doctrine, into the which he showeth to all estates of every Society of man in the world, That Division is the overthrow, destruction, and desolation of all estates whatsoever; whereby we are taught, That the contrary virtue to Division (which is Union) hath been, is, and shall be to the end of the world the cause of the preservation and keeping of all spiritual and temporal felicity and happiness in the society of mankind in this earth.  
In these three words, 
All estates of society are contained in three words.  Kingdom, 〈◊〉, House, are comprehended all men of whatsoever estate, quality or condition they be. Christ in this doctrine doth proceed à generaliori ad specialius, a summo ad infimum, from the more general to the more special, from the highest to the lowest. This word Kingdom doth contain in it Cities; and City, houses; and House, man and woman: on the other part, by that order of doctrine which doth proceed ab imo ad summum, from the lowest to the highest, which is the order Architectonic of building. By the union of man and woman is made the lowest degree of society, which is here called a House; by the union and conjunction of many houses, doth proceed the second degree and estate of mankind, which is called City; and last, by the union of many cities doth come the third and lowest degree of society, which is comprehended under the word Kingdom.  
In the exposition of this text we mean (God willing) to gather some wholesome and fruitful doctrine of the mystical signification of these three words out of the ancient original Hebrew language. 
The mystical signification of the Hebrew words, man and woman.  These words then that signify all the estates and conditions of the society of mankind, in the original language have a certain hid doctrine, which doth express and signify that which is most wholesome and profitable to the felicity and happiness of all men. We must first begin at the words that signify man and woman, by whose union a house is made. The Hebrew word that signifieth man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is Isch, in the which word are three letters united to signify one thing. The first, Aleph, signifieth learning, knowledge, and a conductor. The second, Iod, signifieth God, because by the ancient Hebrews he is called Macom, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a place, that doth contain and comprehend all things created inferior to himself. The third, Schin, doth signify second. Which three letters united in the word Isch, which is man, doth set before our eyes a wholesome doctrine for the instruction of all men that will follow the same; to wit, that the knowledge of God doth make man a second God, 
Strom. 7.  and the image of God, as Clemens Alexandrinus teacheth us: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God dwelleth in the middle of man, that is, in his soul and mind; even as the letter Iod which signifieth God, is in the midst of the Hebrew word Isch, that signifieth man. The word that signifieth woman in Hebrew is Ischah; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is made by the growing or augmenting of the letter He, to the foresaid word Isch, that signifieth man. This letter He, signifieth respiration of life, which doth serve to be a memorial, that the woman took life from God, by making her out of man. This letter also signifieth her inclination towards man; for this letter affixed to the word Isch, that signifieth man, doth denote motum ad aliquid, a motion from one thing to another, as from God to man, the woman being created by God to adhere to man. This blessed conjunction of man and woman in the holy bond of marriage doth make a house.  
The Hebrew word Beth that signifieth house doth consist of three letters. 
The mystical signification of the word house. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The first, Beth, doth signify the form of the material and earthly house, in the which man and woman do dwell: the second Iod, signifieth God (as said is) the third Tau signifieth a mark or sign. For in the 9 of the prophesy of Ezechiel it is called the mark of salvation and preservation of the people from death and destruction: 
●zechiel. cap. 9  as the blood of the paschal Lamb was sprinkled on the house posts of the Israelits to be a sign that when God sent his destroying Angel to kill all the first borne of the rest of the people, their first borne should be saved, and preserved; which mark was a figure of Christ his blood that saveth all true believers, from the destroying Angel and death eternal. Of this mystical signification of these three letters united in one word, we are taught that God his true knowledge and worship signified by the letter Iod, being in the middle of the house joined with the mark of the letter Tau, which is a sign of salvation contrary and against the destroying Angel, that that house is preserved & kept safe against sin, and Satan's machinations. This much for the mystical interpretation of the Hebrew letters in the word Beth that signifieth house. Note also that this word House is here figuratively taken for man and woman, dwelling within one a house. Which is continens pro contento, that is, when the container is taken for the thing contained.  
The second word whereby is signified the second degree of the society of mankind, 
●he mystical ●●gnification of 〈◊〉 word City 〈◊〉 Hebrew.  is the Hebrew word Gnir, which doth consist of three letters, having in them a mystical signification, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  showing us by what means all cities are to be conserved from this division whereof Christ speaketh in this Text. The first Hebrew letter is Gnain which signifieth the eye: the second is Iod, which as we heard before signifieth God: the third is Resch, which signifieth the head: whereby we collect the signification of the whole word to be this. That God being in the eyes and heads of the Citizens, shall be the only means to preserve and defend that City from division, which doth bring forth, as our Text saith, a miserable desolation.  
The third Hebrew word whereby is signified the most high and general degree or estate of the society of mankind, 
The mystical signification of the Hebrew word Melech a King.  is the word Kingdom, which doth come from King, which in the Hebrew language is called Melech; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and consisteth of three letters also: the first is Man which signifieth water, and is of the dual number, because that there are superior and inferior waters, which in their mystical signification do denote and signify spiritual and temporal Life. As Christ in the Gospel of john calleth himself and his doctrine the water of life: 
john. 4. 10.  the second is Lamed, which signifieth knowledge and doctrine: the third is Caph which signifieth the hand, and is figuratively taken for strength and force of arms, and for the hand of justice: the union or conjunction of these three letters in the Hebrew word Melech, which by interpretation is called King, doth teach us what is required in this most excellent office of a King, to wit, that he be a fountain or water of life and felicity to his subjects, by maintaining the water of life, which is true religion: that he retain true doctrine and learning within his kingdom. For the administration of justice, and preservation of his people: that he have in his hand the sword of justice which is here signified by a mighty hand or a hand of force. That he may be able to resist the violence of foreign enemies, and punish the rebellious murderers and oppressors in the Land. Also the word Melech doth signify in Hebrew, counsel, and in the Greek tongue it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, a King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the foundation of the people. Whereby we learn that the counsel and wisdom of a King is the foundation of the whole estate of his subjects, who hereby are preserved from all divisions, factions, and dissensions, whereof cometh desolation as Christ teacheth us in this Text. The Poet Homer calleth Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enutriti a jove nourished by God, admonishing thereby that as a child doth participate of the nature of his nurse: Even so Kings should participate the nature of God, who is their nurse. This participation of Kings with God is effectuated by exercising themselves in God his word, and ruling their kingdom according as they are instructed by God his law. As it is written in Deut.  
The word division in the original language is called Peleg, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mystical signification of the word, division, in Hebrew  which word doth consist of three letters: the first, Phe, signifieth the mouth; the second, Lamed, learning and knowledge: the third Gimel, retribution, By the which three letters conjoined in one word is mystically contained the causes and effects of Division. For by the mouth is signified all seducing, deceiving, or beguiling with the mouth, whether by lying, false persuading, or poisonable flattering by knowledge and learning is signified the wicked abuse of learning, in employing the same to sow division amongst men: by retribution is signified, the vengeance that men exercise seth one against another by division, discord, and dissension. By the which mystical interpretation we are instructed of the whole nature of division to this end, that we may see how dangerous a plague division is, whereby every one of us may learn to avoid the same. Of all this we gather that Division is the separation and partition of things that ware before united; where also we collect that Union doth go before Division, and that the one is contrary to the other. The phrase and manner of speaking of Christ's maternal language (which was the language of jerusalem) doth express in this Text the inward operation of division, with greater force and efficacy than the Greek language. For where the Greek text saith (divided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against itself) the Syriack hath Gnal napscheh against his own soul. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Signifying thereby that the fountain of division is rooted in the soul, heart, and mind of man, whereby we are taught that union which is contrary to division, must begin in the heart and soul of man. Therefore let all men that love God, who is the God of union, and enemy to division, graciously dispose their souls, hearts, and minds to the performance and accomplishment of this blessed Union of this Island.  
The word Union in the original language is Achad and doth consist of three letters: 
The mystical signification of the word Union in Hebrew.  the first is Aleph, which (as is said) signifieth knowledge, learning, or a conductor: the second, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Cheth, signifieth breathing or life: the third Daleth, signifieth a door, of the which three letters conjoined in the Hebrew word, Achad, Union, we are taught that Union is the door whereby we enter by knowledge to life and eternal felicity.  
I have set before your eyes this doctrine of the mystical signification of the Hebrew letters, that are contained in these words Man, Woman, City, kingdom, division, and union, to this end that the persons which are to treat of this great work of union in the uniting of the Island of Great Brittannie in one kingdom in the members, as God hath united them already in one head, may make their profit thereof and apply the same to their hearts.  
