Selected quad for the lemma: diversity_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
diversity_n	soul_n	unity_n	variety_n	362	5	11.5554	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07683	A demonstration of God in his workes Against all such as eyther in word or life deny there is a God. By George More Esquire.	More, George, Sir, 1553?-1632.; More, George, Esquire, attributed name.	1597 (1597)	STC 18071.5; ESTC S112856	95,106	174

participation of any thing else when all whatsoeuer is or euer was by him was made and from him did proceede So was he the first yet not by priority of time by worthines of nature or by order of beginning for he was before time aboue nature and without beginning but first because all were after him and none equall and together with him And as the first so the last for hauing no beginning he can haue no ending being vnborne he cannot dye if nothing had power to make him what can be able to destroy him Then being the first and the last the beginning and the end he is that he is and shall be that he shall be when all things that are shall not be not as now they are but changed in nature as he can neuer be that is aboue nature and therfore one alone and the same And being the first and the maker of all he was almighty and had all power in him selfe But so he could not be if any other were of like power and could doo as much as him selfe For what is giuen to the one is taken from the other so as what the one hath the other wanteth and to haue any want at all were against the nature of eyther there being no fulnes where there is want nor perfection where defect is found If then a maker and almighty as he must be that is God there can be no partner of his power there ought to be no pertaker of his glory Neither possible is it that life should be giuen by more then one whereof the roote must be one or none for when all things that can be liuing of contrary qualities must consist and life is nothing else but an vnion of body and soule which can neuer be vnited but when those contraries of disposition to one iust and peaceable constitution are reduced wherby nouriture groweth and strength doth ensue it followeth that whatsoeuer giueth life must be of all vnitie without any the least diuersitie within it selfe otherwise if any difference it should haue and not altogether be one wherein it wanted indifferencie more to the one then to the other it would incline So should there be no equality of mixture for partiality of fauour and so no peace no vnity no life should be wherefore one in nature one in number one in all that one which is the authour of life ought to be If it be sayed that Gods may be the same in nature and yet sundry in number and that in them giuing life no such vnity is required but that which may fall into more then one no affinity being betweene the life giuers and the liuing things betweene the nature of Gods and the naturall parts of the world it must be aunswered that in trueth to God neyther nature nor number can be ascribed he being an essence in no sort to be conceaued if not supernaturally and al in singlenes he be considered For although he be not seene of men God seene of men in the glasse of nature but in the glasse of nature yet therin his greatnes doth appeare so much to exceede her compasse as easily they perceaue and assuredly resolue that he is so much aboue and so farre without her reach as that he cannot be subiect to the force of her lawes VVherfore when mortall men according to theyr naturall vnderstanding search for him they finde what he is not and there-vpon conclude him to be that which most probably theyr weaknes can neuer be comprehended VVhereof it hath been that sundry wise learned men haue thought no better way to define what he was then by way of deniall to shew what he was not saying that neyther the heauen nor the skie nor the sun nor the moone nor the elements nor the world was God but the works of God and therfore God to be the maker of all So reason teaching that multiplicity must needes be after vnity and that one there must be before many ones there can be the same concludeth that God which is the first cannot be multiplex sed vnus not many but one Againe sith nothing can be compounded which may not be dissolued it followeth that God which is euerlasting without dissolution could not be but eternall without composition and therefore ens vnum et simplicimum And so being most reasonable it is to thinke that he that is onely and merely one one in all vnity and simplicity is fittest to set at one those things which are of contrary disposition he being not likely to leane to eyther side who hath nothing in him bending to eyther part whereas being many and diuers as diuers they must be if they be manie they could not possiblie make a peace where contrariety mooueth a warre For how should things subiect vnto them by them be drawne together who through diuersity of them selues are not one but stand asunder How should fire end water become friends if as Thales thought Dioge laerti there were one God to doo all out of water and one other as Heraclitus might as wel haue thought to doo as much out of fire There could not nor there needed not an attonement to be made betweene them if both Gods had power a like by eyther without the helpe of other to doo what he would But they must be vnited and coupled as man and wife before any lyuing thing can be brought forth Quippe vbi temporiem sumpsere humorque calorque Concipiunt et ab his oriuntur cuncta duobus Ouid. meta 1. Cumque sit ignis aquae pugnax vapor humidus omnes Res creat et discors concordia faetibus apta est For when moisture and heate haue had temperature They do conceaue from them two springs al increase While fire with water striues made is the creature By vapor moist for breed being apt the warring peace Fire as the man and water as the wife are to be considered who being ioyned in marriage their issue it is whatsoeuer hath life for all liuing things consisting of body and soule there must be moysture to breede a bodily substance and heate to bring foorth a lyuing soule whereof the experience is seene in the egge and in the bird the egge being first a substance full of moysture without life and after a bird by long and continuing warmth quickned and made aliue yet of it selfe neither moysture can make the body nor heate the soule but both well tempered cause and ioyne together both a body and a soule VVherefore sith fire and water must be made friends that heate and moysture may meete and ioyne in one sith a iust temper by an equall temperature of contraries must be made that one constitution of diuers natures as one harmony of sondry times may consist before eyther life can be had or nouriture can be yeelded great reason it is that he that should draw all into one should be but one and alone without the fellowship of any other that

