in these our happy daies And that by no meanes that of the Poet may be imputed to us either by disobedience to our head or disagreeing among our selves Humanâ— capiti varias iâ—ducere formas Grammarians doe observe that Metallum is so called quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is post {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is aliud because there is scarcely found no veine of Mettall where is not more of that sort adjoyning to it so among English and Scottish they are not to bee thought of the true metalline Mine but as drosse and canker corrupting and consuming each other which joyne not in the universall name of great Britaine so to continue and dwell together to grow up and agree together seeing nature hath made them all of one kinde forme complexion habit and language growing together And verily divine is the mistery of union whether the provident wisdome of nature from God hath ingendred it or the skill of mans reason hath observed it where one of and in it selfe doth out of it selfe poure forth innumerable formes of things as Brittaine doth even two kingdomes and the principality of Wales with many Shires Rivers Islands and people and yet containeth 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 whether we respect union or division And this doubtlesse is a divine power or celestiall vertue not only for our purpose but compassing and passing through the whole world making things either simple or conjunct but one subsisting by and under the divine essence which is one and consisting in all his members and parts united but one where each and every part of this universall world respecteth the whole otherwise innumerable but brought by union to a number without number even beginning of numbers which is but one And this is most agreeing to the conceit of wisest Philosophers skilfull in natures Secret teaching all whatsoever is to be but one and that in the universall nature of things there is an agreeing amity and intermixed affinity where all the parts of the whole world accord by one transfused continuate spirit among them being compact together with one and the self-same agreeing force and forceable agreement of nature proceeding from one beginning continued by one meane and referred to one end every particular being knit together with the whole universality and diversity of things and wrapt up in one round orbe together that as parts of this world they may dwell in one Center or Circle together To shut up many things in few and to shew how certainly all things are contained in one and one doth comprehend all verily in Schooles of Philosophers it is an infallible Maxime that all things are communicated in one Vnum hoc praeque omnibus unum This one is all in all Ruunt autem omnia ubi unitas non firmamentum diffluunt ubi non coagulum The demonstration in our intended purpose is plaine Many villages make one Shire many Shires one Kingdome many Kingdoms one Imperiall Monarchy all which is Britaine and Britaine all these and the Kings Majesty possessing and governing Britaine possesseth and governeth all these and the Subject knowing Britaine knoweth all and every of these for all these are one and this one is all these That as this excellent workmanship of Vnion sheweth it selfe in the mighty Masse and fabricke of the whole world so much more particularly and plainly doth it appeare in a modell of the same even in the name and honour of great Britaine where every Subject ought clearely to see in himselfe that though hee be termed the little world and compact of infinite variety and multiplicity of things yet is he not two but one man Here let the neare neighbourhood and conjunction of man and man in mutuall society and participation of profits 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 indeed doe with idem velle and idem nolle enjoy the fruition of heaven with the same aspect and 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 and State of the world is upheld with one and the self-same power and life wherewith the universall world consisteth So now it concerneth all and every one Subject both of England and Scotland to participate in the common obedience transfused into all under the government of one Where sacred unity is guide and director there even from distinct nature use of mutuall society and good of weale publique many are knit together inseparably and great and infinite numbers of all sorts of people are contained in one narrow compasse of neere conjunction for so the most populous and powerfull Kingdomes though two or moe under one Soveraigne seeme to bee but as one whole body And the whole body of Weale publique in subjection and obedience but as one man Sic enim omnes aequo jure parent omnibus imperaturo And as in all things so specially in this are we bound to render all praise and thanksgiving to that thrice sacred Vnity from whom as from the first author and fountaine is sowen abroad in the world that fruitfull seed of constant unity whose force draweth many of one houshold to be of one minde and is ever doing good in its owne nature keeping Israel together like a flock of sheep Neither is it an hard matter to unite and keep them together who live under the same climate of heaven and are of like language manners countenance lawes customes forme of body fashion of behaviour yea and religion à religando Rightly called the chiefest band of hearty union For though the Island Salamis be controverted between the Athenians and Megarenses yet must it be adjudged to the Athenians because they lived after the same fashion and lawes as now the skilfull in the lawes of this land easily acknowledge what congruity and affinity is between most of the ancient lawes of both our Kingdomes more then is to be found between those of any other two nations And albeit the Towne Sidas bee controverted between the Athenians and Boetians yet Epaminondas will adjudge it to the Boetians and not to the Athenians because the Athenians called an apple Malum punicum but the Boetians called it Sidas There is between English and Scottish small or no difference nay now none at all in union all being Britaines not so much as between Gileadites and Ephraimites in pronouncing Shibboleth for Sibboleth but all are of one language and even of one Canaan language only a little River Twede is common limit or rather imaginary bound to both and all from Twede Southward is Britaine within Twede and all from Twede
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 contentioÌ„ 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 Corpuâ— 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 â—ut aequivocall not reâ—ll but nominall nameâ—y in the King as in the head which is but one â—ut not in themselves â—s in the body which â—ikewise is or should be â—ut one This is true inâ—ongruity wherof may â—rise such farther fearefull inconvenience as I wish may bee to them â—hat hate the State and the experience thereof â—nto the K. enemies Touching the particulars of confusion c surmised by the Objeâ—ctors I briefly answer first that exception taken of summoning future Parliament is no worth answer for the stile and title of the kinâ— changed may changâ— also in future Writs Secondly the changâ—ing of the Seale is only charge of a new cut Thirdly the great old Officers of the kingdome when they yeâ— most worthy of office â—oe hereafter weare â—ut the kings Majesty â—hall afterward by this Vnion have more â—hoice to prefer the worthiest for his Maâ—esty by this Vnion shall â—gaine more choice for â—ll the publike services â—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 hâ— might leese somewhaâ— of his patrimony and therefore murmured lest his father should beget more sons buâ— 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 â—t is to be wished that the rigour of ours were somewhat qualified â—nd the liberty of theirs â—omewhat restrained â—either is it a new â—hing in so large a â—ingdome that some should be more enabled and honoured with priviledges than others according to the Kings good pleasure â—n whom dwelleth â—nd from whom is deâ—ived all true honour Fifthly the feare of residence or holding in Scotland such Courts as follow the Kings person
