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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	life_n	soul_n	5,160	5	5.5664	4	true

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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

by this reach to the Inflamation for that Soul it self hath not yet committed Sin but it is a Spirit in the Source quite void of Self-desire it is like burning Brimstone like the Ignus ●…arui and cannot reach God but remain between Heaven and Hell in the Mystry until the Judgment of God which will at last put every thing a part in its own place Thus no Soul is born into the World without Sin be it begotten by holy or unholy Parents for it is conceived in the earthly Seed and bringeth the Turba of the Body with it which also hath begrit the Soul. And as 〈◊〉 Abiss and the anger of God and also the ea●…ly Li●… depend wholly on God the ●…ather and ye●… cannot comprehend and touch his Heart and Spirit so it is also with the Child in the Mother's womb if it be begotten by godly Parents then each Principle standeth in its own part When the Turba taketh the earthly Body then the Heaven taketh the Spir●…t and the Majesty filleth the Spirit and then the Soul is in God it is free from pain But while the Soul remaineth in the earthly Life it is not free because the earthly Spirit doth with its Imagination always bring its Abominations into it and the Spirit must be continually in Strife against the earthly Life How the outward Spirit is profitable to the Soul. ALthough the outward Spirit be beastial yet the inward understanding Spirit is able to keep in and tame the outward for it is Lord over it but he that suffereth the beastial Spirit to be lord he is a Beast and hath also a beastial Image in the inward Figure in the Tincture And he that letteth the Fire-Spirit viz. the Turba be lord he is an essential Devil in the inward Image Therefore he e it is necessary that the outward Spirit pour Water viz. Humility into the Fire that it may hold that strong Spirit captive and that seeing it will not be God's Image it may remain a Beast in the inward image Now the outward Spirit is very profitable to us for many Souls would perish if the beastial Spirit were not which holdeth the ●…ire captive and setteth before the Fire Spirit earthly beastial labour and joy wherein it may busie it self till it be able b●… the Wonders in the Imagination to discover somewhat of its noble Image that it may seek it self again ●…y ●…eloved Children who are born in ●…od It ll it you it was not for nothing that ●…od breathed the outward Spirit viz. the outward Life into Adam's Nostrils for great da●…ger did attend this Image God knew how it went with Lucifer and also what the great eternal Magick could do yea Adam m●…ght have been a Devil but the outward Glass hindred that for where Water is it quencheth the Fire Also many a Soul by its VVickedness would become Devil in a moment if the outward Life did not hin●…er it so that the Soul cannot wholly inflame it self How the Soul departs from the Body at the Death of a M●…n THe Soul departeth not out of the Mouth for it did not come in at the Mouth but ●…t only leaveth the earthly Life the Turba snatcheth away the earthly Life and then the Soul remaineth in it own Principle ●…or the beginning viz. the Soul continueth i●… the limit and letteth the body perish there is no complaining about it neither doth the Soul desire it any more it m●…st go into its limit viz. into the wonders of that wh●…ch it hath been for sickness unto death is nothing else but that the Turba hath enflamed it self and would destroy the Essence and this is also the cause that the Body dyeth the Turba thrusteth it self into the fire and so the outward life is extinguished And if the fire of the soul hath not the divine body in the spirit nor in the will in the desire then it is a dark fire which burneth in anguish and great horror for it hath nothing but the first four forms of nature in anguish For the Turba is the exceeding strong harshness and bitterness and the bitterness continually seeketh the fire and would evaporate it but the astrengency holds it captive so that it is only an horrible Anguish and continually turneth it self li●…e a wheel and imagineth but findeth nothing but it self it eateth it self and is its own substance It hath no other substance but that which the spirit of the Soul continually made in the outward life viz. Covetousness Pride Cursing Swearing Reviling Back-biting Murder Hatred Wrath Falshood this is its food for the Turba in the will taketh the substance with it its works follow it And although it hath done some good yet that is done only in a glistering shew and appearance from an ambitious mind Yot if it had comprehended any purity of Love in its will as many a one that is converted at last in his end then it thus sinketh into its self thorow the ang●…sh For the humble spark falleth down through death into life and then the Source of the Soul endeth yet it is a small Twig budding forth into the Kingdom of God. 