Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	nature_n	soul_n	unite_v	6,882	5	9.6339	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49980	The temple of vvisdom for the little world in two parts. The first philosophically divine, treating of the being of all beeings, and whence everything hath its origins as heaven, hell, angels, men and devils, earth, stars and elements. And particularly of all mysteries concerning the soul, and of Adam before and after the fall. Also, a treatise of the four complexions, and the causes of spiritual sadness, &c. To which is added, a postscript to all students in arts and sciences. Second part, morally divine, containing abuses stript and whipt, by Geo. Wither, with his description of fair virtue. Secondly. A collection of divine poems from ... Essayes and religious meditations of Sir Francis Bacon, Knight. Collected, published and intended for a general good. By D.L.	Leeds, Daniel, 1652-1720.; Wither, George, 1588-1667. Abuses stript, and whipt.; Bacon, Francis, 1561-1626.	1688 (1688)	Wing L915; ESTC R224149	138,032	220

forty D●…ys just so long as Christ was tempted in the Wilderness and that also by all the three Principles When a Twig groweth out of a Tree the form of it is like the Tree indeed it is not the S●…k and the Root but yet it is like the Tree So also when a Mother bringeth forth a Child it is an Image of ●…er So we mu●…t understand that the Soul is in the form of a r●…nd Globe according to the Eye of God through which the Cross goeth and which divideth it self in two p●…rts viz. 〈◊〉 t●…o Ey●…s standing B●…ck to Back viz. a holy divin●… Eye and a wrathful hellish Eye in the Fire t●…is it s●…ld shu●… an●… secretly reign therewith through the Anguish viz. through Death in the second Principle in Love. We mean the 〈◊〉 in the Fist Principle according to the original hath the form of an Eye and yet two-fold like a Heart wherein there is a C●…ss And in the second Principle it is a Spirit and a whole Image as the outward m●…●…s And in the third P●…inciple it is a Glass of the whole VVorld all whatsoever is contained in Heaven and Earth every Prop●…ty of every Creature lieth therein for that Glass is like the Firmament and Stars Of the Power and Ability of the Soul. WE know that what soever cometh out of the 〈◊〉 and is the ground of it s●…lf can 〈◊〉 it self 〈◊〉 things But though the Soul be a Twig out of the Tree 〈◊〉 now it is become a Creature and is its own it is an Ima●… of the whole for when a Child is born then the Mothe●… and the Child are two VVe mean thus God's Spirit an●… the Spirit of the Soul are two Persons each is free from 〈◊〉 other and yet both stand in the first beginning each hath 〈◊〉 own Will. The Soul originally is greatly powerful it can do much but its Power is only in that Principle wherein it is for the Devil cannot reign over God. The First Power of the VVill of the Soul is it frameth its own form in the Spirit also it can frame another Image in the Spirit out of the centre of Nature it can give another Form to the Body according to the outward Spirit for the inward is Lord of the outward it can change the outwar●… into another Image but not durable For Adam's Soul having let in the Turba of this VVo●…ld that if the Turba see a strange Child it riseth up against it instantly and desiroyeth it it continueth to endure only so long as the inward Spirit can subdue and over-power the outward And this Form is called Negromancy a Transmutation where the inward over-powereth the outward for it is natural and we understand that when we shall be changed that change will be made thus by the same Turba which hath the first Fiat in it Secondly if the Spirit were an Angel the similitude of God yet the VVill can make it a proud Devil and also make a Devil an Angel if it sink it self into Death into Humility under the Cross and cas●… it self into the Spirit of God and so submit to his Government then it sinketh into Eternity out of the Source into the still nothing which is yet all Thirdly The Spirit of the Soul hath power to ent●… ●…other man into his Marrow and Bones viz. the Sulpher and to bring the Turba into him if he ●…se so far as every one is not armed with the 〈◊〉 of God but is found naked in the Spirit of this ●…rld as may be seen by Witches Fourthly It hath such power if it be the Child of 〈◊〉 that it can lead the Turba captive and can pour out upon the House of the Wicked as Elias did 〈◊〉 Fire and Moses before Pharaoh for it can throw own Mountains and break Rocks This you must understand to be so far as that thing capable of the Turba by awakening the Wrath then 〈◊〉 is possible but if not and that the Spirit of God be 〈◊〉 a thing then it cannot be for it would pour Water ●…pon the Turba of the Fire which would then be as it were dead and its power would lie in Derision And therefore Heaven is a middle between God and Hell viz. between Love and Anger and was created out of the midst of the Waters so that the Devil cannot rule with his Turba the VVater turneth his purpose into derision as the false Magick and blinded Inchantment are drowned in the VVater The Fifth Power of the VVill or Spirit of the Soul is that it may or can seek all VVonders that are in Nature viz. all Arts Languages Buildings Plantings Distraction Knowledge it can command the Starry Heaven as Joshua did when he commanded the Sun to stand still and Moses the Sea that it stood up also he commanded the Darkness and it came it can make an earthly Life as Moses made the Lice and Frogs also Serpents and other Wonders It hath Death in its Power so that it can over●…ower that if it ride in the Charriot of the Bride viz. the VVill of the holy Ghost it can bridse and overcome the Devil if its VVill be in God there is noth●…ng can be named that it cannot subdue The Souls power was so potent before the Vanity that it was not subject to any thing and so it is powerful if the understanding were not taken awa●… from it it can by Magick alter all things whatsoever are in the world's Essence and introduce them into another Essence but the vanity in the outward Airs dominion hath brought a 〈◊〉 thereinto so that it doth not know it self it must in this Life time be it●… own Enemy that it may learn to be humble and continue in the divine Harmony and not become a Devi●… And so the Dev●…l can do nothing to it for he is proud Spirit and would be above the VVonders 〈◊〉 God but an humility can bind him after this ma●… ner every man may escape the false Magician an●… also the 〈◊〉 for no Po●…er can touch him i●… whom God 〈◊〉 Whether the Soul be Corporeal or not Corporeal THe Tincture is the tr●…e Body of the Soul for the Soul is ●…ire and the Tincture ariseth from the Fire and draweth it again into it self and allayeth it self therewith so that the wrathful Source is quenched and then the Tinct●…re subsisteth in me●…kness For the Soul hath no Essence nor Power in it self but the Fire and thus VVater proceedeth from the me●…kness of the Tincture The Fire is desirous and where there is a desiring of the original there is a finding of the original Thus the ●…ire findeth VVater in the Tincture and turneth it into Sulpher according to the Power of all the seven Spirits of Nature and this is a VVater of Life And so we see that the Blood is the House of the Soul but the Tincture is its Body The Soul only beside the Spirit is a Globe of Fire with an Eye of Fire and an Eye

kindling They are another thing then Earth man loveth that well and 〈◊〉 it for his Maintenance but he knoweth not its ground and original it is not in vain loved by the Mind it hath a high original if we would consider of it But we are justly silent of it here seeing man without that loveth it too much and thereby withdraweth himself from the Spirit of God One should not love the Body mor●… then the Spirit for the Spirit is its Life this we give you to understand in a Similitude and are silent of the matter with the ground and original thereof But know this that it was given to man for his Sport and Ornament he had it by the right of Nature it was his understanding the outward Bodies for the outward Body with its Tincture and the Metalline Tincture are near a kind When the Tincture of the outward Body was destroyed by the Devils evil longing then the Metalline Tincture hid it self from the human became an enemy to it for it is p●…rer then the perished in the outward Man. Let this be manifest to ●…ou ye seekers of the Metalline Tincture If you would find the Philosophers Stone then apply your selves to the new Birth in Christ else it will be hard for you to apprehend it for it hath a great agreement with the ●…nly Substantiality which if it were released from the fierce wrath would be very well seen It s lustre signifieth somewhat so that if we had 〈◊〉 Eyes we ●…hould well app●…ehend it A collected Appendix ●…or the clearer opening the 〈◊〉 〈◊〉 THe Beeing of all Beeings is but one only Beeing●… but in its g●…eration it severs it self into two 〈◊〉 viz. 