And because I have heretofore showed you, 
Man is a type of a little world and of a little kingdom  that the beginning of all society in this earth, is by the Union and conjunction of man and woman together, I will (by God his grace) represent unto you the image of a kingdom both in the outward and inward man. For this effect we shall mark that man is called by the Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a little world. Because the harmony of all the Elements is found in the edifice and building of the man in the conjunction of the which, man's preservation doth stand, as by their division his destruction ensueth. And seeing the world is made of many kingdoms, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we may also call Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little kingdom, as before we heard he was called a little world.  
In this little kingdom of the outward man, 
The Image of a kingdom in the outward man.  the head is the King, and sovereign governor of the whole body, because by the head, there doth come nourishment and food to the body: And as in a kingdom there be many, members, that is, subjects, under one King: even so in this kingdom of the outward man there be many members, as the arms, hands, legs, and feet, which are as officers, and undergovernours, to the head their King. By whose administration the head distributeth equally to all his members food and nourishment. Let us apply this similitude of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the outward man to ourselves: seeing the whole people of this Island is already United under one head, and seeing the arms, hands, legs, and feet are tied to the obedience of this their head. And that the head and the members are ipso iure, & ipso facto, by law and by the deed itself United. Let no man be so unreasonable to separate them, for in so doing they do but throw stones against the heaven. For how can the arms, hands, legs, and feet serve the head in the nourishing of the whole body, if they were only united in the head and divided amongst themselves? If the hands and arms were divided one from another, and separated from the whole body, it were then impossible & against nature that this body could be nourished, by the work and industry of the hands: and again, if the feet were divided from the head, and the rest of the body, and the one from the other, the head must needs fall to the ground. Therefore let not the hands deny the service due to their head, which consisteth in preparing and administrating food to uphold and nourish the head, and the whole body. The force of both the arms, and hands doth come from the head to the body, and from the head to the arms. Let not the feet, and legs deny their service in carrying of their body, because from thence cometh their nourishment and food. But let us apply this doctrine more particularly to ourselves. The head of this Island, the King's Majesty, hath united in his Royal person the arms, hands and legs of this body, which is this kingdom of Great Brittannie, to wit, the South and the North in one obedience, and service, whose strength and nourishment doth flow from this head as from a fountain: So having this consideration before you, judge and ponder with yourselves what a miserable and dangerous estate it were, that one of the arms, hands, or feet should draw to itself, the whole food which cometh from the head, and not to suffer his fellow to be participant thereof. Therefore let not the arms of the South, I mean the Officers, and great Governors in the South, attribute to themselves only, the whole sustenance and nourishment that doth come from the head, that is to say, preferments, offices, and dignities as well Ecclesiastical as Temporal, excluding from thence the fellow arm of the North, which is the other arm of this body: and on the other part let not the arm of the North, which is the other arm of this body, withdraw from his fellow the offices, preferments, and dignities that proceed from the head, which equally should pertain to them both. But according to the disposition of nature in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or little kingdom. Let both the arms be equally participant of the benefits, that come from their head. Thus much concerning a perfect and stable Union betwixt the members and the head, and of the Union of the members amongst themselves.  
We come now to the Image of a kingdom, 
The Image of a kingdom in the inward man.  which is represented unto us in the inward man. Honorius a very faithful Christian Emperor, instructing his son Arcadius (who succeeded to his Father into that great huge Monarchy of the whole world,) described the form of that kingdom, 
Claud. Paneg. Cons. 4. Hon.  which is within man. As Claudianus the Poet doth record in a very elegant panegyrics of the fourth Consulship, of this foresaid Honorius. Wherein he doth teach us that this inward kingdom of the inwardman doth consist of men's, which in the Greek language is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the wit, understanding or mind of man, having within it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ratio, reason, which by him is called syncera Mens, and alluding to the allegory of the ancient Greek Poets, he imagineth that this mind filled with wit, & understanding was stolen out of heaven, and placed within the outward man by Prometheus; which doth signify the unspeakable providence of God in the creation of man to his own Image, which is this divine mind, wit, understanding, soul and reason infused by God his spirit into the inward man. The wit, and reason of the mind beareth the Image of a King in the inward man. And as Claudianus sayeth in the person of Honorius, The maker of man, to wit, Prometheus (as is said) — hanc alta capitis fundavit in arce 
 mandatricem operum: prospecturamque labori.  
He did place this spiritual king of the inward man in his head, as in a throne out of the which he ruleth and disposeth all the actions of man, provideth and foreseeth to keep his subjects which are Ira, Metus, Cupido, anger, fear, covetousness, in good order and temperature; of the which it will please you hear Claudianus words as followeth.  
Illas inferius collo, praeceptaque summae  
Passuras Dominae, digna statione locavit.  
That is the maker of man, did place the subjects of this King of the inward man, in these parts of the body which are under the head and neck, as in a fit station, ward, or standing place to obey the commandment of their sovereign Lord, the first of these subjects named Ira, anger, hath his seat in the heart which is full of heat: the second Metus, fear hath his seat in the lungs or lights: the third Cupid, desire, covetousness, hath his seat in jecore, in the Liver. Let us draw this example of the image of the kingdom, in the inward man to ourselves, in this union of great Britanny, which great work is now in hand, for even as men's or Ratio is the king, who ruleth, and keepeth in order his subjects, to wit, Ira, metus, cupido, even so the king and head of this Island must keep his subjects in the South and in the North, that are as divers of nature as Ira, metus, cupido, in good order & temperature, lest that not being ruled, and overruled by their King, they fall into a lamentable division, whereupon will follow according to Christ's words in this text, a most miserable desolation (from the which I pray the Lord deliver us) So that I conclude if we be united under one head and one king, we must be united amongst ourselves, or else be disobedient to Reason our King: This if we do, all the members of one body shall agree in a harmony amongst themselves, and be participant every one of his fellows benefits, in so much that the heat of the heart, wherein wrath and anger dwelleth must participate of the moist and cold of the lights, that is, the fury of wrath and anger must be ruled, and bridled by the fear of god, and of the king his Lieutenant here on earth, which otherwise getting loose bridle rains, would cut the whole kingdom by division in pieces: Also the respiration and breathing of the lights must temperate, and moderate the ardent heat of desire and covetousness that is in the liver. So that ye may see the three inward parts of man, which are subject to their king reason, must communicate one with another all their offices and commodities, otherwise the subjects of the kingdom of the inward man could not keep themselves in the obedience of Reason their king.  
Of this we learn, that by the figure and type of this kingdom of the inward man the whole people and subjects of this Island should consider, that if they will follow the law of their king reason (which they must needs do, or else they cannot remain united with their sovereign king, whose kingdom is ruled by reason) it behoveth them all to make every one participant of an others help, and aid, in communicating mutually one to his neighbour, and fellow the emoluments, and preferments on both the sides. For when the heat of the heart is withdrawn from the cold moistness of the lungs and humidity of the liver: or when the lights, and the liver do withdraw their refreshing from the heart, than the kingdom of the inward man is brought to confusion, and desolation, by the division of the subjects in withdrawing the commodities one from another which should be common to both. Ye see now what I mean; that if the people of the South withdraw the commodity of their heat from the North; and on the other part, if these of the North withdraw the refreshing of the heat of the South: There is no doubt, I say, but if such division were suffered by Reason our king, it would bring forth ere it were long such a distemperature amongst his subjects, that in the end in place of union, there should be nothing but miserable desolation and confusion, which is the fruit of Division, spoken of in our text.  
Now let us come to the opening of the matter contained in our text, having already amply enough spoken of the mystical doctrine, collecting the same out of the literal sense. 
●lu● sorts of kingdoms.  Christ in these words (every kingdom) doth teach us, that there is diversity of kingdoms, to wit, the kingdom of God in heaven, the kingdom of Satan in hell, and the kingdom of men in earth. And again the kingdom of men may be subdivided into the kingdom of God & the kingdom of Satan amongst men. This kingdom of God is composed and made of the elect number of true believers, which are predestinated and preordained to life everlasting before the foundation of the world was laid. The kingdom of Satan, in earth is made of the whole number of the reprobate (who are set down more particularly by S. Paul in the 13 to the Rom. and in the 5. cap. to the Galat. vers. 19) as adulterers, all unclean persons, Idolaters, all contentious and seditious persons, murderers, drunkards, gluttons etc. and in a word all other wicked offenders, who as S. Paul teacheth us shall never enter into the kingdom of God.  