to butt at and beate one the other where held both together in like yoke one cannot easily offend or force the other Sic enim immensa multitudo authoritatis quasi spiritu regitur And where it is of the nature of man not to endure all servitude nor all liberty but to strive to shake off the one and to be weary of the other it is certaine that equity and equability of like lawes to a divers people united in one will make them which otherwise feare servitude to enjoy freedome and those which seeme most free by former priviledges immunities to feare servitude if they transgresse their bounds for such Vnion and equity is communis custodia principatus reipublicae But faction and ambition are the father and mother of intestine calamity Civill war and deadly feud Who so loveth this will never like that neither is he of the body but of the toes and feet of that image which Nebuchadnesar dreamed of Dan. 2. whose head was of fine gold whose breast and armes of silver whose belly and thighes of brasse whose legs of Iron and whose feet part of Iron and part of Clay Silver Brasse and Iron are metals easily mixed but Iron and Clay will not by any meanes melt and joyne together Kingdomes divided are prefigured in the Iron and Clay they are partly warlike and well governed partly weak factious and seditious they agree not to the King their golden head and though they as the Text saith verse 43. mingle themselves with the seed of men yet joyn not one with another but are as Iron and Clay which will not be mixed together The Poets call this latter age Ferrea let us which live in it prove them Poets and not Prophets that so being joyned to our golden head in all obedience and duty in all love and zeale to our Countrie and in Vnitie among our selves God may still showre down his wonted favours upon Church and Common-wealth and that wee may still bee thankfull returning him the glory FINIS A SECOND PART to the precedent TREATISE THE State of England and Scotland may bee resembled to the condition of Israel and Iuda not only for emulation who have most right to the Royall person of the Kings Majesty for their defence and government but also for that the two kingdomes were at first both but one Besides God as he speaketh by his Prophet Hosea Chapter 11. did also at first alike leade both them and us With Cords of a man even with Bands of love And as it pleased God for sinne of people to breake those Bands even both the Staffe of bands and of beauty to dissolve the brotherhood of Israel and Iuda as saith the Prophet Zach. 11. so for the iniquity of our forefathers God brake the Staffe of bands signifying mutuall love and also Staffe of beauty signifying order of government and brought in upon them and upon their posterity even to these our later daies as Esay saith Chapter 9. A staffe of division and yoke of burden upon theirs and our shoulders which now for all that out of the riches of his mercy he hath also broken in pieces making all one againe as hee spake by his Prophet Ezekiel concerning Israel and Iuda Chapter 37. saying I will make them one people in the land upon the mountaines of Israel and one King shall be King to them all and they shall be no more two peoples neither be divided any more henceforth into two Kingdomes This foundation laid as project of our whole purpose The truth sheweth it self how two kingdoms severed in place not much differing in lawes nor dissonant in language but only disagreeing heretofore in neighbourhood may be comprehended under notion of one name specially seeing when one ruleth both and both become Subject to one they are no more two but one body linked in like duty and knit together in one band of obedience To doubt this is in Strangers ignorance but in Subjects a great offence For who so considereth that many Shires with the principality of Wales heretofore made one England cannot but confesse that likewise England and Scotland with all their territories Islands Shires and Countries make now one great Britaine and all the people of both the mighty Nations Britaines and that the Kings Majesty hath done as princely an Act in uniting both the kingdomes into one name as he did in uniting the Armes of both the Realmes into one Scutchion having a like right in both For all great Britaine being his Majesties inheritance all his Subjects within that continent are Brittaines Iust and reasonable was the demand of Annius chiefe Governour of Latines in uniting Romanes and Latines saying Ex utraque gente unum oportet esse populum unam fieri rempub eandem imperiisedem idemque omnibus nomen And albeit the Latines were content for sake of Weale publike to prefer Romanes before themselves and be called by their names as the History there farther reporteth Quoniam ab alter utra parte concedi necesse est quod utrisque benè vertat sit haec sanè patria potior Romani omnes vocemur neverthelesse the case not standing so with us that Scottish should be called by our name nor we by theirs methinkes a third name of great Britaine might easily and equally please both otherwise as King Deiotarus cut off all his children saving one because he would leave the kingdome but to one so should English swallowing up name of Scottish or Scottish drowning name of English prove such a Vine which to bring but one grape to ripenesse is content that all branches be cut off but one But the question here is not which of the branches should best prosper but how all the branches may flourish which abide in the Vine and verily the question carrieth in it selfe his answer Abide in the Vine This Vine is but one though of many branches and much fruit And thankes be given to God that his Majesty K. Iames of blessed memory by publique Proclamation divulged the inserting and fast grafting of each branch and all fruit into his owne Royall person as into a fruitfull and flourishing Vine even into the head of the whole body of how many soever parts consisting Wherein his Highnesse laid the first stone as he was the true and only foundation of happy union and yet as yet like Apelles fashioning only the exquisite and most excellent beauty of Venus in the head but I hope also and will pray for perfection in the rest that the saying may be true Rex velit honesta nemo non eadem volet◠and that an universall union may be as happy in successu as it is most just by Proclamation in inceptu That the head going before the whole body may follow after in imitation to worke out perfection of the desired happy union That it may be verified quod diu parturivit tandem peperit and what God had in his providence long purposed is fulfilled