〈◊〉 Light and Darkness into Joy and ●…orrow into ●…vil a●…d Good into Love and Anger into 〈◊〉 and Light and out of these two eternal Begi●…nings or Principles into a third begi●…ning viz. into the Creation to 〈◊〉 own Love play and ●…lody according 〈◊〉 the Property of both eternal 〈◊〉 Death is the bound mark of all whatsoever is temporal whereby the Evil may be destroyed If Gods Anger be omnipotent to destroy then is his Love also omnipotent to preserve if this contrariety were not there would be no Life and there would be no good also no evil for if there were no fierce wrath there would be no moving Thus the Substance of all Substances is a continual working desiring and fulfilling the ●…ire desireth the Light that it may get meekness and substance for its burning or life and the Light desireth the Fire else there would be no Light and it would have neither Power nor Life and they both de●…ire the dark anguish else the Fire and Light would have no Root and all would be a nothing Therefore I say God's Love is as great as his Anger his Fire as great as his Light and his Darkness as great as either of the other it is all alike eternal without be●…inning and it beginneth it self from Eternity with or 〈◊〉 the Darkness and bringeth it self from Eternity to 〈◊〉 darkness into the Source or Quality even into the 〈◊〉 and in the rising up of the ●…ire is the eternal Death ●…here the Darkness and Light seperate themselves each ●…to a Principle in it self and the Light also it self po●…sseth it self one dwelleth in the other unapprehended 〈◊〉 the other there is in ●…ternity no parting asunder ●…hose that dwell in the Darkness see not the Light and ●…hose that dwell in the Light see no Darkness God ●…uld not be manifested or revealed and there would 〈◊〉 〈◊〉 Nature nor Creature without the darkness Observe now God's anger maketh the dark mind ●…ull of God's Love maketh the Light mind full ●…or ●…hosoever hath to them it will be given But now all ●…andeth in Strife the Light against the ●…arkness an●… the Life against the Death and the ●…eath against the Life But Man is out of the great 〈◊〉 of all Substances and in him is the Strife Dost thou say God can make of me what he will he is ●…mnipotent He maketh of thee what thou wilt his ●…ove is omnipotent and also his Anger that which getteth thee holdeth thee The Wicked is to God a good favour to De●…th and the Saint or Holy is so to ●…he eternal holy Life as thou growest so thou art such Sap as thou drawest into thy self such ●…ruit thou bear●…st It is not 〈◊〉 ●…od will not be mine but thou wilt ●…ot be his and so you are parted But he cannot make himself a Child he goeth onl●… with the Will into the Matrix and then the divine Fiat apprehendeth him and maketh him one indeed he cannot make himself a Devil the hellish Fiat according to the dark world's Property maketh him one wh●… 〈◊〉 doth but give his Will up thereto Therefore ●…ghtly saith the Apostle To whom you give ●…ur selves Ser●… in obedi●… 〈◊〉 Servants you are 〈◊〉 of God's Love 〈◊〉 Anger Here the Apostle speaks of man's ●…ction that man can give up himself and be given up and though indeed of himself he cannot take or receive yet God giveth him the taking or receiving for he hath promised it him We believe a Resurrection of our Bodies which we had here it is not the earthly Body that is the Image which shall live eternally but the Heavenly which the earthly body here holdeth captive in Death but if Christ become born therein then it is no more in death but liveth in Christ and is only covered with the earthly body It is not the Husk viz. the beastial Flesh that shall arise but the Life in the outward Mystery with the wonders that shall be comprised in the holy Element and be united with the Body of Christ even of the new man and in Eternity stand with its wonders in it Seek not Christ's flesh in the four E●…ements in the Spirit of the outward world but in the Root of them viz. in the holy Element a Principle deeper then this world is not absent from the outward body Let no man think it will come to pass that men will come who will teach or compel thé holy Spirit with Authority or Power into men No it is said Today when you hear the Voice of the Lord harden not your ●…earts and Ears Expect not another time for this is the time of your Visitation incline your ●…ars and Hearts into the Temple of Christ in you Let none wait for a golden Time wherein the holy Spirit out of or from the outward Mouth will cry into the har●…d into his beastial VVill who will live only in the Lust of the Elesh O! No that is not to be done The time is already come that Henoch teacheth and Noah declareth the Deludge of Sin. Let none wait for the outward Prophet he appeareth or shineth inwardly in the Spirit the outward man will not know him the right way into the eternal Life is in man VVhoso●…ver will enter in with Sion and praise God in Jerusalem

one according to his gift for his benefit one more than another according as the Spirit hath its property in him For the spirit of God is often subject to the spirits of men if they will that which is good or well and seeth or looketh af●…er what man willeth that his good work be not hindred but that every where above all Gods will or willing or desiring be done Of the two Qualities in one TVvo Qualities a good one and an evil one are in one another as one thing in this World in all powers in the Stars and the Elements as also in all the Creatures and no Creature in the ●…esh in the natural Life can subsist unless it hath the two Qualities 2. For from the two fold Source every thing hath its great mobility running springing driving and growing for meekness in Nature is a still Rest but the fierceness in every Power maketh all things moveable running and generative for the driving Qualities cause a Lust in all Creatures to evil and good 3. In every Creature in this World is a good and evil Will and Source which is caused by or proceedeth from the Stars for as the Creatures in the Earth are in the●…r Qualities so are the Stars there is nothing in Nature wherein there is not good and evil in Men Beasts Fowls Fishes Worms and in all that which is upon the Earth or in the Earth or Gold Silver Copper Tinn Lead Iron VVood Herbs and Grass in the Earth in Stones in t●…e VVater and all whatsoever can be thought upon Eve●… thing moveth and liveth in this double impulse working or operation be it what it will. 4. But the holy Angels and fierce wrathful Devils are here to be excepted the holy Angels live and qualifie in the Light and Meekness in the good Quality but the Devils live and reign in the fierce wrathful Quality in fierceness destruction and perdition 5. And though Moses writes I am an angry zealous God Yet the meaning of it is not that God is angry in himself and that there ariseth a ●…ire of Anger in the holy Trinity No that cannot be for it is written Against those that hate me In that same Creature the Fire of Anger riseth up For if God should be angry in himself then the whole Nature would be on fire which will come once to pass in the last day in Nature and not in God. But in God the triumphing Joy will burn it was never otherwise from Eternity nor will it ever be otherwise 6. Now the elevating springing triumphing Joy in God maketh Heaven triumphing and moveable and Heaven maketh the Stars and Elements moveable and the Stars and the Elements make the Creatures moveable out of the Powers of God are the Heavens proceeded out of the Heavens are the Stars out of the Stars are the Elements out of the Elements are the Earth and the Creatures come to be Thus all had its beginning even to the Angels and Devils which before the Creation of Heaven Stars and the Earth were proceeded out of the same Power out of which the Heaven the Stars the Earth were proceeded Now Hell and the dark World or the anger of God is a Gulf of desperation devoid of the Hope of God and all good it is the first ground to the eternal Nature the place is between the Kingdom of God and this World and maketh a peculiar Principal dwelling in it self and hath neither place nor local abode and is every where inhabiting it self only and yet it giveth Essence to the Light and outward 〈◊〉 〈◊〉 is it is the cause of the Source viz. the Fire 〈◊〉 the whole Beeing of all God's Beeings 7. In the Darkness he is an ang●…●…ealous God in the fire Spirit a consuming ●…ire and 〈◊〉 the Light ●…he is a merciful loving ●…od and in the Power of the Light he is especially above all other Pro●…rties called God and yet 't is all but God manifested●… who manifesteth himself through the eternal Na●…ure in ingredient Properties 8. The Essence of this VVorld 〈◊〉 in evil and good and the one cannot be with●…t the other But this is the great Iniquity of this ●…Vorld that the evil over powereth the good that 〈◊〉 Anger is stronger then the Love and this by re●…n of the Sin of the Devils and Men who have dist●…bed Nature by the false Desire that it mightily and effectually worketh in the wrath as a Poyson in the Body 9 VVe see very clearly that there is nothing in this VVorld so evil but it hath a good in it the good