A discourse, showing THE GREAT happiness, that hath, and may still accrue to his majesty's kingdoms of ENGLAND AND SCOTLAND, BY reuniting them into one Great Britain.  
In two parts: BY JOHN BRISTOL.  
LONDON, Printed by R. H. for CHARLES DUNCOMB, dwelling in Little-Britain. 1641.   

TO THE RIGHT honourable the ESTATES now assembled in both houses of the high Court of Parliament.  
THE sacred Mottoes upon the Coins of our late sovereign and Solomon King James, Faciam eos in gentem unam and, Quae Deus co● junxit, nemo separet● might have deterre● some turbulent spi●rits of England and Scotland, from vio●lating their peace cutting off the brid● from Twede, and hindering that in●tercourse of amity, which to Heavens and Britain's glory, we no less happily than long enjoyed: but Tongues and Pens▪ (I wish I could not say Swords) have been too busily employed to untie that Gordian-knot, which a good God, and a pious King had made so firm: Some in these earthquakes of State have laboured to underprop the houses of both realms, others to pull them down, saying, as of Jerusalem down with it, down with it, even to the ground: Nay, I fear, the same hand that hath held a Spade, pretending to build a Wall, hath held a Sword to kill a subject. We need not send to Ireland for poison to kill two kingdoms, we have too much within ourselves. Poetry and Oratory (such is the corruption of wit) can make Candida de nigris, & de candentibus atra; like Dogs, they can either bite the sore, or lick it; or like Knives, that can both spread a plaster for a wound, and make a wound for a plaster: The Poet Juvenal speaking of Alexander the great coming to see Diogenes; (Sensit Alexander testa cum vidit in illa Magnum habitatorem, &c.) takes away the title of Magnus from the King, and gives it to the cynic: and have not we those that strive to make great Britain Little, putting Alexander from his Bucephalus, and setting beggars on horseback? I fear we have. There are too many empirics among us, whose delight is rather to kill than cure; but You who are the college of physicians for the preservation of the body politic, will make no Anatomies but of condemned persons by Law executed, and by inquiry into the bad, labour for the safety of the good: Let it not be said that this day a Tribe is wanting in our Israel. What though, as judicious Weemes saith, the Scots and English be as Samaritans and Jews We have no Rehoboam, why should we have a Jeroboam▪ We have no rigor▪ why should we have a revolt? There may be a good Samaritan which may take charge of the wounded man, when a Priest and Levite may pass by on the other side. Let not the Union of Britain be cut off, if it may be preserved: bind up the bones that are broken, and make them whole; so shall God bind up your souls in the roll of the living.  
I doubt not but much good may be gotten by a serious perusal of this ensuing Tractate: Sure I am it will not be wholly useless to candid, pious, & unprejudiced minds, who shall find it as fit as necessary for these times. I say no more, but with heart and hands lift up to heaven, pray, that as you are Treasurers of the weal-public, God will be pleased to crown your public endeavours, to the everlasting peace and welfare of this Church and commonwealth, that his sacred Majesty and royal offspring may ever be glorious, and that all his Kingdoms and Provinces may flourish, to the terror of Foes, and the endless comfort of all true loving Subjects.   

THE EPISTLE to the READER.  
IT was no blessing, but a curse, when the ten Tribes revol●ed from Rehoboam▪ Division is good i● music, ill in kingdoms; and if confusion of Tongues ruin● a Babel, confusion 〈◊〉 Hearts will ruin Bethel. Scotland ma● say to England, 〈◊〉 Lot to Abraham We are brothers; ye● when love cannot continue, except their bodies discontinue, the ●e of necessity must ●e to Sodom, a 〈◊〉 and destinated for ●ire and Brimstone. ●ingle kingdoms, ●ke fools bolts, are one shot away; but ●njoyned, as in a ●eafe, not easily bro●en. It was the happiness of our late So●eraigne King James 〈◊〉 blessed memory, to a bridge ove● the Tweed, not 〈◊〉 Wood or Stone, b● of English and Sco●●tish hearts, cemente● with strong affection It was indeed a happiness, to make tw● spots of Earth, tw● little kingdoms, o● Great Britain: the in building, a seco● story makes a Hov● 〈◊〉 House, though there ●e neither painted, ●or carved Image in ●t, no fretted roof, no ●old nor ivory. Ca●or and Pollux●rung from one egg, ●nd their sign is one Gemini: Thus is ●e unity of Brethren ●xalted even to a ●onstellation. That ●hich some years since was a motion, bre● some few month since a commotion namely, a necessity 〈◊〉 separation between England and Sco●●land: which diff●●rence might bette● have been decid● with an Olive bran● than a Sword, as 〈◊〉 hope time ere long wi● make manifest. Wh● happiness hath the union of two Houses brought forth in this ●ne kingdom? and ●f there be such happiness in the union of Houses, what will there be in the union of kingdoms? a thing which might be ●s easily continued as compassed, if some turbulent spirits did not disturb the peac● of Zion.  
This ensuing Treatise I could not b● publish, as knowing▪ to be so sovereign▪ Medicine for the Maladies of these Times. Wherein▪ (Gentle Reader) ● thou find as much benefit, as I delight● thank God, and the Author; I have my reward.  
Farewell.   

Sundry objections against this ensuing Treatise.  
THE Objections pretended against this Treatise, are divided into four several natures or kinds:  
The first objection i● matter of generality 〈◊〉 common reason.  
The second is, matter of Estate domestic an● inward, or matter ● Law.  
The third is, matter 〈◊〉 Estate foreign, or ma●●ter of intercourse, 〈◊〉 commerce.  
The fourth is, matter 〈◊〉 honour or reputation.  
The matter of genera●lity, or common reason as concerning all in general, is also divided into two parts:  
First, that there is, nor can be pretended no cause ●f the change.  
Secondly, that there is ●o precedent of like change, neither ancient, nor modern, foreign, or domestic.  
The first Objection therefore is: that in constituting or ordaining of any innovation or change, here ought to be considered either a general necessity, or evident utility but that we find no grief in our present estate, an● foresee no advancemen● to a better condition by this change; and desire that it may be showed unto● us.  
The second Objection that we find no presiden● at home nor abroad, o● uniting or contracting of the names of two several kingdoms or state's int● one name, where the union hath grown by marriage or blood. And that those examples which may be alleged, as far as we can find, or understand, are but in the ease of Conquest.  
Matter of Estate domestic, or inward, or matter of the Law, is divided into these three main heads following.  
The first, that the alteration of the name of the King doth inevitably and infallibly draw on an erection of a new Kingdom● or estate, and a dissolution and extinguishment of the old; and that no explanation, limitation, or reservation can clear or avoid that inconvenience, but i● will he full of repugnancy and ambiguity, and subject to much variety and danger of construction.  
The second is, an enumeration or recital of the special or several confusions, incongruities and mischiefs, which will necessarily and incidently follow in the time present.  
As in the summoning of Parliaments, and the recirals of Acts of Parliament.  
In the Seals of the kingdom.  
In the great Officers of the kingdom.  
In the laws, customs, liberties and privileges of the kingdom.  
In the residence and holding of such Courts as follow the King's person which by this generality o● name may be held in cou●●land.  
In the several and reciproque oaths, the on● of his majesty at his Coronation, which is neve● iterated; the other in the oaths of allegiance, homage, and obedience, made and renewed from time to time by the Subjects.  
All which Acts, instruments? and forms of policy and government, with multitude of other forms of Records, Writs, plead●gs and instruments of a ●eaner nature, run now ●n the name of England, ●●d upon the change would 〈◊〉 drawn into incertain● and question.  
The third is, a possibi●●ty of alienation of the ●rowne of England to the ●ne of Scotland, in case 〈◊〉 majesty's line should determine: (which God of ●s goodness defend) for if it be a new erected kingdom, it must go in t● nature of a purchase, 〈◊〉 the next heir of his majesty's father's side.  
The matter of St●forreine, or matter of 〈◊〉 ●●tercourse and commer●● consisteth of these th●●● points following.  
The first is, the League Treaties, foreign freedoms of trade and tr●fique, foreign contra●● may be drawn in ques●●on, and made subject quarrel and cavillation.  
The second is, that the King's precedency before other Christian Kings, which is guided by antiqui●● of kingdoms, and not ●y greatness, may be en●angered, and his place turned last, because it is ●h newest.  
The third is, that the ●lory and good acceptation of the English name and ●ation, will be in foreign ●arts obscured.  
The matter of honou● and reputation stande● chiefly upon these fou●●maine heads, or points following.  
The first is, that 〈◊〉 worldly thing is more de● to men than their name 〈◊〉 as we see in private fam●●lies, that men disinheri● their daughters to con●nue their names; muc● more in States, and whe● the name hath been famous and honourable.  
The second is, that the contracted name of Bri●aine, will bring in oblivion the names of England and Scotland.  
The third is, that whereas now England in the stile 〈◊〉 placed before Scotland; ●n the name of Britain that degree of priority or ●recedence will be lost.  
The fourth is, that the change of name seem harsh at the first, in the popular opinion, and something un●leasing to the country.   

THese precedent objections, and many other pretended against the happy uniting of these two famous king●omes of England and ●cotland, the Reader shall find sufficiently answered in the ensuing Treatise, by the Author, to his full satisfaction and content.   

THE ●E-MARRIAGE Of two famous kingdoms, ENGLAND and SCOTLAND: ●●duced into one Great Britain, ●y the providence of one God, the ●iety of two Kings, the unity of ●oth Nations. By way of answer 〈◊〉 former Objections.  BY John BRISTOL. 
IT was long before the Objections against the ●ntended happy union of both the realms came to my hands: b● having read them, 〈◊〉 could not hold m● hand from writing 〈◊〉 remove & clear them esteeming them only 〈◊〉 great show of big lo●● laid in the way, b●●tween the two emine●● marks shot at by t● sovereign Vnitor, namely, honour and happiness: the one inseparably inherent in his m● royal person: the othe● assuredly intended 〈◊〉 Subjects benefit: whi●●●hings in apparent uti●, or urgent necessity ●e Objectors desire to ●e showed them: for whose satisfaction, I have briefly examined, and answered every ob●●ction.  
The Objectors find ●o precedent at home ●or abroad, of uniting 〈◊〉 contracting of the names of two several kingdoms or States ●nto one name, where the union hath grown ●y marriage or blood: and say, that the examples which may be alleged, are but in case 〈◊〉 Conquest. But I remember, that Charles 〈◊〉 France the eighth, 〈◊〉 Comineus mentioneth taking to wife the hei● of little Britain, annexed it to the Crowne● France, ruled it 〈◊〉 laws, customs, a● privileges of Fran●● and gave the Noble thereof place in Parliament in France: 〈◊〉 union is a strong keep of imperial sovereignty, and is the very si●ewes of weal pub●●que. But as Tacitus●ith, By divers laws, ●er diverse Nations ●●bject to one King, ●uicquid est authoritatis ●ebis destruitur contra●●ctionibus.  
Charles the fifth uni●●d in the common ●ame of Spain divers ●ther his kingdoms, ●hereof two of them, ●amely, Aragon and ●astile, descended to him in right of blood▪ For he well knew, that the most eminent in dignity is most honoured 〈◊〉 unity: and that this truly called Prudence even the electing, or rejecting, the continuing or changing of forme● and uniting kingdom according to time, pla●● or persons: which gre●● virtue is not alwai● contained in certai● and the same bound but altereth itself 〈◊〉 occasion serveth, in respect of forenamed circumstance.  
But the Objectors acknowledge uniting of kingdoms in case of Conquest. I marvel they do it not much more by right of blood: for in that union of constraint, there is ever doubt, and dread for continuance thereof, as is well said: Malus cu●tos diuturnitatis metus: but in this by right of ●lood, God giveth bles●ing to nature's work.  
First, in the great majesty of the high at supreme Governou● where one mighty Monarch is of more command and power, the a King of divers disti●guished kingdoms.  
Secondly, in 〈◊〉 more facility of the government, where people under like law are more easily rule than under divers law▪  
And thirdly, in t● more security of the g●●verned, who being with like equity of ●wes, will one love and strengthen the other: but being divided, ●oe oftentimes under●ine, and practise sub●ersion one of the o●her. Vires imperii in ●onsensu sunt obedienti●m: tolle unitatem, & ●mnis imperii contextus in ●ultas partes dissidet. Which consideration made King Henry the ●ighth rightfully assuming the title of King of Ireland, by voluntary Vote in Parliament o● the Lords and Com●mons of that King●dome, (albeit the King of England were be●fore that time, but cal●led Lords of Ireland● yet now changing hi● style, to endeavour b● just laws to cause the Irish change as wel● their apparel, as lan●guage, and divers thei● old forms and forme● laws, and to reduc● them into form o● English fashion, eve●●gainst their former cu●tomes and conditions. ●t is then a matter not only of utility and ne●essity, but also of rea●on and justice, that a King in right of blood ●olding two King●omes or States, do ●nite & contract them ●nto one name and na●ure, specially kingdoms of one continent, and which in ancient times were but one, till ambition and contention divided them. And this ma● stand for answer to the Objectors first main head of matter, of Esta●● inward.  
Now where it is fa●ther alleged, that the alteration of the nam● of the King, doth in●vitably and infallibl● draw on an erection o● a new kingdom, and dissolution and extinguishment of the old herein verily I think the matter is much mistaken; for the change o●●●me , is not so rightly 〈◊〉 be termed alteration 〈◊〉 new erection, as re●●●tution and reparation ●oth of name and ho●or: for divers his ●ajesties most noble ●ogenitors, have here●●fore been entitled (as ●hronicles tell us) ●●ings of all Britain: as ●enry the second, King 〈◊〉 all Britain, Duke of ●ascoine, Guien, and ●ormandy, whose son ●●hn had also in his ●oine stamped, as is to be showed, Johan● Rex Britonum. And before the conquest of t● Saxons, it is certai● that the whole I'll w● called by the name 〈◊〉 Britain. But Saxons e●tring at disadvantage● that mighty Natio● consumed by death a● famine, conquering t● remnant of people of ●mous Britain, enforc● them to distinguish a● divide themselves 〈◊〉 flying into mountain and fortified plac●●d afterward King ●bert, utterly to root ●t the remembrance 〈◊〉 great Britain, com●nded that the Land ●ould be called no ●ore by that name, ●t England, and the ●ople, Englishmen. ●t Egbert is dead, his ●wer weak, nay ●ne at all: let none ●erefore fear to re●re his Country to 〈◊〉 old name, and an●nt honour: for Eg●rt, I say, is dead, and King CHARLES ●veth, Et vivat & vin● Rex Carolus.  
This, I say and e●force again, is a mat● also reasonable, ju●utile, and necessary, s●ing the sovereign bri●geth in no innovatio● of a new name, but ●stitution of the old, 〈◊〉 dissolution, but forti●cation, whereto I kno● none will subscrib● which either envy t● Kings greatness, 〈◊〉 kingdoms happiness●  
But let none mar●ll, why it hath not ●is long time been re●uced into his former ●ame: for the diversity ●f kingdoms, being made divers by war ●nd conquest, and ha●ing heretofore divers ●ings, could not in rea●on or justice endure it, ●or under any colour of ●tility, or necessity, un●ergoe, or conclude it.  