〈◊〉 cannot sufficiently be described what refining the Soul hath and how it is hindred and plagued by the Devil ere it can get this Spark into it self but this wise world will not believe this O that none might feel this by Experience and then we would gladly hold our peace The four Forms of the original of Nature are the common plague which every one feeleth according to his own Turba but one far otherwise then another the Covetous hath cold the Angry fire the Envions bitterness the Proud an high aspiring and yet an eternal sinking and falling into the Abiss the Scorner swalloweth down the Turba of those abominations which he here belched forth the false slandering Heart hath the forth form viz. the great Anguish Thus the condition of Hell is far otherwise then ●…abel teacheth the Devil is not at odds with his own Children they must all do his Will the anguish and horror of Hell plagueth every one of them sufficiently in their own Abominations every one hath his own Hell there is nothing but his own Poyson that appr●…th him Whither the Soul goeth when it departeth from the Body be it saved or not saved WHeresoever the Soul is it is in the Abiss●… world where there is no end nor I mit though it should go a thousand Miles off yet it were then in the same place fro●… whence it went for in God there is no lim●…t near and afar off is all one it is as swift as a thought it is magical it 〈◊〉 in its Wonders they ●…re its House The Body retaineth it not no Wood no Stone can retain it it is thinner then the Air and if it have the divine Body then it goeth streight as a Conqueror through the Turba v●…z through the anger of God and quite through Death into God's Essence it remaineth in its Wonders and

●…HE Temple of VVisd●…m FOR THE Little world In TWO Parts ●…he First Philosophically Divine treating of The Being of all Bee●…gs And whence every thing hat●…●…ts origi●… as ●…eaven Hell Angels Men and Devils Earth Stars and Eleme●…●…articularly of all Mysteries concerning the Soul ●…d of Adam before and after the Fall. Also a Treatise of the four Complexions wit●…h 〈◊〉 Causes of spiritual Sadness c. To which is added A Postscript to all Students in Arts and Sciences Second Part Morally divine contai●… Abuses stript and whipt by Geo. Wither with his discription of Fair Virtue ●…econdly A Collection of divine Poems ●…om 〈◊〉 〈◊〉 Essayes and Religious Meditations of Sir Francis Bacon Knight Collected Published and intended for a general 〈◊〉 BY D. L. Printed and Sold by Willia●… Bradford in Philadelphia Anno 1688. A few words to the Reader by way of PREFACE MY intent is to say little either of the Book it self or by what impulse I took the pains to ●…mpile and publish it but rather let nimble Time ●…hat over-runs all things manifest the Effects of both 〈◊〉 so also let it manifest my Opponents which 〈◊〉 been the fate of publick Writers heretofore And lest that in this promiscuous Generation of 〈◊〉 this little Book might appear as a promiscuous Co●…osition of Authors it is there●…ore distinguished ●…n t●… parts ●…w then as to the first part I say that most of what ●…he diligent Searcher and Enquirer shall find dispe●…d in the whole Works or Writing's of Jacob Behn he will here find collected contracted and compr●…d in a little room it being chiefly the substanti●… or affirmative part that is here delivered and 〈◊〉 the circumstantial for otherwise it could not 〈◊〉 contained in so few Sheets For Jacob t●…●…hout his Writings hath much used Tautology 〈◊〉 confesseth by reason as he saith of his 〈◊〉 and dull Apprehension 〈◊〉 yet what is here immitted to thy view is his 〈◊〉 and sentences in his own phrase and 〈◊〉 as I found them dispersed as aforesaid for ●…o otherwise durst I deal by him God forbid should only this know that I have in about half dozen places added a Parenthesis instead of Ma●…gent which yet is his own expressions of the sam●… thing else-where thereby the more unfolding 〈◊〉 matter to the understanding All which considering my many years acquaintance with his Writings may very well be notwithstanding the wonderful Revelation and deep sight and knowledge 〈◊〉 man had in heavenly Mysteries for in his time t●… eternal day was but as it were dawning and 〈◊〉 day-star beginning to appear but now the glori●… Sun is arisen and arising and shines forth ints splendor and gives a clearer discerni●…g of thigs that differ Not that I boast my self so greatly illumined thereby or so highly graduated in discerning ●…re than others O no I am as subject to be obs●…ed by the clouds of Sin and Error as other men an●…am so