hath its rise originally out of the heavenly Property or light VVorld and the evil hath its Property out of the dark VVorld for both VVorlds are in each other as one Of the Seven Forms or Properties of the Eternal Nature which make three Principles or VVorlds I. Form Astringent Desire IT is the beginning of the eternal Nature the cause of Essences as also of harshness sharpness hardness Cold and Substance ●…a Mother of all Salts II. Form Bitter Compunctive The motion of the Desire it cutteth asunder the hardness and attracted Desire the true Root of Life a cause of the stirring so also of the Senses and the ground of the bitter pain III. Form Anguish Perceivance It is a cause of the Mind wherein the Senses are moved and acted the ground of the natural VVill wherein the eternal VVill desireth to be manifested that is it will be a Fire or Light In these three first Properties consisteth the foundation of Anger and of Hell and of all that is wrathful IV. Fire Spirit Reason Desire In the Fire the unity appeareth and is seen in the Light that is in a burning love and the wrath in the Essence of Fire In Fire and Light consisteth the Life of all things viz. in the Will thereof let them be ●…nsensible vegetable or rational things every thing as the Fire hath its ground either from the Eternal as the Soul or from the Temporary as Astral Elementary things for the Eternal is one Fire and the Temporary is another V. Form Light Love. This Property is the ●…ire of Love or world of Power and Light which in the Darkness dwelleth in it self and the Darkness comprehendeth it not in the Light the eternal Unity is substantial that is an holy spiritual Fire an holy Light an holy Air which is nothng else but Spirit also an holy Water which is the over-flowing Love of the unity of God and an holy Earth which is all powerful virtue and working It is the true spiritual angelical world of the divine Joy which is hidden in this visible world VI. Form Sound Voice Word Proceeding from the divine Powers which is formed in the Love the Sound is the understanding wherei●… all the Properties understand one another VII Form Essence Beeing Mansion This seventh Property is rightly and truly called the ground or place of Nature wherein the other Properties stand in one only ground the

and Jupiter as also Mars by reason of their great Orb cir●…umference cannot do it because they stand so high above and far distant from the Sun. The other Planets are peculiar Bodies of their own which have a Corporeal Propriety of themselves and are not bound to any fixed place but only to their Circles Orb or Sphere wherein they run their Course but the Sun is not such a Body but is only a place or Locality kindled by the Light of God. Understand the place where the Sun is is such a place as you may chuse or suppose any where above the Earth And if God should kindle the Light by the Heat then the whole World would be such a meer Sun for the same Power where the Sun standeth is every where all over and before the time of Wrath it was every where all over the place of this World as light as the Sun is now bu●… not so intolerable For that Heat was not so great as in the Sun and therefore the Light also was very meek So that man should not dare to say that the Sun is an open Gate of the L●…ght of God but is as the light in a man's Eye whereas also the place of the Eye belongs to the Body but the Light is distinct from the Body The Stars are 〈◊〉 Powers of the seven Spirits of God for when the 〈◊〉 of God was kindled by the Devil in this world then the ●…ole House of this world in Nature or the outermost Birth or Geniture was as it were benumed or chilled in Death from whence the Earth and Stones came to be The Stars are arisen or proceeded out of the kindled House of God's wrath for the whole House is ●…enumed in Death as the Earth is whence the Stars also subsist in Wrath and Love. Before the times of the created Heavens ●…he Stars and Elements and 〈◊〉 the creation of Angels there was no such Wra●…h of God no Death no Devil no Earth nor Stones neither any Stars but the Dei●…y generated it self very meekly and lovingly and formed ●…gured and framed it self in Ideas Shapes and Images which were incorporated 〈◊〉 to the qualifying or fountain Spirits in the generating Of the Earth c. THe Earth is come from the corrupt Saliter of the outermost Birth or Geniture For on the first Day God drove together or compacted the corrupt Saliter which came to be so in the kindling of ●…he Wrath. In this driving 〈◊〉 or compaction of the corrupt wrath S●…liter was King Luc●…r also as an impotent Prin●…e together with ●…is A●…ls driven into the hole of the WrathSaliter into that place where the outward half dead Comprehensibility is generated which is the place or space in upon above the Earth up to the nature Goddess the Moon So far reacheth their extent now ●…ill the last Day and then they will get a House in 〈◊〉 〈◊〉 where the Earth now is and 〈◊〉 that is in the 〈◊〉 Birth in the Darkness and this will be called the ●…urning H●…ll For Nature w●… very 〈◊〉 and thin or transparent and all stood meerly in Power and was in a very pleasant ho●… temper But as soon as 〈◊〉 Fight began in Nature with 〈◊〉 proud Devil Nature got a two-fold Source and the outer most Birth or Geniture in Nature was kindled in the wra●… Fire which is called the Wrath of God or the Burning Hel●… But Now when this was done the Deep became clear an●… with the hidd●…n or concealed Heaven th●… Light was seperate from the Darkness and the Globe of the Earth in the grea●… Wheel of Nature was roled or turned once about and th●… p●…ssed the time of one Revolution or of one Day In the duration of the second Day began the sharp 〈◊〉 tion and the incomprehensible 〈◊〉 between the Wra●…h an●… the Love or Light was made And so King Lucifer sirmly strongly or fast bolted up into the House of Darkness and wa●… reserved to the final Judgment And so also the Water of Life was separated from the Water of Death yet in that manner as that they hang to gether in this time of the World as Body and Soul and 〈◊〉 neither of them comprehend the other the Firmament is th●…●…liff or gulf between Time and Eternity But that God calleth it Heaven and maketh a division of the Waters gives us to understand that Heaven is in the world and the world is not in Heaven the VVater above the Firmament is in Heaven and the VVater under the Firmament is the external material Water the palpable water is Death and the impalpable is the Life Moses saith God created Heaven and Earth and all Creatures in six days and rested on the seventh yet God needed no Rest for he hath wrought from Eternit●… and he is a meer working Power and Virtue the understanding li●…th ●…idden in those Words could not 〈◊〉 ●…ve made all his Works in one day Neither can we properly say there was any Day before the Sun was for in the Deep there is but one day in all Therefore the meaning lieth hidden 〈◊〉 understandeth by each days workings the manifestation of the seven Properites for 〈◊〉 saith In the beginning God created H●… and ●…arth This visible World is sprung from the spiritual World and is only an Effluence of the seven Properties for it proceedeth out of the six working Properties but in the seventh that is in Paradise it is in rest and that ●…s the eternal Sabboth of Rest wherein the divine ●…ower and Virtue resteth for the seventh day was the ●…rue Paradise understand it spiritually That is the Tincture of the divine Power and Virtue ●…hich is a temperament this pi●…rced through Properties and wrought in the seventh that is in the substance of all the other Now it may be asked Why did not God bolt up the Devil instantly and then he had not done so much Mischief Answer This was Gods purpose and that must stand which is he would re-edifie out the corrupted Nature of the Earth or build again to himself an ange●…ical Host or Army viz. a true Body which should subsist eternally in God It was not God's intention at all to let the Devil have the whole ●…arth for an eternal dwelling-House but only the death and fierceness of the Earth which the Devil had brought into it Now if he should have instantly left it to the Devil for an eternal dwelling House then out of that place a new Body could not have been built Now what Sin had that space place or room committed against God that it should stand in eternal shame Sure none and therefore that was unequal to be so Also the purpose of God was to make a curious excellent Host or Army out of the Earth and all manner of Images Ideas and ●…orms for in and upon that all should spring and generate themselves a new as we see in Minerals Oars Stones Trees Herbs and Grass and all manner of Beasts after a heavenly