The kingdom of God in heaven doth consist of Archangels, 
The kingdom of God in heaven.  Angels, Cherubins, Seraphins, Virtues, Thrones, and all other sorts of spirits called by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministering spirits, who do praise and worship continually their Creator with hymns, and spiritual songs, surpassing the intelligence of man in this earth, living in an incomprehensible and unspeakable felicity and happiness in an inaccessible light, who are guided by the everlasting wisdom, and providence of the eternal, omnipotent, and only good God.  
This celestial kingdom was from the beginning established in union: But Satan who was created in all perfection, and for his brightness (by the ancient Fathers) called Lucifer, did fall away from his Creator, & drew with him innumerable legions of Angels, and in so doing, by his apostasy & defection from God, did make a division amongst the Angels in the kingdom of heaven. For the which he was thrown down from that heavenly habitation, to the bottomless pit of hell, prepared for him and his Angels before the beginning of the world, as we may read in the Gospel of Saint Matthew, 
Matth. 25. 41.  where they are tied with chains of eternal darkness, 
2. Peter. 2. 4.  as Saint Peter, 
jud. v. 6.  and Saint Jude do teach us: from this original division made by Satan in the beginning in the kingdom of heaven, came an eternal and endless desolation upon him and all the rest of the Angels of iniquity, according as it is here said in our Text: Every kingdom, etc. Although Satan will admit no division, in his own kingdom, as we are taught in this Chapter; yet he is the very fountain, & wellspring of all divisions, both in the kingdom of God and man, from the beginning of the world to the end thereof.  
For the better understanding of this word Division which is in my Text, 
Three kinds of Division.  you must know there be three kinds of Division, viz. a division betwixt God and man: a division betwixt man and man, and a division betwixt country and country. The division betwixt God and man doth come by Idolatry, and sin: the division betwixt man and man, is partly by diversity in Religion, and partly by ambition, in hunting after dignities, honours, and preferments, of which also doth come the division of countries and lands.  
As we have showed you how many kinds of Division there be, 
Sundry sorts of Desolation.  now it followeth to show how many kinds there be of Desolation. There is a desolation of men's goods, which doth fall out by robbing, stealing, forraing, spoiling, burning ship wreck, and all other means that may be to the prejudice of men's goods. There is a second desolation of man's body, which doth fall out, by plagues, pestilence, or by the sword in civil or foreign wars: There is a third desolation of man's soul, which doth fall out by Idolatry, apostasy and blasphemy; of the which all other sins do proceed.  
Having showed you what Division and desolation is, and their kinds, I purpose (by God his grace) for the better exposition of my Text, to set summarily before your eyes, as in a painted table, the most notable examples of the Division of Kingdoms, Cities, and houses in all ages: together with their desolation which do follow on the other, as the effect the cause: Moreover we shall see, that division is a punishment and a curse of God laid on mankind: as by the contrary Union is a great blessing of God amongst all estates and conditions of men, which we shall do to this end, that laying before you the good fruits of Union, and the miseries and calamities that do flow from division of kingdoms, countries, and houses, that all these things may serve, for your instructions who have now in hand the consideration of the blessed Union of this Island of Great Britanny into one kingdom, which is already united in our head our dread Sovereign the King his Majesty.  
The first division that ever we read of after the creation of the world, 
The first Division invented by Satan.  was invented by Satan that old Serpent, by the which there came a miserable desolation upon all mankind. For soon after the creation of Man and woman, who was created in an angelical nature, United with God, and having the visible communication of God's presence, was placed in a habitation of unspeakable joy and felicity: But Satan upon hatred and envy did seduce and deceive the woman's mind by lying, and false persuasions, and by the woman the man, with a conceit of vain glory, that they thought to be like God in knowledge: so being thus ways seduced by Satan, they broke and violated God's commandment; of the which came the first division betwixt God and man, and after the division followed a miserable and lamentable desolation upon the whole race of mankind which daily in our own persons by doleful experience we find to be true. For being created immortal they became subject both to the death of the soul, and the death of the body, and were cast out of that place of unspeakable joy and felicity, which in the original language is called Gan-heden a Garden of pleasure into to a most barren and infertile soil, wherein he should labour hardly and purchase his bread by the sweat of his face, till he return again to the earth. Upon the other part, God who is the fountain of charity, love, and Union, yea charity itself, did begin his kingdom also amongst men, whereby at the time preordinate in his incomprehensible providence, he should overthrow the kingdom of Satan. God, I say, did begin this his kingdom in the very fall of man, in that blessed promise, which he made to Man, when he said, that the seed of the woman should bruise and destroy the head of the Serpent. 
Gen. 3. 15.   
The first example of the beginning of the kingdom of Satan in this earth by division, 
Desolation came by Division in Adam's house, and in his posterity.  is in his practising of the division of the house of Adam. Who having two sons, Satan established his kingdom amongst men in the person of Cain. For cain's heart being puffed up with arrogancy and pride, by reason of his birthright (whereby he pretended pre-eminence above his brother Abel, both in the favour of God, and in regard of religion) he offered up a Sacrifice to God, which was rejected, because he offered the same with an evil mind. But Abel the second brother, having his heart filled with love, and humility, did offer a Sacrifice to God which was willingly accepted, because he did offer it with faith, as Saint Paul doth teach us in the 11. Cap. to the Hebrews. Of this Satan taketh occasion, to engender in the heart of the elder brother an immortal inanimity, and hatred against the younger, so that by these means, Satan seduced Cain to murder his brother traitorously (as he himself was a murderer from the beginning.) This murder made a division in the house of Adam, which was the cause of a miserable and pitiful desolation that came to pass by succession of time, in the drowning of the whole world by the deluge.  
But God on the other part, having a care of his promise of the blessed seed, did renew his kingdom amongst men, in the person of Seth, Enos, Enoch, and sundry others, who were the true and faithful worshippers of God, that blessed seed that was promised, in whom the ruin of man with God, did consist. Yet notwithstanding Satan continuing in his practices of division against mankind, being desirous to bring them all to lamentable desolation and confusion, did seduce the progeny of godly Seth, and Enos, whom the Text calleth the sons of God, by the bewitching beauty of the daughters of men, to wit, the daughters of the Cainites, who were an Idolatrous & wicked people: of this ungodly mixtion, the generations of wicked Idolatrous and blood thirsty men, did so multiply, that we read in Genesis the whole race of mankind was corrupted, 
Genes. 6. 11.  by falling away from God; which division brought in by Satan betwixt God and man, was the cause of miserable desolation. For God for the punishment of such wickedness did destroy the whole world except Noah, his wife, their three Sons, and their wives, being eight persons only that did find favour in the sight of God. We see by this example, that it is most true which is here spoken by Christ, that Every kingdom, etc. For here we see how Satan in this first age, did practise a general desolation in the whole race of mankind, by the division which he brought into the house of Adam.  
Out of this doctrine there may be collected a wholesome instruction, and warning to all the subjects of this Island of Great Britanny. But more specially this doctrine doth appertain, for the instruction of these, whom God and his Lieutenant hath assembled at this time, to treat of the performance of this godly work, of the Union of this Island in one kingdom. For even as the first age which was before the deluge, did descend of one Father, and was divided by discord amongst brethren, and afterward by this division brought to small desolation and destruction: So the first Inhabitants of this little world, of great Britanny, (who are called by Virgil, divisi toto orb Britanni,) were in the beginning borne of one Father, but amongst themselves by brethren divided, who could not live together in love and amity: of this division, which hath been for many years, many desolations did fall out, in the whole Island by sundry cruel, & bloody wars: yet in our days God hath showed his mercy wonderfully towards us in uniting us all under one head. Whereby we are taught also, that as the diversity of heads, and Kings in this Island made the diversity of kingdoms: Even so the singularity of one King, and one head, maketh the singularity of one kingdom: so that this whole Island is united ipso iure, & ipso facto in that same united estate, in the which it was before the first division thereof, into divers kingdoms. Therefore let every man think, that it is, both agreeable with law, and reason, that we be no more two kingdoms, but one, seeing we all confess to have only one head, and one King.  
The order of this matter doth lead us to set down before you, 
Division of language's, and diversity of governors did bring forth division of lands and countries.  the beginning of the division of countries and lands, betwixt people and people, of the which division, the whole multitude of kingdoms according to the diversity of languages did proceed in the beginning of the renewed world, as we read in the history of Genes. 