But now seeing our sovereign Lord the King, being rightfully descended of all the Kings & Princes, whi● heretofore reigned a● ruled in England, Sc●land, or Wales, as 〈◊〉 only hath power to ●●store all into one 〈◊〉 former title and dig●ty, so let none thin● this his Princely a● just pleasure, a ne● erection, but restitutio● of old, where it is mo● reasonable and just, 〈◊〉 extinguish the name lesser continuance, the the name which h●●ntinued and been fa●ous by the space of ●37. years before ●hrist, and 688. after ●s Incarnation, which ●hole computation ●ommeth to 1825 years. ●nd where it is most ●onourable by just de●ent in right of blood, ●ot only to change, but 〈◊〉 abolish the name ●mposed by a Con●uerour to the disho●our of a Nation: ●nd where, for ●ught I understand, the matter is not so d●●ficult, nor of that inco●●venience and dange● but may with mu● ease and safety be do● with salvo jure, or oth● reservation and expl●●nation, as the wise an● learned in the law● can at large device when they list, five no● excogitent, sive antiq● restituant.  
But for example, 〈◊〉 bring the uniting 〈◊〉 Dane-Lex, and Merci● Lex, by Edward th●●onfessor , which was ●ot prejudicial to any, ●at ever I could read, ●ut profitable and ●eedfull to all, in the ●olishing of divers old ●wes, and ordaining ●vers new, and ma●ng laws to all, all ●ne: done no doubt with due respect to ●eale public, with ●eedfull limitation and ●ue consideration of ●en, matter, time, place, ●nd other circumstance. Neither doth any new erection and exti●●guishment of old, 〈◊〉 necessarily conclude 〈◊〉 convenience full of ●●pugnancy, danger 〈◊〉 construction and co●●fusion, as is pretende● but may in this case (〈◊〉 beata omnium vita mo●●ratori est proposita) as e●●sily be cleared and ●●voided, as it was wh● the principality a● Country of Wales w● by Parliament incorp●●rated and united un● the kingdom of En●●●nd, and all the Inha●●tants thereof made ●●uall in freedoms, ●●berties, rights, privi●●dges, laws, and in all ●●her respects to the na●●rall subjects of Eng●●nd, and all inheritan●●s made of English te●●re, to descend with●ut division, or partiti●n after the manner of ●ngland: and the ●awes, Statutes, and ●rdinances of the realm ●f England, comman●ed to be executed and put in pract● within the country a● Principality of Wal● So as now in this ne● erection and dissolu●●●on of the old, 〈◊〉 Welshmen with us, a● we with them, a●●knowledge joyfull● one only Governo● and one only gover●ment, where the m●●jesty of the Governo● is equally supra nos, a● the justice and equity 〈◊〉 the government equ●ly pro nobis: where● ●ertus ordo in jubendo & ●arendo. Which certain ●nd the same course and ●rder of commanding ●y the King, and by his laws, and of obedi●nce in subjects, is a ●trong tye, and as it were a vital spirit, ●olding in one infinite ●housands: where Re●ere, as the Philosopher speaketh? is reckoned ●nter necessaria, and Regi inter utilia.  
Again, could seven kingdoms of Saxons be reduced into one and in good time, all their divers law's 〈◊〉 whereby the divers● subjects of those seve● divers kingdoms wer● diversely governed, be● brought into one form● of civil governmen● without repugnancy 〈◊〉 ambiguity or dangers and shall we think it 〈◊〉 matter of such difficul●ty, to unite only two kingdoms, which do● not much differ in manners, laws and customs; saving such laws & customs as were formerly ordained on each part one against ano●her, when they were enemies, or scarce friends one to the other? Which ●aws doubtless all will say, must be abrogated, ●hat in further proceed●ng to union, wise men, with grave consideration may conclude it, for good of both Nations, without offence, as in former times much more hath been done with less 〈◊〉 do.  
An Empire of many kingdoms thus reduced into one, is not unlike the Firmament o● heaven, which God hath adorned with the two great lights, the sun and moon, and other stars, even the whole army and ha● money of the heavens in one Firmament. Wh● so throweth a ston● against heaven, saith the Wise man, it will fa● upon his own head And if any one standing alone from the rest, speaketh against and oppugneth this union, better it were (saving my charity) that Vnus ille periret, quam Vnitas.  
Touching the enumeration and recital of the special or several confusions, incongruities and mischiefs, which in the Objections are in the second place, of matter of Estate inward, pretended, I briefly answer, that there is no fear of confusion in true and perfect union. Which thing the mighty Alexander, renowned for fortitude and policy, well knew, who is much commended by Plutarch, that (where Zeno chief of Stoics framed an Idea of best commonwealth, such as was not divided by countries and contrary customs, but was as all one, of one kind of life, and as one flock feeding in one pasture, under one shepherd) Alexander I say, put that in practice which Zeno but imagined: for saith Plutarch, not as Aristotle Alexander's Master taught him, so did he, living as a father to the Grecians, and cruel Commander over Barbarians, respecting some, and neglecting others: but he reconciled all into one, mixing men's lives, laws, names and marriages together, and persuading that none were Aliens and strangers among his subjects, but such as were evil men, accounting all good men, as one man.  
Now I conclude this point, that there is no confusion, incongruity, or mischief to be feared in that union, where our most rightful King sitteth, not by conquest of sword, but by right of royal blood, in the seat of his most noble Progenitors: and not as Alexander, who by conquest sat in the seat of Darius among Persians: nor as Xerxes who joined Asia and Europa together with a wooden bridge over Hellespont: but as all other most mighty governors, and the best kings have (by a golden bridge of likeness, of love, of equity, of laws, and of common comforts of society and joy, (all which were both profitable and needful) joined together two or more kingdoms, for their own greater honour, and subjects more undoubted happiness.  
Which thing likewise that noble and valiant Trojan Aeneas long sithence put in use, who by union, even of divers nations, Omnis eodem nomine, & eodem jure Latinos vocavit. And thereby as Livy reporteth of him, he made many and divers nations as one people, most familiar, and most friendly together.  
Do not divers sunbeams come from one Sun, and all they of one nature? Are not divers lines drawn from one centre, and all they of one fashion? Are not divers boughs 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 laws? and though they be sundered in Countries, yet be knit together in hearts, specially if emulation cause no incongruity, nor disorder confusion, nor strife mischief, only with saving each man's honour, with continuance of each good custom, and with furtherance and establishing the common good of weal public?  
The king is the country's Parent, who by union, non servos, sed cives cogitat: and as Jupiter was said to be Rex omnibus idem; so would his Majesty be idem omnibus, one head to one body. Wherefore if he desire to unite the two kingdoms, and to account them one, and as one beloved son (whose life is dear, and whose happiness joy to him) that all subjects as one son, in common apparent utility, might participate common patrimony of just laws for weal public, let none be so hardy (with the harlot in the days of Solomon) to say to the King our common parent; Divide the child, 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 goodness hath restored, in the royal person of our gracious King into one: what God hath so joined together, let no man put asunder. For hereof may arise plain incongruity, and fearful inconvenience, which may farther grow into confusion and mischief.  
Only I pray them, which object against the happy union, to set before their eyes, and to consider with their hearts, the grievous contention between the divers people of the kingdom of Israel and the kingdom of Judah: for albeit the two kingdoms were united in the person of David their king, yet for want of more perfect union in laws and love, there arose heartburnings on both sides: for Israel complained: The men of Juda have stolen the king from us: and they of Juda challenged, that the king was nearer in blood to them, than to Israel: and Israel again replied, that they had ten parts in the king, and therefore had more right to him. But what in the end grew of this contention & emulation? consider I pray, and prevent such inconvenience and mischief: there was not any one among the Tribes in the second generation that followed the house of David, but Juda only: Omen avertas Deus.  
When I was but a young scholar, I learned to call that equivocation, which was Corpu● monstrosum, under one name of divers forms: 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 sovereign, but without farther union of laws and true love, not lively and indeed, but painted and in show; not substantial, ●ut equivocal; not re●ll, but nominal: 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, whereof may ●rise such farther fearful inconvenience, as I wish may be to them ●hat hate the State, and the experience thereof ●nto the K. enemies.  
Touching the particulars of confusion, etc▪ surmised by the objectors, 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 seal, is only charge of a new cut.  
Thirdly, the great old Officers of the kingdom, when they (ye● most worthy of office) ●oe hereafter wear ●ut, the King's Majesty ●hall afterward by this union, have more ●hoice to prefer the worthiest: for his Ma●esty by this union shall ●gaine more choice for ●ll the public 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 father's marriage h● might lose 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 thyself, good Citizens, and serviceable for the Common weal.  
Fourthly, touching laws, customs, liberties, and privileges, ●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 privileges than others, according to the King's good pleasure, ●n whom dwelleth, ●nd from whom is de●ived all true honour.  
Fifthly, the fear of residence, or holding in Scotland such Courts as follow the King's person, is the self same as if we feared, that without union the king would hold personal Courts in Cornwall: or as if we doubted that such Courts, when our former Kings were personally in France, were not for all that kept a● Westminster. The sea● of judgement is the sea● of the house of David thither the Tribes go up, and there the people's feet stand, even in the gates of Jerusalem; which Jerusalem is a City that is at unity in itself: at unity concerning matters of religion, at unity in matters touching public justice and government: therefore the King began his psalm 122. I was glad when they said to me: We will go, &c.  
Lastly, the exception taken against union because of the King's oath at his Coronation, which is never iterated, is grounded on the self same reason: as if it were also alleged, that because his majesty sweareth to maintain ancient and fundamental laws, therefore upon circumstance of time and occasion he might not alter any Law: but let it be remembered, that the King's oath concerneth the laws and not the title, and we know the laws may be preserved, though the title be altered.  
And as for Subjects, I doubt not, but they may without danger, at the pleasure of the King, swear their allegiance and do homage and obedience after restitution of title, reformation of law, and union of kingdoms.  
And ancient Records do no more lose their force by the change of England into Britain, then by change of King James into King CHARLES.  
And there is no more incertainty of pleadings, instruments, and writs, than when a plaintiff deceaseth after seven years' suit, his heir is put to begin, & commence his suit anew, & in other name.  
The heart of objections against union being half broken, let us enter into the third consideration of matter of State inward, where is objected a possibility of alienation of the crown of England to the crown of Scotland, in case his majesty's Line should determine. But blessed be God, our gracious sovereign King is blessed with a plentiful issue, and hath yet much farther hope. And I hope (for which I pray night and day) that his majesty's royal Issue shall not fail, so long as the Sun and moon endureth. Nevertheless, if some will not labour of the common bane of good wits, which is rather to dispute, than obey; and rather to reason beyond reason, than yield to reason, (more magis quàm judicio) they may herein also easily answer themselves, that in uniting the two kingdoms, the second place in stile may be rather drawn to the next of blood in our Land, than the kingdom of England be transferred to one farther off from the Seem.  
Which thing, neither Henry the seventh nor Henry the eighth doubted, the one seeking to marry his eldest daughter Lady Margaret to King James the fourth of Scotland, hoping if his heir male failed, by that means to unite Scotland to England. And the other having his whole drift, to match his son Prince Edward to Queen Mary, foreseeing in his providence the inestimable benefit of uniting the two kingdoms: for which cause many of the Nobles of Scotland, gave faith to do their best endeavours. But it is a strange doubt, and cast beyond the moon, to imagine, that union of the two kingdoms doth so confound the State, and change the tenure, to bring it so into case of purchase, as it will necessarily subject England to Scotland, especially if his most excellent Majesty, of his singular tenderness and love to this his realm of England, be pleased to effect and establish, that in case his royal Issue (which Almighty God of his infinite mercy defend) should fail, that then by this happy intended union, the realm of Scotland should for ever be and continue indissolubly united, and annexed to the lawful and rightful inheritance, and succession of the crown of England, in the blood royal of the same.  
Now touching matter of State foreign, in answer to the first objection: I am well assured, that our foreign affairs were at worst in the opinion of all, at the decease of our late Queen, and our intercourse utterly decayed with many Princes: so as we need a kind of present renewing, which may be concluded as well under title of King of all Britain, as of England.  
To the second it is easily answered, that the King loseth no precedency of place, as is imagined, specially antiquity (as in the Objections is alleged) guiding it, and not greatness. For the Successor to King Arthur of Britain, will be worthy in the opinion of the whole world, of better place, than King Egbert of England.  
To the third, that if the name of England (as is imagined) be obscured, the name of famous and great Britain will be illustrate, memorable in times past to all the then known Nations of the earth.  
Touching matter of Honour, it is certain and evident, that the name of England, though it hath been worthily most famous and great, yet is not equal to the title of great Britain, when England and Scotland are reunited, either by reason of honour, or of power. All Histories remembering unto us, that the Britain's long time resisted the mighty force of Romans', Lords, and conquerors of the world. And albeit some fathers can be content to disinherit their own daughters, to continue their names, (as is inferred in the objections) and therefore enforced, should be much more in States, specially where the name hath been famous: yet for my part, I account such parents unkind and unnatural, where self-love of their name, maketh them forget themselves, and forsake their own flesh. I will not urge here the law of God, of nature, and of most nations where daughters inherit, & names grow extinguished. But this is a vain respect only of name, whereof is spoken; to get a name on earth, and to think their name should never be put out: whereas so many countries, so many people, so many persons, have either lost or left their former name, and most willingly have been called by another name, Gaudet cognomine terra: (Virgil Eneid. lib. 6.) That country rejoiced to be called by a new name: how much more should our Land embrace this name of Britain; and yet not new, but indeed his old proper name renewed, and as it were redivived and restored from the dead. Or be it simply loss only of a bare transitory name; yet as the Prophet Esay speaketh, Chapter 56. ver. 3. Let not the Eunuch say, Behold, I am a dry tree, my name shall perish with me. Let us rather regard that name which God promiseth to them that serve him, saying, (Esay 65. ver. 5.) Even unto them will I give in my house and within my palaces, a place and a name better than of sons and of daughters: I will give them an everlasting name which shall not be put out.  
The argument of Oblivion deserveth no answer, but silence and forgetfulness: and yet I doubt not, but famous acts of Noble English men, will as well by Chronicle be remembered to posterity, as the glory of renowned Britain Record remaineth to this day, neither will either be forgotten to the world's end.  
The style of England now placed before Scotland, doth no way prejudice the union by loss of precedency: for when all is one, there is no subsequence: only honour is due to him, who is to be honoured; and much honour to him, that is much to be honoured: which thing in the union may easily be provided for, and other pretended inconveniences prevented.  