●…orm And though these Imagings were transitory being they were not pure before God yet God would in the end of this Time extract and draw forth the Heart and the Kernal out of the new Birth or Geniture and seperate it from Wrath and D●…ath But the Death of the Earth and the VVrath there in should be Lord Lucifer's eternal House after the accomplishment of the new Birth or Geniture 〈◊〉 the mean while Lord Lucifer should lie captive in the Darkness in the deep above the Earth and there he is now and may very shortly expect his portion Of the Divine Manifestation GOd is the eternal immense incomprehensible Unit●… which manifesteth it self in it self from Eternity to Eternity by the Trinity and is ●…ather Son and holy Ghost in a three-fold working The first Effluence and manifestation of this Trinity is the eternal VVord or out-speaking of the divi●…e Power and Virtue The first out-spoken Substance from the Power is the divine VVisdom which is a substance wherein the Power worketh The Angels and the Soul proceed from God's Essences from the whole Tr●…e the Angels from two Principles and the Soul with the Body of the outward Life from three Principles and therefore Man is higher then the Angels if he continue in God. The inward eternal working is hidden in the visible world and it is in every thing and through every thing yet not to be comprehended by any thing in the things own Power the outward Powers and Virtues are but the Passive and the House in w●…ich the inward do work All the other worldly Creatures are but the Substance of the outward world but man who is created both out of Time and Eternity out of the Beeing of all Beeings and made an Image of the divine manifestation The eternal manifestation of the divine Light is called the Kingdom of Heaven and the habitation of the holy Angels and Souls The fiery Darkness is called 〈◊〉 or God's anger wherein the Devils dwell together with the damned Souls In the place of this world Heaven and Hell are present every where but according to the inward ground Inwardly the divine working is manifest in God's Children but in the VVicked the working of the painful darkness The place of the eternal Paradise is hidden in this world in the inward ground but manifest in the inward man in which God's power and virtue worketh There shall perish of this world only the four Elements together with the stary Heaven and the earthly Creatures 〈◊〉 the outward gross Life of all things The inward Power and Virtue of every Substance remain●… eternally Of Man who is made after the Image and Similitude of God. THe whole Body with all its parts signifie Heaven and Earth The inward hallowness in the Body of man with the Wind-pipe and Artaries wherein the Air qualifieth or operateth signifieth the Deep betwixt the Stars and the Earth wherein Fire Air and Water qualifie in an Elementary manner and so the war●…th of the Air and Water qualifie also in the Wine-pipe and Arteries as they do in the Deep above the Earth The Flesh signifieth the Earth and is also from the Earth The Blood signifieth the Water and is from the Water The Breath signifieth the Air and is also Air. The Veins signifie the powerful flowings out from the Stars and are also the powerful out-goings of the Stars for the Stars with their power reign in the Veins and drive forth the form shape and condition of men The Entrals or Guts signifie the operation of the Stars or their consuming of all that which is proceed ed from their Power for whatsoever themselves hav●… made that they consume again and remain st●…ll 〈◊〉 〈◊〉 ●…eir virtue and power and so the Guts also are the ●…onsuming of all that which man thrusteth and stuffeth into his Guts even all whatsoever groweth from the power of the Stars The Heart in man signifieth the Heat or the Element of Fire and it is also the Heat for the heat in the whole Body hath its original in the Heart The Feet signifie near and afar off for near and ●…far off are all one in God and so man by means of his Feet can come and go near and afar off let him be where he will he is in Nature neither near nor afar off for in God these are one thing The Hands signifie God s Omnipotence for as God in Nature can change all things and make of them what he pleaseth so man also can with his Hands change all that which is grown in Nature and can make with his Hands out of them what he pleaseth he ruleth with his hands the Work and being of the whole Nature and so they very well signifie the Omnipotence of God. The whole Body to the Neck signifieth the round Circle or Sphere of the Stars as also the Deep within or between the Stars wherein the Planets and Elements reign The Head signifieth Heaven it containeth the five Senses viz. Seeing Hearing Smelling Tasting and Feeling wherein the Stars and Elements qualifie and therein existeth the Syderial or heavenly stary or astral and natural Spirit in Men and Beasts in this floweth forth Good and Evil for it is the House of the Stars Such power the Stars borrow from Heaven that they 〈◊〉 make in the Flesh a living and moving Spirit in man ●…nd Beast The moving of the Heaven maketh the 〈◊〉 moveable and so the Head also maketh the Body ●…oveable Note The Syderial Body is the highest excepting the Divine in man the Elemental Body is only its Servant or dwelling-House as the four Elements are onl●… a Body or Habitation of the dominion of the Stars The elemental Spirit and Body is inanimate and void of understanding it hath only Lust and Desire in it●… Vegetation is its right Life the inward Light and Power of the Light giveth in man the right divine understanding But there is no right divine apprehension in the Syderial Spirit The Syderial Body dwelleth in the Elemental as the light world in the darkness it is the true rational Life of all Creatures Of the first Man Adam before and after the Fall. ALl things of this world have a two-fold Body viz. an Elemental from the Fire Air Water and Earth and a spiritual Body from the Asirum and likewise a two-fold Spirit the one Astral the other Elemental Man only among all the earthly Creatures hath a three-fold Body and Spirit for he hath also the internal spiritual World in him which is likewise two-fold viz●… Light and Darkness and also corporeally and spiritually this Spirit is the Soul but this ●…ody is from the VVater of the holy Element which dyed in Adam that is disappeared as to his Life Now when God created the Earth he founded its time when he would keep the Judgment and sever the evil from the good and give the evil for an Habitation to the apostate Prince but being the good in the Occluse Earth was without heavenly

Creatures seeing its Prince was cast out God created Adam another Hirarch out of this good Ens to be a ruler of this place and hence came the Devil's envy against man and all good Creatures of this world The first Free-will which was breathed into Adam was good indeed it was both from God's love and anger viz. from the centre of the eternal pregnatress of the eternal spiritual Nature but it had the unde●…standing in it to rule and govern it self so as it might stand and sub●…st eternally But the crafty distemper or infection introduced by the Devil was in the ●…ns of the Earth whence or whereof Adam●… outward Body was framed Into this earthly ●…ns the D●…vil brought his desire by the Serpents cr●…fty E●…s So that the Lubet arose in the Ens of the Body whereinto the first free-will of the inspired Soul e●…tred and assumed the Lubet of the Body and introduced this Lubet into a Desire or Substance And out of this Substance another self-ful VVill did now arise viz. a B●…stard a false Serpent-Child and this B●…stard A●…am did originally propagate to his Eve and Eve to her So●… Cain and so one man to another thu●… we have now in this earthly ●…lesh this same false will proce●…ded from the Serpent's substance whereunto the Devil intro●…th his D●…sire and tempteth us and co●…tinually mak●…th us lust and long after the devilish Property viz. Pride 〈◊〉 E●…vy and Anger Thus the Devil rideth in and upon Body and Soul of man but now the ●…irst in●…roduced Free-will which God ●…reathed into Adam lieth yet in all m●…n For it is the true real Soul the centre of the Fire and Light a spark of the divine Power and Om●…ipotence but wholly hem●…d in and cap●…ivated in this 〈◊〉 〈◊〉 〈◊〉 For Prince Luc fer by his false Imagination had tainted the Limus of the Earth before the Comp●…ction or Crea●…n it was the place of his Hirarchies now the ou●…ward Body of m●…n was ●…ken out of the Limus of the Earth in the Verbum Fiat and formed ac●…rding to the property of the hum●…n Life which was in the Word Thus Adam'●… Fl●…sh was half Earthly and half heavenly wh●…nce he lusted 〈◊〉 the Comm●… and VVill of God this is as Paul saith The Flesh lusteth against the Spirit and the Spirit against the ●…lesh Adam's Spirit also ●…y the Imagination hath brought a Power into the Earth and so the Matrix of Nature gave him what he would have He must be tempted to try whether he would stand an Angel instead of Lucifer and therefore God created him not barely an Angel so that if he should fall and not stand ●…e might help him So that he might not perish in the fierce Wrath as Lucifer did there●…ore he was created out of Matter and his Spirit introduced into the Matter viz. into a Sulpher of Water and Fire that God might again exgene●…ate a new Life unto