Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	divine_a	union_n	unite_v	3,428	5	9.3828	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13742	The ioiefull and blessed reuniting the two mighty & famous kingdomes, England & Scotland into their ancient name of great Brittaine. By John Bristoll	Thornborough, John, 1551-1641.	1605 (1605)	STC 24036; ESTC S118409	39,081	92

answere Abide in the Vine This Vine is but Ezec. 37. 19 one though of many branches and much fruite And thanks be given to God that his Maiesty by publique Proclamation hath divulged the inserting and fast grafting of each branch and al fruite into his owne Royal person as into a fruitfull and flourishing vine even into the head of the whole body of howe many so ever partes consisting Wherein his Highnesse hath laid the first stone as he is the true and only foundation of happy vnion and yet as yet like Apelles fashioning onlie the exquisite and most excellent beauty of Venus in the head but I hope also will pray for perfection in the rest that the saying may be true Rex velit honesta nemo non eadem volet and that an vniversal vnion may be as happie in successu as it is most iust by proclamation in inceptu That the head going before the whole body may followe after in imitation to worke out perfection of the desired happy vnion That it may be verified quod diu parturivit tandem peperit what God had in his providēce long purposed is fulfilled in these our happy daies And that by no meanes that of the Poet may be imputed to vs either by disobedience to our head or disagreeing among our selues humano capiti vartas inducere formas Grammarians doe obserue that Metallum is so called quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is aliud because there is scarcely found no veine of Mettal where is not more of that sort adioyning to it so among English and Scottish they are not to bee thought of the true metalline Mine but as drosse canker corrupting consuming each other which ioine not in the vniversal name of great Brittaine so to continue and dwel togither to grow vp and agree togither seeing nature hath made them all of one kinde forme complexion habit and language growing togither And verily divine is the mistery of vnion whether the provident wisdome of nature from God hath ingendred it or the skil of mans reason hath observed it where one of and in it selfe doth out of it selfe powre foorth innumerable formes of things as Brittaine doth even two kingdomes the principalitie of Wales with many Shires Rivers Ilands and people and yet conteineth them all within it selfe one having many many making one where one of many is not divided against it selfe and the many in one make no division to overthrow the whole but all are the same whither we respect vnion or division And this doubtlesse is a divine power or celestial vertue not only for our purpose but compassing passing through the whole world making things either simple or coniunct but one subsisting by vnder the divine essence which is one and consisting in all his members parts vnited but one where each every part of this vniversall world respecteth the whole otherwise innumerable but brought by vnion to a number without number even beginning of numbers which is but one And this is most agreeing to the conceipte of wisest Philosophers skilful in natures Secret teaching all whatsoever is to be but one and that in the vniversal nature of things there is an agreeing amitie and intermixed affinitie where all the partes of the whole world accorde by one transfused continuat spirit among them being compact togither with one and the selfe-same agreeing force forceable agreement of nature proceeding from one beginning continued by one meane and referred to one end everie particular being knit togither with the whole vniversality diversity of things wrapt vp in one round orbe togither that as partes of this worlde they may dwell in one Center or Circle togither To shut vp many things in few and to shevve how certainely all things are contained in one one doth comprehende all verily in Schooles of Philosophers it is an infallible Maxime that all things are communicated in one Vnum hoc praeque omnibus vnum This one is al in al. Ruunt autem omnia vbi vnitas non firmamentum diffluunt vbi non coagulum The demonstration in our entended purpose is plaine Many villages make one Shire many Shires one kingdom many kingdomes one Imperial Monarchy all which is Brittaine and Brittaine al these and the Kings Maiestie possessing governing Brittaine possesseth and governeth al these and the Subiect knovving Brittaine knoweth al and every of these for al these are one and this one is al these That as this excellent workemanship of Vnion sheweth it selfe in the mightie Masse and fabricke of the whole worlde so much more particulerly and plainely doth it appeare in a modell of the same even in the name and honour of great Brittaine where every Subiect ought cleerely to see in him selfe that though he be tearmed the little world and compact of infinite varietie and multiplicity of things yet is he not two but one man Here let the neere neighbourhoode and coniunction of man and man in mutual societie and participation of profites which man hath with man where two friends are but one and not parting meum and tuum confesse that though they are in person two yet in deede doe with idem velle idem nolle enioy the fruition of heaven with the same aspect the commodities of the earth with the same minde where all things are common to both and yet proper to each one All which things are alleadged to shew that as every kingdome State of the world is vphelde with one and the selfe same power life wherewith the vniversall world consisteth So now it concerneth al every one Subiect both of England and Scotland to participat in the cōmon obedience transfused into al vnder the governmēt of one which duety is neglected of him vvho against the kings designement right against his owne incorporation reiecteth his vniting into the name of Brittaine And in this vnion qui non colligit dispergit Where sacred vnitie is guide and director there even from distinct of nature vse of mutuall societie and good of weale publique many are knit togither inseperably and great and infinite numbers of all Sorts of people are contained in one narrow compasse of neere coniuuction for so the most populous and powrefull kingdomes though two or mo vnder one Soveraigne seeme to be but as one whole body And the whole body of Weale publique in subiection and obedience but as one man sic enim omnes aquoiure parent omnibus imperature And as in al things so specially in this are we bound to render al praise and thanksgiving to that thrice sacred Vnity from whom as from the first author and fountaine is sowen abroad in the world that fruitful seede of cōstant vnitie whose force draweth many of one houshold to be of one minde and is ever doing good in its owne nature keeping Israel togither like a flocke of sheepe Neither is it an hard