Lastly, the Prejudicating the popular opinion, to whom (as is objected) change of name will be harsh and unpleasing, is in mine opinion a wrong done, and imputation laid upon the people, who I know (for the most part) being a wise nation, and (I am sure) most loving subjects to the King's Majesty, have learned obedience and duty, and will therefore rather joy in the content of their good and gacious King, than any way murmur at his demand: knowing, that the Empire, (as Livy speaketh) is firmissimum, when eo gaudent obedientes, who doubtless with one voice and heart submit themselves, and say to their sovereign: Esto nobis solus arbiter rerum jure, & nomine regio.  
And as for harshness of the strange name, use will easily make it familiar. As Horace saith:  
Multa renascentur quae jam cecidere, cademque  
Quae nunc sunt in honore vocabula, si volet usus.  
This pretended unpleasing harshness is no more, than the niceness of a Virgin, who is as loath, and maketh it dainty to leave her father's name, yet afterward married to a husband, taketh greatest comfort in the name of her husband, in whom she glorieth, and by whom she enjoyeth all her worldly joy. And yet need not England be so nice as if she were a virgin, who like a widow hath so often changed her name: but may take pride, as widows do, to be called by her most honourable and most glorious name.  
Thus having briefly run over the objections, and withal carried in open view in mine answer due consideration both of evident utility, and urgent necessity, I will be bold with additions of more reasons, yet a little farther to proceed in the persuasion of this desired happy union. God, always blessed and to be honoured for evermore, who is Trinity in unity, and unity in Trinity, three persons, and but one God, doth by influence of his holy Spirit, give divers gifts and graces to believers, of what country or condition soever they be, & governs them by holy Law, and uniteth them in the same faith, though diversely scattered among all the Nations of the Christian world: that hereby the gods on earth, whom he hath placed to rule over many and divers kingdoms upon earth, might learn by the same laws in things human, and same religion in matters divine, to preserve weal public, and Christian Society among men.  
But the ambition, and frowardness of many, desirous rather to be distracted into divers names and countries, and to be ruled by divers laws and customs, do oft times hazard the Common good and peace of the weal public: where two kingdoms so divided under one sovereign, are not unlike the rich treasures of pearl and gold, laid up in one Ship, by contrarieties of divers winds to be driven upon rocks with extremest danger: as is said in Tully, of dividing and distinguishing desires into several parts and members, in such diversities and differences: Hoc est dissipare, & non distinguere, frangere, & non dividere.  
Which thing is to be feared by not uniting, but keeping the two kingdoms still in parts, when upon every discontent in Scotland, as at a back door passage may be given for a foreign enemy, soon to weaken a divided power: as Cyrus the Persian soon emptied that great and deep river, otherwise unpassable for his soldiers, by drawing it into divers channels. And why should not we fear such and greater evils, if as Virgil laid infamy upon us, calling us, toto divisos orbe Britannos: so we be content to add greater infamy to ourselves, and become toto in orbe divisi, divided within ourselves in the sight and view of the whole world?  
But I hope and wish for better things, that by union in name of Britain's, we may leave to be any longer divided into English and Scottish; as rivers of divers names meeting in the Sea, receive one and the same name: the rather, because the elements of fire and water, of earth and air, being of repugnant qualities, yet joined in one body, do agree in one form, as in a Medium uniting and mixing them together: much more, divers kingdoms oft times heretofore at war and discord, yet now being united into one body, of one name and nature, qualified by equal mixture, of Law, Manners, honours, Marriages, and such like, may be made perfect in one form, and have a being not as English and Scottish, but as Britains, knit together in that third and renowned name: that the maxim may be verified in us: Qua in aliquo tertio conveniunt, optime conveniunt.  
I confess, that some laws of ours may be thought too straight for them, and some liberties of theirs unfitting us: but let all be wrested alike, pulling some up, and letting some down, and in pleasing harmony we shall find, as Tully saith: Commune & aequabile inter omnes jus: where will be no strife, as was between Esau and Jacob, undermining and deceiving one the other of blessing and patrimony; but all love, and unity, and concord, and content, as if all were not twins, but one man, even one heart in one body.  
And now if Iphicrates, that valiant Leader were again living, and asked, whether he were under the now imperial Majesty, this or that, English or Scottish, or among, or over them, an horseman, an archer, or a Leader; he might truly answer, as sometimes he did in like case: No, not any of these, but I am he, who knoweth under him whom I serve, to command and govern all these, as if they were but one man: Vnius Ducis imperium simul sentiunt omnes copiae. Thus in war and tumult, much more in quiet peace, may it be said: Divers subjects ad nutum unius Regis, & ejusdem legis omnes simul respondent.  
So powerful is the force of union, that una Via being director, for law, and Cor unum performer for obedience: the law enjoining obedience, and obedience executing Law, the Prince cannot command what the people will not obey: and the people will obey what the Prince commands, and unity among them will uphold all: unum imperii corpus unius animo regendum videtur: & so likewise, Ejusdem juris esse debent, qui sub eodem Rege victuri sunt.  
But rule of two kingdoms without uniting them, is to give occasion to either part to look back for an old grudge, ubi antiqui odii pertinacia in publicum stimulat exitium: which I fear would be, as the going back of two rams, more fiercely to butt at, and beat 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 certain, that equity and equability of like laws to a divers people united in one, will make them (which otherwise fear servitude) to enjoy freedom: and those which seem most free by former privileges & immunities, to fear servitude, if they transgress their bounds: for such union and equity is communis custodia, & principatus & reipublicae. But faction and ambition, are the father and mother of intestine calamity, civil 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 arms of silver, whose belly and thighs of brass, whose legs of Iron, and whose feet, part of Iron and part of Clay. Silver, brass, and Iron are metals easily mixed, but Iron and Clay will not by any means melt and join together. Kingdoms 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 join 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 joined to our golden head in all obedience and duty, in all love and zeal to our country, and in unity among ourselves, God may still shower down his wonted favours upon Church and commonwealth; and that we may still be thankful, returning him the glory.  
FINIS.   

A SECOND PART to the precedent TREATISE.  
THE State of England, and Scotland may be resembled to the condition of Israel, and Juda, not only for emulation, who have most right to the royal person of the King's Majesty, for their defence, and government; but also for that the two kingdoms were at first both but one. Besides, God, as he speaketh by his Prophet Hosea, Chapter 11. did also at first alike lead both them, and us, With Cords of a man, even with Bands of love. And as it pleased God, for sin of people to break those Bands, even both the staff of bands, and of beauty, to dissolve the brotherhood of Israel, and Juda, (as saith the Prophet, Zach. 11.) so, for the iniquity of our forefathers, God broke the staff of bands, signifying mutual love, and also staff of beauty, signifying order of government, and brought in upon them, and upon their posterity, even to these our later days, as Esay saith, Chapter 9 A staff 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 again, as he spoke by his Prophet Ezekiel, concerning Israel, and Juda, (Chapter 37.) saying, I will make them one people in the land, upon the mountains 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 kingdoms.  
This foundation laid, as project of our whole purpose; The truth showeth itself how two kingdoms, severed in place, not much differing in laws, 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 confess that likewise England, and Scotland, with all their territories, Islands, Shires, and Countries make now one great Britain, and all the people of both the mighty Nations, Britain's▪ and that the King's Majesty hath done as princely an Act in uniting both the kingdoms into one name, as he did in uniting the arms of both the realms into one scutcheon, having a like right in both. For all great Britain being his majesty's inheritance, all his Subjects within that continent are Britain's.  
Just, and reasonable was the demand of Annius, chief governor of Latines, in uniting Romans, and Latins, saying, Ex utraque gente unum oportet esse populum, unam fieri rempub. eandem imperiisedem, idemque omnibus nomen. And albeit the Latins were content, for sake of weal public, to prefer Romans 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: nevertheless the case not standing so with us, that Scottish should be called by our name, nor we by theirs, methinks, a third name of great Britain might easily, and equally please both: otherwise as King Deiotarus cut off all his children, saving one, because he would leave the kingdom 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 ripeness, 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 itself his answer. Abide in the Vine. This Vine is but one, though of many branches, and much fruit. And thanks be given to God, that his Majesty K. James of blessed memory, by public Proclamation, divulged the inserting and fast grafting of each branch, and all fruit into his own royal person, as into a fruitful and flourishing Vine, even into the head of the whole body, of how many soever parts consisting. Wherein his highness 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 universal 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 work 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 in these our happy days. And that by no means that of the Poet may be imputed to us, either by disobedience to our head, or disagreeing among ourselves, Human● capiti varias i●ducere formas▪ Grammarians do 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 vein of mettle, where is not more of that sort adjoining to it: so among English and Scottish, they are not to be thought of the true metalline Mine, but as dross, and canker, corrupting, and consuming each other, which join not in the universal name of great Britain, so to continue, and dwell together, to grow up and agree together: seeing nature hath made them all of one kind, form, complexion, habit, and language growing together.  
And verily divine is the mystery of union (whether the provident wisdom of nature from God hath engendered it, or the skill of man's reason hath observed it) where one of, and in itself, doth out of itself pour forth innumerable forms of things; as Britain doth even two kingdoms, and the principality of Wales, with many Shires, Rivers, Islands, and people, and yet containeth them all within itself: one having many, many making one; where one of many is not divided against itself, 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 doubtless is a divine power, or celestial virtue, 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 universal 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, skilful in natures Secret: teaching, all (whatsoever is) to be but one: and that in the universal 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 selfsame agreeing force, and forcible agreement of nature, proceeding from one beginning, continued by one mean, and referred to one end; every particular being knit together with the whole universality and diversity of things, and wrapped up in one round orb together, that as parts of this world, they may dwell in one centre, or Circle together.  
To shut up many things in few, and to show how certainly all things are contained in one, and one doth comprehend all, verily in schools of Philosophers, it is an infallible maxim, that all things are communicated in one; unum 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 plain. Many villages make one Shire, many Shires one kingdom, many Kingdoms one imperial Monarchy: all which is Britain, and Britain all these; and the King's Majesty possessing, and governing Britain, possesseth, and governeth all these: and the Subject, knowing Britain, knoweth all, and every of these; for all these are one, and this one is all these. That as this excellent workmanship of union showeth itself in the mighty mass, and fabric of the whole world, so much more particularly, and plainly doth it appear in a model of the same, even in the name, and honour of great Britain; where every Subject aught clearly to see in himself, that though he 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 near neighbourhood, and conjunction of man, and man, in mutual society, and participation of profits, which man hath with man (where two friends are but one, and not parting meum, and tuum) confess; that though they are in person two, yet indeed do, with idem velle, and idem nolle, enjoy the fruition of heaven, with the same aspect, and the commodities of the earth, with the same mind; where all things are common to both, and yet proper to each one.  
All which things are alleged to show that as every kingdom, and State of the world is upheld with one and the selfsame power and life, wherewith the universal 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 mutual society, and good of weal public, many are knit together inseparably; and great, and infinite numbers of all sorts of people, are contained in one narrow compass of near conjunction; for so the most populous and powerful kingdoms, though two, or moe, under one sovereign, seem to be, but as one whole body, And the whole body of weal public 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 unity, from whom, as from the first author, and fountain, is sown abroad in the world, that fruitful seed of constant unity; whose force draweth many of one household to be of one mind, and is ever doing good, in its own 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, laws, customs, form 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 laws; as now the skilful in the laws of this land easily acknowledge what congruity and affinity is between most of the ancient laws of both our kingdoms, more than is to be found between those of any other two nations. And albeit the town Sidas be 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 Britain's, 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 Britain within Twede, and all from Twede Northward, is Britain beyond Twede, yet both on this side, and that all but one Britain (non nos mare separate 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 Scythia within Imaus, and without Imaus. And though the Island hath been long time divided into two kingdoms, yet England itself hath oft times of divers been called Britain, as by a surname: 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 Britain's, and Johannes Major of the other, affirmed that the Kings of England, and Scotland wanted good council to advise them to marry together, so to make of both one kingdom of Britain: and that only envious men, and they who neglected the weal public, did hinder this union of peace. Which thing King Henry the seventh, and King Henry the eighth, wisely foresaw, seeking by marriage to unite both kingdoms 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 evil, divisible, imperfect, manifold, called duality, or Binarius numerus. Another of good, indivisible, perfect, and in name and nature, always one, called unitas. If duality, or Binarius, as cause efficient bear sway, then in the air breed intemperature; if in Cities, Families, or kingdoms, wars, and discord; if in the body diseases; if in the mind of men, vice, and wickedness. But where union possesseth chief place, her fruits are, to the air wholesome temper; to Cities, Families, and kingdoms, mutual love, and joy; to the body health and strength; and to the mind, virtue, & godliness. For unity admitteth no duality, knoweth no contrariety, and by consequence no● infirmity. But duality seduced Adam in disobedience, seeking to know, as well evil, as good; who before, was sole Monarch of the whole earth, and was wholly good, and perfect, both in Body, and soul, until he drew with a double twisted cord of contrarieties unto his body, in stead of health, sickness, and infirmities; and unto his soul, in stead of righteousness, sin, and misery; needing now to strengthen his body, bread; and to repair his soul, grace; even for body, and soul God's mercy. For so he turned the Monarchy of perfect good, into a Monomachy, or duellum of good, and evil, sin, and righteousness, peace, and war, joy, and sorrow, sickness, 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 universal 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 himself against his sole earthly sovereign, and against his Succession for ever. The earth will not yield Adam bread, but by the sweat of his brows; the beasts become wild, and cruel; yea the earth openeth her mouth against the succession of disobedient Adam, and swalloweth up Corah, Dathan, and Abiram; the waters drown the whole world, except eight persons; the poor fly can, and doth sometimes choke a man, having before neither power, nor will to do it; Lice can devour and eat 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 days work, to say, all was good; as is plainly said of all the other five days, and he saw all things good; not but that the work 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 signify troubles, yea intolerable afflictions, and because of division of waters in that day's work (God being a God, not of division, but of peace) therefore the holy Ghost seemeth to forbear to say in that place, And it was good▪ And yet would not these be mistaken in their curiosity, as if they included the division of waters in that day's work, not to be good, (seeing that waters in the clouds divided from the Seas, are upholden by God's providence, not to pour down and overwhelm the earth) for they approve divisions of constructions to be good, as the dividing the light from darkness, the day from night, and of whatsoever into parts, for ornament, and beauty of the form divided; but utterly condemn 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, form 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 unnatural harlot intended; requiring the living child 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 drawn, divided, and torn asunder, there breaketh forth falsehood, war, fear, dishonour, and confusion. They which are of God, embrace the one, and they which are of the devil, the other. For God both in the centre, and Circumference of truth, is in simplicity, and perfection, one▪ but the devil, neither dwelling in this centre, nor sitting in this Circle, is carried in duality, nay contrari●ety of numbers, opposing evil against good, whose centre being falsehood, the circumference cannot be truth: his is a kingdom 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 duality, that maketh war in peace, begetting, and engendering division, and contrariety, controversy, and confusion: and either of ambition, senselessness, hatred, quarrel, open discord, or rebellion, hindereth 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 do we not see by this unfolding of things, how the perpetual 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 virtue thou intendest; I will not leave thee, being never unlike thyself, always well accompanied, adorned, and beautified with diversity of things, and never alone, and yet still but one. It is thy doing, that Prudence, the chief head and governor of virtues, the rule and direction of all well doings, and prescribing to every virtuous action, the manner, order, and course, of doing well, doth so knit, and join together all moral virtues, as that by thy secret influence they all may be found jointly in all wise Subjects, and in every one particularly with one heart to perform that duty, which both yieldeth right to the King, and maintaineth peace, and love among men. Siquidem communis vitae societas, in union consistit.  