him as a fair pleasant smelling Blossom springing out of the Earth For God saw very well according to the property of hi●… Wrath that man would fall but he would bring him again through and in the Name Jesus through the corruptibl●… Death into the royal Kingdom whence Lueifer was fallen in whose stead the man Christ God and Man in one person should sit as Hirarch High-Priest or the great Prince of men ●…oor man did not fall out of a resolved purposed Will but through the poysonous venomous Infection of the Devil else there ●…ad been no remedy for him Neither hath ma●… brought the Maligni●…y and Venom into the Birds ●…easts Worms Stones Vegetables and all Creatures bu●… Lucifer hath made the house of Love to be a house of eternal Enmity the house of Light to be a house of Darkness c. otherwise if man had brought Malignity and Wrath into all Creatures then he could never have looked for Mercy at God's hands no more then the Devil Adam did not desire to prove the first Principle as Lucifer had done but his lust was only bent to taste to prove Evi●… and Good viz. the vanity of the Earth the ou●…ward Soul was awakened so that the hunger entred into its Mother where from it was drawn and introduced into another Source And when this Hunger entred to eat of Evil and Good then the desire in the ●…ait drew forth the Tree of Temptation and set it before Adam then came the severe Command from God Thou shalt not eat of the Tree of the Knowledges of Good and Evil in that day thou eatest there of thou shalt dye the Death But that Moses saith The Tree of Life stood in the midst of the Garden and presently next after setteth down and the Tree of Knowledge of Good and Evil Here lieth the Vail before Moses his Eyes and the earthly sinful man cannot behold him The precious Pearl lieth in the knowledge of the difference of these two Trees and yet it is but only one but manifest in two Kingdoms He saith the Tree of Life thereby he understandeth the Property of the eternal Life in the Tree viz. the second Principle and by the Words of the Tree of Knowledge of Good and Evil he understandeth the wrath of the Anger of God which was manifest by the Essence of the outward World in earthliness in the Tree of which Adam should not eat for he should have eaten with the inward Mouth and not with the earthly Desire but with the heavenly for he had such Fruit growing for him which the inward Mouth could enjoy indeed the outward Mouth did also eat thereof but not into the Worms Carkess for as the Light swalloweth up the Darkness so the Coelestial swallowed up the Terrestrial and changeth it again into that whence it proceeded Adam was a man and also a Woman and yet none of them distinct but a Virgin full of Chastity Modesty and Purity viz. the Image of God he had both the Tinctures of the Fire and Light in him in the Conjunction of which the one Love viz. the Virginal centre stood being the fair Paradisical Rose-Garden of delight wherein he loved himself as we also in the Resurrection of the Dead shall be such as Christ telleth us That we shall be like the Angels of God yet not only pure Spirit as the Angels but in heavenly Bodies in which the spiritual angelical Body inhabiteth even such a man as Adam was before his Eve shall arise again and eternally possess Paradise not a man or woman but as the Scripture saith they are Virgins Adam before his Eve had no●… such a beastial Body as 〈◊〉 now have For if God had created him unto the earthly corruptible naked sick toilsom Lise then he had not brought him ●…to Paradise if he had desired or willed the beastial Cou●…ulation and Propagation then he would in the beginning ●…ve created Man and Woman and both Sexes had come ●…orth in the Verbum Fiat into the division of both Tin●…ures as it was in other

and Adam made himself Earth and that he is ●…ut can a man make of himself what he will he hath both before him the Fire and the Light Will he be an Angel in the Light then God's Spirit in Christ helpeth him to the Society of the angelical Quire. But will he be a Devil in Fire then God's anger helpeth him into the Abiss to the Devil Now observe further God said to the Serpent the old Devil Seeing tho●… hast done this cursed art thou And to the creaturely Serpent which must now become a creature for the Devil had turned himself into the form of a Serpent therefore must the Serpent also continue to it he said Thou shalt go upon thy Belly and 〈◊〉 Earth Seeing it had seduced man so that he was become ●…arthly therefore should also the Devil's Image be earthly and devour the fierce wrathful Source or Quality viz. Poyson that should now be its Source or Quality And here we are to know that the Devil figured or framed to himself the Serpent's Image from the Constellations and elements through his Imagination so he had great Power till the Lord wholly cursed him and set the dear Name Jesus for a mark or limit o●… seperation and there his great Power was laid Adam was the only man that God created Eve his Wife God would not create Generation was to be out of one only But seeing he fell so that God must make him a Wife then came the Covenant and Promise again upon one only that all should be regenerate and new Born again out of one only viz. out of the second Adam not out of the Virgin Mary but out of Christ the heavenly Adam God set his purpose in Adam's Child and brought his Imagination into the persished Image and impregnated the same with his divine Power and Substantiality and converted the Soul's will out of the Earthliness into God so that thus Mary became impregnated with such a Child as Adam should have been impregnated with Which Self ability could not effect but sunk down int●… Sleep viz. into the Magia where then the VVoman wa●… made out of him which should not have been made 〈◊〉 Adam himself should have impregnated in Venus's Matrix and have generated Magically But seeing that might not be therefore was Alam divided and his own Will of great might and power was broken in him and shut up in Death But now Alam being divided the Man longeth after the Matrix of the Wife and the VVife after the Limbus of the Man The woman hath a watry Tincture and the man a fiery the man soweth Soul and the woman Spirit and both sow Fiesh viz. Sulpher therefore is Man and VVife but one Body and make together a Child And therefore ought to continue together if they once mix VVhosoever mixeth w●…ith another or seperateth from one another they break the Ordinance of Nature and such a one is like the bruite Beasts and considereth not that in the Seed the eternal Tincture lieth wherein the divine Substantiality lieth hid Also that is a work which will follow after man in the Shadow and its Source or Quality will one day be made stirring in the Conscience Of the Soul's original with its Essences Substance and Property THe Soul is a Life awakened out of the Eye of God its original is the Fire and the Fire is its Life Thi●… is the greatest wonder that the Eternity hath wrought that it 〈◊〉 ma●…e the eternal a corporeal Spirit which thing no Sense can find out and it is unfathomable to us For no Spirit can sound it self it seeth well the Deep even into the Abiss but it comprehendeth not its Maker it 〈◊〉 and diveth into him indeed but it knoweth not its own making this is only hidden to it and nothing else therefore 〈◊〉 we are cómmanded to be silent and dive no further The Essences of the Soul came out of the centre of Nature out of the Fire with all For●…s of Nature all the 〈◊〉 〈◊〉 lie in the Soul. All that God hath and ca●… do and th●…t God is in his T●…rnary all this is in the Essence of the Soul as the virtue of a Tree i●… in the T●… that groweth out of it The Substance of the Soul is heavenly created creat●… out of the divine Essentiality yet the Will of it is free eith●… to demerse it self and esteem it self nothing and so eat of the Love of God as a Twig feedeth upon a Tree or to ris●… up in its Fire and be a Tree of it self and eat of that and so get Essentiality viz. a creaturely Body The Property of the first Soul was created according to both Mothers but all Properties lie in it it may awaken and let in what it will and whatsoever it awakneth and le●…h i●… is pleasing to God if its Will b●… in the Love of God in humili●…y and obedience Of the breathing in of the Soul and of its peculiar Fashion and ●…orm EVery Spirit without a Body is empty and knoweth not it self and therefore every Spirit desireth a Body for its Food and for its Habitation Hence the outward Image according to the Spirit of this World with the outward Fiat was conceived and a Body was created out of the Matrix of the Earth a mass or red Earth consisting of Fire and Water The inward man was in Heaven and his Essences wer●… P●…radisical his glance in the inward Eye was Majesty an incorruptible Body which could speak the Language of God and of Angels and the Language of Nature as we see in Adam that he could give Names to all Creatures to every one according to its Essence and Property 〈◊〉 was also in the outward Image and yet knew not the outward Image 〈◊〉 inde●…d the Body hath no knowledge And in this two ●…old Body which was created in the sixt●… Day in the sixth Hour of the Day in the same Hour whic●… Christ was hanged on the Cross after the Body was finished the royal Soul was breathed in from within by the holy Ghost into the Heart in the holy man into its Principle like an awakening of the D●…y A●…d the outward Spirit viz. the Air and the whole outward Principle with the Stars and Elements did cleav●… to the inward and the outward Spirit breathed its Life in the same manner with the Soul through the Nostrils into the Heart into the outward Heart into the earthly Flesh which was not then so earthly The Source of the Wrath insinuated it self with the breathing in viz. with the original of the Soul so that the Soul could not remain God's Image unless it remained in Humility and Obedience and yielding its Will into God's Will or else it were very difficult for a Creature to rule such two Principles as the wrathful and the outward are the outward being also born out of the wrathful Therefore sure its Temptation was not only the biting of an Aple nor di●… it continue only for some few Hours but

