Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	people_n	power_n	see_v	1,799	5	3.3938	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41631	An essay of the true happines of man in two books / by Samuel Gott ...	Gott, Samuel, 1613-1671.	1650 (1650)	Wing G1354; ESTC R6768	89,685	312

wanton Spirit that it is not alwaies constant to it self for it is not only variously apprehended by severall men as it is said the Aethiopians paint the Devill white but the same persons at severall times variously judge of it The Persians highly esteemed an Hawk-Nose because their Cyrus was so shaped Alexanders Courtiers wried their Necks like him and the Roman Ladies affected the color of Poppaea's Hair The Irish do the like and we alter the cut of our Heads and Beards almost every year and I am perswaded if it were as much in our power we should have as many new fashions and changes of our Bodies as we have of our Garments and Attires But whatsoever the true value of Beauty may be surely the owner enjoyeth it only at the second hand either from the Glass as the Flower thereof or from the favor of others which is the best Fruit it yieldeth IX Of the Goods of Fortune THE Gifts of Fortune are the Good things of the great Body of the World and are of three sorts Riches Objects of Pleasure and Titles of Honor which one rightly terms the Worlds Trinity Ambitiosus Honos Opes Foeda Voluptas Haec tria pro trino Numine Mundus habet These three make up the whole Inventory of Fortune and are all summed up in a Crown or the Roiall State which the Heathen called the fairest Gift that the Gods bestowed on mortall men Besides it hath a peculiar Prerogative which is that Grandeur or Supremacy which we commonly call Majesty whereof no inferior condition is capable Princes are in this sense more then men Political Giants like Briareus having an hundred hands yea thousands and millions of hands with all which they act good or ill Regum ingenia sunt fata temporum We cannot well discourse of the goods of Fortune without this which is the greatest of all and because it is the summary of them eminently including all in it self we will particularly insist on it not as a Civill Institution though of the best kind but as a Personal Felicity which is so great and so much admired by other men that the labour lies most on the other hand to demonstrate the Vanity thereof The World hath always declaimed against usurping Tyrants and Philosophers have as much cried down their happiness They are Kings of a Bastard kind which yet commonly afterward obtain a Legitimation Certainly Tyranny even in lawfull Princes is as great a misery to themselvs as to the people It is the happiness of Christ's Kingdom That his people shall be willing in the day of his power The love of the Subjects makes Soveraignty pleasant without which it is like the Kingdom of Satan a very Hell of Disorder and Discontent All men admire a Crown because they see the lustre but feel not the weight of it this seems lighter because they never wore it and that greater then it is because they cannot wear it we naturally admire that which we cannot attain as well as that which we cannot understand looking upon it as Peculiar and Sacred Therefore it is a very hard thing to give a clear demonstration of the Vanity of this opinion which cannot be confuted by experience The Spanish Page who in a high distemper of Fansy imagined himself a great Emperor and was maintained in that Humor by his Lord had some kind of tast thereof The Scripture expresseth the greatest Glory and Pomp of Princes in no better a Phrase then Much Fansy There are some more reall tasts of Royalty which any private man may have Every Master of a Family is a King within doors The best pedigree of lawfull Monarchy is from it and Princes still affect to be called Fathers of the Country Though Families are subordinate to Kingdoms yet it is true of Kingdoms as well as of them Omne sub regno graviore regnum est the greatest Potentates are not Omnipotent but as much crossed in their wills as others who as they have lesser Abilities so they have lower Designs Thus may private men Degustare Imperium even that Empire which is without them and over others but certainly every man may be Rex Stoicus a King in his own Microcosm which he who knows how to rule well may despise a Crown But the most satisfactory Evidence is that which may be collected from Princes themselvs especially such who have had the experience of a Private life and so can best judge of both Such commonly prove the ablest and the wisest enjoying and improving Roialty to the utmost Sylla the Happy laid aside his Dictatorship because he esteemed a Private life more Happy Augustus was partly of the same mind and deliberated about it but not so confident As Periander said of Tyranny It was a hard thing to keep and dangerous not to keep Our common saying is very true That the best Condition of life is between a Constable and a Justice of Peace if the Constable and the Justice would support such in that middle estate but commonly men in Office take a pride and a delight in oppressing Private men they think Justice but an ordinary and dull thing Injustice is more eminent and extraordinary so that many wise men who would fain live quietly are necessitated to accept of Authority and part with some of their Happiness to secure the rest Yet Dioclesian though he judged it absolutely necessary to continue the Empire voluntarily left it and would never after reassume it though he were highly threatned to it In Iulius Caesar himself who professed it his Chief Good to be Chief Insultare omnium capitibus and had rather be the best man in a Parish as we say then second in the City of Rome yea was not contented with the Thing unless he might also have the Name of a King which partly intimates the Vani●y thereof we shall find Venus and the Muses among his chiefest delights and there is no Prince who hath been eminently addicted to either of them but hath placed them among his greatest pleasures Now the one being the naturall pleasure of the Body and the other of the Mind a common Plebeian may enjoy both as fully as any of them What shall we then say of Fidling and Fooling and the vain Humors of weaker Princes Surely a wise man would judge a King of Beggers as happy as some of those yong Roman Emperors X. Of Riches MOney is the eldest Son and Heir of Fortune Lord Paramount and universall King in every particular Kingdom The Image and Superscription of Caesar on his Coin is more powerfull then Caesar himself Witty men have many conceited disparagements of it calling it The Excrement of Earth Metall turned up Trump and the like but they speak of it in its Naturall capacity whereas they ought to consider it in its Politike as Money and not at Metall so it is rightly defined the Measure of all commutable things In this sense Petronius calls it Iovem in arca and they who