And seeing it hath pleased his Majesty King James, by public Proclamation to assume the name and stile of King of Great Britain, jure haereditario, it is meet that all loving Subjects not only acknowledge the clearness of his right, but joyfully applaud, and cheerfully follow him herein, now in our gracious K. Charles his reign; lest murmuring, they, like evil, and base minded soldiers, follow their Emperor with an evil will, according to that saying, Malus miles imperatorem sequitur gemens. We see some noble men, yea, and the gentlemen in our State daily to purchase, and unite Land to Land, and Lordship upon Lordship, and to seek by all means to shake off the Tenure in Capite, and to hold all their Lands in some other more free Tenure. And it cannot be denied, that to all their several Courts, all Tenants and freeholders willingly perform their several services; or else are fined by the Lord of the manor, or by his Steward. And may the inferior Lord expect more homage, from a Tenant, than a King require, both of Lords, and Tenants, all Subjects to him, and holding all they have, from, by, and under him? Pacis interest omnem potestatem ad unum referri. But all gainsayers and murmurers, qui contumaciam potius cum pernicie, quam ●bsequium cum securitate malunt, are not unlike Mesech, and Kedar, spoken of in the psalm, in respect of whom the good King complained to God, and to himself, saying: Woe that I dwell with Mesech and Kedar: I labour for peace, and they prepare them to battle, I study union, and they strive to make division. Non placeo concordiae author, said that good Valerius. But alas, why should Ephraim bear evil will to Juda, or Juda vex Ephraim, fratres enim sumus: should not they rather both together united now into the name of Britain's, as into the name of the beloved Israel of God, (Esay 11.) Flee upon the shoulders of the Philistines, and make spoil of their enemies, so that the Idumites, Moabites, and Ammonites, even all their enemies might be subdued unto them: Duo enim sunt, quibus omnis respub. servatur, in hostes fortitudo & domi concordia. And verily the uniting the two kingdoms into the name of Britain, is not unlike (Esay 21) that chariot, drawn with two horsemen, mentioned in Esay; at sight whereof, the watchman cried, Babylon is fallen, Babylon is fallen, and all the images of her Gods are smitten down to the ground. For so (except we will smother the child of union in his first birth,) both English, and Scottish, will soon hear him sound aloud into the whole world, that all great Britain is like Jerusalem, which is, as a City, at unity within itself; and Babylon, even division, disorder, discord, and confusion are confounded, and overthrown; and what King Egbert did write in Sand, King James of blessed memory, and our gracious King Charles hath blotted out, and trodden under foot all the dishonour thereof, and engraven, as in a marble Stone, the perpetual honour of great Britain by royal restitution? This verily cometh of the Lord of hosts, which worketh with wonderful wisdom, and bringeth excellent things to pass.  
Alexander asked King Porus his captive, how he would be entertained; and Porus answered, like a King; Alexander demandeth again; Porus answereth again, in Kingly manner. Alexander asketh what else, Porus answereth nothing else for in this kingly manner, every thing else, is contained. And though (God be praised for it) the cause be not between English, and Scottish in Conquest, and captivity, as between Alexander, and Porus, (but two famous kingdoms in right of blood, under one mighty Monarch) yet our great Alexander in his high wisdom considering how these two might best be governed, hath in his own royal heart best resolved it, namely by uniting them into one Monarchy, into one government, and into one name; and if any demand, how else, verily he must be answered no way else, for in this union whatsoever else is contained, Nam in istoc sunt omnia even, the Stoics, (who I think neither were in jest, nor arrogantly conceited) contained under Prudence, both justice, and fortitude, and temperance, and whatsoever virtue else, accounting also him who was perfectly wise, an Orator, a Poet, a Rich man, a very King, and an Emperor.  
All blessings, and graces, may be thought attendants, and companions to union, who alone knoweth how to order all things in government: and is a princely commander of Subjects obedience, and subduer of gainsayers, ordering unruly affections, bridling untamed lusts, restraining swelling pride, composing rebellious appetites, determining all doubts, and rights, within the compass of her judgement, and yet giving to every one his due, by her discretion: And therefore is like the Sun in the midst of heaven, among the Stars; and as the Stars take light of the Sun, so also blessings of weal public proceed from this sacred, and thrice happy union into the name of great Britain, whose glorious light shineth to all, and every one hath comfort thereby. It is also not unlike the Soul in the Body of man; for in the whole common weal, it is wholly, and in every part thereof, whether it be of English, or Scottish entire. Tota in toto, & tota in qualibet parte. As a shining light, it showeth a way for common good, and as a reasonable soul, giveth understanding to the blindest body, to see the full fruition of all worldly happiness: let no man shut his eyes against the sun, nor refuse a living soul for his carcase.  
If I could express the image of this union in lively colours, I would surely make her a goddess, fair & beautiful, having a garland, and crown of all blessings upon her head, and sitting in a chair of State, with all good fortunes, virtues and graces attending her, and as a goddess in triumphant chariot going into the capitol, or temple of mighty Jupiter: where also the Poets have found her, but called by another name, even Pallas, who is also named Monas, that is, unity: because having one only parent, she resideth in Jupiter's brain, even in the chief seat of his wisdom; where all the Muses are her companions, so called Musae, quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that is altogether in one; where all the Graces go hand in hand, congratulating to union their mutual society; where all virtue, and knowledge are near of affinity, but justice, and government of consanguinity to her, herself still holding primacy over all; as England, and Scotland, are cheerfully looking one towards the other in the name of great Britain, and as the two Cherubins did look one towards, the other, in one propitiatory. And thy royal state O great Britain is as the anointed Cherub. Ezek. 28.  
And as in the heart of man is placed fortitude, in his liver temperance, and in his mind justice, and yet all these, with all other virtues are annexed to Prudence, the common ligament of all; so is great Britain, by uniting all his kingdoms, principalities, countries, and honours the complete proportioned form of all, and all in it both universally and particularly, are fashioned and made fit on every side for happy conjunction and mutual correspondence. For this renowned name of great Britain standeth in stead of a Loadstone drawing all into one, chaining them together with links of love; as Lisippus made an image of four metals mixed together, gold, silver, brass, and iron; expressing hereby absolute perfection of virtue, putting in gold, to signify Prudence; silver, justice; brass, Fortitude; and iron, Temperance: whereof they are altogether ignorant, as if they had never seen virtue, so much as painted, who, to overthrow union in the name of great Britain, bring no union of virtues, even excellencies of many Countries, to this so excellent work. But skilful Zeuxes going about to depaint an absolute work of a perfect virgin, took not only view of one woman's beauty, but had variety of many the fairest, to accomplish out of all these a more excellent, and consummate form of body.  
Shall we not think the kingdom of France, containing Pickardy, Normandy, the Isle of France, Champaigne, Avedrne, Dalpheny, Bry, Bloys, Turin, the duchy of An●ow, Xanto●n, Burgundy, and uniting ●o it little Britain, to be more glorious in all these, being made one, then if but one only of all these were that kingdom? Do we not see that the enlarging of the dominions of Spain, in uniting, and establishing divers kingdoms, and territories, as those of Aragon's, Castille, and that of Portugal with others, hath so enlarged that kingdom, as that the like hath not befallen other Christian Potentates? Hath not the King of Denmark, beside the Cimbrian Chersonese (where Holsatia, Theutomartia, the dukedom of Sletia, Flensburgh, Friesland, and Juthland do lie) other spacious Islands, fifteen in number, all comprehended under the name Denmark, and united to that crown? Did not Jagello, taking to wife in the year, 1380. the Princess Hedingee the last of the blood royal of Polonia, after he was installed King there, unite all his own principalities of Lithuania, and Samotgathia Provinces of Russia, to the kingdom and crown of Poland? Did not Ahasuerus (Esther 1.) reign from India to Ethiopia, over an hundred twenty and seven divers Provinces? And was not he so mighty (by reason of this variety, subjected, and united to his sole government) that he was, an hundreth and fourscore days showing the riches and glory of his greatness, to all his Princes, and to the mighty men of Persia, and Media? But to take example of one only Rome for all. How hath it been renowned through the whole world, by joining all Nations of the world into one, even to itself? Herehence it was called Terrarum dea gentiumque Roma, communis patria, mund● compendium.  
As Propertius.  
Omnia Romanae cedant miracula terrae,  
Natura hic posuit quicquid in orbe fuit.  
But the Majesty of this Empire grew so great by adjoining other nations, and bringing them all into one: 
Haec est, in gremium quae victos sola recepit,  
Humanumque genus communi nomine fovit  
Matris non dominae ritu, civesque ●ocavit.  
Quo● domini, nexuque pr● longinqua revinxit.   
And again, 
Fecisti patri 'em diversis gentibus unam,  
Dumque offers victis proprii consortia juris,  
Vrbem fecisti quod prius orbis erat.   
And so may we say of this renowned name of great Britain comprehending us all of divers nations in one, under our gracious King.  
Hujus pacificis debemus moribus omnes,  
Quod cunctigens una sumus.  
I could set forth, and confirm by sundry examples, this uniting of many into one, and thereby show, that the enlarging of dominion consisteth in uniting all together into one name, and establishing divers Territories under one sovereignty, and government; and that the greater States, and imperial powers of larger extent and far spreading domination are the more durable; and that the Monarchy of great Britain is like to be hereafter of more durance, strength, and honour as partly (Coming under our King's government without conquest or constraint: Nam errat longe mea qui dem sententia, qui credat imperium stabilius aut firmius quod vi● adjungitur quam quod facilitate & clementia) so now especially it being united in the whole, then heretofore divided in parts; his contexture being of a greater frame than before, holding by more than one nail, an● upholding its own greatness: even as great build●ings endure and subsist by their own weight, as the Poet speaketh, Pondere t● suo est. But I think it here as needful to lay open the great fault, imputed to Con●stantine, dividing the Em●pire among his Children whereby of one Empire, he made three, and withal a memorable diminution of of his authority, and forces: which part Brutus also played, dividing this whole Empire of great Britain among his three Sons: of which, though two parts afterward, namely England, & Wales, were again in good time united: yet Scotland stood till now, divided from the rest, and the rest from it, till God in special goodness restored to former name, and government, all into one again: for which Kings James may challenge more glory by uniting all into one, than Brutus or Constantine dividing it from one; and though Constantine the great, was counted the glory of Britain as being borne and made Emperor here: yet may that commendation better fit King James than Constantine: Tu nobiles fecisti Britanias, quod illic ort● factusque es imperator.  
The Platan tree hath many goodly Branches, and boughs, and leaves in one body: and therefore Xerxes in Herodotus, crowned him with a golden Garland▪ doubtless there is a deserved glorious garland due to the name of great Britain, bringing forth many goodly boughs, and branches, like to the fair, and well spread Platan tree; or rather for the height of his honour, like the ●all, and goodly Cedar, in whom, the dream of Nebuchodonosor hath been verified: for he saw a tree in the midst of the earth, great, and strong, whose height reached unto the heaven, and the sight thereof to the end of the earth: whose leaves were fair, and the fruit thereof much: Dan. 4. in which was meat for all, yea the beasts of the field had shadow under it, the fowls of the air dwell in the boughs thereof, and all flesh fed of it. But Nebuchodonosor heard also a watch crying out mightily, hew down this tree, break off his branches, shake off his leaves, scatter his fruit, that both beasts, and fowls may be put from him: nevertheless leave the stump of his roots still in the earth. So was the ancient honour, and glory of great Britain; great, and mighty, high to heaven, fair, and fruitful, and of power over the whole Land from one end to the other: but the highest, who hath power over all, did (for the sin of the inhabitants) hew down this goodly tree; yet left the stump of the roots in the earth. And out of it the tree is grown up again to former beauty, that we might learn to magnify the K. of heaven, as did Nebuchadnesar restored to the honour of his kingdom, to his glory, and beauty again, to his Counsellors, and Princes, and to the establishment of his Throne with augmented glory.  
And here let us now consecrate to all eternity the ancient name of famous great Britain, as a Pantheon of all blessings in peace, prosperity, and honour: for as Pantheon was a Temple at Rome, round, and like to the capacity of heaven, wherein were put all the images of their gods. So I say, in the name and stile of great Britain, as in a Pantheon, are placed all worldly blessings, like Stars shining from heaven, and having their influence into the whole body of common weal, even perfection of beauty in Zion.  
Superstitious antiquity framed false Gods, one endued with this virtue, and another with that: this a wise, that a warlike, and another a just God: yea, for so many virtues, they framed so many goddesses, where one Temple might not be consecrated to two goddesses, but distinct virtues must be worshipped with distinct worship. So as Marcellus dedicating one and the same Temple to Honour, and virtue, was thought to offend against religion. But our happy, and better instructed age, reducing all to one, truly to worship one true, and only God; so in civil things, and government, it offereth only one above and for all, that whatsoever is separate, and distracted from it, may be counted, as anathema, excommunicate, divorced, or as a barren handmaid to be sold to the usurer, unprofitable, imperfect, or as it were, not at all.  
And now, as union into the name of great Britain, is like a Pantheon, and bringeth manifold abundant blessings meeting together, and concurring in one, so let us account ourselves most blessed in our sovereign unitor King James, in whose royal and princely Successor, our gracious K. Charles, and his noble Progeny, is laid up all our obedience, and dwelleth all our happiness; even as that worthy Scipio, is said therefore to be borne, that there might be one, in whom all virtue should show itself effectually, and absolutely perfect: Hic est Scipio, quem dii immortales nasci voluerunt, ut esset in quo se virtus per omnes numeros efficaciter ostenderet.  
This is the voice of truth itself; England and Scotland are so naturally united in the name of great Britain, that the one nearly allied to the other, can no longer be an alien, or stranger one to the other, except it may be said, that, Quia meus est, non est meus, ipsaque damno est mihi proximitas. So this natural conjunction should be no union, because it is both natural in the soil, and real in the Subject. But albeit the Romans put into the Temple called Pantheon that precious gem named Vnio, divided and cut in two, yet we with all our goods and gear, ought willingly be borne into the bosom of great Britain, quae fundit in omnes imperium, not distributing union into parts, but knitting up all parts into one, as Cicero's orator all sciences, and Aristotle's good man all virtues, as Cato was counted like perfect in all virtues, or as the divine Plato sealed up in man, the lesser world, whatsoever virtue was in the whole world, or rather as Eden the plentiful garden of God sealing up the sum of all perfection and glory, Ezek. 28. was fraught and decked with all manner of precious stones, the Ruby, the Tapaze, and the Diamond, the Chrysolice, the onyx, and the Jasper, the Saphir, the Emerande, and the Carbuncle, and gold. Even now may it be said of this universal name of Britain, as it was said of Rome. Imperii virtutumque omnium lar, and virtutum omnium latissimum templum.  