and Herbs All these stand in the Figure in the middle but quite void of such Essences and Life For no Beast cometh again but its Figure continueth in the Magia for it arose out of the eternal Glass so that now when the 〈◊〉 Glass breakesh it must remain in the eternal as a wonder to God's honour and glory forever more Here the Spirit of God will manifest himself forthwith in all the three Principles and stir up the center of Nature so that it shall burn in the ●…ire of anger for ●…ll both Heaven Earth and the ●…irmament shall be set on fire together and the Turba will 〈◊〉 up the earthly world in the ●…ire and restore it to that which it was before the Creation only the Wond●… remain st ll in two Princip es the third Principle doth vanish quite away all but the wonders And then the earthly Life and the earthly Body will fall away and the ●…ire will con●…me them and the glorious bright Paradisical body of the Righteous shall pa●… through the Fire with its wonders which shall follow it and whatsoever is false shall remain in the ●…ire The Wicked also must go into the ●…ire and their earthly Life will also fall away and their monstro●… Image will appear in the Spirit according to the shape of all hideous abominable Beasts like the Devil And in that Hour also the wrathful 〈◊〉 of the darkness shall bring forth the Devils who shall then receive their wages and lodging at the hearing of which they tremble All the D●…ad both good and evil shall arise every one in his two-fold Body and shall have the Soul wit●… the Spirit in the Body one shall have the outward earthly ●…fe or Body and therein a beastial Image in the spirit of the Soul and in the inward Image he shall have the essentiality of the wrathful Anger another shall have the outward Body Ch●… image there in and the divine Spirit of Lov●… shall shine in the Spirit of his Soul which Body the word Fiat cloatheth again with the true and pure 〈◊〉 Image For the first Body which God created and Christ 〈◊〉 with his Blood that will bring the Wonders with it and enter again into Paradise and be cloathed with the Majesty of God and then the 〈◊〉 of God is with men For the noble Image was destroyed in Adam when 〈◊〉 Woman was taken out of him so that he retained ●…ly the ●…ture of the Fire and the woman had the ●…ture of the Spirit but now they return to them ●…holly again ●…or the woman shall receive the Tincture of the Fire 〈◊〉 that ●…he shall be as 〈◊〉 ●…as neither man nor woman but a Virgin full of Chastity without the mem●…ers of man or woman And then they shall no more say Thou art my Hus●…nd or thou art my Wi●…e but they are 〈◊〉 Indeed there shall some remaining tokens of the difference be in the divine Magical wonders but none will regard that for they are all of them me●…ly the Children of 〈◊〉 liv●…ng the Life of Children in the delighting sport of Love. All the Words which the Mouth hath spoken which the Air hath received these the Air shall bring again forth for it is the Glass of the eternal Spirit the Spirit seeth them in the Glass And so man shall be judged according to his Heart Mind and Thoughts for the Turba is in all malice 〈◊〉 wickedness which is contrary to Love here will be no making of excuse for every one will accuse himself his own Turba will accuse him We direct you to the Scripture for it shall come to pass just according to the holy Scripture Note this world will be no more regarded for all earthly Knowledge and Cogitations shall remain in the Turba of the earthly life in the 〈◊〉 we shall have no knowledge more of our Parents Children or ●…riends who are in Hell. We shall have some knowledge of Hell but see nothing of it save only in the Magia in the Mystery for the Devils must dwell in darkness the wrathful Fire which is in them is the r light they have Eyes of Fire to see withal all 〈◊〉 besides is gone for the Majesty hath swallowed it up that it may burn in love We shall all know one another among our selves by Name though the earthly Name shall remain in the Turba we ●…hall have a Name according to our first name in the Language of Angels which here in this life we do 〈◊〉 understand in the language of Nature we understand ●…thing of it b●…t here we have no ●…gue to spea●… it with Here 〈◊〉 The inward Ens of Christ which the So●…●…th on it for an heavenly Body out of Christs Spir●… and out of his 〈◊〉 and Blood is spiritual it is a spiritual Body which dyeth not at the death of the outward man yea it is not buried neither doth it rise again but it is dead and buried and risen again in Christ for all and in all and liveth eternally for he is passed from Death to Life What kind of Matter our Bodies shall have in the Life to come THus we tell you we shall have a Body consisting of Flesh and Blood such a Body as Christ had for Ch●…ist by his In●…tion is become Man in us When we are born a new 〈◊〉 the Water and of the Spirit then 〈◊〉 Christ's Spirit we are born a new of Christ's ●…esh and Blood we put on Christ. Christ becometh born in the converted Sinner and ●…he in Christ becometh the Child of God this is the Body we shall have in Heaven No gross beastial Flesh as we have in old Adam but 〈◊〉 ●…esh and Blood such Flesh as can pass through Wood and Stone they remaining whole still as Christ c●…me in to his Disciples the Door being shut It is such a Body as hath no Turba or Fragility Hell cannot retain it it is like Eternity and yet it is real ●…esh and Blood which our heavenly Hands shall touch and feel and take hold of also a visible Body as that is which 〈◊〉 h●…ve here in this world Of Paradise and where Henoch is as also Moses and Elias WE are able to say with good ground that Paradise is still upon Earth 〈◊〉 is in it as also Moses and Elias and yet he hath the Body of 〈◊〉 Turba in the Mistery and in the heavenly Mistery he hath the 〈◊〉 Body which 〈◊〉 capable of Paradise 〈◊〉 is not gone o●…t of this world he is entred ●…to the Mistery in the VVonders he is God's Preacher and after the Turba hath overcome the VVorld he must be silent till the six Seals have ended their wonders and till the Angels of the Turba have poured out the r Vials then the wonders of the Anger are finished 〈◊〉 then Henoch cometh out of the Mystery again and entreth into the Ministry and relateth what hath been done But Noab goeth into the other world through the VVater and callet●… Moses with his VVonders

rich thing for Time is the measure of Business as Money is of Wares and Business is bought at a dear rate where there is small dispatch Give good hearing to those that give the first Information in Business and rather direct them in the beginning then interrupt them in the continuance of their Speeches For he that is put out of his order will go forward and backward and be more tedious by parcels then be could have been at once But sometimes it is seen that the Moderator is more troublesome then the Actor Iterations are commonly loss of time but there is no such gain of Time as to iterate often the state of the Question for it chaseth away many a srivolous Speech as it is coming forth Long and curious Speeches are as sit for dispatch as a Robe or Mantle with a long Trane is for a race There be three parts of Business the Preparation the Debate or Examination and the Perfection Whereof if you lock for Dispatch let the middle only be the work of many and the first and last the work of few IX Of Love. LOve is the argument alwayes of Comedies and sometimes of Tragedies which shews well that it is a Passion generally light and sometimes extream Extream it may well bes●… since the speaking in a perpetual Hiperbole i●… comely in nothing but Love Neither is it meerly in the phrase For whereas it hath been well said That the Arch-flatterer with whom all the petty Flatterers have Intelligence is a man's self certainly the Lover much more For there was never proud man thought so absurdly well of himself as