distinguished and discerned by all as now the Eye doth judge of Colors Black and White Light and Darkness and every one receive according to his Deeds so that there shall not be one farthing got or lost by all this forbearance Though Hell hath most of men yet Heaven had the first who died a Martyr and God will have some of both sorts in all Ages and Parts of the World to fill both places As for wicked men Iuvenal tells us Quocunque invenias populo quocunque sub axe Though he thought a Brutus or a Cato could hardly be found in any corner of the earth but Christ tells us that better then they shall come from the East and West and sit down with Abraham Isaac and Iacob in the Kingdome of God and they in Heaven sing unto him Thou hast redeemed us unto God out of every Kindred and Tong and People and Nation As when any man hath filled up the measure of his Sin or Grace he is taken out of this world so when the whole number of Sinners and Saints shall be accomplished then shall the World it self cease and be resolved into this perfect Kingdome Christ shall have his mystical Body made of all his Saints as so many members of severall proportions and the Divell shall have his made up of sinners of all sorts and Sizes and God shall be perfectly glorified in both God made the first world in order measure and weight much more this second world which must be most perfect and perpetuall The perfection of this perfection and that wherein God is most glorified is the salvation of Man therefore as the first man that died was saved so the dead in Christ shall rise first though there shall be more of the damned which is also to set forth the singular and extraordinary Grace of God toward the blessed yet there is greater manifestation of Gods Glory in them that are saved then in the other Justice is equally ballanced by rewarding the good and punishing the bad but the saving of one Sinner which is an act of free Grace and Bounty far exceeds both and damnation which is but a due punishment holds no proportion with it There is more merit in the blood of Christ by which we are saved then demerit in the Divells and all the damned A Christian enjoies this day of Judgement by a constant and joifull expectation thereof which is so terrible unto others and as God will then reduce all the confusions of this world into a state of perfection so shall all the reproches and sufferings of the Saints end in eternal Glory and Blessedness XIX Of Hell HEll is the Executioner of Gods last Judgment against Sinners the Nadir of the new World as Heaven is the Zenith Paul the 3 d on his death bed said he should shortly be resolved of three things whereof he had ever much doubted Whether there were a God an Immortality and a Hell or no and indeed we can hardly deny the last unless we also deny the first God who is the great Judge will not only pass sentence which is but an Idea of Justice but also execute it upon the damned which is the life and existence thereof Therefore every Religion hath instituted some kind of Heaven and Hell places of reward and punishment sutable to it self and the more pure and spirituall the Religion is the more exact are the Heaven and Hell belonging to it for as it deals with God himself so it doth with his Justice and Mercy The Barbarous Nations suppose that after Death they shall be transported beyond I know not what Mountains and there receiv some childish rewards The Poets have their Elysium and Tartarus and have furnished them with severall kinds of Pleasures and Pains The Turks fansy a Paradise of all carnall Delights and a place of corporeall Torments very gross and sensuall neerer Poetry then Christianity The Papists acknowledge a true Heaven and Hell but as they deal with all other parts of Religion so to these they add some Suburbs certain Limbo's and Purgatories of their own invention But the Scriptures set forth the true Heaven and the true Hell in a most perfect manner becommig the Mercy and Justice of an Infinite God and befitting the Spiritual nature of the Creatures capable thereof Wicked men perswade themselvs that God who made them will not damn them or at most that they shall only suffer to the purging away of their Sin and then afterward Vbi mille rotam volvere per annos as Origen held even of the Divells they shall be released because their Sins cannot hurt God therefore they think God will not hurt them Thou thoughtest saith God I was altogether such a one as thy self but I will reprove thee and set thy sins in order before thine Eies He is so far from any such blind and dull negligence that he will bring forth all their sins and set every one of them in order attired with all their Circumstances and exactly proportion punishments to them by a most just and equall compensation He who would suffer none to escape in this life whom he had cursed with a temporall Curse but most severely punished the foolish pity of Saul in sparing Agag and Achan for reserving only a wedge of Gold and a Babylonish Garment of the spoil of that execrated City who drowned the old World with a Deluge and saved only eight Persons in the Ark will certainly in a most exact manner execute his great Anathema and finall doom against Sinners whereof those former examples seem to be but the types and the evidences of his severe wrath the perfection whereof is reserved for Hell These things are no Monkery nor Christian Poetry no Bruta fulmina but most certain truths grounded on Reason and Scripture God is not slack as men count slackness nor rigid as they count rigor but as he perfectly hates Sin so he will perfectly punish it and go to the very utmost Apex and Puntilio of Justice that so his Justice may be manifested to the utmost Hell is the privation of all Good things depriving the irreligious Cardinall at once both of his part in Paris and of his part in Paradise There the voluptuous Dives hath not the least drop of water to cool the tip of his tong but is exprobrated and tormented aswell with the remembrance of the good things which he formerly enjoied as of the evill thing he suffers But Heaven it self is that which doth infinitely provoke the envy of the Divells and the Damned making the great Tyrants and cruell Persecuters of the world to gnash their teeth when they behold a poor Lazarus whom thay disdained to diet with their dogs advanced to so high a Glory and trampling on their captive necks Hence they conceiv as much torment as they see the Saints enjoy of bliss for this is the nature of perfect Envy to be as much vexed in it self as it apprehendeth Happiness in another Coelum est