In ancient time it was counted ominous, if a stone fell, or a dog came among brethren. And Socrates was wont to curse those, who by self-conceits, and headstrong opinion attempted to set asunder those things which nature coupled together. And now if any factious Tribune of the people interpose himself to divide us, and to disturb the peace of Israel, thinking there is good fishing in troubled waters, and that the honours, and benefits they hunt after, are attained in Perturbata Republica: whereof they utterly despair in a peaceable State, Quia in concordia ordinum nullos se usquam esse vident: verily such are not unlike Medea, who so dispersed her brother's limbs, that they could not be gathered again: Cujus etiam vultu laeditu pietas: as the Mariners at Sea well observe in the two Stars Castor, and Pollux, that if one without the other appear, they foresee a troubled Sea: but peaceable, and quiet without storm, and without danger in the sight of both together.  
The principality of Wales shall witness this truth, which never received any thing any more beneficial for the people there, then uniting that country to the crown & kingdom of England. For whilst it was alone without his brother, it was subject to storm, full of contentions, war, and shedding of blood, but joined with his brother, it flourished with peace, and at this day is blessed in the uniformity of government there established. And in mine opinion, it is well observed in the Chronicle of Wales, how God was not pleased with the first change of the name of Britain into the name of England; for presently followed the terrible and cruel invasion of the Danes, and after that the conquest of the Normans. But memorable is it, that the Britain's ruled all the whole Isle together, with the out Isles of Wight, Men, in English Anglisee, Manaw, in English Man, Orkney, and Ewyst, 1137. years before Christ, and after the year of his incarnation 688. even to the death of Cadwallader, the last King of Britain's, and of the noble race of Trojans. Which when in succeeding age many mighty and famous Kings of England, considered, they laboured by all means to recover and resume the name and stile of Kings of great Britain, acccounting it dishonourable, to lose any jot of the honour of their most princely progenitors. And therefore K. Knute, King of England, mighty in his dominions of Swethen, from Germany to the North poles, with Norway and Denmark, having obtained prosperous success in warring against Scotland, is recorded after his death, the mightiest Prince in the West parts of the world, and of all the noble Isle of Britain. And so William the Conqueror, for the good success he likewise had in Scotland, is recorded King of all Britain; and Henry the second, surnamed Curtmantle, is also for like success, recorded King of all Britain. And if they be renowned and honoured with name and stile of Britain, which by rightful descent or by conquest, were inheritors but to one part only, though by their fortunes in war, they also claimed the other; what rightful title must we then acknowledge, most justly now to belong to his most excellent Majesty, in the imperial crown of both, who by lineal descent inheriteth both.  
Here I wish I had as many eyes as Argos, to look into their devices, who seek to divide England from Scotland, and Scotland from England, renouncing the name of great Britain, lest joined in one, they might as the forenamed stars, appear together, shine together, and bring joy together. I would then not spare to lay open, (as Cneius Flavius did reveal to the world the tricks and mysteries of Lawyers of that time, and therefore was said to put out their eyes, and to cut their purses) how also these Adamants hinder the natural power, and virtue of the loadstone: whom I call Adamants, as well for repugnant qualities, as that they be truly Adamants, even Sons of Adam, practising rather in disobedience, dissension, and ruin of all, to lay hands upon that is forbidden, then to draw the Iron, nay golden chain of links of love, in obedience to the King, and for common peace, and preservation of men.  
But herein such imitate the device of Q. Fabius Labeo, seeking to have the ship of common weal divided in parts; as when by compact of league with Antiochus he ought to receive half part of Antiochus ships, cut them all in the midst, craftily, so to defraud Antiochus of his whole Navy: or else imitate they Cyrus, dividing great Rivers into many little brooks, till they be not only passable, but even dried up: for so these seek to stay the main and mighty stream of great Britain by dividing it, and in dividing, to make it of sundry kinds, unlike itself. Such dividing into parts, is disjoining of the parts, by disjoining, dismembering, and by dismembering, spoiling, making the stone Scyros, which whole and firmly compacted, doth swim and float above the waters, to sink, and be drowned, because it is divided. But our two famous kingdoms with all their provinces, shires, and countries united into the name of great Britain, are like the goodly and pleasant river Danubius, which passing by many Countries keepeth his name, till it enter into Illiricum: where receiving into it sixty other rivers of divers other names, loseth not only his own and all their other names of parts, but is called Ister, one for all containing all.  
Here I require both of English and Scottish, is either of them now, as a people disjointed one from the other? Or as Sand without Lime? Or scattered straw without binding? Or as Samson's Foxes running divers and contrary ways, with fire brands of dissension among them? Nay here in the glory of great Britain is renowned, that King James, with our gracious King Charles, and his royal issue do gather together that, which was scattered, and unite that, which was divided, and restore that which was lost, and save that which was endangered even by this means, uniting all in one name of Britain, as it was said of Rome, uniting so many Countries into itself, all parts which disagreed heretofore are now well agreeing. Hereupon Rome was said to be anchora fluctuanti mundo: and as he saith in Tacitus, regna bellaque per Gallias semper fuere donec in nostrum jus concederetis. So happily doth this universal conjunction of all under one head, take away all discord, and maintain conjunction of love for everlasting continuance. Only they which will be alone, and not contained under one name of great Britain, are not bound up with the sheaves, nor carried home into the barn, and therefore are like gleanings after harvest, left behind in the field, subject to storm, they come not two and two into this ark, and whatsoever remaineth alone, Extra arcam, perit.  
Such are not unlike that captain, whom Xerxes rewarded with a garland, for escaping alive, when all other soldiers were slain, and yet because he came alone without the rest, he hanged him: and as the the Athenians in the war with the Aeginetae, when one returned, without his fellows, ran upon him, and killed him, asking where were the rest? And what can such (I pray you) as separate themselves from the happy union of all Britain's answer for themselves, if they be called to account? Can any be English, and not Scottish, can any be Scottish, and not English? Let that outcry against the Romans be ingeminated against such, saying: Quintilius Varus, restore us our Legions, where are our soldiers, what is become of them? Where are the English, where are the Scottish, let all restore themselves, and each one the other to the name of Britain's. And so I say to all, and every one of both nations, Cedo alterum, (For I fear lest this name Cedo alterum, mentioned in Taci●us, be in scarely found among many:) but I call aloud where art thou, Cedo alterum, give us thyself, bring in thy friend, yea, yet another, and another, be not wanting to the weal public; una navis bonorum omnium, all good Subjects are contained in one Ship of common Weal, numerum non habet illa suum, one is not perfect without the other: for Britain's Subject ought maintain mutual society for common good. As for others disclaiming us, and disjoining themselves, only I wish they may all be of the same consort, and society with us, for, victrix causa dii placuit, though, victa Catoni.  
And albeit many great, and mighty Potentates on earth make a great show of Copia verborum, by copious recital of many Provinces, and kingdoms; as if his Majesty should entitle himself by all the several shires under his dominions, and not by one honourable Title of great Britain comprehending all: to show how this misliked some, it is recorded when the Emperor's ambassador coming to the French King rehearsed the Emperor's stile at large, which consisted of many dominions and names of countries; the French King willed his herald to repeat and say over the name of France as many times as the other had rehearsed the several titles of his Master's dominions: intimating that one name of France well compacted and united of many particulars into one general name, was better than divers particular names of many countries. And when Quintius Flaminius heard how his army was terrified, at the recital of many his enemies forces, of their diversity of names, of countries, of Armour, and of multitudes, Dahae, Medi, Cadusij, Elemei, Cataphracti, &c. Spearemen, Horsemen Footmen, Archers, &c. Oh saith he, what a do is here, with numbers, and diversity of numbers? all these are but only Syrians, and make a great show, like that great Supper, which mine host at Chalcis dressed for me, and for my followers, with much variety, and marvel at the diversity of the dishes, and yet all was but one flesh, though of so many divers dressings. The river Peneus may better serve for instance: it divideth itself, and floweth into divers Rivers, and every one of these Rivers in his division, hath a proper name to himself, one after this name, and another after that: but all these meeting in one, and becoming again one great, and mighty River, do now lose the particular names, which they held being divided, and are called by one general name, as before, namely, Peneus. Non sunt multiplicanda entia sine necessitate.  
It is not reasonable that brethren from one parent, should be divided in one house, though they be severed in distinct place: but be as fingers to one hand, knit together by common joints for mutual offices: even as the brethren Molionides, are poetically imagined to have but one body: or rather the three Cerions, to have many bodies, but one soul, and one mind; not unlike to that of Pythagoras, Vt unum ex pluribus fiat, many in name, but one in deed. And as when Piso was commended to posterity for frugality, I doubt not, but he was wise withal; and as when Lelius was renowned for wisdom, I doubt not but he was just withal: and Metellus for piety, I doubt not but he was temperate withal: and Aristides for justice, I doubt not but he was valiant withal: yet I know that the denomination is ever but of one, though it contain things two, and moe: as the Temple consecrated to two brethren Castor and Pollux, was named only Castor's Temple: and the munificency of two Consuls, Caesar, and Bibulus, was called only Caesar's munificency: and even many imaginary shows, and shadows have seemed complete, in deciphering one thing only: yea the very images of excellent men have been patterns, and resemblances of many consummate virtues in one: as Plutarch's Alexander, Xenophon's Cyrus, Homer's Ulysses, Virgil's Aeneas, and Lucian's Imagines, instead of all.  
And as there is a common Idea, and enfolded notion of all things in the mind of man, so the other viewing the whole race and tract of things in the world, doth tell us, that as many peculiar excellent properties, may be, and are in one man, and he over them, as sole Monarch over all the diversities of worthiest virtues; so a King under his imperial power hath to him subjected many shires, states, cities, honours, provinces, and kingdoms, himself being sole sovereign and Lord over all. Therefore though magnanimity only, was attributed to Cyrus, only modesty to Agesilaus, only wisdom to Themistocles, skill to Philip, and boldness to Brasidas: yet Alexander, as Plutarch reporteth, was furnished, and full-freight with all these. And Quintus Metellus is reported to attain and possess together, ten of the chiefest, & greatest things that ever he desired (as if he had at once ten Provinces under his command) and was known a mighty warrior a sweet Orator, a great commander, to prosper in his greatest affairs, to be in greatest honour, of great wisdom, a chief Senator, plentiful in children, rich of substance, and most renowned in the City. So copiously hath one man been stored with plentiful variety of manifold graces, all these at once dwelling in him, and he well ordering them; even as one free, and absolute Monarch may, and doth rule many mighty and divers Nations, knit in one by obedience, and love among themselves, and by law, and justice from the King, who by his laws speaketh alike to all, is heard of all, and understood of all: una, eademque communi voce.  
I confess the name of great Britain hath been long time eclipsed, or rather like those voices, which Antiphon said were kept close, and frozen up in the Winter, until the heat of summer's shining Sun resolved the frozen, and fast bound air, that they might be again disclosed. Comfortable is the warmth of this blessing, in the sunshining days of our sovereign Lord's King James, & King Charles; wherein not only clouds are scattered, but the renowned name of great Britain breaks forth as a gladsome voice from frozened air, & comes forth, as a bridegroom out of his chamber, long time before locked up like a prisoner. Doubtless this is our year of jubilee, a year of delivering the Captive, of making the bond free, and of joy, even in sort, and true sense to us, Annus Platonicus, wherein things are come about again to be as they were, (Iure Postliminij) to recover ourselves, and be restored to name and fame of great and glorious Britain, long divided into two kingdoms, but now most happily, and joyfully subjected, and reunited in all the government thereof unto one only sovereign, most wise and most religious governor of the same.  Deus haec benigna restituit in sedem vice. 
doubtless this is the Lord's doing, and it is marvellous in our eyes, this is the day that the Lord hath made for us to rejoice, and be glad therein. For as it is said, we owe to God ourselves, for creating us when we were not; and more than ourselves; for recreating, and restoring us, when we were lost: So ought all good Subjects think the days more happy, and joyful, in which they are now, as it were new borne, than those, in which they were first borne, as is well said; Non minus illustres, a que jucundi sunt illi dies, quibus conservamur, quàm quibus nascimur. Happy art thou, o Israel, o people saved by the Lord, who is like unto thee? Thou wert lost, and art found, bond, and art free, eclipsed, and art glorious, dead, and art alive, thy name forgotten, and behold, it resoundeth even among hard rocks, and in the hollowness of mountains; thy beauty withered, and behold thy valleys stand thick, replenished, and adorned, with fairest varieties of all good; thy years forgotten, thy feathers plucked, and thy strength weakened, and behold thou waxest young, and lusty like the Eagle; yea thine honour, the honour of thine ancient name ruined like an old house, but behold it is now repaired, and called after his own, and old name; even as deliaca navis, torn, and taken in pieces, was renewed, and built again to his most ancient form, and called still deliaca navis. Sic rerum summa novatur.  
And albeit worldly kingdoms and civil States seem subject to alteration, and do carry in their outward appearance, faces sometime shining, and glorious as the Sun, and sometime defaced, darkened, and deformed, conquering, and conquered, triumphing, and enthralled; yet the common weal itself like the ship before mentioned, ruinated and repaired, is still the same; even as the sun, though eclipsed, is still the same; and a river sometime shallow, sometime deep, still the same; and a man now sick, now in health, still the same. Respublica enim semper ut civitas, est contigua, unâ, perpetuâque serie compacta, and though admit it mutation, as our state did long time, ever since the first division, till this blessed day; yet Britain's common weal, was but sick for a season, till health returned into the whole body, by the glory of the head. So as now the first and ancient common weal of great Britain is again conformed to his prime estate, sound, the same, and like itself; and is likely so to continue and flourish, so long as it retaineth the common band of community, and individual knot of unity. As Socrates is said, as long as he is Socrates, to be one & the same. Whether in childhood, or manhood, in in fancy, or in age, the same Socrates. But Heraclitus denied, because of the odaine change of men and things, that one man could go into the same river twice: and ill debtors borrowing money heretofore, refuse payment, because they think themselves not the same men, and plead the day is past, and cannot be again; deluding with that saying: Ego non sum ego: hodie & heri. But such conclusions or rather collusions are simple rustical follies; as he saith, rusticus expectat dum defluat amnis, at ille labitur & labetur in omne volubilis aevum. For howsoever times alter, yet truth ever showeth itself; as the river Lycus, running along under the earth for a long space, breaketh forth again, and as is said, alioque renascitur orbe.  