frail and subject to fall that no man nee●… the hand of divine Protection more than I an●…●…ver had more need than now to call to mind and ●…ain a lively sence of the day of my first inward Vis●…●…ion which I once knew which was a Day Anguish and Sorrow and that from no extern●… cause when I sought secret places to bewale my wo●…●…state because of inward Sin for no man coul●… outwardly accuse me of evil and yet that day eve●…●…at day of Mourning was a day of Love and Re●…●…oycing in which I can in Truth say As Showers of Rain do cause the Earths Increase So streams of Tears did bring my Soul true Peace And in that day of my first love and zeal for Holiness the reading all Books was a burthen to ●…me yea even the holy Scriptures also and instead of receiving comfort therefrom I was only wound●…ed in spirit by them witnessing that saying The Letter kills but it is the Spirit that quickens But now I shall come to the matters themselves Jacob Behme to the Doctors and Schollars and Readers of his Writings COme on ye Doctors if yé are in the right then give answer to the Spirit What do you think stood in the place of this world before the time of the World 2ly Out of what do you think the Earth and Stars came to be 3dly What is that in man that displeaseth God so much that he tormenteth and afflicteth man so being he hath created him And 4thly That he imputeth Sin to man and condemneth him to eternal punishment 5thly Why hath he created that wherein or wherewith Man committeth sin 6thly What is the cause or the beginning or the birth and geniture of Gods fierce Wrath out of or from which Hell and the Devil are come to be 7thly Or how comes it that all Creatures in this world do bite scratch strike beat and worry one another and yet sin is imputed only to man 8thly Out of what are the venomous and poysonous Beasts and Worms and all manner of Vermine come to be 9thly Out of what are the holy Angels come to be 10thly What is the Soul of man And lastly What is the great GOD himself and how is he in Love and Wrath If you can demonstrate that God is not in the Stars Elements Earth Men Beasts Worms Leaves and Grass also in Heaven and Earth also that all this is not God himself that my Spirit is false and wicked then I will be the first that will burn my Book in the fire and recall and recant all whatsoever I have written and will accurse it and in all obedience willingly submit my self to be instructed by you I do not say that I cannot err at all for there are some things which are not sufficiently declared and are described as it were from a glimpse of the great God when the Wheel of Nature whirled about too swiftly so that man with his half dead and dull capacity or apprehension cannot sufficiently comprehend it Now it concerns every one that will speak or teach of divine Mysteries that he have the Spirit of God and know in the Light of God those matters which he will give forth for true and not suck or draw them from his own reason and so without divine knowledge run upon the bare Letter in his opinion and drag the Scriptures as it were by the hair of the head to prove it as is usually done by reason From this so exceeding many Errors are arisen in that the divine knowledge hath been sought in mens own wit and art and so men are drawn from the Truth of God in their own Reason And though I search sublimely and deep and shall set it down very clearly yet this must be said to the Reader that without the Spirit of God it will be a Mystery to him and hidden from him Therefore let every one take heed how he judgeth that he fall not into the judgment of God. Every one will not understand my Writings according to my meaning and sense but every

and he cometh for he hath the won●…rs of God. For he passed through death and brought 〈◊〉 Body through death when the Turba desired to consume it and the Devil contended for it and would have the Turba which was in Moses because he had ben an angry man and carried the Turba in him But it was told the Devil that the Turba in the 〈◊〉 did not belong to him for it belonged to the Majesty of God and contained the wonders and the Turba in the Darkness in the wrath only belonged to him who is without the City he must not dwell in the City in 〈◊〉 Principle but without it Also Moses his Body is passe●… through Death ●…is un●…able Body which had the VVonders hath swallowed up that which was earthly in the Turba and yet not consumed it to 〈◊〉 but it also is in the 〈◊〉 and his Turba which killed the first-born in 〈◊〉 〈◊〉 〈◊〉 in the water slew them that 〈◊〉 the Calf and swallowed up Corah Datha●… and 〈◊〉 into the Earth continued in death For when he dy●… his Spirit and Soul departed from the Turba and he 〈◊〉 mained in the VVonders in the Mistery and now he 〈◊〉 become a Lamb. But though the Body of Moses be d livered from 