Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	body_n	soul_n	unite_v	6,137	5	9.8589	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71100	A discourse shewing the great happiness that hath and may still accrue to His Majesties kingdomes of England and Scotland by re-uniting them into one Great Britain in two parts / by John Bristol.	Thornborough, John, 1551-1641.; Bristol, John Digby, Earl of, 1580-1654.	1641 (1641)	Wing T1042A; ESTC R32805	52,904	330

Northward is Britaine beyond Twede yet both on this side and that all but one Britaine non nos mare separat ingens exiqua prohibemur aqua as all France hath formerly been divided into two parts the one beyond the Alps the other within the Alps and all India Westward within the River Gange and Eastward beyond Gange And all Scithia within Imaus and without Imaus And though the Island hath beene long time divided into two Kingdomes yet England it selfe hath oft times of divers been called Britaine as by a Sirname and if pars pro toto might have that denomination much more ought the whole being now made one Therefore Linacre and Grocinus of the one part called themselves Britaines and Iohannes Major of the other affirmed that the Kings of England and Scotland wanted good Councell to advise them to marry together so to make of both one kingdome of Britaine and that only envious men and they who neglected the Weale publique did hinder this union of peace Which thing King Henry the seventh and King Henry the eigth wisely foresaw seeking by marriage to unite both kingdomes into one Discordantis saepe patriae non aliud est remedium quam si ab uno regeretur Therefore the wise men have most religiously observed two beginnings of things one of evill divisible imperfect manifold called duallity or Binarius numerus Another of good indivisible perfect and in name and nature alwaies one called unitas If Duallity or Binarius as cause efficient beare sway then in the aire breed intemperature if in Cities Families or Kingdomes wars and discord if in the body diseases if in the minde of men vice and wickednesse But where union possesseth chiefe place her fruits are to the aire wholsome temper to Cities Families and Kingdomes mutuall love and joy to the body health and strength and to the mind vertue godlines For unity admitteth no duality knoweth no contrariety and by consequence no● infirmity But Duallity seduced Adam in disobedience seeking to know as well evill as good who before was sole Monarch of the whole earth and was wholly good and perfect both in Body and Soule untill he drew with a double twisted cord of contrarieties unto his body in stead of health sicknesse and infirmities and unto his soul in stead of Righteousnesse sin and misery needing now to strengthen his body bread and to repaire his soule grace even for body and soule Gods mercy For so he turned the Monarchy of perfect good into a Monomachy or duellum of good and evill sinne and righteousnesse peace and war joy and sorrow sicknesse and health yea life and death And now when the sole Monarch of the whole earth left off to abide in the common obedience and universall union of all things to his Creator albeit all the creatures were before in voluntary subjection united also to their sole Monarch Adam on earth yet now every creature lifteth up himselfe against his sole earthly Soveraigne and against his Succession for ever The earth will not yeeld Adam bread but by the sweat of his browes the beasts become wilde and cruell yea the earth openeth her mouth against the succession of disobedient Adam and swalloweth up Corah Dathan and Abiram the waters drowne the whole world except eight persons the poore flie can and doth sometimes choake a man having before neither power nor will to doe it Lice can devoure and eate up Herod even the vilest and weakest creatures can and often do destroy the greatest Tyrants of the earth And in the opinion of some the holy Ghost seemeth in mystery to open this matter to a man of understanding forbearing in the second daies worke to say all was good as is plainely said of all the other five daies and he saw all things good not but that the worke of this day was also good for all his works are and were exceeding good but because of waters which in many places of the Scripture signifie troubles yea intollerable afflictions and because of division of waters in that daies worke God being a God not of division but of peace therefore the holy Ghost seemeth to forbeare to say in that place And it was good And yet would not these bee mistaken in their curiosity as if they included the division of waters in that dayes worke not to be good seeing that waters in the clouds divided from the Seas are upholden by Gods providence not to poure downe and overwhelme the earth for they approve divisions of constructions to be good as the dividing the light from darknesse the day from night and of whatsoever into parts for ornament and beauty of the forme divided but utterly condemne divisions of destructions or of distractions which is frangere non dividere comminuere non distinguere to part the body from the head or the members from the body to bring order to confusion unity to distraction forme to a Chaos and e●s to privation such division was that whereof Caselius answered the Merchant Navem si dividis nec tu nec socius habebit and such division the unnaturall harlot entended requiring the living childe to be cut into two parts 1 Kings 3. Let it be neither mine nor thine but divide it Where two or three are made one there is the image of God of truth of peace of fortitude of praise and of perfection but where one is drawne divided and torne asunder there breaketh forth falshood warre feare dishonour and confusion They which are of God embrace the one and they which are of the devill the other For God both in the Center and Circumference of truth is in simplicity and perfection one but the devill neither dwelling in this Center nor sitting in this Circle is carried in duallity nay contrari●ety of numbers opposing evill against good whose Center being falshood the circumference cannot bee truth his is a kingdome divided and must fall being not a Monarchy it cannot stand And yet we reject not the number of two so they continue and persist in union as it is written they shall be two in one flesh but reprobate is that duallity that maketh war in peace begetting and ingendring division and contrariety controversie and confusion and either of ambition senslesness hatred quarrell open discord or rebellion hindreth that sweet Harmony of union most pleasing to God most profitable for men of whom saith Tacitus In publicum exitiosi nihil spei nisi per discordias habent tamen libertas praeciosa nomina praetexuntur But doe we not see by this unfolding of things how the perpetuall course of truth and unity throughout all in the world doth even now conduct and lead me by the hand to the matter now in hand And verily I will follow thee sacred union whither soever thou leadest me and into whatsoever Region of vertue thou intendest I will not leave thee being never unlike thy selfe alwaies well accompanied adorned and beautified with diversity of things and never