Gen. 10.  For Noah and his three sons, Sem, Ham, and japhet did divide the whole habitable world amongst their posterity. After the confusion of languages, which did fall out a hundred years after the deluge. The ancient Greek authors, whom Epiphanius did follow in his Anchorato, did most constantly hold, that the whole Orient, which commonly is called Asia, did fall by lot to the eldest brother Sem, and to his posterity: the whole South called Africa to Cham, and his posterity: the whole North and occident commonly called Europa, to japhet and his posterity: we have the testimony of this also in those ancient Greek histories, and poesies, which Horace did follow, in the which he calleth the posterity of japhet, Audax japeti genus.  
In this general division of the whole world we may observe, that the governors and captains of these people, which first did inhabit any land, gave the first names to that land or kingdom that they did inhabit. Of the which names there remain as yet to our days some signs, marks, and remembrances of their first imposition; as for example, the country of Thracia, got the name from Thyras one of japhets' sons; the country of the Grecians, was called jonia from javan, one of japhets' children, who by the Grecians was called jon, et inde jones: The country of Moschovia, whose people to our age are called Muschovits, did take the name from Meschet, another of japhets' sons. In the 10. cap. of Genes. after that Moses hath named japhets' posterity, he saith, that the Isles of the Gentiles were divided likewise by japhets' sons according to their families, and languages, and although the names of the governors, and people, who first did inhabit the islands of the Gentiles, are not expressed in the Bible: yet we find them expressed by that most renowned Doctor Epiphanius in his Anchorato, who after he had named and spoken of japhets' posterity and progeny, he doth name in the end of his Catalogue, Britanni, Scoti, Hispani: Insulae verò ipsorum, Brittannia, Sicilia, Rhodus, etc. so that we see here that this Island of great Brittannie, is first named amongst all the islands of the world, by all appearance at that time, as the greatest.  
Whereby we may collect, 
The antiquity of the name of Brittannia in the first division of countries.  that this name of Britannia, or Brettania cometh from the name of such a one of the posterity of japhet, that did first divide the Isles of the Gentiles, unto whom by lot this Island did fall. Therefore it is most certain that as the rest of the names of the kingdoms of Europe, did take their original name out of the Hebrew language from the sons of japhet: even so we must seek the Etymology of Britannia, out of the Hebrew language, which is Brit-an-iah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and doth consist of three words. Brit signifieth, foedus, a covenant; an, ibi, there: iah Dei, of God. Which three being conjoined in one, do signify, that there is the covenant of God, that is, in this Island the covenant of God was to be established.  
The proper names of men, 
Proper names of men and places prophetical or memorial.  and places in the renewed world was prophetical, for they did contain mystically within them prophecies of things that were to fall out afterward: or else they were imposed for a memorial of notable things already come to pass. As for example, the name of Abram which is made of the Hebrew word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ab Pater, Father, & Ram, excelsus, high, that is to say, a high Father, was altered, & changed by God himself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in adding thereto one other word hamon, which signifieth a multitude, and so joining all these three words together, per synaeresin, he was called Abraham, pater excelsus multitudinis, a high Father of a multitude, in which name was contained a prophecy: into the which change of his name God did make a promise to him, that a multitude of Kings, and people should come of him: for this same cause God changed the name Sarai, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which signifieth a particular Lady into a more general name Sarah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which signifieth a great and general Lady, because a great number of Queens and Ladies were to come of her. In like manner, jacob did impose a new name to the place where God did appear to him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and called it Bethel the house of God, which before was named Luz, that is, a Nut tree, to be a perpetual memorial, that in that place God and his Angels did appear to him ascending and descending a Ladder. In the same manner also, Jacob's name was changed by God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and was called Israel, that is, a prince to God, to be a continual memorial of his wrestling with the Angel, who bore the figure of a man. For the Text sayeth, Strenue egit cum Deo & cum hominibus, that is, he played the part of a valiant wrestler, both with God and man. And jacob named that place Peniel, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 32. 30.  the face of God, because in that place he saw the face of God under the shape of a man Even so we may say, and that not without reason, that the name of Brit-an-iah, is a prophetical name from the beginning, foreshowing that the covenant of God should be established in this Island, at the appointed time by God. The covenant betwixt God and man, doth consist in the true worship, and adoration of the only increated God, which is most plainly set down to us in the new Testament of the Gospel of Christ jesus.  
As the general name of the whole Island doth contain under itself, 
The signification of the ancient names, Anglia, Scotia, Wallia, and Hibernia.  all the people that dwell therein: Even so the significations of all the names of these people are contained within the signification of the general name Brit-an-iah. The people of this Island, are divided into four sundry countries, according to the division of the earth, and the places where they dwell. For Angli do inhabit the South East side: Scoti the North East: Walli the South West: and Hiberni or Heberni, & Hebrides Insulae, the North west. And from the people, the places of their habitation are called Anglia, Scotia, Wallia, Hibernia. Undoubtedly all these four names have their ancient original from japhets' posterity, as Epiphanius, and others do write: So that we may gather that the etymology of their names is to be searched out of the Hebrew language, whose signification hath a great correspondence, with the general name Brit-an-iah. And therefore it is fit they be known. Angli, saxons, & Viti were the three ancient nations, that came out of Suevia, and Germania into great Britanny as Beda doth witness, 
Beda lib. 1. cap. 15.  and divers other Historiographers; from thence the name of Anglia did come, who in their own country were called Angles before they came into South Brittannie, as Balaeus writeth. And therefore we must not seek the Etymology of England neither from Hengist, neither any Queen named Angla, neither from angulo, or angelo: but we must search the derivation of Anglia, out of the original language, seeing we may see clearly, they are descended of the posterity of japhet. 
An-gli-iah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Wherefore An-gli-iah in Hebrew is ibi Revelatio Dei, there is the Revelation of God: Scotia, is also a most ancient kingdom in this Island. For in the book of collections out of joseph Bon-gorion, written in Hebrew, Vespasianus speaking to Nero, doth make mention of Scotia, so doth Flavius josephus in an Oration which he had to the people of jerusalem, 
Hegesippus. lib. 5. cap. 15.  which Hegesippus doth testify. Quid attexam Brittannias' interfuso mari a toto orb divisas, & a Romanis in orbem terrarum redact as tremit hos Scotia, quae terris nihil debet. Of this name also Epiphanius beareth record, when hereckoned the posterity of japhet, as I showed you before: and therefore we must in like manner seek the derivation of Scotia, out of the Hebrew, which is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Skot-iah quies Dei, the rest or peace of God. Hiberni or Heberni are descended also of japhets' posterity. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And therefore in Hebrew Heber-nin-iah and by a contraction Hebernia, is, Transitio filii Dei, the passing over of the Son of God. Even so Wallia doth come from Gallia, from whence Walli had their progeny, who as yet do speak the old language (which was in Gallia before the Roman conquest) and in this Wallia were the old ancient schools of the Gentilique religion of the Druids. The name then of Wallia or Gallia, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Galli-iah in the original is, flumen Dei, God's River: or revelatio Dei, the Revelation of God. So that ye may see all these names are prophetical, and do foretell that the covenant of God signified by the general name Brit-an-iah should make this happy and blessed Union in one Religion, and one Kingdom.  
The prophecy of all these names was accomplished immediately after Christ his ascension, 
The accomplishment of the prophetical name of Britannia.  and the sending down of the holy Ghost upon his Apostles, and Disciples. 
Theodor. de Cur. 'gree Serm. de leg.  For we read in Theodoretus, Metaphrastes, and Nicephorus, that S. Paul, S. Peter, joseph of Arimathaea, and Simon Zelotes did preach the evangel of Christ in Brittannie, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  that is, the new covenant betwixt God and man: at which time this said Island of great Britanny did bear the same name of God's covenant as it doth now. All Historiographers, and Chronologists of whatsoever profession, do bear witness that about 80. years after Christ, Britanni omnium gentium primi publicè fidem Christi receperunt. The Britaines before all nations first publicly received the Faith of Christ; I must confess there was Faith and Religion before received in jerusalem, in Asia, in Rome, France, & Spain: but it was not so publicly embraced, in any place, by Kings and superior Magistrates: as it was then received by Lucius, King of Britanny, and by all his people. Tertulian also, who lived 200. years after Christ, 
Tertul. ad jud.  in his writings against the jews allegeth to them, that the whole world had received Christ his Faith, yea and amongst the rest speaking of the Britain's he saith. Britannorum loca Romanis inaccessa, Christo sese subdiderunt. Origen who lived about the same time, doth witness the same.  
