Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	great_a	time_n	world_n	5,204	5	4.2496	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80229	A patterne of universall knowledge, in a plaine and true draught or a diatyposis, or model of the eminently learned, and pious promoter of science in generall, Mr. John Amos Comenius. Shadowing forth the largenesse, dimension, and use of the intended worke, in an ichnographicall and orthographicall delineation. Translated into English, by Jeremy Collier, Mr. of Arts, late fellow of St. Johns Colledge in Cambridge.	Comenius, Johann Amos, 1592-1670.; Collier, Jeremy, Fellow of St. John's College, Cambridge.	1651 (1651)	Wing C5527; Thomason E1304_1; ESTC R209025	86,600	193

others with any kinde of undermining and possible craft By which very thing Sects are not lessened but fixt and setled variances are not taken away but multiplyed odiums are not appeased but exasperated and sharpened without end O that God therefore would have pity on us and recollect us from this dispersion and restore to us as he hath promised by his Prophets and as I have touched before one heart and one way and chosen lip that we may understand the same things speak the same things doe all the same things and serve the Lord with one arme Now this if as it is wished for ought also to be hoped it may scarce be obtained by any other save a Pansophicall way Namely if the mindes of all men be brought into the open field of things themselves and there prejudices being layd aside freely view not opinions of things but things themselves by no other guide then sense by no other light then of sound reason by no other umpeer and judge then God And for as much as things are the same to all and all have the same senses and there is the same reason judging alike of the like things and lastly the same God attesting the same touching the same things why should we be out of hope of having it come to pass● that for the future there may be also about the same things one sense assent consēt amōg all And so soon as we shal agree about things words shall not be so able to distract us For no longer words nor our conceits but things themselves which are the same to all shall be the basis or ground of our thoughts and speeches And it may be forecasted by Gods helpe that things and the understanding of things and speech the interpreter of the understanding may run paralell through the whole Universe And then differences will be happily taken away and the occasions of differences no man being intent upon any other thing then the very truth of things Then shall contradictions cease the appearances of contrariety ceasing nor will there be any need of these refuges or evasions This is true Philosophically not Theologically I speake Ast●onomically not Phisically c. Nor shall any one stile h●mselfe in Philosophy a Platonist or Aristotelian in Divinity a Lutheran or Calvinist or Papist but all Philosophers and Christians Because as there is a common Christ or Sav●our of all so both PAUL and CEPHAS and APOLLO and PLATO and ARISTOTLE and whoever in any place hath any thing of truth or goodnesse that shall be common to us being taken out of the common treasu●e of truth So who sees not but that Sciences and Arts may be reconciled amongst themselves and Philosophy with Divinity and the mindes and tongues of men d ffering from one another in opinions by the intervening of things themselves Who therefore may not also wish it He 's a fierce enemy who when he may atchieve a Victory fairely had rather it should prove rough and bloody We then are fierce and savage if when the way of Peace and Concord offers it selfe we had rather be embroyld in endlesse Wa●s LIV. There is now another Fowle and deadly monster which in this age if ever hath strongly begun to infest mankind and comes to bee quelld with the greatest Herculean labour viz that most wicked prophanenesse which they call Atheisme This whether it come from the multitude of Religions as some thinke because many a one seeing things various and contrary to be beleeved is confounded and brought to that passe at length that he beleeves Fayth is nothing else but a meere fable or whether it proceede from the itch of sinning through hope of impunity if so bee a punisher of things done amisse may be denyed as the Scripture intimates Psal 14.1 or whether it arise from a sawcy and malapert wantonnesse of wits rushing irreverently upon all things yea even upon God whom at length the very brightnesse of his Majesty oppresseth blindeth and drives to a reprobate sense it is certaine those fooles are not a wanting in our age who say in their hearts there is no God because there want no occasions of sliding thereto viz. the base confusion of Religions the horrid deluge of hainous offences the lavish licentiousnesse of wits It 's meet therefore that we think of remedies again and again if we be touch'd with the glory of God if we have a care of the security of our faith and hope if the commiseration of our perishing neighbours affect us and this by so much the more by how much we perceive this plague to be the more creeping on especially in the mindes of Polititians who hold it commonly amongst their secrets of State that they may use Religion for a pretext