〈◊〉 Turba it must be tryed in the Fire at the end of Day●… At the last Day we shall not ascend above the pla●… of this world but make our abode here in our 〈◊〉 native Country and go into our home in another worl●… in another Principle of another Property VVhen this outward dominion shall pass away 〈◊〉 the very place where the world now stands there 〈◊〉 be meer Paradise for the Earth will be of an heavenl●… Essentiality so that we shall be able to dwell any where●… and be able to pass through and through it There will be no Cold or Heat any more also 〈◊〉 Night there is no Death any ●…ore also no ●…ear 〈◊〉 Sorrow no Sickness the Earth will be like a Christaline Sea and all the VVonders of the VVorld will be 〈◊〉 wholly perspicously and the Brightness of God shall 〈◊〉 the Light thereof and the holy Jerusalem the great City of God shall be therein The whole world would have been a meer Paradise if Lucifer had not corrupted it who was in the beginning of his Creation an Hierarch in the place of this world But seeing God knew well that A●…am would fall therefore Paradise sprung forth and budded only in one certain place to introduce and confirm Man therein whom albeit ●…od saw that he would again depart thence he would again introduce him thereinto by Christ and establish him a new in Christ to Eternity in Par●… For Lucifer poysoned the first Paradise with his false and wicked Desire therefore God promised to regenerate it anew in Christ For the seventh Day which God appointed for Rest is nothing else but 〈◊〉 regenérate anew in the Spirit of Christ in the human Property wherein the poor Soul shall rest eternally from the source of the six dayes Works viz. of the six Properties of the Life A short summary Appendix of the Soul and of the Turba which is the destroyer of the Image and of Virgin Sophia THe Soul is an Eye in the eternal Abiss a similitude of Eternity a perfect Figure and Image of the first Principle and resembleth God the ●…ather 〈◊〉 his Person as to the eternal Nature The Essence and Substance of it meerly and purely as it is in it self is first the wheel of Nature as to the first four ●…orms viz. 1. Astringent 2. Bitter 3. Fire 4. Anguish ●…ire is a similitude of the Soul. The Soul is an essential ●…ire and the flash of Fire i●… the life of it it resembleth a Globe or an Eye of Fire●… The burning ●…ire in the Source signifieth the first Principle and the Life yet the Fire is not the Life but the Spirit of the Source which ariseth from the ●…ire and goeth forth from the ●…ire like Air. That is the true Spirit of the Source of the life of the Fire which continually bloweth the Fire up again and maketh it burn Now the Fire shineth and giveth light out of the Source where it shineth and the source comprehendeth not the light and this signifieth the second Principle wherein God dwelleth 〈◊〉 we know that the Power is in the Light and not 〈◊〉 the ●…ire the fire only giveth 〈◊〉 to the light and the life or the light produceth meekness and substantiality viz. Water Now we understand that there is a meek life in the light without Source and yet it self is an insensible Source it is nothing but a longing or desire of Love. VVhich Source we account a Tincture in which the ●…dding and blossomings hath its original yet the fire 〈◊〉 the cause of it and the meekness is a cause of the Substantiality for the desire of Love in the Light ●…eth it and keepeth it so that it becometh a Substance but the desire of fire consumeth the Substantiality Indeed the Image dwelleth in the fire of the Soul as Light ●…elleth in the fire but it hath another Principle as the Light is such a Source as is different from the fire And so the true Image of God dwelleth in the Light of the fire of the Soul which Light the fiery Soul must create in the ●…tain of the Love of God in the Majesty by pu●…ting and yielding its Imagination into it But if the Soul do not so but putteth its Imaginatio into it self into its wrathful form of the Source of th●… fire and not into the fountain of Love into the Ligh●… of God then its own Source of forceness astringenc●… and bitterness riseth up and the Image of God becometh a Turba and swalloweth up the similitude of Go●… in the wrath And then the astringent Fiat in the fiery Essence 〈◊〉 the Soul figureth for the Soul an Image of the imagination that is in its Will VVhatsoever the essenti●… fire of the Soul desireth that will be the figure in th●… Soul. viz. earthlv Figures that which the will of th●… Heart casteth it self into that image the Fiat of th●… Soul will make that is as far as the third Principl●… an●… the spirit of the Stars and Elements hath power So that if the w●…ll of the Soul do cast it self into the Kingdom of this world then the outward Kingdom ha●… power to bring its imagination into the inward Principle and if the inward Fiat perceive that in the fire of 〈◊〉 Soul then it becometh pregnant with it and keepeth it And then the Soul hath the image of a Beast in 〈◊〉 third Principle and that cannot be destroyed forever●… except the will of the soul return again out of the 〈◊〉 Lust and pierce into the Love of God agai●… and th●… it getteth the image of God again which may be do●… onl●… in this Life while the Soul is essentially in its 〈◊〉 in the growing of its Tree but after this Life