Also this prophesy that is contained mystically in the name of Britanny hath thrice come to pass in this Island. First, as is said, it was accomplished in the preaching of Christ's Apostles, and their Disciples: Secondly, in the time of Constantinus Magnus by the union of the kingdom of the whole world with Christ's kingdom: Thirdly, this prophesy is accomplished in our days (as we shall hear more amply hereafter) in us and our posterity. For before our days the covenant of God hath been broken, and violated in this Island, by the operation of Satan, who transforming himself into an Angel of light, in taking upon him the pretext of Christ's true religion, did change the worship of Christ, into the worship of Christ's images, made by the hands of man, of gold and silver, which he made to be worshipped, as Christ himself. As Thomas Aquinas, and the rest of that sort, do teach. Quòd Christus, & imago Christi eadem adoratione adorari debeant. That Christ and his image should be worshipped with one and the self same adoration.  
Moreover that old enemy of mankind, Satan, did make our predecessors to break God's covenant by seducing them to worship, & erect a strange God in this earth: which was a new created God made of a wafer cake, by transsubstantiating the substance thereof into the substance of the human nature of Christ pretending Christ, God, and man, really to be contained under the outward form thereof, which they called by the name of God, Creator, and adored him as the true God, both contrary to the Scriptures, and the ancient doctrine of the Trinity, by the which no thing is to be adored extra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantialitatem Patris, that is not united in consubstantiality with God the father, which union cannot be performed in the Imaginary transubstantiation of this wafer cake, neither yet can it be united with the deity of Christ, as Cardinal Bellarminus doth confess; so that ye see, how the covenant of God was broken in this Island, by the worshipping of a strange, and new God, who was not incarnate or borne of the blessed Virgin Marie, not united with the deity in the Virgin's womb.  
Of all these we note, 
The restitution of the ancient name of Britanny, is a testimony of the Union of language, kingdom, and religion.  that God having restored again in this Island the true worship of the only uncreated God, excluding from this true worship all false adoration of visible, and created things, and restoring again in this Island the true covenant of God; of this we note, that seeing the covenant of God is restored in this Island, the name also of great Britanny, which doth signify the covenant of God, both by the law of God, and the law of man, should be restored in the same, as it was before. Therefore I take the restitution of this ancient name of great Britanny, by the Kings most excellent Majesty to have come, by the very motion, and instigation of God's holy spirit, to this end; that it may be a perpetual memorial, and testimony, that God hath restored his true covenant of eternal life, which he hath promised to all those that do worship him faithfully and truly. Let every one of us bless, and praise God, for the restoring of the same. Let all the subjects of this Island think, that it is a great glory to them to be called britains, that is to say, the people of God's covenant, which after the name of Christian is the most glorious and honourable name, that any man in the world may enjoy.  
I think I should not discharge my duty, if in this place, I did forget to show you the King his majesties great and laudable modesty, which he hath observed in restoring of this ancient name, in so much that laying a side all privileges, and prerogatives due to other Kings, in such like cases. For when the whole kingdoms of the Orient were united to the Assyrians, they took their names from their sovereign King: And when the Monarchy was translated to the Persians, that second Monarchy received the name of the Persians: and likewise in the third, and fourth Monarchy, the people embraced the name and title of those that were their Kings and Princes. So that by the Kings M. prerogative and privilege, seeing that the South part is fallen to his royal person, both by the law of God, and nature; the name of the former kingdom might have been imposed to this kingdom, which is last fallen in his power: We see also that the name of Scoti is insert, by Epiphanius in the Catalogue of those countries, that were distributed to the posterity of japhet: whereof we may note the antiquity thereof. So that all men may see, that look with an indifferent eye, the great modesty, the good consideration, and loving kindness that hath accompanied his Majesty in this great work, insomuch that he hath not used his own prerogative in bringing in a new name in this kingdom of the South: But he hath only restored the ancient name of great Britanny, both to the South and the North. To the end that he might extirpate the very seed of division, which hath been these many years deeply rooted amongst us: But now (God be praised) by the embracing of this godly Union, both in the head, in the members, and in name, all matters of division, and contention, are to be buried in the grave of oblivion. For by this name of Britanny, which is as much as God's covenant we are united both in the corporal, and spiritual kingdom.  
But let us return back to the division of Countries. 
The first division of countries, and languages.  And first let us make our profit of the division of countries, and lands amongst Noah's posterity. The cause of this division was, for that the space of a hundred years, or thereabout after Noah, the whole race of mankind, did dwell together, as in one country without any division. But Satan who watcheth day and night to establish his kingdom by division of countries amongst men, did engender a desire of vain glory in their hearts, that they were about to build a tower which should reach to heaven; all this was attempted by them, ut acquirerent sibi nomen, 
Gen. 11. 4.  That thereby they might purchase themselves a name. But God did punish this their vain glory, by the division and confusion of their tongues, being all before unius labij of one lip, and of one language. This division of tongues, was the cause that the heads and governors of families, that were of one language, did separate and divide the whole earth amongst them, as we said before; where by the way we have to observe that division of languages was sent upon mankind as one of God's curses; for there is nothing more forcible to maintain Union and peace amongst men, than conformity in language: as on the other part we see diversity of tongues doth engender hatred and envy amongst the nations of the whole world.  
This being considered, 
Division of languages a curse of God.  it followeth that division of lands, in sundry countries, is a rod and punishment of God, which being conjoined with the division of tongues hath begotten sundry fearful and cruel wars betwixt country and country, nation and nation. Therefore seeing division of languages is a curse of God, it followeth necessarily that the Union of divers Kingdoms, in one language, and one Kingdom, is a special blessing of God. Wherefore briefly we intent to bring in for all your instructions some examples, out of the four Monarchies, where we shall see, as in a glass, how these two do follow, the one upon the other.  
In the first Monarchy of the Assyrians, 
Examples showing Union to be a blessing of God.  the Assyrian language was then a common language used in the whole Monarchy, and from thence came to the jews by the captivity of Babylon, and to this day all the Christians of Asia do use it in their divine service: And it is evidently known that the Monarchy of the greeks did spread the Greek tongue throughout all Asia, and Egypt, yea and it did remain in the beginning of the Roman Monarchy, when all men studied to the understanding of the Greek language, and the Romans having obtained the universal Empire, did establish therein their own language: Even so, when Christ came into the world, to establish his kingdom by the preaching of the Gospel, he sent down upon his Disciples, the knowledge of all tongues, which was a spiritual Union of them. And therefore God converted the curse, that came by the diversity of language, into a great blessing, by giving his Apostles the gift of the understanding of all tongues: So God did begin the Union of this Island, by the Union of one language in both these nations, which came to pass by a conquest. Yet God would not perform this Union of these two kingdoms by conquest, which is a kind of violent Union; but in the time appointed by his incomprehensible wisdom hath united us not by a violent, but a free and voluntary Union. So that long after the Union of the language of the South and the North, he did unite us in the covenant of God, which is signified by our general name Brit-an-iah: and afterward united us under one sovereign head and King. The which Union of one language, one Religion, and one King, maketh the Union of the two countries, ipso iure naturali. For as we have proved, that the first division of lands, did come from the diversity of languages, as also the diversity of choosing Kings to govern sundry people according to the diversity of their languages: Even so, by the general rule, deficiente causa, deficit effectus; the cause of the division of kingdoms being taken away, the effect and division of them should be taken away, ipso iure, & ipso facto. For so they return to be one nation, one people, and one land, as they were before the division.  
By this it is most evidently showed to us, that our great Britain being in our days united in one language, in one religion, and under one head, one King and supreme governor, we cannot by any law, be any more two nations, or two kingdoms, but only one.  
The second example of the Union of sundry Countries, 
Union of kingdoms a blessing of God.  Kingdoms, and Lands, being before divided, is manifest in the posterity of Abraham. For the Land that was promised by God to the Israelites, which since was called Palestina, was divided into divers Kings, and Kingdoms (as the history of the Bible doth teach us:) all these divided Kings and kingdoms were united by God in one kingdom of the Israelites in the person of David, and Solomon, in the time of which Union was the most happy estate of any kingdom we read of before that age: So that we may gather, seeing the cause of this Union of many kingdoms was the unity, and singularity of the head; even so the like Union and singularity of the head in our great Britain, doth unite ipso iure, & ipso facto, the kingdoms that were several and separated before.  