to take and awe the vulgar withall Now what kind of remedy may we seek for Atheisme the word of God which is the power of God to salvation to every one that believes can do nothing here because they do not believe it As for miracles by which they might be wrought upon to believe God uses not to put forth any for the convincing of Atheisme because his ordinary workes may suffice in this case as one of great note saith Therefore these things are seriously to be urged to the confusion and shaming of those fools It 's true as saith the renowned VERULAM that a smattering of naturall Philosophy inclines men to Atheisme the deeper knowledge thereof brings them about to Religion when by the chaine of things connexed or link'd within themselves it leads them to God and providence There will scarce then be found out any remedy of more efficacy for the subduing and overthrow of this monster then a fuller truer and quite severer and exacter knowledge of things themselves that they may grope by sense and thereby lay close and fast hold on reason it selfe which Pansophy both seeks after and hopes for Thence there is hope it may be effected that Atheists being compelled to heare the testimonies of all creatures touching the Creatour may bee constrayned at length to adde their owne or being caught and held in close bee forced to deny themselves rather then God viz. being reduc'd to the absurdities of the Scepticks that there is no sense of things no things no world no men who may dispute of these things Brought to which issue they shall either yield themselves conquered or it shall appeare they are fooles who saying there is no God deny themselves the world and all things LV. Lastly this Age hath need of some most present remedy against Phrensie with which a great many men being surprized run on furiously to their mutuall destruction For we see the devouring and deadly flames of discord and wars passe through the whole world destroying Kingdomes and Nations with that pertinacy as all may seeme to have conspired for their mutuall bane not likely to give over unlesse it be with their owne and the worlds ruine There is nothing therefore which

they may neither be ignorant nor forget whereto all things are to be directed But even certaine Compendiums of PANSOPHY accommodated or fitted to the capacity of first child-hood may be easily constituted and framed for the use of inferiour Schooles XLV Consider with me now the Politicall or Civill State and you shall see that PANSOPHY may be very serviceable also for its wellfare Knowne is that speech of PLATO and held for an Oracle long ago That Common-Wealths are even then like to be happy when either Philosophers rule them or those who rule them play the Philosophers then which saying nothing is more true if true Philosophy which is the true contemplation of all things be meant and understood thereby For because Order is the foundation and bond of the safety of the Common-wealth as also of all other things for the retaining which among all men and all things Governours are to be vigilantly heedfull It s a plaine case by how much any one better understands the way of order by so much he may the better be president over others for the procuring and maintaining order Now he best understands the order of things who understands it universally as it is the soule of all things and knowes to distinguish fundamentalls from accessories whereof these are every where necessarily the same these other vary Now hither PANSOPHY doth altogether tend that it may detect Order the foundation and bond of all things it may therefore make good Governours for Common-wealths But it s also of great concernment that they who are subject be not subject upon constraint but upon their owne accord out of their love to justice Now why may not this same PANSOPHY effect and performe this if the very Commonalty also be admitted that it may learne and understand that the publick safety of all in generall and the private of every one in particular doth consist in it that every one may maintaine himselfe in his owne station and readily and chearefully go about his owne businesses whatsover they be that fall and happen to him XLVI If you looke at the Church PANSOPHY by Gods helpe may yield likewise to small advantage to the safety but even to the increases heereof For it s exceeding good that even all Divines understand how exactly Gods words agree every where with his workes that they may the better know to clear and explaine the mysteries of salvation by the mysteries of common providence And its profitable that the Christian common-people have not a commanded or extorted pharisaicall or an implicit slubberly but a certaine and explicite fayth that they may reply to their teachers as those Samaritanes to their first female Preacher Now we beleeve not because of thy saying but because wee our selves have heard and know him Now this will bee brought to passe if they bee taught to understand that which they beleeve and to know that our fayth not onely contayns in it no absurdity as Infidels suspect or even blasphemously affirme but that it is a thing of all other most rationable supported with the irresistible and irrefragable testimonies of the Scripture of the world of all the inward senses