Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	death_n	life_n	12,344	5	4.4509	3	false

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

being furnished with a full degree of light enjoyed the fellowship of his Creator and might have enjoyed his happynesse without end being ignorant of the contrary Now after that he was averse from God he lost God his light and through the darknesse of his minde was involved in infinite evils and knew no way of ridding himselfe of them He hath altogether need of light in which he may both see himselfe and surrounding dangers and his God again restoring himselfe unto him that is that he may know the way of escaping misery and recovering happynesse For because a contrary is not expelled but by a contrary against darknesse there 's no remedy besides light nor any other against so many confusions of our minde save a distinct knowledge of things that Sathan that old Impostor may no more so easily deceive us 3. Therefore God in this our state doth forbid us no longer he enjoynes us rather to try all things that that which is good may be more certainely found out and more easily retained Hence are these speeches of God See I have set before thee this day life and good and death and evill Chuse life that thou mayst live Deut. 30.15.16 also know and see that it is an evill thing and bitter to forsake the Lord Jer. 2.19 and the like Therefore even as man then when he was forbidden the tree of knowledge of good and evill because he obeyed not sinned So now when by the same divine Mandates we are commanded to try all things if we doe not obey we double the sinne adding now contumacy to a late rashnesse The counterfeit modesty of ACHAZ did not please God that when he was commanded to aske a signe of God refused saying he would not tempt the Lord as though it were to tempt God humbly and thankfully to admit of those things which his bounty offers Seeing then God shewes us both the necessity and possibility and occasions of a certaine truer and more universall knowledge of all things we shall be ingratefull and blame-worthy unlesse we admit this with thankes LXV They say Yet neverthelesse the title of PANSOPHY is presumptuous not agreeing with humane knowledge so far as it may extend it selfe it is to be left to God alone I answer we will not wrangle about the name when we shall agree about the thing Yet we suppose there can be no cause why any one may be deservedly offended at it For we doe not therefore attribute any thing to man that we may detract from God but that the glory of God may thereby the more shine in man his image And if the word wisdome or wise by the good leave of these persons be attributed to man when yet the Scripture expresly terms God alone wise 1. Tim. 1.17 Eccles 1.7 Why may the adjection of the note of universality so offend Surely we have no slighter grounds to oppose this then PITHAGORAS had when he changed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now they report that he respected two things God for whom alone he would have that glorious title left that he should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wise Besides he had regard to Sophisters ad Triflers who by the abuse of the word reckoned themselves among wise men He therefore desiring to recall men from the opinion of wisdome to the studies of wisdome added the marke of study 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a Philosopher Now we have other like causes why we thinke another note of universality viz. this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be proposed the neglect of wisdome and the word Phylosophy Theosophy and the abuse of others commonly received First of all I say because most men are dull and sluggish over securely leaving to God the title of wisdome with the thing it selfe that they themselves may grow brutish and performe all their owne matters rashly fondly and foolishly and those who would be wise either seeke to be wise by piece-meale about certaine particular objects being ignorant and carelesse of the whole comprisall of wisdome or seeke to be wise without God indeed neither ayming at God nor conforming themselves and their affaires unto his rules They are therefore to be called back to the Lawes and Rules of the all wise God without whom as there is no Essence so likewise no understanding and no wisdome and nothing true or coherent that all men growne skilfull in the rellishing all things but especially divine matters may be truly rendred like to God and as much as possible The manner therfore of Science being found out whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men about all things altogether may be taught to be wise why may it not deserve to be term'd A certaine humane PANSOPHY After the imitation of words already received by which the fuller furniture or preparation of any thing is expressed by this adjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as wee may see on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Heereunto is added the abuse of the name Philosophy against Theosophy or Theology and on the contrary which they thus vulgarly distinguish as if neither of them had any thing to do with the other with a manifest wrong to truth where therefore these are conjoyn'd and men are taught as AUGUSTINE speakes both to act the Philosophers part in sacred things and to be consecrated in Philosophy by deserved right the name is changed so as the thing wants not its fit index or discoverer Yet at last if the appellation PANSOPHY shall displease the Church it may be chang'd into another even contrary so as we may stile it instead of Omniscience or all-knowledge Nulliscience or no-knowledge For we must even needs come to that at length if we shall constitute true PANSOPHY which may reduce contraries likewise to an identity that by how much the more a man sees by so much he may note more defects both of his owne and others the wisest of men being witnesse Eccl. 1.15 LXVI They object likewise that we by calling PANSOPHY a certain Ladder to God do transforme the worke of converting men into an Art which appertaines to God alone We answer as though it were indeed absurd either to joyne externall helps to the inward operation of the Holy Ghost or to use a certaine prudence and art in dispensing these when as hee is the rather absurd who denies this For God acts ordinarily by mediums in which mediums there are borh men themselves whom God hath as Labourers together with him or co-workers 1 Cor. 3.9 and also humane industry which the art of method directs Hence sith God promises a fair reformation of the Church he promises Pastors which may feed his people with knowledge and understanding Jer. 3.15 and teachers having the tongue of the Learned knowing how to speake a word in season Isay 50.4 And the practise of the Prophets Apostles and Christ himselfe shews that they were not wont to set upon men without certain stratagems whom

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