and mischiefes which in the Objections are in the second place of matter of Estate inward pretended I briefly answer that there is no feare of confusion in true and perfect Vnion Which thing the mighty Alexander renowned for fortitude and policy well knew who is much commended by Plutarke that where Zeno chiefe of Stoickes framed an Idea of best Common-wealth such as was not divided by countries and contrary customes but was as all one of one kinde of life and as one flocke feeding in one pasture under one shepheard Alexander I say put that in practise which Zeno but imagined for saith Plutarke not as Aristotle Alexanders Master taught him so did hee living as a father to the Grecians and cruell Commander over Barbarians respecting some and neglecting others but he reconciled all into one mixing mens lives lawes names and marriages together and perswading that none were Aliens and strangers among his subjects but such as were evill men accounting all good men as one man Now I conclude this point that there is no confusion incongruity or mischiefe to be feared in that Vnion where our most rightfull King sitteth not by conquest of sword but by right of royall blood in the seate of his most noble Progenitors and not as Alexander who by conquest sate in the seate of Darius among Persians nor as Xerxes who joyned Asia and Europa together with a woodden bridge over Hellespont but as all other most mighty Governours and the best kings have by a golden bridge of likenesse of love of equity of laws and of common comforts of society and joy all which were both profitable and needfull joyned together two or more kingdomes for their owne greater honor and subjects more undoubted happinesse Which thing likewise that noble and valiant Trojan Aeneas long sithence put in use who by Vnion even of divers nations Omnis eodem nomine eodem jure Latinos vocavit And thereby as Livie reporteth of him he made many and divers nations as one people most familiar and most friendly together Doe not divers Sun-beames come from one Sun and all they of one nature Are not divers lines drawne from one Center and all they of one fashion Are not divers boughes from one tree and all of the same substance And may not divers people under one Prince though they are divided in persons yet be united in Lawes and though they bee sundred in Countries yet be knit together in hearts specially if emulation cause no incongruity nor disorder confusion nor strife mischiefe only with saving each mans honor with continuance of each good custome and with furtherance and establishing the common good of weale publique The king is the countries Parent who by Vnion non servos sed cives cogitat and as Iupiter was said to be Rex omnibus idem so would his Majesty be idem omnibus one head to one body Wherefore if hee desire to unite the two kingdomes and to account them one and as one beloved sonne whose life is deare and whose happinesse joy to him that all subjects as one sonne in common apparant utility might participate common patrimony of just Lawes for Weale publike let none be so hardy with the harlot in the daies of Solomon to say to the King our common parent Divide the childe and cut it into two parts lest such division part that into two which God in nature first made one and now in his greater goodnesse hath restored in the royall person of our gracious King into one what God hath so joyned together let no man put asunder For hereof may arise plaine incongruity and fearefull inconvenience which may farther grow into confusion and mischief Only I pray them which object against the happy Vnion to set before their eyes and to consider with their hearts the grievous contention between the divers people of the kingdome of Israel and the kingdome of Iudah for albeit the two kingdomes were united in the person of David their king yet for want of more perfect Vnion in lawes and love there arose heart-burnings on both sides for Israel complained The men of Iuda have stolne the king from us and they of Iuda challenged that the king was nearer in blood to them than to Israel and Israel againe replyed that they had ten parts in the king and therefore had more right to him But what in the end grew of this contentiō emulation consider I pray and prevent such inconvenience and mischiefe there was not any one among the Tribes in the second generation that followed the house of David but Iuda only Omen avertas Deus When I was but a yong scholer I learned to call that aequivocation which was Corpu● monstrosum under one name of divers formes as homo pictus and homo vivus agree in the name of man but not in the same reason definition and nature so I can call the agreement of English and Scottish only in subjection to one Soveraigne but without farther Vnion of lawes and true love not lively and indeed but painted and in shew not substantiall ●ut aequivocall not re●ll but nominall name●y in the King as in the head which is but one ●ut not in themselves ●s in the body which ●ikewise is or should be ●ut one This is true in●ongruity wherof may ●rise such farther fearefull inconvenience as I wish may bee to them ●hat hate the State and the experience thereof ●nto the K. enemies Touching the particulars of confusion c surmised by the Obje●ctors I briefly answer first that exception taken of summoning future Parliament is no worth answer for the stile and title of the kin● changed may chang● also in future Writs Secondly the chang●ing of the Seale is only charge of a new cut Thirdly the great old Officers of the kingdome when they ye● most worthy of office ●oe hereafter weare ●ut the kings Majesty ●hall afterward by this Vnion have more ●hoice to prefer the worthiest for his Ma●esty by this Vnion shall ●gaine more choice for ●ll the publike services ●o be performed either at home or abroad Neither may it be reasonable for any man for private or particular respects to repine thereat like to Cato his son who feared lest by his fathers marriage h● might leese somewha● of his patrimony and therefore murmured lest his father should beget more sons bu● had his answer with a sound reply unanswerable Son I desire to have more sons like thy selfe good Citizens and serviceable for the Common weale Fourthly touching lawes customes liberties and priviledges ●t is to be wished that the rigour of ours were somewhat qualified ●nd the liberty of theirs ●omewhat restrained ●either is it a new ●hing in so large a ●ingdome that some should be more enabled and honoured with priviledges than others according to the Kings good pleasure ●n whom dwelleth ●nd from whom is de●ived all true honour Fifthly the feare of residence or holding in Scotland such Courts as follow the Kings person