and moreover of Infidels themselves the confession of the very truth shining foorth heere and there from them also Which in the progresse of time and light may by the mercy of God bee a most strong engine or battering Ramme to convince and convert the very Infidels the Jewes Turkes and the remnant of the Gentiles which could not be hitherto by reason of our domestick discords and the unestablished way of teaching the truth plainly For so much as it is a common notion the consent of opinions seemes a note or marke of truth such a manifold dissent of Christians could not but beget in Infidels a suspition of falshood nor had we any means in readinesse whereby we might shake off that suspition For how can they obtayne the victory who set upon the enemy disorderly and besides that oppose and fight against themselves XLVII But wee ought to hope it may come to passe at length that the Church having a better accord within it selfe may bee furnished like wise with more powerfull weapons for the overcomming th● unbeleefe of Infidels For even as the Apostle sayd when hee considered the gradation of divine wisedome in the dispensing of the revelation of himselfe that God spoke often sundry wayes by his Prophets lest of all by his Sonne So why may we not imagine that the Sonne himself who doth even whatsoever he sees his Father doe John 5 19 after h●● had propagated by divers wayes and degrees through Countries and Nations the trueth of that doctrine which was brought from heaven reserved some utmost excellent degree for the last times since wee now see many waies which have gone before For first of all he would have the mysteries of purchased salvation preached to the Genti●es by simple men and Idiots but such as he made men believe were sent of God by the gift of tongues and miracles that the hard hearts of m●n alwaies arm●d by their owne obstinacy to resist God might be absolutely forced to yield Afterwards when the faith of miracles languish'd and the world hardned it selfe against the truth and ●ag●d against his Saints Christ layd down another means by which also the hardnesse of many was vanquished to wit the constancy of the Martyrs whose bloud was the seed of the Church For by how much more Christians were put to sl●ughter by so much more grew up and came on dayly to display and lay open the victory of the Crosse that as Christ so Christians might overcome by dying The world therefore yielded and gave w●y upon Conquest A third means of propagating th● Churc● forthwith approaching namely when Christ gave it Kings as nursing Fathers and Queens as nursing Mothers by whose example and faithfull care whole Countreys were conv rted But when the sly and subtile deceiver had turn d this into the Churches bane and had brought in security of life dissolutenesse of manners prophanenesse of doctrine and a various mixture of errors God against that darknesse set a new light of tongues by the helpe whereof and the benefit of Printing the Sacred Bookes were brought to publick view and the Writings of the Ancients by whose ●ayd truth hath been fayrly purged from enterd-in errors and superstition But because heere also both seducers who see but a little in the open light doe make a struggling and those who follow the light rather light for themselves particular torches and thereby hinder their owne and one anothers light then labour to enjoy a full light in common And lastly because the Gentiles remain to be converted for the Gospel of the Kingdome shall be preached in the whole World before the End come Matth. 24.14 and the remnants of the children of Abraham are to be excited to seeke the Lord their God in the latter dayes Ho. 3.5 why may not the Lord of all bee

at this time may be so necessary for the world to stay it selfe that it doe not utterly perish as some universall instauration of mens mindes and for this likewise an universall peace and concord powred forth as it were upon all mankinde Now I understand by Peace and Concord not so much that externall agreement of Princes and Countries amongst themselves which is a slippery businesse and subject to be changed on small and slender occasions as that inward accord of mens mindes in regard of tenets and opinions which possesse them From which if this may be obtained man-kinde hath much which it may deservedly promise it selfe For opinions about following or avoyding things as they ceaze on mens mindes so they stir up turbulent or beget calme affections and if they be the same they bring forth the same inclinations desires and endeavours for good or evill according as they are themse ves We may therefore vainely hope that the mindes of men may any other way be brought to good and quiet affections then by the encouraged studies of Piety Humanity and Wisdome which wise Antiquity hath gallantly expressed in that faigned narration of the Theater of ORPEEUS where all Beasts and Birds being gathered together forgetting their naturall appetites of praying sporting fighting stood friendly and sweetly by one another whose sound as often as it ceased the Creatures forthwith returned to their disposition By which Apologue they taught us that men who are by nature most greedy of gaine pleasure revenge so long as they give eare to the Precepts of