miraculous sort The water that is cold and moyst and least meete of all the rest to haue the company of fire farre from that and next vnto the earth wherwith it well sorteth being cold and somwhat heauie is bestowed but so as in wonderfull wise it cōpasseth surmounteth and ouerfloweth the same beeing penned in with banks not made or deuised by any creature whatsoeuer Then is the ayre which is warme moyst placed betweene fire and water as betweene two aduersaries a stickler being friend to eyther side through qualities agreeable to eyther part It reacheth vp to the one and downe to the other and although it be ioyned to them both which are mighty and mercilesse yet being weake and of small force it doth both preserue it selfe in safety and hold those in continuall peace which continually are disposed to warre So are they martialled in places best agreeing to their natures that according to their most power they may execute their best seruice at the will of their Commaunder And to the end they should all agree in mixture which are diuers or contrarie of nature for that all naturall bodies haue beeing and constitution of them they are each to other so ioyned and coupled in fellowship that they are all in all and hold together a perpetuall friendship The transmutation of elements For fire extinguished passeth into ayre ayre thickned groweth into water water mudded incorporateth into earth and againe earth into water is dissolued vvater into ayre exhaled and ayre into fire extenuated whereby it commeth to passe that none is alone without the others company and all are setled in a common societie which holding they giue constitution to other things and bring no destruction to themselues For as in themselues so in other things considered they are mingled in such sort as one is Maister and the rest giue place which causeth them to rest in peace O the depth of that wisedome and riches of that power which hath placed disposed and ioyned them in so wonderfull wise and to so necessary vse Heereof it is Frō whence the varietie and diuersitie of creatures that within the bowels of the earth vaines of sundry mettalls quarries of diuers stones are found in colour and nature one differing from another that out of the earth varietie of hearbs and flowers doe spring whereof none in sent leafe and vertue doe agree that trees are vnlike in barke and in fruite that all brute beasts are knowne so vvell a sunder and that as well the fishes of the Sea as the fowles of the ayre are seene infinitely to differ For as the earth is a receptacle of all influences descending from heauen like a mother bringeth forth and feedeth those things which are begotten with in her herselfe receiuing nourishment from water breath from ayre and naturall heate from fire of which according to the seuerall quantities vvhich she receiueth she yeeldeth forth her broode more or lesse perticipating of euery of them but taking most from herselfe because in herselfe shee ouermatcheth all the rest so after the like manner all liuing things bred or fed vpō the face of the same and within the depth of the Sea haue theyr beeing being earthly watery or ayriall according to the place of which they are temperature which they receiue and all by the inwarde power they haue to moue or to rest to increase or to decay shew forth that first power whereby strength was giuen to those elements at the first to strengthen all things which of them should consist Hoc opus immensi constructum corpore mundi Manili Astro 1. Membraquae naturae diuersa condida forma Aeris atque ignis terrae pelagique iacentis Vis animae diuina regit sacroque meatu Conspirat Deus et tacita ratione gubernat Et multain cunctas dispensat faedera partes Altera vt alterius vires faciatque feratque This worke of world so huge framed into a body And parts of nature formed formes diuers to bewray Of ayre and fire of earth and sea which low doth lie Soules power diuine doth rule and by a sacred way God doth with all conspire and gouerne secretly And so doth many leagues betweene al parties make That each each others vertue may both giue take Hee which so sayed was deceaued in that hee thought the heauen and the elementes to haue soule and life whereby they are mooued and ordered but he perceaued truly that by the secret working of God they all are gouerned and by him sondry wayes vnited to make and to suffer each others vertue and power But daylie experience may seeme to controle what hath beene sayed touching the places and the peace which the elements are sayed to hold For it is seene that water is drawn vp neere the fire which ought to remaine below the ayre and ayre passeth downe into the earth whose place is prefixed aboue the water whereby their peace is broken and they are at warre amongst them selues the ayre thundering aboue and the earth trembling below True that so it is and fit it should be so the more to shew his aucthority that doth commaund and their dutie which doo obey for thereby appeareth his power in heauen and on earth when he thundereth from heauen and shaketh the earth and that the elements are his instruments to vse at his pleasure when he maketh them to followe and to forsake their nature VVhich is done the water ascending and the ayre passing downe and after the same water falling downe when the cloud is broken and that ayre going vp when the earth is opened and both returning to their appoynted quarter and executing as before their prescribed order to the quiet preseruation of the world The care and the eye perceaue there is a God So as sounding the thunder the eare doth heare and the earth shaking the eye doth see and when both are calmed of both we are assured that one supreame there is whose onely will as dutifull seruants to their onely Soueraigne they all obay VVhereas were they of them selues and subiect to no higher power which could commaund their seruice and correct their disorder in the world nothing should be but a generall Chaos and confusion of all together They could neyther be deuided for each others safetie nor mingled but to each others hurt For would fire continue vnder heauen and aboue ayre without consuming the one or wasting the other The nature of it being continually to befed or immediatly to be extinguished or should not the earth by the ayre be rent a sunder or by the water be ouerwhelmed the ayre pearcing into euery corner and not i●●luring to be smothered and the water ouerflowing whatsoeuer it lyeth ouer No more possible were it they should be mingled and not destroyed following their nature which beeing contrary would neuer suffer them to agree So should they haue no beeing nor cause any other thing to be VVherefore the heauen and the