Therefore let no man imagine that we are two kingdoms, or two nations, but unus grex, unum ouile, sub uno pastore, 
Homer.  ac uno Rege: as Homer did call the King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pastor and Shepherd of the people. In this blessed Union of many kingdoms in the person of David, and of his son Solomon, was established the kingdom of God in earth, which was joined with the united estate of the temporal and worldly kingdom. For the temple of jerusalem was builded for the exercise of the true worship of God; But Satan continuing in his accustomed malicious practices, did cast in the seed of division: first by division of Religion, and of the spiritual kingdom, and then by the divisions of earthly, and temporal kingdoms; by the which divisions in the space of 300. years, or thereabout, the whole kingdom of the Israelites was brought to a lamentable desolation, according to the doctrine of Christ jesus in our Text. 
An example that division of kingdoms, is a curse of God, and that for Idolatry.   
Satan to establish his kingdom in the middle of the people of God, did deceive the wise Solomon, by the filthy love, and desire of foreign women: afterward he seduced him to erect Idols, and false Gods in the high places of that holy Land, retaining nevertheless the temple of jerusalem, & the true Sacrifice, worship, and adoration of God: by the which maintenance of true Religion on the one part, and false Religion on the other, there did proceed a division so odious unto God, that for this cause, he did pour forth his curses and maledictions upon the posterity of Solomon, and rend away the ten Tribes, and parts of the kingdom of the holy land from Roboam his son, which he gave to jeroboam his servant: leaving only to Roboam the two Tribes which did remain. By this we learn, how displeasant this division of Religion made by Solomon was to God, and what a miserable desolation it did bring, by succession of time upon his posterity.  
Let this punishment, 
The application of the division that was in Salomon's kingdom.  which was laid by God on Solomon be an example to all the Kings and Princes of our days, by whom God hath builded his Temple in the spiritual jerusalem, that is to say, the preaching of the true worship and adoration of the increated God, that they be not by any means seduced, by the desire and covetousness of the riches of that false God, which is made of a wafer cake, to be erected, set up, and maintained in high places, houses, and castles, which do pertain to men of high places in the countries and kingdoms where they dwell. For undoubtedly as God in every place, and in all ages is like unto himself: even so shall he be to the end of the world, to all the monarchs, Kings, Princes, sovereign governors, and to all Republics, that do commit such an offence as Solomon did, which came to pass by a division of false and true religion that was suffered by Solomon.  
I pray the eternal God to extermine and abolish all the remnants & relics of Idolatry, which as yet are exercised, & tolerated in the high places of this Island: and let us all call to God in the contrition & humility of our hearts, that that same good God, who moved his majesties heart to renew all these laws, that serve to extinguish all Idolatry (which his Majesty doth detest as much as any man living) would also move and touch the hearts of all his subjects, who are in the high places of the land, that they may follow the godly example of their Sovereign Prince and King, and that they may put in effect the saying of the Poet, Regis ad exemplum totus componitur orbis: that following the example of their King in loving the true religion, and hating false worship and Idolatry: every one of them according to their place and estate, may be careful to purge and cleanse this whole Island from the spiritual plague, and pestilence of Idolatry, that doth to much increase in many places of this Kingdom▪ so that if God put not to his helping hand, it is to be feared, and there is to great appearance that this foul infection of Idolatry shall extend itself universally through the whole country, that it will not be contented with the high and secret places: but will come to the valleys, towns, cities, and Churches; which without all doubt, if it be suffered, will bring that miserable, and fearful desolation, whereof Christ doth speak in our text.  
Satan by the division of the earthly Kingdom betwixt Roboam and jeroboam did practise a lamentable division in the spiritual Kingdom of God, 
Division of kingdoms bringeth division of religion.  whereby he did establish his kingdom of abominable Idolatry: Again we see that the old serpent hath always taken occasion to establish his Kingdom, (in the which is exercised false religion) by the division of the earthly Kingdom: as he did in the first world, by the division of the house and posterity of Adam, and as he did in the age following, by the division of languages, lands, countries, and kingdoms, as ye have heard before. And for this effect Satan did seduce jeroboams heart, that he might show himself ingrate to God, who had been so beneficial unto him, in making him King of the greatest part of his masters kingdom; and to move him to such a falling away from God, did cast in his heart this worldly consideration, to wit, that if he should suffer his people to remain united with the two Tribes of judah, and Benjamin, which did appertain to Roboam, and so to continue in the exercise of true religion in the temple of jerusalem, would be the cause to reunite them, as they were before in one Kingdom.  
This wicked mind of jeroboam did distract him from God, 
The example of jeroboam.  and took away that true confidence which he should have had in him, which was this. That as God did foretell by his Prophets that he was to give him these ten Tribes, even so he was to conserve them, to him and his posterity upon this condition, that he would remain constant in God his true worship, and Religion: out of this all monarchs & Kings have their lesson, who have received from God this their high preferment, that they should take heed, lest such ungodly cogitations enter into their hearts, as did into jeroboams, which the devil infused into his heart, by lying, and false imaginations: The only true means of keeping, maintaining, and preserving of a King's royal estate, is, to be constant in defending the true worship of God. 
Dan. cap. 2. 21.  Who as Daniel doth teach us, that regnum cui volverit, & transfert regnum à quo volverit, giveth a kingdom to whom it pleaseth him, and doth transfer and take away kingdoms, as pleaseth him.  
Satan in drawing men from the true Religion in dividing, 
Worldly commodities cause of Division in Religion.  and separating them from the kingdom of God unto the kingdom of darkness, doth proceed and work by degrees. For first he drew away jeroboam the King from God, by his deceitful counsel; next he seduced the people of the ten Tribes by worldly and earthly commodities, to join with their King in this apostasy and falling away from God: persuading them that it was a great vexation of body, and chargeable expenses, and consumption of their goods, to go so far as up to jerusalem to offer their sacrifices, and so to avoid such a tedious travel to their persons, and such a great waist and spending of their goods, he persuaded them, that it was better to build Temples and Altars, and institute sacrifices at home in their own countries near their own Cities and houses. In this respect and regard of worldly commodities, there came a lamentable division in Religion amongst the Elect people of God, which made the greatest part of them, to be Idolaters, by worshipping of two golden calves, which were erected by their new King, the one being set up in Bethel, & the other in Dan; in the which places they did build temples, as joseph doth write; from whence we learn, that the division of the earthly kingdom was the mean by the which Satan did practise the division of the kingdom of God, by separating the greatest part of this people from the true Church of God.  
After this division of the kingdom in the Elect people of God, 
An example of Desolation coming by Division.  within the space of 240. years, there did fall out a miserable desolation upon the Israelites, according to the doctrine of Christ in our Text. For God raised up cruel wars against the Israelites, and in the end they were all carried away into a miserable captivity in the country of the Assyrians, 
2. King. 17. 24.  and another people of the said country called Cuthians were planted in their Cities, houses, and lands.  
That this example may serve for our instruction: First let us be thankful to God who hath united the people of this Island in the true Religion, 
The Union of language, Religion, & kingdom in great Britanny.  and worship of the only God, Creator of all things, excluding the false adoration of things inferior to God, or created by God: Secondly, let us be thankful to God that he hath united us under one head and King, taking away from us the dangers that diversity of Kings ordinarily doth bring forth, to wit, division of Religion, and advancing of Idolatry. All these considerations should instigate us, to put to our helping hands to the performance of the Union of the members of this Island, that is, the South and the North; and for this effect, let us beware that the pretext of worldly commodities do not make any separation or division amongst us, as we see Satan did amongst the people of Israel, which only fell out for worldly respects. Let not the people of the South challenge to themselves the great riches, & fertility of their country to be a colour, whereby they should not join in union with the people of the North, because their riches are not so great, or their soil so fertile. Let not their riches be a mean whereby they should pretend any pre-eminence above them, either in offices, or preferments temporal, or spiritual, or in dignities of honour: On the other part, let not the subjects of the North desire, or hunt after any pre-eminence in honour, dignity, offices, or preferments, either temporal, or Ecclesiastical, because that the King his Majesty, our common head, was borne and bred, and had his beginning in the North, or because the Nobility of the North may claim to have some pre-eminence by the antiquity of their houses, above the South. But let us all think with ourselves, that as our head and Sovereign Lord is made of a blessed commixtion of the blood royal of the South and the North: Even so, let all the subjects of the South & the North think themselves mingled together, and united in their head and King: So that all men of worth, and merit, be equally participant of the honours, dignities, preferments, and offices of great Britanny, according to their talents, places, and merits, laying aside the place of their birth, whether it be South, or North. This equality is the only mean to establish this blessed work of the Union in the members, as God hath established the same already in the head, which will take away from amongst us all seed of discord.  