Religion and Wisdome so long they entertaine peace and society among themselves if these be silent they fall into Seditions Tumults and salvage cruelty Yea the Holy Scripture teacheth us the same as it makes mention how the turbulent spirit of wicked SAUL could not be composed by any other way then by DAVIDS Harpe and how the spirit of godly ELISEUS being moved with zeale could not be recalled to tranquility without the like harmonious consent What therefore hath the tumultuous world need of save some harmonious Harpe that it may come to it selfe And because Seditions have not layd hold on some few Countries somewhat nearer or more adjoyning to one another but have even surprized the whole World so as all the Kingdomes of Christians and what ever remaines of Infidell Nations rise up one against another and the West is dasht against the East and the North against the South and indeed by the concurrence of sacred and prophane causes for their Country and Religion For so extraordinary a disease there is even need of an extraordinary universall remedy viz. of the reducement of mens mindes into some universall concord For the obtaining which PANSOPHY by its owne desirable Panarmony or generall agreement will be fit and convenient or else there will be scarce any other medium under Heaven LVI The occasions which the most wise providence of our God fencing in a way to some most faire and great worke affords to make us bold in our desires to conceive such great matters as these to presume of them through hope to talke and write of them and finally to attempt them by setting our hands thereto LVII The first of these is the Commerce of Ages and Countries so rarely discovered of late For hitherto the affairs of men were practised polished and tooke increase by parts in Mechanicks and Liberals and this indeed sparingly through Nations and Ages even in a way also unknowne to one another Now we are come to that passe that by the benefit of Printing all the Monuments of Antiquity being drawne out of darkenesse may be communicated to the wits of our Age and by the found out meanes of Navigation Commerce or Traffick may be haply entered on with all the Nations of the World Whence by the emulation of Wits raised by this and that meanes men have begun to sweat exceedingly in the searching out of new Inventions for some certaine latter lusters of yeares But that very thing for the most part rather by the private industry of certaine persons then in Common What therefore may forbid us to assay it after a sort the things of the whole World which have been and are to be observed which are and may be invented may at length be made Common to all To wit that all who are and shal be admitted into the Theater of Gods wisdom may be taught to attend what may be done and to stir up themselves with mutuall alacrity to observe more and greater things constantly for the wisdome of God will never faile to shew forth his Acts and Spectacles to the World We must assay this with the good leave of God the president of our affaires to whose glory it redounds to have very many and very attentive Spectators of those shewes which his wisdome manifests in his Theater that such great workes be not without full witnesse and full admiration LVIII The happy successes of wits hitherto about the polishing certain perticular things the now fit piles of materialls particularly elaborated for the cōceiving so great a structure give us also an occasion of attēpting Pansophy For what have not Mechanicks hitherto assaid to what perfectiō have they not brought their arts what have not the Cōtēplators of things left unsearched of what thing have they not laboured to trace out the most intimate reasons Now with what accesse of humane science this is taught by the miraculous trimnesse of Arithmetick Geometry Opticks Musick Astronomy Chymistry Logick also by the wits of certain late Authours is brought on to its chiefe exactnesse although not yet made of publick use Furthermore the fervent study about divine Learning and the pious and happy endeavours of bringing forth even abstruse mysteries and hidden senses of Prophesies whereby through Gods bounty that we have been and dayly may be mo●e benefited than in fore past ages they see and joy at it who in the light of God see light Therefore as SOLOMON after he had caused Cedar and other wood of good juice and odour to be fel'd from the mountain Libanus and to be transported to Judea and to be hew'n out for sundry uses and after he got marble to be cut out of Quarries and neatly polisht after he had heap'd up gold in sufficient plēty together with other more precious mettals gems set his mind to the very structure of the holy Temple and happily finish'd it by Gods help in seven yeares space So touching our selves after we have collected hitherto great store of sensuall observations and after we have fairly built the shop of humane reasoning and after we have discovered the most rich veines of the golden mine of divine Scriptures what may we thinke remaines but that by the pleasure and guidance of God himselfe our hands be set to the building the Temple of Universall Wisdome LIX The third thing which we deservingly interpret an occasion of our now entring on so great a work as this xThat we