The sleepers in Sardoes, when they awaked, thought they had passed no time: but we shall be more drowsy, and sottish than they, if now roused from our long sleep, wherein the honourable name of great Britain was forgotten, we now not open our eyes to acknowledge the happiness of these our days: wherein our hearts may leap for joy, to see that two of our most gracious Kings, as Fathers of peace, and procreators, protectors, and perfitors of Subjects joy, sit in royal seat of great Britain's most ancient, and most absolute Monarchy: whereby our strength, peace, wealth, and honour is the more increased, in that our sovereign is the more universally obeyed, and we are doubtless hereby more blessed, than all our forefathers: of whom we say, as Demaratus the Corinthian said, that all dead Grecians are, deprived of great joy, in that they lived not to see Alexander in Darius' chair. But comfortably spoke he in the Comedy: Gaudeo, cum video hujus generis reliquias; and how joyful is it for us to acknowledge one another Britain's, as it was for them brethren in the Comedy which after so long time came to knowledge one of another: yea now for us to know one another to be Britain's by all signs and tokens, Non naevo aliquo aut crepundiis, sed corpore omni. And though he may be pitied, which sitteth alone mourning, and crying: Nec mihi eognatus quisquam fuit isto nome: yet may both English, and Scottish rejoice, because neither sister is a widow, but all their legitimate children are now of one name, and one blood, become, and borne again Britain's, as it were by a pythagorical Palingenesia, even twice Britain's, as Hippolytus was called Virbius, because he lived again; and was twice the same man. Aeson miratur; & olim ante quater denos hunc se reminiscitur annos. And surely (as Pliny saith) Sparsas & lacera● gentilitates colligere & conuectere, est, ut ita dicam, renasci jubere.  
Thus we say, and thus we sing, Redeunt Saturnia regna, even the golden age of Britain's Monarchy is come again: Alter Tiphis, & altera, quae vehat Argos, delectos Heroas: atque iterum ad Trojam magnus mittetur Achilles: another governor and chief Master, of the common weals Ship, and another ark, or argosy, as before, doth transport the Nobles, and Commons both of England, and Scotland, to fetch the golden fleece, which Egbert that Dragon held so long time in his jaws. Quondam etiam victus redit in praecordia virtus. Now then, Siquid patriae virtutis, if there be in us valour, of men stirred up, with remembrance of the name, and honour of the name, and honour of our Country: Si quid antiquorum hominum: if any drop of our Ancestors blood live in us: Si quid humanitatis: if any touch of brotherly kindness, we cannot, but readily embrace each other, as the ancient Romans reconciled after long civil war, and shedding much blood jungebant Castra, & consalutabant Cives: yea, and triumph also as they did, saying, exurgere, & reviviscere Romani nominis memoria incipit, & gloria: unless it may be said of us, as of that base minded Vitellius: Tanta torpedo invasit animum, ut si eum principem fuisse caeteri non meminissent, ipse oblivisceretur: or it may be said to us Britain's descended from Brutus, as sometimes to another Brutus, in another sense, not here intended: Dormis Brute, & non es Brutus.  
Our country men, and neighbours of Wales, as Chronicles report, derive themselves from ancient true Britain's▪ and do retain the British tongue, though somewhat mixed, called Camberaec, which could never be extinguished by any attempts of Romans, Saxons, Danes, Normans: and that famous City London, is still by them called Trenwith, of Brutus first named Trenovanton. And the country itself is called Cambria, of Camber, Brutus' son, though we call it Wales, a word imposed by Saxons, naming them Walshe, which is strange; and many mountains, rivers and cities are among them still retaining British names: extremos pudeat rediisse: let us be ashamed to be last, or backward, seeing another Arthur King of all great Britain reigneth; lest we still seem overawed, and captivated to the conqueror Egbert his will, and by his beating us, to be made as base vassals, forgetting ourselves, our names, and our Country, and not daring to challenge, or acknowledge them: even as that base slave Sos●a was enforced to yield to his Master Mercury, and say, Pugnis me fecisti tuum, & si sum ego, tamen non credo mihi, nomen simul abstulit cum forma.  
Neither do I esteem the change of name, a matter of indifferency, as if it were all one, whether we were called Britain's, or continued English, and Scots. But in my judgement it is reason to alter all into Britain's, because it was our most ancient, and is the more honourable name, except we will wear the Badge of slavery on our sleeve, to brag to the world, that we are not ashamed to be conquered, so to show our nakedness, and shame, which Adam sought to cover, when he once saw it. Neither in mine opinion is it reason, that the now Nobles or Gentlemen of England, should delight in name imposed by that Saxon; seeing the whole race of Saxons is for the most part rooted out by the Danes and Normans, and none of the Saxons blood that was Noble, or almost but Gentile is left; and seeing (as Chronicle reporteth) it was counted in the days of the conqueror, a reproach to be called an English man, or to join in marriage with any of the English (which in my understanding is Saxons nation.) Redit ad authores genus, & generosa in ortus exurgunt semina suos.  
And verily names, and titles, are matters of great consideration: unless, like Varro, not caring for name, we should also say, that the God whom the Jews worshipped, was but the same Jupiter, and common God of other countries, though otherwise called, Nihil interesse censens, quo nomine nuncupetur dum eadem res intelligatur. But in the union of the Sahins and Romans, (as Eutropius reporteth) this was especially agreed upon, that the Sabines and Romans should assume one another's name promiscuously: so that by no means they should be distinguished by name. And albeit among us, custom hath begotten prescription, yet we may remember, what is well said in the Comedy: Nunquam ita quisquam, benè subducta ratione fuit, quin res, aetas, usu●, aliquid apportet novi, ut quae prima putes, post in experiendo, repudias. As in the Roman story, (when it was objected that innovations, were dangerous to the state, and nothing was to be done, whereof formerly there was no precedent) saith Canuleius. Quid postea? nullane res nova institui debet? & quod nondum est factum (multa enim nondum sunt facta, in novo populo) ea, ne (si utilia quidem sint) fieri oportet?  
Whilst we of England were put apart from Scotland, it was reason we should have a name divided, and distinguished from them, and retain that name, and condition, as pleased fortune to impose, as Andromache saith to her Son, Sume, quod casus dedit: but being restored in integrum, and every part knit together, it is a like reason we return to our old name, and say, as in the Prophet, I will go, and return to my former husband, for at that time it was better for me, than now. (Hos. 2.) And no man when he hath tasted the new wine, but saith the old is better. So that as the Roman Empire first was a Monarchy, afterwards governed by two Consuls, and so a long passing through divers kinds of governments, till it returned to his former state of Monarchy, to be as it was at first: even so the state of great Britain, first was as a Monarchy all governed by one; since it was divided, but now it returneth to his Monarchy again, Moribus antiquis res stat Romana virisque.  
For men wax weary, in time, of their present condition: and Rome mole laboravit sua: or rather, and more truly, God setteth bounds to all things, which they cannot pass: even the mightiest powers have their periods. And all worldly kingdoms thus changing, (after long experience) say, the first is best; and so likewise, Vt rerum, ita verborum interit usus, quem penes est rerum & vis & norma loquendi. But in this case neither the thing nor the name, being changed: but we lawfully recovering that which was lost, renewing the title of great Britain, enjoying our country (as we did before) calling all Britain's, and holding all things in the same safety, and security under name of great Britain (as before under names of England and Scotland) say all and each to other, Pascite, ut ante, boves, pueri submittite tauros.  
It is a good and gracious deed to provide for real agreement in all equal conjunction, and mutual participation. But in my simple opinion, it had been Verbo tollere, & reipsa relinquere, only in show to take away difference, but not in deed, without uniting both kingdoms into the name and stile of great Britain; for, as he complained, Tirannus occidit? Tirannis vivit? So if the old enmity of English, and Scottish be removed, and yet the names still remain, I fear that the very names would ever put ill men in mind of old grudge, and incite new variance: as is said of one, that he was Romani nominis inimicus, at deadly hatred with the very name: where the name is taken for the very cause of hatred. As, Eo nomine hostis, for that cause, even for name sake he is an enemy: even as in Rome, when all things were accorded, and all parties pleased, only a name, which was in dislike among them, was thought hindrance to their mutual concord, and content, saying, Non placere nomen, id periculo sum esse, id officere, id obstare libertati: and therefore the Sanate persuaded Lucius, Tarqvinius, Collatinus, otherwise in all respects approved, and beloved of all, even for his name's sake, to forsake his office, saying, Absolve beneficium, amicus abi, exonera civitatem vano (forsan) metu. This I speak, lest retaining former name of English, and Scottish, which heretofore hath been offensive to each other, we call (as before is spoken) the ill disposed to former opposition, as between fire, and water, even to Kindle such a fire in Jacob, as will devour in Israel, and no water shall be able to quench it in Bethel. Where it may be thought more fit, to set aside all difference of former names: Vt exoneremus rempub. vano (forsan) metu; as it is said of one, Quod nihil est metuit, metuit, sine corpore nomen. And if any account the fear of name nothing, (Be it also say I nothing) yet a man cannot be too careful, or fearful of that which is counted even nothing, seeing it is said. Qui cavet, vix etiam cavet, dum cavet.  
Let former destructions be present instructions. Offensive distinction of names hath bred much woe. In Italy faction of Griffiths' and Gibelines arose for name sake. In England much blood for the white and red Rose. In Justinians time fearful division between the Veneti and Parsini about colours blue and green. In which grievous contentions, arising first of small or no cause but only of difference in name and diversity of colours, deadly hatred is oft times kindled among former friends, as against sworn enemies. After Phalarides death, the Agrigentini made a decree that none should use glauca veste, because the tyrants did use glaucis subligaculis: for they hated whatsoever might remember them of former tyranny. And the Romans publicly ordained, that no Roman should be ever called after the name of Manlius; for, because his remembrance was displeasing, they would have his name utterly perish. I wish that nomen, or mentio ipsa, the names English, and Scottish, borders, former feud, wars and bloodshed between the two nations, were not once mentioned within our lips, but as nomen Pelopidarum utterly put out, abolished, and never heard of, as that which is laid up in silence in the Grave: even now that not the least occasion be left, no not in sport or inter ludicra certamina (as we have a name of play amongst us called prison base, one part striving for England, and another for Scotland, representing unto us the variance betwixt both nations) lest it prove, as that betwixt them two brethren, Demetrius, and Perseus, King Phillip's sons; who in ludicio certamine, opposite one to the other, with their companies divided on both sides, fell in earnest unto a main deadly war one against the other. I say, as near as may be, these opposite terms of Scottish and English should cease; except they remain, as only they ought remain, epithets pertaining to one name of great Britain, and to one people Britain's, as all the Jews of all the several Tribes, were called Jacob God's people, and Israel his inheritance.  
And herein (seeing as Vegetius saith) princip●● est pro salute R●ipub. & nova excogitare, & antiqua restituere) both nations ought joyfully applaud the late proclamation, & in all humbleness of duty, submit themselves to the King's majesty's good pleasure, seeking thereby the common good of weal public, and not his own glory (as they do, who call their lands after their own name, to get a name upon earth: and as Valens the Emperor desired (according to his ambitious, and vainglorious humour,) to call this whole Continent Valentia, after his own name: for which thing also Henoch the Son of Cain, building a City, was first noted,) but as a King most gracious, not natus sibi sed patriae (as Hadrian the Emperor professed before all: Ita se rempublicam gesturum, ut sciret populi rem esse non propriam) thinketh only on the ancient name, Non tam mutans, quam aptans, so to root out remembrance of former hatred, and to unite both into one. Pastor populi non suum ipsius, sed Subditorum quaerit commodum: & officio suo semper fungitur, utilitati consulens, & societati.  
Change of names hath ever been thought meet in policy, even where men formerly Strangers, and of divers kingdoms were to be trained up together, and framed in fashion one to the other: as were given to Daniel, Hananiah, Mishaell, and Azariah, (Dan. 1.) new, and other names. And Daniel was called Baltasar, and Hananiah, Shadrah, and Mishael Mesach, and Azariah Abednego of purpose, by changing their names, to make these forget themselves, their country, and if it were possible, the God of their fathers. And so the Turks have, from time to time, in their policy changed the old names of those places, they now possess, which before professed Christiany, and when upon any Conquest, they take into their government Christians, they impose on them new names, to live like them, and as one people among them; and shall we think it a wrong or inconvenience, that, if a Grecian Prince or other Christian King recover against the Turk, they afterward abolish a name imposed on them, and call any Province, People or City after their old and ancient name? Et si hoc in arido, quid in viridi? If this be done (ex facto) by the children of this world, unto an evil end: may not his Majesty in his princely wisdom (Fas estet ab hoste doceri) (ex jure) for the undoubted good of the children of light call to remembrance, and put in execution the wise council of Maecenas to Augustus: to take away all differences whatsoever, even of the meanest things which might be thought on, whether of name or apparel, or any thing else, to the intent all things might be throughly composed in one uniform fashion, and conformity among all his Subjects, to their undoubted good?  
It hath been often observed, that Parva scintilla neglecta magnum saepe excitavit incendium. And sores slightly cured, break forth into greater danger. And, if I might boldly write my mind without mislike, I would undertake sufficiently to prove, that if the name had not been changed into great Britain, it might be feared we should not long (as we ought ever) continue one; and that (love being not without dissimulation) we would among ourselves, as is upbraided to the inconstancy of another Nation (now not to be here named) Ridendo fidem frangere, and so love, as that we would hate again. For as a chief inhabitant, and commander in privernum, being asked in the Senate at Rome, what peace they should expect, answered, S● bonam dederitis, fidam, & perpetuam: si malam, haud diuturnam. So here may it be said, if union in name, bring also in deed, a good composition, and faithful conjunction bona fide, it will doubtless by God's goodness, last ever: but otherwise I fear (which God forbid) may again rent in sunder, and make the new breach worse than the former. And therefore wise was that saying; Ejusdem jurit esse debent qui sub eodem rege victuri sunt; and that practise of Romulus renowned, who by union of divers Nations, Eodem nomine & eodem jure Latinos vocavit. And hereof grew the Italicum bellum, because the Latins united in other respects, were not joined eodem jure with the Romans. To speak plain, we all confess our union in our obedience to the King, as to the head: but yet without continuance of that union also in the name of great Britain, and of other things thereto requisite (to be farther by the Honourable Commissioners considered) I fear we shall prove, as imperfect, if not deformed a body, as Apelles (before noted) painted Venus, only perfect in the head, and left all the parts of the body unperfect. Neither can I, for my part, imagine that part of the body well united to his head, which doth not concur with all the body in all his parts perfect with the head. Vt nec pes nec caput uni reddatur formae.  