The order of this matter which we have in hand, 
Union of kingdoms in the 1. Monarchy, was the beginning of true Religion, amongst the Gentiles.  doth lead us to set before your eyes, that the united estate of Kingdoms, hath been always the most blessed and happy estate amongst men, and that as well in respect of worldly commodities, as in regard of the propagation and maintenance of true Religion; which we may easily gather by the Union of the kingdoms of the world under the four Monarchies: as on the other part we may see the miserable and fearful estate of all men, that are subject to division, in the division of the Monarchies in sundry kingdoms, as it did fall out, whereby the true worship of God and Religion was troubled and oppressed, and the false worship of Idolatry augmented and maintained by the division of kingdoms before united.  
After that the kingdom of judah was overthrown by Nabuchadnetzar King of the Assyrians, the Temple of God destroyed, & the whole people led into captivity to Babylon, God did begin to establish his Kingdom in that captivity, and the calling of the Gentiles, which was a figure and a type of the eternal kingdom of God, that he was to establish by his eternal son, over all the nations, and people of the world. Of which kingdom Daniel did speak in the interpretation of the Vision of that great Image, 
Dan. 2.  which did appear to Nabuchadnetzar, which was a representation of the mutation of all Monarchies, and Kingdoms to the end of the world; of the which kingdoms we shall speak according to the order of their establishment.  
We read in Daniel, 
Dan. 4. 31.  how Nabuchadnetzar was called to the true Religion from the Idolatry of the Gentiles, 
The Union of Kingdoms in the 2. Monarchy, was a mean to call the Gentiles.  by the miracles which were wrought by Daniel; but Belthazar his son, for falling away from the true Religion, to the profanation of the golden, and silver vessels, that were dedicated to God his service in the first Temple of jerusalem, 
Dan. 5.  was deprived of the Monarchy. For it was translated from him to the Medes and Persians. We read in Esdras and Nehemias how Darius and Syrus were converted to the true Religion, and adoration of the only increated God, how they did restore the people of God to their own country, and how they gave great wealth and riches to build the second Temple, which was a figure of the establishing of Christ his kingdom.  
In like manner when God did translate the Monarchy from the Persians to Alexander and his successors, 
By the Union of kingdoms in the 3. Monarchy, true Religion established.  we do learn by the history of Flavius josephus, that Alexander himself did maintain the Priesthood, and Temple of jerusalem, 
joseph. antiq. lib. 11. cap. ult.  being in his voyage to war against Darius, & by the way besieging Tyrus, he gave a command to the high Priest, & Senate of jerusalem, that they should furnish his army with all things necessary for their siege. But being refused by them, after the winning of Tyrus, he went to jerusalem with an intention to destroy the same; but when he did see the high Priest, and his brethren clothed with their clothes dedicated to the Sacrifice of the true God, who came to receive him in a peaceable manner, he did humble himself in all reverence before the Priest, & gave him all the external adoration, which was ordinary due to Kings, Priests, & Prophets, & being asked of his chief Captains why he did so: he answered, that before his expedition in war, there was a God that did appear to him, clothed after the fashion of this high Priest, who did call him to the kingdom of all Asia, and did promise the same to him.  
This was the cause that moved Alexander to enter into the Temple of jerusalem, 
Ibidem.  and Sacrifice to the true God of Israel, which was a preparative of the establishing the Universal kingdom of Christ, by calling all nations in the world to the true Religion, and worship of the only true God, from gentilism, Idolatry, and worship of a multitude of false Gods. After his death the Monarchy was divided into four parts, during the which division of kingdoms before united, the Church of God did suffer great troubles: Yet God did maintain her for a time, by Ptolomaeus one of Alexander's successors, who did much good to the Israelites, and was the Author of translating the Bible into the Greek language, which was a mean to instruct the Gentiles in the true knowledge of God, and of his religion; which as I have said already, was a preparative to the establishing of Christ his kingdom amongst all the nations of the world. The division of the Monarchy, and kingdom of the greeks brought by succession of time, a miserable desolation, according to the doctrine of our Text, which was a preparing before hand of the translation of the Grecian Monarchy, to the Romans.  
The Roman Monarchy did grow to her perfection, 
Christ himself made choice of the united state of the 4. Monarchy, to join his universal kingdom with the kingdom of men upon earth  in the person of Augustus Caesar, and did endure partly in perfection, partly in her decaying age, for the space of seven hundredth years or there about: But in her declining age, great divisions did fall out by civil wars, which did bring forth a great desolation, and dissolution; of the which there did rise a multitude of other Kings and kingdoms, according to the prophecy of Daniel: 
Dan. 7. 7.  during the perfection of this Monarchy Christ did establish his eternal kingdom, which was the calling of all the nations of the Gentiles from their Idolatry foretold by the Prophet.  
Christ amongst all estates of the world, did make choice of this united estate of all kingdoms under one King, & Monarch to begin his spiritual kingdom here amongst men. Whereby we are taught that the only son of God did love the condition of the Union of many kings in one, as being an Image of his heavenly kingdom, above all other estates. For the choice of Christ's birth & Incarnation under the estate of Union, was a prophesy of the Union of Christ's universal kingdom which was to be joined with the earthly Monarchy. The beginning of the foundation of Christ's kingdom was in the age of a general peace established by Augustus, who as we learn by the Roman histories, Toto arbe pacato janum clusit. did close the Temple of janus, the whole world being at peace.  
We will lay before your eyes briefly, 
The wonderful blessing of God showed on great Britanny, in the Union of religion, and all the kingdoms thereof, in a Monarchy, in the person of a Britain Emperor.  the estate, and progress of this blessed union of the worldly Monarchy, with the spiritual kingdom of God, and show you also what a great benefit God hath powered forth upon this Island of great Brittannie, in choosing it to be the holy place, wherein this admirable union of God and man is conjoined in the person of a Britain King, uniting the temporal and spiritual Monarchy in one. We are taught by Ecclesiastical histories and others, that Christ jesus the eternal son of his eternal father, after his crucifying, and ascension by sending of his Apostles through the world, did propagate the true religion and adoration of the increated God in the whole Roman Monarchy for the space of fifty years: But Satan who was, and as yet is, a vigilant watchman, a careful searcher, and a busy Bishop did not forget his devilish attempts. For knowing that the preaching of the evangel would destroy his Temple, which was full of Gentilique Idolatry, 
Euseb. in Eccles. hist.  he did raise up Nero, & many of his successors, 
Sulp. Sever. & alij.  to excercise many bloody and cruel persecutions against Christ's own Apostles and Disciples, for the space of three hundred years or thereabout. Hoping by such cruel murdering of God's holy Saints to abolish the true adoration and religion of Christ, and to maintain the temples of his Idols and false Gods. But that is true, which antiquity doth say, Sanguis Martyrum est semen evangelii. The blood of the Martyrs is the seed of the Gospel. So that in this case Satan was frustrated of his wicked expectation that he had to destroy the true religion by the shedding of the precious blood, even as he was deceived when he seduced the people of the jews to crucify the Lord of glory. For if Satan had known, that the crucifying of Christ jesus, and the shedding of the blood of that immaculate Lamb should tend to the salvation of mankind, and of his reunion with God, he would not then have instigated the jews to crucify the Lord of glory; and if he had known that the bloodshed of so many holy Martyrs which were killed, for the space of three hundred years after Christ, by the Roman Emperors, and their lieutenants; if he had imagined, that all these things did more establish, and confirm Christ's Gospel, than they did hinder the passage thereof, he would have left of to have procured so many persecutions against the Christians.  
All these persecutions being ended, 
God did unite great Britain in one kingdom, and one true religion by the marriage of Constantius Chlorus, and Helena.  God did conciliat a marriage, betwixt Constantius Chlorus, (who had to his part of the Roman Monarchy, Germany, France, Spain, and great Britain) and Helena daughter to Coilus or Coelus, who was King over that part of Britain, that did resist the Romans; by the which marriage Constantinus Magnus their son was borne in this Island, who after the death of his father that died at York, 
Euseb, in vit. Const. & Bal. cent.  did enter into the full possession of this Island of great Brittannie, 
Eutrop. lib. 9 Gallic. in Panig.  and so it was wholly united in his person, where he did establish the true Christian religion and the true worship of the only uncreated God. From thence he did take his journey by France, to Rome, where he overthrew in battle Maxentius that great persecutor of the Christians. And having established there, and in the whole occident the kingdom of Christ, he went to the Orient, where he did likewise overthrow in battle Licinius; 
Euseb. lib. de vita Constantini.  the which Licinius after he had been long a Christian did return to gentilism, and became a persecutor; 
Balaeus.  And so by all these victories this Britain King became Emperor, King, and Monarch of the whole world, who did make Laws for the abolishing of Gentilism, and establishing of Christian Religion.  