the Lover doth of the Person loved and therefore it was well said That it is impossible to love and to be wise Neither doth this weakness appear to others only and not to the Person loved but to the loved most of all except the love be Reciproque For it is a true Rule that Love is either rewarded with Love again or with an inward and secret Contempt By how much the more men ought to beware of this Passion that loseth not only other thin●…s but it self This Passion hath its Floods in the very time of weakness which are great Prosperity and great Adversity though this later hath been less observed both which times kindle Love and make it more fervent and therefore shew it to be the Child of Folly. They do best that make this Affection keep Quarter and sever it wholly from their serious Affairs and Actions of their Life for if it check once with Business it troubleth mens Fortunes and maketh men that they can be no way true to their own ends X. Of Friendship THere is no greater Desert or Wilderness then to be without true Friends For without friendship Society is but meeting And as it is certain that in Bodies Inaminate Union strengthneth any natural Motion and weakneth any violent Motion So amongst men Friendship multiplyeth Joys and divideth Griess Live not in continual s●…oother but take some Friend●… with whom to communicate it will unfold thy Understanding it will evaporate thy Affections it will prepare thy Business A man may keep a corner of his mind from his Friend and it be but to witness to himself that it is not upon Facility but upon the true use of Friendship that he imparteth himself VVant of true Friends as it is the reward of perfidious Natures so it is an imposition upon great Fortunes the one deserves it the other cannot scape it And therefore it is good to retain Sincerity and to put it into the reckoning of Ambition that the higher one goeth the fewer true Friends he shall have Perfect on of Friendship is but a Speculation It is Friendship when a man can say to himself I love this man without respect of Utility I am open hearted to him I single him from the generallity of those with whom I live I make him a portion of my own Wishes There is little Friendship in the World and least of all between Equals which was wont to be magnified That that is between Superior and Inferior whose Fortunes may comprehend one the other XI Of Self AN Ant is a wise Creature for it self but it is a shrewd thing in an Orchard or Garden And certainly men that are great lovers of themselves waste the publick Divide with Reason between Self-love and Society and be so true to thy self as thou be not false to others It is a poor centre of a mans actions Himself It is right Earth And certainly it is the nature of extream Self-lovers as they will set an House on Fire and it were but to roast their own Eggs. XII Of Regiment of Health THere is a VVisdom in this beyond the rules of Physick a man 's own Observation what he finds good of and what he finds hurt of is the best Physick to preserve Health But it is a safer Conclusion to say This agreeth not well with me therefore I will not 〈◊〉 it then this I find no offence in this therefore I ●…ay use it For strength of Nature in Youth passeth over many Excesses ●…hich are owing a man till his Age. Dis●…ern of the coming on of Years and think not to do the same thing still Certainly most lusty old men catch their Deaths by that adventure for Age will not be edified Beware of sudden change in any point of Dyet and if necessity enforce it fit the rest to it For it is a Secret both in Nature and State that it is safer to change many things then one To be free minded and cheerfully disposed at hours of Meat and of Sleep and of Exercise is the best Precept of long lasting Despise no new accident in your Body but ask opinion of it In Sickness respect Health principally and in Health Action For those that put their Bodies to endu●…e in Health may in most Sicknesses which are not very sharp be cured only with Dyet and tending XIII Of Discourse SOme in their Discourse desire rather Commendation of VVit in being able to hold an Argument in discerning what is true as if it were a praise to know what might be said and not what should be thought The honourablest kind of Talk is to give the occasion again to moderate and pass to somewhat else It is good to vary and mix Speeches to the present occasion with Arguments Tales with Reasons asking of Questions with telling of Opinions and Jest with Earnest But some things are priviledged from Jest namely Religion matters of State great Persons any man's present Business of Importance and any case that deserveth Pity and generally men ought to find the difference betwee●… Saltness and Bitterness Certainly he that hath a Sat●…rical Vein as he maketh others afraid of his VVit so be had need be afraid of others Memory He that questioneth much shall learn much and content much So especially if he apply hi●… Questions to the skill of the Person of whom he asketh ●…or he shall give

saith void of 〈◊〉 〈◊〉 and so the●… have their Revenge of Nature Certainly there is a consent between the Body and the Mind and when Nature erreth in the one ●…he 〈◊〉 〈◊〉 in the other 〈◊〉 because there is in man an 〈◊〉 on touch●…ng the 〈◊〉 〈◊〉 his mind and a necessity in the ●…ame of his Body th●… Stars of natural Inclination are sometimes obscured by the sun of Discipline and Virtue Therefore it is good to consider of Deformity not as a sign which is more deceiveable but as a cause which seldom ●…ailteh of the Effect Deformed persons are extream bold first as in their own defence as being exposed to scorn but in process of time by a general Habit. Also it stirreth in them Industry and specially of this kind to watch and observe the weaness of others that they may have somewhat to repay They will if they be of Spirit seek to free themselves from Scorn which must be either by Virtue or Malice and therefore they prove either the best of People or the worst or strangly mixed XVIII Of Custom and Nature in Men. MEn's Thoughts are much according to their Inclination their Discourse and Speech according to their Learning and in●…used Opinions but their Deeds are after as they have been accustomed The ingagement of Words are not so forceable as Custom A man would wonder to hear men profess protest engage give great Words and then do just as they have done before as if they were dead Images and Engines moved only by the Wheels of Custom ' Therefore since Custom is the principal Magistrate of man's Life let men by all means seek to obtain good Customs Certainly Custom is more perfect when it begins in young Years this we call Education which is nothing but an early Custom For it is true that late Learners cannot so well take the ply except it be in some Minds that have not ●…uffered themselves to ●…ix but have kept themselvs open and prepared to receive continual Amendment which is exceeding rare Nature is often hidden sometimes overcome seldom extinguished Force maketh Nature more violent in the return Doctrine and Discourse make Nature less importune but Custom only doth alter and subdue Nature Certainly the great multiplication of Virtues upon humane Nature resteth upon Societies well ordained and disciplined XIX Of Fortune I●… cannot be denyed but outward Accidents conduce much to a man's Fortune ●…avour oppertune Death of others occasion fitting Virtue but chiefly the mould of a man's ●…ortune is in himself And the most frequent of external Causes is that the Folly of one man is the Fortune of another for no man prospers so suddainly as by others Errors If a man look sharply and accentively he shall see Fortune for though she be blind yet she is not invisible Certainly there be not two more fortunate Porperties then to have a little of the Fool and not too much of the Honest. Therefore extream lovers of their Country or Masters were never fortunate neither can they be For when a man placeth his Thoughts without himself he goeth not his own way All wise men to decline the envy of their own Virtues use to ascribe them to Providence and Fortune for so they may the better assume them And besides it is greatness in a man to be the care of the higher Powers The Poet speaks of ●…ortune thus Fortune that blind supposed Goddess is Still rated at if ought succeed amiss When this man's Barn sinds not her wonted store Fortune's condemned because she sent no more If this man dye or that man live too long Fortune 's accus'd and she hath done the wrong Ah! foolish Dolis and like your Goddess blind You make the Fault and call your Saint ●…nkind ●…or when the cause of Evil begins in man The Effects ensue from whence the Cause began XX. Of Studies STudies serve for Delight for Ornament and for Ability their chief use for delight is in privateness and retiring for Ornament is in Discourse and for Ability is in Judgment For expert men can execute men but learned men are fittest to judge and censure To spend too much time in them is 〈◊〉 to use them too much for Ornament is affectation