Herein let nature's workmanship in our natural bodies lead us to the imitation of her wisdom, in the government of bodies civil: and as she hath in natural mixtion reduced the four contrary Elements into a temperate and agreeing conformity, by taking away suspicion of emulation, making them lose their proper names, and jointly called mistionis forma: so should we by temperate discretion be willingly united with our neighbour friends into one corporation: especially seeing the reality of every thing we enjoy is to continue in all respects the same, and only a formality of appellation a little changed. Naturam ducem dum sequimur non aberrabimus, said he: and the God of nature hath spoken it, so that we must believe, That a kingdom divided cannot stand, howsoever it may glory in the multitude of his parts: wherein a common weal may fitly be resembled to musical instruments; which howsoever consisting of the multitude of strings, yet the harmony is in the unity of proportion with agreeable consent of distinct sounds. Now as a little jar in music, a little intention or remission of any one string discordeth all the harmony; so in this excellent musical concord of a well ordered kingdom, never so small difference, though it be but titular between the several parts of one commonweal, sometimes breedeth hatred, oftentimes envy, but always emulation. Whereupon Philip Comines well observed, Finitimorum aemulationem nativam esse: that it was essential for neighbour regions to emulate one the other: which is only remedied by taking away the frets and by incorporation making them not now our neighbours, but all one with ourselves. And herein consisteth the nature of true mixtion (whereat all Common weals should tend) when every thing remaineth that was, yet nothing as it was; when many contrary things yield up their contrariety and plurality unto one, consisting of all; which participating of all their reconciled natures, imposeth only a new name, to their new manner of being, which is to be one instead of many; and that not by coacervation or apposition of things without farther mixtion, remaining still distinct within themselves, but by union of consociation, which taketh nothing away from these things that were before distinct, but their distinction. Out of which mistion will arise excellent temperature, which we hope long to see in our British commonweal, wherein no humour either of English or Scottish may be predominant, but temperamentum aequabile, and that ad pondus too. Which as it is seldom found anywhere, so it is always found where it is found with perennity. And concerning such mistion was that said of Romulus and Trajanus, and now may it be said of King James, and King Charles; Diversas gentes ita commercio miscuit ut quod genitum esset usquam id apud omnes natum esse videretur. And of such mixtion may that of Zeno be said, alterius chorus major, meus antem concinnior: Another King's Empire may be greater, consisting of diversity of Nations, but ours more compact and united in one. And this mixtion of both our nations so mixed in one, bringeth forth but one title of GREAT Britain. unum, sed leonem, as the proverb saith.  
Which I the rather urge here, against politicians (if any such be) of this age, who seek to nourish faction and opposition in the State, and commonweal, and think nothing better, Quam si in commune non consulant; who ever have a Rowland for an Oliver; where fearful experience doth often show the fruits of that Axiom, Contraria contrariis curatur. Which manner of keeping Subjects one opposite, and offensive to the other, is a flinty, and fiery society, even Societas lapidum, fornicationi similima, quae casura, nisi invicem obstarent, hoc enim ipso continetur. And this practice, wheresoever prevailing, is more than Machivelian, even devilish, sowing seed of dissension in parts, to destroy the whole. Therefore it being an infallible, but woeful ground of truth, Nulla salus bello; It is meet that all and every Subject of great Britain, understand, and profess the other part of that Verse, Pacem te poscimus omnes. For so I think this axiom in a State, is better for preservation of weal public: Similima similimus nutriuntur.  
And if I were worthy, here would I advise all the Magistrates of great Britain, which either now do, or hereafter shall bear rule under their high sovereign, in any parts of his dominions, to remember in all their high honours, that Cleo, and Themistocles took contrary courses, and were both misliked in time of their Magistracy. For Cleo called all his friends, and old acquaintance together, and renounced them openly, giving them to understand, that now he was so advanced, they should expect nothing from him for former friendship's sake. And Themistocles answered one, wishing him to be alike to all, and not partial, that he would not sit in seat of honour, and not do more good to former friends than to others. But truth is, in a commonwealth, nor disdain of former friends becometh Cleo, nor partial favours Themistocles; for community regardeth neither any man, neither any cause for private respects, but is as the Sun, yielding alike common comfort to all: which thing I wish all, as one man, wisely to perceive, and willingly perform. And yet may Cyrus have in remembrance, the very meanest of them, with whom sometimes he lived. And Ahasuerus looking into the Chronicles may remember those which have saved the King from any, who sought to lay violent hands upon him. And the Macedonians may not either grudge, or disdain that Alexander prefer the Persians before them of his own country. Ecquis est qui vestra necessaria suffragia pro voluntariis, & serva pro liberis faciat?  
But to return into the King's high way for the name of Britain: seeing his Majesty may say, Non me Troja capit, Scotland alone doth not contain my greatness: and therefore speaketh also to England: Salve fatis mihi debita tellus: England is also the lot of mine inheritance: and both England, and Scotland will I make one Empire, and renew their names into the first title of great Britain, as it were Ilium in Italiam portans: (though in removing all the gods out of the Temple, to give place to Jupiter, only that petty god Terminus refused, and would not move) yet let the Termini, and bounds of both our Nations, and all the people therein contained, willingly give place to the just pleasure of their sole Monarch, and even in this also, acknowledge K. Charles their supreme head, and governor: where obedience in each Subject, is like the reconciled Genius, utriusque regni: which though before was as angry Juno, much adverse to the Romans, yet now like Juno, out of her very image seemeth to speak aloud, Romam se velle ire: Anger is appeased, displeasure forgotten, and discord come to a perpetual end.  
Nec quenquam incuso potuit quae plurima virtus  
Esse, fuit: toto certatum est corpore regni:  
And now the whole commonweal, odiis saturata, quiescit.  
Neither may contention, either of antiquity, or any other dignity (whereabout Albans, and Romans, so much contended, and would not yield one to the other) break this common band of love among ourselves, or loyalty to our sovereign, who embraceth both Nations with equal and indifferent love. But we ought to consider, that both English and Scottish (quis major? aeque ambo pares) making no question of difference for common goods sake, without difference may challenge like interest in his majesty's favour (Et vitula tu dignus & hic) to be divided equally, and graciously among all, by geometrical proportion as his Majesty shall be pleased to deem meet. Which thing may move all to mutual kindness, and reciprocate love one towards the other, with an orderly conformity of both to live together in all peace, and Christian charity, affectioned to love one another, with brotherly love, and in giving honour to go one before the other; Rom. 12. as it is said of Scipio and Lelius, actuosae vitae iter aequali gradu exequebantur: not grudgingly, nor contentiously, striving for prerogative of blessing and birthright, in his majesty's favour; as if it might be said to his highness, Hast thou but one blessing, my father? Gen. 27. for his majesty's abundance, and overflowing measure of honour, poureth forth, as out of a fountain, streams to fill up every empty channel, Nemo ex hoc numero mihi non donatus abibit; and where every one may be contented, Cuncta aderunt; animus, si te non deficit aequus. Herein let us take example from the Roman Common weal (and surely for our instruction may it be said, Nulla unquam respublica, nec major, nec sanctior, nec bonis exemplis ditior fuit) where Dyonisius Halicarnasseus giveth us a strange show of two Consuls Largius and Claelius, who both strove to give precedence one to the other, preferring each other before himself, and reckoning one another's worth before his own: and this done, two or three several times, neither presuming to go before the other, but still refusing, and could by no means either be persuaded to take the pre-eminence one before the other. But is any man's eye evil, because the King's eye in special and gracious aspect is good? Doubtless when a King doth not all things ad voluntatem, sed ad utilitatem omnium; they which mislike, (and yet seem of the same league, and society with others) do notwithstanding like Nahaz the Ammonite, (1 Sam. 11.) join in common covenant with others, but on condition only, that they may thrust out the others right eyes. Hoccine in commune honores vocare? quaenam ista societas? quaenam consortio est?  
But whosoever intendeth truly the common good, let him remember, that Solon said, The only way to keep subjects in unity, is to maintain an equality for all: for motus, as Plato saith, is in inequalitate; but status, and quies in aequalitate: which thing is spoken, not to breed, or maintain parity in condition of men, for that equality were true inequality, nay iniquity, so to confound the world. But these things are alleged to show, that our gracious sovereign may herein (I speak under favour) be resembled to Janus, who had two faces, to look forward, to look backward: for so his Majesty is set in the midst, sole sovereign of all great Britain, to look on England, to look back to Scotland, and with princely and favourable aspect to countenance both, Tros Rutulusve fuat, nullo discrimine habebo: where both being made one common country, that saying may well befit our common Emperor; Hostem qui feriet, mihi erit Carthaginensis, quisquis erit. And there is that equality, before mentioned, distilling from his Grace and Majesty in honouring, and defending both alike, (lusta pari premitur, veluti cum pondere libra, prona nec hac plus parte sedet nec surgit ab illa.) where none ought strive contentiously, lest they seem to offer violence to the King's Grace, or to his honour, or to both: as the midwife charged Pharez in making the breach between him and his brother, by forcing his birth before his brothers, through strife in his mother's womb; whose name therefore, was called Pharez, which signifieth division.  
But our brotherhood is not in strife, as that of Cain and Abel, Esau and Jacob, Ishmael and Isaac: nor as that of Geta and Antoninus, sons to the Emperor Severus: after whose death, their mother Julia was forced to divide the Empire betwixt her sons, severing and setting them asunder into separate governments, with a sea betwixt them, because of their hot contentions and implacable hatred. And God forbid, that we should by opposite contentions one against another, provoke the common parent of both our Nations, as those two brethren did their parent Julia, to cry out against us, as she did against them: O my sons, you have found the way how to be severed and divided by sea and land, into distinct regiments, and' as you say, the water divides you one from the other: but how will you divide me your mother? How shall I be divided between you both? Will you dissect me into parts also, As them two lovers (mentioned by Plutarch) striving for their love, Dum uterque ad se certatim rapere conatur, rent her in pieces? Let our strife rather be like that of Ephestion and Craterus, who contended whether should love their King Alexander most; in so much that Alexander was enforced to decide the controversy, adjudging that Ephestion loved the King best, and Craterus Alexander best. So it pleased the King in his sentence equally to divide his love, and so did they both equally strive to love: and after this manner did the Jones and Chi● contend in love to Hercules: and Juda and Israel for David. And so I doubt not but our contention is of the like love, and duty towards our sovereign: but as for hatred and malice amongst ourselves, so separating us that we cannot be mixed together, Dii talia Graiis, erroremque hostibus illum. Seeing (as he said) no greater hurt can be wished to our enemies then to be disunited among themselves, and if they will not be at one with us, that they may be at odds between themselves: Maneat quaeso duretque gentibus si non amor nostri at certe odium sui. Quando nihil jam praestare fortuna majus potest, quam hostium discordiam.  
And now farther to enforce this union into both Nations, the rather, because we are both alike under one head and governor: hath not his Majesty two eyes, to respect both kingdoms; two ears, to hear alike the cause of both; two shoulders, to bear alike the burden, and care of both; two hands, to distribute honours alike to both; and two feet, to go one before the other, yet both alike to support but one body? The inequality only is, if we are not alike dutiful, and thankful; neither do we, as the Apostle exhorteth, (Rom. 12.) Carry like minds one towards another; nor make ourselves in our own conceits, equal to them of the lower sort. And where Xenophon calleth Magistrates, and mighty men, the King's eyes, the King's ears, the King's shoulders, yea also his hands, and his feet, it is not thereby meant, that they should think they also had two eyes to envy one the other; two ears, to listen after advantages, or offences one against the other; two shoulders, to shove at, and shoulder out one the other; two feet, to outrun, and prevent one the other; two hands, to catch, and snatch one from the other, or to carry fire in one hand, and water in the other, or to build with the one, and to pull down with the other, or with the one to offer a gift, and with the other a stab; Altera manu panem, altera lapidem; but that their eyes, ears, shoulders, feet, and hands are, or should be mutual helpers one to the other, for the common good, and public service of the whole State. And I persuade myself, that all Magistrates under his majesty, of the one, or other Nation, united now in one common name of Britain's will for public Administration of the commonweal, so see with their eyes, hear with their ears, bear up the head with their shoulders, and walk uprightly, Having pure, and clean hands, that as the fingers in the hand are distinctly divided, and yet do clap, and clasp themselves together, for more strength; so all of command and in authority within great Britain, though they have distinct offices, yet will so concur, and agree together, that though there appear among them, and their distinct public services, as, in digitis, divisio, it shall not be, ab unitate praecisio.  
And verily the two kingdoms, are like two hands warming and enfolding each other, continuing two, yet in one body: where if the right hand challenge more necessary use and service in the body than the left, or the left hand more than the right, and one not readily yield to join with the other, as is meet, the head may in his good pleasure make choice and use of either: as in the Roman Story, when Tribunes disagreed for chiefest honour, Quintus Servilius, Consul, of much less dignity, and authority than a King, took the matter into his own hands, saying, Patria Majestas altercationem istam dirimet.  
Here Prudence among Subjects hath need intermeddle with all other virtues, and show the power of union in herself; where Justice demandeth right, fortitude tolerateth what ought be borne, temperance reformeth will, subdueth anger, moderateth passion, and represseth ambition; and all in unity of obedience coupled together, bring forth plentiful fruit, for society, honour, and joy. Which thing well pleased Marcus Furius Camillus, Dictator of Rome, seeing all the Senate, and Subjects of Rome, not only accord in the common execution of each office for common good of all, but willingly, and lovingly, both highest, and meanest to embrace one the other, saying, that the commonweal was flourishing, and most happy: Si tales viros in magistratu habeat tam concordibus junctos animis, parere, atque imperare juxta paratos, laudemque conferentes potius in medium, quam ex communi ad se trahentes: whereof the Senate, Consuls, and Tribunes gave testimony, and good proof, when they all submitted all authority to Camillus, persuaded in themselves, Nec quicquam de majestate sua detractum, quod majastati ejus viri concessissent.  
In Britain's union, England may not exalt itself above Scotland, nor Scotland strive against England, but both as members of one and the same body, under one and the same head, aught to have the same care one for the other, as if one member suffer, all suffer with it, and if one be honoured, all the members rejoice with it; and as in the Church, so in the commonweal, one is my Dove, one is my darling, she is the only beloved of her mother, and deer to her, that bare her; so I know there are diversities of gifts, and differences of administrations, and divers manners of operations in both; and God hath set the members of the whole body, every one of them, several in the body, as it hath pleased him, but, omnia ab uno ad unum▪ All from one head, and to one end. He that is wise will consider this. Qui vero curiosiores sunt, quam capatiores, quaedam mag●is contentiose objectanda, quam prudenter consideranda esse arbitrantur.  
And now seeing I have waded so far in the union of Britain's; English may not mislike, that Scottish bear Office among, and with them, as if they were of a far country, hunting after others Treasures, serving the King of Babylon, and not as the same Subjects to Hezechias; for they are of, and for England, as we; and we of, and for Scotland, as they, and both for both, being made one. Nay rather we ought desire their society, and rejoice in this community, setting before our eyes for example, that saying of Austin of the communion of Saints, made fellow heirs with Christ through the mercy of our good God: Deus, cum baberet unicum, noluit esse unum, sed habere fratres. And, (if in human matters, human examples more move) remembering that Scipeo was as glad of his brother's preferment as of his own; and that Castor would not be a god without his brother Pollux, but would be only Semideus, that his brother might partake with him; as is well said: Habent oculi in corpore magnum honorem, sed minorem haberent si soli essent.  