matter to vnite and keep them togither who liue vnder the same climate of heaven are of like language manners countenance lawes customes forme of bodie fashiō of behavior yea and religion à religando Rightly called the chiefest band of hearty vnion For though the Hand Salamis bee controverted betweene Aelian 7● the Athenians Megarenses yet must it be adiudged to the Athenians because they lived after the same fashion and lawes as now the skilful in the lawes of this land easily acknowledge what congruity and affinity is betweene most of the ancient lawes of both our kingdomes more then is to be found betweene those of any other two nations And albeit the Towne Sidas be controverted Athene 1● betweene the Athenians Beotians yet Epominondas wil adiudge it to the Beotians and not to the Athenians because the Athenians called an apple malum punicum but the Beotians called it Sidas There is betweene English and Scottish smal or no difference nay now none at al in vnion al being Brittaines not so much as betweene Gileadites and Ephraimites in pronouncing Shibboleth or Sibboleth but al are of one language even of one Canaan language only a little River Twede is common limit or rather imaginary bounde to both and al from Twede Southward is Brittaine within Twede and al frō Twede Northward is Brittaine beyonde Twede yet both on this side that al but one Brittaine non nos mare seperat ingens exiqua prohibemur aqua as al France hath formerly bin divided into two parts the one beyonde the Alps the other within the Alps and all Jndia Westward within the River Gange and Eastward beyonde Gange And all Scithia within Imaus and without Imaus And though the Iland hath bin long time divided into two kingdomes yet England it selfe hath oft times of divers bin called Brittaine as by a Surname and if pars prototo might haue that denomination much more ought the whole being now made one Therefore Linacre Grocinus of the one part called thēselues Brittaines and Iohannes Maior of the other affirmed that the kings of England and Scotland wanted good Councel to advise them to marie togither so to make of both one kingdome of Brittaine that only envious men and they who neglected the Weale publiq ue did hinder this vnion of peace Which thing King Henry the seventh and King Henrie the eighth wisely forsaw seeking by mariage to vnite both kingdomes into one Discordantis saepe patriae non aliud est remedium quam si ab vno regeretur Therefore the wise men haue most religiously observed two beginnings of things one of evil divisible imperfect manifold called duallitie or Binarius numerus Another of good indivisible perfect and in name and nature alwaies one called vnitas If Duallitie or Binarius as cause efficient beare sway then in the aire it breedeth intemperature if in citties families or kingdomes wars and discorde if in the body diseases if in the minde of men vice and wickednes But where vnion possesseth chiefe place her fruites are to the aire wholsome temper to citties families kingdomes mutual loue and ioie to the bodie health and strength and to the minde vertue godlines For vnitie admitteth no duallity knoweth no contrarietie and by consequence no infirmitie But Duallitie seduced Adam in disobedience seeking to know aswel evil as good who before was sole Monarch of the whole earth and was wholly good and perfect both in bodie and Soule vntil hee drew with a dubble twisted corde of contrarieties vnto his body in steede of health sicknesse infirmities and vnto his soule in steede of Righteousnesse sinne and miserie needing now to strengthen his body bread and to repaire his soule grace euen for body soule Gods mercy For so he turned the Monarchy of perfect good into a Monomachie or duellum of good and euil sin and righteousnes peace and war ioie and sorrow sicknesse health yea life and death And now when the sole Monarch of the whole earth left of to abide in the common obedience and vniuersal vnion of al things to his creator albeit al the creatures were before in voluntary subiection vnited also to their sole Monarch Adam on earth yet now everie creature lifteth vp himselfe against his sole earthly Soveraigne and against his Succession for euer The earth wil not yeeld Adam bread but by the sweat of his browes the beasts become wilde cruel yea the earth openeth her mouth against the succession of disobedient Adam and swalloweth vp Corah Dattan 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 wil to doe it Lice can devoure and eate vp Herod euen the vilest and weakest creatures can and often doe destroy the greatest Tirants of the earth And in opinion of some the holy Ghost seemeth in misterie to open this matter to a man of vnderstanding forbearing in the second daies worke to say all was good as is plainely said of al the other fiue daies and he saw all things good not but that the worke of this day was also good for al his workes 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 therfore the holy Ghost seemeth to forbeare to say in that place and it was good And yet would not these bee mistaken in their curiositie as if they concluded the diuision of waters in that daies worke not to be good seeing that waters in the clowds diuided from the Seas are vpholden by Gods prouidence not to powre down and over whelme the earth for they approue divisions of constructions to be good as the diuiding the light from darknes the day from night and of whatsoeuer into parts for ornament and beauty of the forme diuided but vtterlie condemne diuisions of destructions or of distractiōs which is frangere non dividere comminuere non distinguere to part the body from the head or the members from the bodie to bring order to confusion vnitie to distraction forme to a Chaos ens to privation such division was that whereof Caselius answered the merchant Navem si dividis Macr. 2. sa● nec tu nec socius habebit such diuifion the vnnatural harlot entended requiring the liuing childe to be cut into two partes let it bee neither 1. King 3. 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 of perfectiō but where one is drawn diuided and torne a sunder there breaketh forth falshood war feare dishonor confusion They which are of God embrace the one and they which are of the deuil the other For God both in the Center and Circumference of truth