To make judgment wholly by their Rules is the humour of a Schollar They perfect Nature and are perfected by Experience Crafty men contemn them simple men admire them and wise men use them ●…or they teach not their own use but that it is a Wisdom without them and above them won by observation Read not to contradict nor to believe but to weigh and consider Some Books are to be tasted and others to be swallowed Reading makes a full man Conferrence a ready man and Writing an exact man And therefore if a man Write little he had need have a great Memory if he confer little he had need have a present Wit if he read little he had need have much Cunning to know that he doth not Histories make men wise Poets witty the Mathematicks súbtil natural Philosophy deep Morral grave Logick and Rhetoricks able to contend There is no stand or impediment in the Wit but may be brought out by fit Stud es like as Diseases of the Body may be apropriate Exercises Shouting is good for the Lungs and Breast gentle walking for the Stomach Riding for the Head and the like So if a man's Wit be wandring let him study the Mathematick if his Wit be not apt to distinguish or find differences let him study the School-men if it be not apt to bear over matters to find out Resemblances ●…et him study Lawyers cases So every defect of the Mind have special Receipt XXI Of Ceremonies and Respects HE that is only real had need have exceeding great parts of Virtue To attain good Forms it sufficeth not to despise them for so shall a man observe them in others and let him trust himself with the rest For if he care to express them he shall lose their grace which is to be natural and unaffected Not to use Ceremonies at all is to teach others not to use them again and so diminisheth Respect especially they be not to be omitted to Strangers and formal Natures Amongst a man's Peers a man shall be sure of Familiarity and therefore it is good a little to keep state Amongst a man's Inferiors one shall be sure of Reverence and therefore it is good a little to be familiar He that is too much in any thing so that he giveth another occasion of Society maketh himself cheap It is a good Precept generally in seconding another yet to add somewhat of one's own as if you will grant his Opinion let it be with some distinction if you will follow his motion let it be with condition if you allow his Counsel let it be with alledging further Reason Men had need beware how they be too perfect in Complements It is loss in Business to be too full of Respects or to be too

them occasion to pl●…ase themselves in speaking and himself shall continually gather K●…dge If you dissemble sometimes your Knowl●…dge of that you are thought to know you shall be thought another time to know that you know not Speech of a man's self is not good often and there is but one case wherein a man may praise himself ●…th good Grace a●…d that is in commending Virtue in another esp●…ially if it be such a Virtue as whereunto himself pr●…ndeth Speech of touch towards ot●…ers should be sparingly used for Discourse ought to be as a ●…ield without coming home to any man. Discretion of Speech is more then ●…loquence and to speak agreeably to him with whom we deal is more then to speak in good Words or in good Orde●… ●…astly in a set Speech in an Assembly it is expected a man should use all his Reasons in the case he handleth but in private Perswasions it is always a great Error XIV ●…f Riches I Cannot call Riches better then the baggage of Virtue for as the Baggage is to an Army so is Riches to Virtue it cannot be spared nor well left behind but it hindreth the march yea and the care of it sometimes loseth or distributeth the Victory Of great Riches there is no real use except it be in the distribution the rest is Conceit O saith Solomon where much is there are many to consume it and what hath the Owner but the sight of it with his Eyes The personal Fruition of any man cannot reach to feel great Riches there is a Custody of them or a power of Dole or Donative of them or a Fame of them but no solid use to the Owner Do you not see what feigned Prices are set upon little Stones and Rarities and what works of Osten●…ation are undertaken because there might seem to be some use of great Riches But then they may be of use to buy men out of Dangers or Troubles As Solomon saith Riches are as a Strong-hold in the Imigination of the Rich man. But this is excellently expressed that it is in the Imagination and not always in Fact. ●…or certainly great Riches have sold more men then they have bought out Seek not proud Riches but such as thou mayst get justly use soberly distribute cheerfully and leave contentedly yet have no abstract or ●…ryerly contempt of them Neither trust thou much others that seem to despise Riches for they despise them that dispair of them and none worse when they come to them Be not Penny wise Riches have wings and sometimes they fly away of themselves Sometimes they must be set flying to bring in more Men leave their Riches either to their Kindred or to the Publick and moderate Portions prosper best in both Measure not thy Advancements by Quantity but frame them by Measure and defer not Charities till Death for certainly if a man weigh it rightly he that doth so is rather liberal of another man's than of his own XV. Of Young Men and Age. A Man that is young in Years may be old in Hours if he have lost no time But that happens rarely Generally Youth is like the first Cogitations not so wise as the second for there is a Youth in Thoughts as well as in Ages Natures that have much Heat and great violent Desires and Perturbations are not ripe for Action till they have past the meridian of their Years But reposed Natures may do well in Youth As on the other side Heat and Vivacity in Age is an excellent composition for Business Young men are fitter to invent than to judge fitter for execution then for Counsel and fitter for new Projects then for settled Business ●…or the experience of Ag●… in things that fall within the compass of it directeth them but in things meerly new abuseth them The Errors of young men are the ruin of Business But the Errors of aged men amount to this That more might have been done or sooner Certainly it is good to compound Imployments of both for that will be good for the present because the Virtue●… of either Age may correct the Defects of both and good for Succession that young men may be Learners while men in Age are Actors and lastly in respect of extream Accidents because Authority followeth old men and Favour and Popularity youth A certain Rabby upon the Text Your young men shall see Visions and your ol●… men dream Dreams Inferreth that young men are admitted nearer to God then old because Vision is a clearer Revelation then a Dream And certainly the more a man drinketh in of the World the more it intoxicateth And Age doth profit rather in the power●… of Understa●…ing then in the Virtues of the Will an●… Affections XVI Of Beauty and Virtue VIrtue is like a rich Stone best plain set and surely Virtue is best set in a Body that is comely thoug●…●…ot of delicate Features and that hath rather Dignity of presence then Beauty of respect Neither is it always seen that very beautiful Persons are otherwise of great Virtue as if Nature were rather busie not to err then in labour to produce Excellency And therefore they prove accomplished but not of great Spirit and study rather Behaviour then Virtue In Beauty tha●… of Favour is more then that of Colour and that of Decent and gracious Motion more then that of Favour That is the best part of Beauty which a Picture cannot express no not the first sight of the Life and there is no excellent Beaut●… that hath not some strange●…ess in the proportion If it be true that the principal part of Beauty is in desent Motion certainly it is no marvel though Persons in years seem many times more aimable ●…or no Youth can be comely but by pardon and considering the Youth as to make up the Comliness Beauty is as summer Fruits easie to corrupt and cannot last and for the most part it makes a dissolute Youth and Age a little out of Countenance But yet certainly again if it light well it makes Vertues shine and Vices blush The Poet saith Virtue 's a chaste Queen and yet doth not scorn To be imbrac●…d by him that 's meanest born She is the Prop that 〈◊〉 support Yet one whom Slaves as well as Kings may court She loveth all that bear 〈◊〉 to 〈◊〉 And yields to any that hath Heart to woe her So Vice how high so 〈◊〉 〈◊〉 be in place Is that which Grooms m●…y 〈◊〉 at in Disgrace She is a Strumpet and m●…y be 〈◊〉 Yea spurn'd at in the 〈◊〉 of a Lord. The Epicures say to the Sto●…ks ●…licity placed 〈◊〉 Virtue that it is like the 〈◊〉 of a Plaver who if he were left of his Auditors and their applause 〈◊〉 would straight be out of Heart and Countenance and therefore they call Virtue 〈◊〉 Thea●…rale XVII Of Deformity DEformed Persons are commonly even with Nature for as Nature hath done ill by them 〈◊〉 do they by Nature being for the most part as the Scripture