In the time of Claudius, the Emperor, when it was consulted that the Senate should be supplied with more Senators, the peers and Nobles of France, long before enfranchised free denizens of Rome, sought also to participate in honours, magistracies, and dignities with Romans: and the matter being handled on both sides with great consideration, the Romans alleged against the French, that Italy wanted no sufficient men within itself, for itself. And that there was no reason to incorporate others with them, who had been at so deadly hatred, and bloody wars against them. What? no private men, not the common People, not Strangers, but enemies taken into the Senate? Was it not counted for a wonder that the Athenians did take only Anacharsis into their City? Would the lacedaemonians admit the Tyrrheni to participate in their honours, though they had done them service? And had their mothers also Athenian women? But the good Emperor replying, said to the Senators, that he would assume into the Senate, of all his Subjects, such as he found most worthy, of what country soever, alleging that his own Ancestors were descended from the Sabines, and made of Nobility and Senate of Rome, and that the julij were taken from Alba, Coruncani from Camerium, the Porcijs from Tusculum, Etruria, and Lucania, and from all parts of Italy chosen into the Senate. And that by this means Italy was extended, and greatly enlarged, so as not only the people, but all their possessions, had their dependence upon the state of Rome, and grew into one Nation and people of Rome. And that a settled state chiefly flourished, when the people inhabiting even beyond the River Padus were received into the community of Roman Citizens. And lastly, that nothing was more hurtful to the lacedaemonians and Athenians, than refusal to increase the commonweal by access of new and other people. What? Shall not they be admitted, because they and Romans have had deadly feud one against another? So the Aequi, so the Volsci. And yet are now all one and the same people of Rome. This forcible speech pierced their hearts, and prevailed so, as that all submitted their judgement to the Emperor's wisdom. Which thing I thought good here to remember, not forgetting also what Anna said to Dido.  
Quam tu urbem soror hanc cernes? quae surgere regna,  
Connubio tali, Troum Comitantibus armis?  
Punica se quantis attollet gloria rebus?  
Which if we consider, as we should, we cannot then but ingenuously acknowledge, that good and praiseworthy was the speech of Paedaretus, who vederstanding he was not chosen into the number of the Trecenti, who chiefly bare rule, said, he did glory there were so many his betters in the commonweal. And no less commendable was his saying, who wished, he could raise from the dead many more, such excellent Citizens; as Quintus Fabius well advertised Titus Octacilius, Nec tu id indignari possis aliquem in civitate Romana, meliorem haberi quam te. doubtless the commonweal is more happy, and doth there more flourish, where is more choice of worthy honourable men, to be employed in public affairs, as need and occasion require. And as arrows in the hand of the strong man, so are the succession, and children of such▪ blessed is our gracious King Charles, that hath many kingdoms, like many quivers full of them: but as for the arrows, which of them shall be taken forth, and sent, or shot abroad, that is in the power of the Archer: Neither may one say, why hast thou taken me? nor the other, why am I left with the rest? An non in coelo ipso sua luce sol Lunam superat, non vituperat? Et stella à stella differt in gloria non dissidet in superbia?  
And albeit there be a kind of jealousy, and natural strangeness among men, until they better grow in knowledge one of the other, and do eat, (as our English proverb saith) a Bushel of Salt together: yet have we long since shaken off that infamy, which Horace laid unjustly upon us, that Britain's were uncourteous, and unhospital to staangers: and have learned to grant Incorporation, and immunities even to strangers in deed, and to enfranchise strange Nations for trade with us, making them partakers of our Rights: much more than should we be less nice of all immunity, and natural community with us towards those, who now are one with us; that though in the Comedy, cause of strangeness among men be alleged, Quia nec ille te novit, nec tu illum: yet we should be ashamed, quasi Canes, latratu accipere, quem non agnoscimus.  
Yea rather should we rejoice to hear by this union, how that Lacedemonii Medizant, and Medi Lacedemonizant, both Scot and English, so familiarly converse together, and are grown into one another's natures and manners, that like Servilii fratres, they are all one. And should we wish by reason of the neighbourhood, and nearness of both Nations, as also for likeness of language we should be alone: even as the Historian discourseth of the Phryges and Trojani, and likewise other nations, how they were taken for the same, & called by one another's names promiscuously, because they were so near one to the other; and the same also were counted but one Nation, and of one kind, by reason they were of the same language: a most sure argument (saith he) that they be but one people, who agree in one language; as it is most absurd, the inhabitants of the same places should differ in language, if they be of the same kind. Why then (as he saith) jube hanc maceriam dirui, quantum potest, huc transfer, unam fac domum. And according to that resolution, 
— foederis aquas  
Jungamus leges, sociosque  
in regna vocemus.   
Especially seeing they may challenge with us, Cives esse, & licet non easdemopes habere, eandem tamen patriam incolere: quare connubium petimus, & soci●tatem, quod finitimis, externisque dari solet: nibil novi ferimus, sed id, quod populi est, petimus: Vt quibus velit populus Romanus honores mandet. Was not Numa Pompilius, though no Roman, fetched from Sabines, and made king of Rome? Was not also Lucius Tarqvinius, not so much of Roman blood, made king there? And was not Survius Tullius, though borne basely, and of a bondwoman also, made king there? Et dum nullum fastiditur genus, in quo eniterit virtus, Romanum crevit imperium▪ but no such exception of Scottish blood, his majesty being rightly, and anciently descended of royal English blood, and his nobles hence forth in their posterity, be●ing with us, and we with them, all of British blood ●an esse ulla major, aut in signi●or contumelia potest, quam partem civitatis, velut contaminatam, indignam connubio habe●ri? Quid est aliud, quam exil●●um intra eadem moenia, qua● relegationem pati? ne propi●quitatibus, ne affinitatibus im●misceamur, ne societur sanguis▪  
What can we say more but render all possible praise and thanks to our good, and gracious God, who by his servants our two gracious sovereigns, hath reduced, and restored the whole Island of great Britain, answerable to his first beginning, and ancient former being; like to one City, even one Jerusalem, which is a City, at unity within itself. Hoc verè Regium, duos populos unum efficere. As the king of kings hath in mercy done to Jew and Gentile, to Grecian, and Barbarian, fecit utraque unum: he broke down the partition Wall, and hath gathered the people, & kingdoms together to serve him, dissoci●ta locis concordi pace ligavit. And why should no● many, and moe than tw● kingdoms, as well civilly a●bide in unity of Subjection▪ as many Christian nation● continue in unity of faith▪ But that the one hath the spi●rit of God, which is autho● of peace, and lover of con●cord, directing them: and the other the spirit of Satan▪ author of contention, and cause of confusion, perverting them. Which thi●g king David well perceived, praying God for his Sonn●Solomon, that he might enjoy the full possession of the whole dominion from sea to sea, promised to Israel under Moses, but not fully obtained till then, because of the people's sins. And albeit for our manifold, and great sins, this whole Island was overlong divided into two, and forced by former division to many battles, and much shedding of blood; yet we praise God, that in these our days, the full possession thereof is restored, and given to our peaceable Solomon; so as not only all his own subjects, even from Sea, to Sea, of both the kingdoms, are in him united into one; but even the potent, and powerful neighbour kings seek peace, and' make league with Israel, even the kings of Tharsis, and of the Isles, bring presents, the kings of Sheba, and Seba brings gifts, as in the days of Solomon.  
This change (even the happiest change that ever was) from a people so divided from one, by God's eternal decree, and special mercy, to be made one, biddeth us open our eyes, and calleth us aloud, come, and see; speque, fide que inquit, majora videbis. For our Island, formerly for sin divided (as the Echinades Insulae, were faired by Poets, once far separate, and distracted, for contempt of their Gods) is now become like that Island Delos, which though it floated, and was tossed sometimes upon the waters, à gente in gentem, as one wave forceth another; was nevertheless reported to be afterwards, truly firm, and stable. Doubtless that God which hath written in the waters, and the Sea, legible for ever eye to see, and read Mare Britannicum: and who hath continually carried in directing the pens, and pencils of all Cosmographers, Mapmakers, or whatsoever Historiographers (whom Alphonsus Sicilia calleth optimos Consiliarios mortuos) not to alter the first, and old name, but to call it in all their writings and descriptions, Mare Britannicum; hath graciously, and miraculously effected for the land also, that out of the dead ashes of old great Britain, should be raised even the self same Britain, as the phoenix living, and dying, est eadem, sed non eadem, quia ipsa, nec ipsa est. O admirable Metamorphosis, & happy changel England, and Scotland have left, though not lost, their names, both being preserved in the bosom of great Britain: Non duo sunt, nec forma duplex, but, neu●runque & utrunque videtur: and of both us English and Scottish being now Britain's may it be said, as of them two brethren, alteruter & uterque; alteruter est uterque, ut●rque autem neuter. Which I again call that fair Phoenix, dying, and living, eadem, & non eadem, quia ipsa nec ipsa est.  
In which, excellent? and vyonderfull work, the rather, and better to bring to pass the good purpose of uniting the two kingdoms and people into one, it hath seemed best to the godly wisdom of divine providence, first, and long since to knit all our hearts in one holy religion, and in the same service, and godly worship, to make us all like Citizens with the Saints, and of the household of God, renewed in Christ, and reconciled into one body, acknowledging but one God, and professing but one faith, and religion, the hope of our vocation. Whereby we learn, and cannot but confess, (if, as Cyprian saith, consiliorum gubernaculum, lex sit divina) that that Common weal best pleaseth God, which cometh nearest to the Church of God, that wisest politicians, are best Christians, that best governments have correspondence with God's laws; and that those kingdoms are best ruled, and the more blessed, which are of one heart and one obedience, even as all are one in Christ, who is the head, and all under his government, are by one spirit, but one body.  
Wherefore the good Emperors Theodosius, and Valentinianus writing to Cyprian Bishop of Alexandria, were bold to commend their government, according to the platform, before described, saying: A pietate quae in deum est, Reipublicae nostrae constitutio pendet, & multa utrinque est cognatio, & societas, &c. Which most excellent pattern, and form of government, is after the example of Christ, uniting all into one and this the Psalmist resembleth to that precious ointment, poured on the head of Aaron, and running down his heard, even to the skirts of his clothing: for so doth sweet and precious union rest chiefly in the head, which is but one, and from thence run all along, and alike to all the parts of the people, which are but one.  
But shame on schism, whither it be civil, or ecclesiastical; for it renteth the seamless Coat of Christ, both in the Church and in the civil state, even in the doctrine, and ceremonies of the one against the truth of God; and in christian charity, and common civility of the other against the peace of men. Wherefore whosoever opposeth himself against the one, or other, is more unreasonable, and may be thought more cruel, than the soldiers which would not divide Christ's seamless Coat, but cast lots, whose it should be; saying, Sortiamur cujus sit. For it cannot be denied, but that they which divide Great Britain, to have it divided within and against itself, divide that, for which they cannot say, sortiamur; seeing cujus is known, and sit cannot be denied: but sortiamur, and cujus, and sit, should wholly, and only be left to his majesty, and to his royal succession for ever.  
Only let our contention be, as was that of Israel and Judah, who should be forwardest not only in bringing our King unto the seat of his kingdom, but also now to preserve the possession of his kingdom, Sartum & rectum, inseparably united to the King, and jointly united and undivided within itself. Vnus rex, una lex; unus pater, una communis patria; unum caput unum corpus. Let not private respects hinder a common good: let every man be as one man, of one heart and one soul, united to his majesty's gracious intentions, which are for the everlasting good of every one. If the King had commanded thee a great thing, wouldest not thou have done it? How much more then, when he saith, be you all of one mind to live agreeably together, in one uniform government, for your own undoubted good. Cedat jus proprium regi, patriaeque remittat.  
And to conclude in nomine, & omine Concerdiae: to consummate this structure of union, and to consecrate it to all eternity, as the Romans did their Temple of concord. Behold, now is the time of establishing the unity of both Nations together; (as he said) Si quando unquam consociandi imperii tempus optastis, en hoc tempus adest, & virtute vestra, & deûm benignitate vobis datum. Heretofore, as C. Marius said, he could not audire ju● prae strepitu armorum; so by reason of civil discord betwixt both Nations, the name of unity was but as a pleasant song, touching the ear, but not entering into the heart or serious consideration of either part. And so for many years this cogitation crept in everywhere. The name of Britain seemed as a brutish name, all commixtion betwixt us seemed confusion, any mutation for union sake an utter subversion of all the state. But now the matter is come Extra Rubiconem: jacta est alea: the matter is proceeded in, Aut nunquam tents, aut perfice. Such a matter of state is not slightly to be intended. And I know, that all the honourable Commissioners on both sides think every one of themselves not to be employed in this so great business, only as pro Consule and in his own person, but pro Consulibus, & in commune omnium; and therefore will be assembled like wise Romans, who after long dissension, and part takings, made full reconcilement and concord perpetual for all matters in Aede Concordiae. And I doubt not, but all Subjects will in all places, as the Grecians did after long variance embrace that joyful {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} agreed on, for good of all, not for fashion sake, as among heathen, but for conscience sake, as among such, which truly know, and fear God, who is author of unity, and but one God: that so there be henceforth, a perfect, and perpetual establishment, according to the laws of Medes, and Persians, which may not, nor cannot be altered; remembering, inimicit●as mortales, amicitias immortales esse debere.  
Only yet I would set before all men's eyes that worthy speech of the renowned Tullus Hostilius King of Romans, in the reconcilement of Rome, and Alba, and represented unto us in uniting England, and Scotland by our two gracious sovereigns, Quod bonum faustum, foelixque sit populo Romano, ac mihi vobisque Albani, populum omnem Albanum, Romam traducere in animo est: Civitatem dare plebi: primores in patres legere: unam urbem: unam remupb. facere: &, ut ex uno quondam in duos populos diversa Albana res est, sic nunc in unum redeat. And now also concerning the name, I recite only a poetical fable, yet moralised, no fable: That when Neptune and Pallas did strive, whether of them should give name to Athens, it was agreed, that he, or she should name the City, who could bring the best gift for common good. Wherefore Neptune did strike the Shore, and it brought forth an horse, foreshowing that Athens should be warlike: but Pullas gave the City an Olive, signifying peace, and that the City should flourish by peace: whereupon, peace being more profitable than war, Neptune was enforced to yield his interest; and Pallas gave the name. Oh how blessed are the peacemakers? How beautiful are their feet? How glorious, and joyful the light of their countenance?  
— pax optima rerum,  
Quas homini novisse datum est; pax una triumphis  
Innumeris potio.  
K. James first dovelike brought the Olive branch, showing that the waters were abated, anger appeased, dangers escaped, sorrows fled, and that salvation and joy entered the ark of Great Britain.  
And it is and hath long been his most sacred majesty's desire to increase and establish the unity of both Nations, happily begun by his father King James of blessed memory; wherefore let it be the daily prayers of all true Subjects, that God in mercy will still continue the s●me, to his Majesty and his posterity for ever.  
FINIS.