We do learn by this history, how the prophetical signification of the name Britannia, was fulfilled in Constantinus days, in whose person, both the temporal kingdom of the whole world, and the spiritual kingdom of the true Religion of God, was united. Of this we collect, that the restoring of this ancient and glorious name of Great Britanny into one kingdom, under our new Constantinus, is to be embraced by all men with great congratulation and gladness.  
Secondly, 
The Union of great Britanny in one kingdom, and one true Religion, by the means of a second marriage.  we do learn of this history, that as God did first procure the blessed Union of this Island, by the marriage of Constantius, and Helena; Even so, that same good God, who is ever like himself, did bring forth three most happy Unions within these hundred years, or there about, by a marriage betwixt King Henry the seventh, and Queen Elizabeth heir of York. The first Union was of the two houses of Lancaster, and York; the second Union did consist in the uniting of all the people of this Island in the true Religion and worship of God, and abolishing of Gentilism, which was brought in under the pretence of Christian Religion; the third union was the uniting of England, and Scotland together in the person of our gracious Sovereign, who is descended Lineally from King Henry the seventh. For it is notoriously known that by that happy marriage of King Henry the seventh, heir of Lancaster, and Elizabeth heir of York, the cruel wars which were for many years, betwixt these two houses, were extinguished; and the Union in their royal progeny established: out of which marriage came King Henry the eight, (who did begin to abolish Idolatry in this Island,) King Edward the sixth who did establish true Religion, and Queen Elizabeth of happy memory, who did embrace all the days of her life the true ancient Christian Religion: unto whom lineally our King's Majesty succeeded, in whose Royal person is made the reunion of this Island in one kingdom, as it was before in Constantinus Magnus days.  
Let us all then call to memory three great blessings, 
Three blessings upon Great Britanny above all other nations, which do come by means of Union.  which God hath powered forth upon us. The first is a public embracing of Christian Religion, begun by King Lucius and all his people, and abolishing of Gentilism, and Idolatry, wherein God did prefer this Island before all the nations of the world. The second blessing is, that God raised up in this Island Constantinus Magnus a Britain Emperor, in whose reign God did unite the earthly kingdom with the spiritual. The third blessing is this last admirable Union of the South and the North in one kingdom, under one King and governor, in the true Religion and worship of God, by the which Union this Island is in the most happy estate of all the kingdoms of the world. God give us all thankful hearts to acknowledge the same.  
I will entreat all the subjects of Great Britain, to lay before their eyes, the blessed estate of the Union of this Island, in one language, one true Religion, and in one temporal kingdom: And on the other part, look what was the miserable and lamentable estate of this Island, during the space that it was divided into many earthly kingdoms, and holding under the spiritual captivity of the Idolatry of spiritual Babylon. And for this cause remember the history of the division, and civil wars of the Roman Monarchy, how they did draw their soldiers and warriors out of this Island, and mark, at that same time, what a desolate and miserable estate both the spiritual and temporal kingdom did fall into. For the North Britain's did rise up in war against the South Britain's, who for their aid and help had refuge to the Saxons, who did profess Gentilism and Paganism.  
But the Saxons having delivered the South Britain's from the oppression of the North, 
The miseries and calamities that did fall out in Britanny by the division thereof into sundry kingdoms.  did thrust out the Southern people out of their possessions, lands, houses, and Country: so that a great number of them, did fly into little Britanny in France, and the remnant went to the Western part called Wales. I might show you also how that the South was divided into seven Kingdoms, 
Bed. Hist. Ang. lib. 1. cap. 15.  at what time there were most cruel wars exercised amongst themselves: how that afterward they were afflicted by the Danes, and how during the division of kingdoms in all these ages, all learning, all true Religion, and all piety was banished, yea almost extinguished: and by the contrary, all barbarity by violence and bloodshed, all Gentilism, and Idolatry did abound; I might show you, how all these things did reign in this Island during the divided estate of this kingdom, but time will not suffer me.  
Let the consideration of felicity, 
An exhortation to the performance of this happy Union.  (which doth flow from Union) on the one side; of misery and calamity (which doth come by division,) on the other side, work mightily in the hearts of all these, whom God and his Lieutenant hath chosen at this time, out of the South and North, to entreat of this Union whereof I have now spoken. And that they may learn what a dangerous thing it is, to leave any little seed of any former division; we are to take heed of Satan's lying deceptions, who is a busy watchman seeking by all means to throw in some seed of division amongst men, to hinder & stay the good work of God; as men's particular commodities, & preferments, which are not of such weight or importance in respect of this happy Union: Therefore, Tollantur à nobis nomina divisionis, Let all the names of division or discord be taken from amongst us. Let us also learn by these histories of the Union, and division of kingdoms, a very sure rule (as I showed you a little before) that the division of countries in diverse kingdoms doth come from the head Governors, who by dividing of one kingdom made many kingdoms, as we see in the first division of the world, and specially in the division of the kingdom of the Israelites; In the third Monarchy of the greeks amongst the four successors of Alexander; In the dissolution of the Roman Empire into the Orient and the Occident: In the subdivision of the kingdom of Carolus Magnus, in the Occident; In the subdivision of Spain, into many kingdoms. In the division of this Island, into many kingdoms. So that the cause of division ceasing by the Union of kingdoms, the people was united ipso iure & ipso facto, as France was (during the first race of Kings called Merovings) divided amongst four brethren into four Kingdoms: but so soon as all those four fell in one King's hands, they were all united ipso facto, in one, ratione capitis, by reason of their head. Likewise, we have an example in Spain, and in South Britanny, when the seven kingdoms did fall in one Prince's government, they were all seven united ipso facto, ratione capitis, by reason of the head: Even so, pari iure the South and North, being united under one King, it followeth necessarily that the Kingdoms are united amongst themselves: so that by the Law of God and man our Great Britanny is no more two kingdoms, but one only; He that opposeth himself against this holy Union, doth offend his God, make little regard of his Prince and King, and hurteth the welfare and happy state of this whole Island.  
Let all men remember by the foresaid examples, that the Union of kingdoms hath been always the furtherance and standing of true Religion; but division of kingdoms hath been the overthrow of true Religion, and advancing of Idolatry; let all those that love God, perseverance in true Religion, prosperity of their natural King, and standing of the Commonwealth of this Island, (which is the common mother of us all) be careful of the performance of God's work, and put to their helping hand for the furtherance thereof. And let all reasonable and godly men consider, how God on his part hath taken away from us, all the causes of division, as diversity of Language, Religion, Governors, and Kings, and hath united us in one Language, in one Religion, and under one head and King. If we then cast in any lets or impediments on our side; or if we invent any new subject of division betwixt the South and the North, we shall be like unto those that do divide, tear, and cut in pieces their own bowels, devour their own children, and put fire in their own houses.  
Let all men therefore examine their own hearts and minds, 
The Conclusion.  whether they feel any inward motion within them to further and advance this good work. If they do, let them believe certainly, that such a motion doth come from God; and by the contrary, if any man find any evil motion in his heart that tendeth to the hindrance of this good work, let him believe that this motion cometh by the devils suggestion. Let us all prey to God as well in our private houses, as in our public assemblies, that God would perform this his own work, wherein doth consist the establishing of his true worship and Religion in this Island, and the extinguishing of all false Idolatry; Let us avoid all evil motions, inventions of men, impediments or hindrance whatsoever that Satan may cast in men's minds to trouble this his holy work, to stay the building of God's house; let all men be assured that God will power down his blessings upon all those, that shall further this work, and will send his curse and punishment on all them and their posterity that shall let or stay the progress of the same holy Union. We will end here, praying all in the unity of our hearts and souls, that the eternal Union of all the subjects hearts in this Ilan● 〈◊〉 be an Image of the Union of Christ's Elect members in hi● their head, who is the fountain of all 〈…〉 with the Father in the Union of the 〈…〉, three persons in one Deity, be all hon●●● praise, and glory, now and for ever, Amen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.