much too subtil to be beheld by us only the Thoughts behold him in the Spirit understand in the willing Spirit for the Will sendeth the Though●… into God and God giveth himself into the Thoughts And then the Thoughts bring the Power of God to the Will and the Will receiveth them with joy but with trembling or quaking for it acknowledgeth it self unworthy seeing it proceedeth out of a rough Lodging viz. out of a wavering ●…ind and therefore it receiveth ●…he Power in the sinking down before God. Thus out of its triumph cometh a soft gentle Meekness to be that 〈◊〉 God's true Substance and it apprehendeth that ●…ery Substance And that conceived or apprehended Substan●… is in the willing the heavenly Body and is called the true 〈◊〉 right Faith which the Will hath received in the Pow●… of God the same sinketh or demerseth it self into the mind and 〈◊〉 in the Fire of the Soul. Thus the Image of God is entire or total and God seeth or 〈◊〉 himself in such a similitude And so now Faith is not an historical Knowledge for men 〈◊〉 make Articles of it and to depend only on them and to 〈◊〉 his Mind into the works of his Reason True Faith 〈◊〉 the Might of God one Spirit with God for the holy Spirit moveth in the Spirit of Faith. We would have the Reader that loveth God faithfully warned from our Gifts and deep Knowledge and we have very earnestly and faithfully presented you the ●…ay of the Truth and of the Light and we admonish you all Christianly to consider of it and to read it diligently it hath its Fruit in it self Hallalujah Amen THus Christian Reader have I in part according to my Gift answered the wish and desire of one of the Laborious and worthy Translators of Jacob 〈◊〉 Writings who speaking thereof saith It were well that all were brought into one and the rest laid aside for the multiplicity causeth Strife and wrong confused apprehensions by reason of the catching Conceits and Conjectures of Reason which is not able to dis●…ern or look into the centre and depth of the Mystery so that Reason suppos●…h many times it is contradictory whereas it is not all contradictory but fully agrees in one in the depth Yet know there is but a glimpse of the Mysteries in these Writings for a man cannot write them He that is found worthy of God to have the Light enkindled in his Soul he sha●… see taste smell hear and feel unspeakable ●…hings concerning this knowledge He that this Author's works doth read A divine Light in 's Heart doth need Or else his Reason will but stray And grope for Light in the mid-day But none will him censure or scorn That is truly of Sophia born Wise Solomon saith Happy is the man that sindeth Wisdom and the man that getteth Understanding for the Merchandize of it is better then the Merchandize of Silver 〈◊〉 the Gain thereof than fine Gold c. A Treatise of the Four Complections and of the Causes of Fear and Sadness 〈◊〉 the Astonishment and Anguish 〈◊〉 about Spiritual things Also of the two King●… or Qualities Written by Jacob Beheme 1621. ALl Sadness and Fear wherewith a man terrifies and amazeth himself is in his inward man from the Soul for the outward Spirit which hath its Original from the Stars and Elements is not in this sort troubled because he lives in his Mother which bore him but the poor Soul is with Adam entred into a forreign Harbour viz. into the Spirit of this World wherewith the beautiful Creature is vail●… and captivated as in a darksom Prison Now the Spirit of this world hath four sorts of Lodgings wherein the 〈◊〉 Jewel is shut up 〈◊〉 these four there is but one 〈◊〉 manifest to one man as 't is with the four 〈◊〉 which every man hath in himself and is him●…lf the same beeing except his Soul which is not of that Essence though it lie as a Prisoner in it And of th●… four Lodgings or Images one only hath the 〈◊〉 in his Life the 〈◊〉 of them are 1. Cholorick 2. 〈◊〉 3. Phlegmatick 4. Melancholy The first viz. Chol●… is of the ●…ire's property causes a stout Courage 〈◊〉 Anger swelling Pride Self-willedness 〈◊〉 of others This Image shines after the outward world in a 〈◊〉 light labours after the 〈◊〉 and will always be a Lord. Is the Soul's lif●… 〈◊〉 〈◊〉 with the Cholerick Complexi●… then is it fiery furious 〈◊〉 and fretting 〈◊〉 to Fury and 〈◊〉 and if the Soul imagin therein then doth it yet more vehemenly kindle and enflame the Complexion the Soul it ●…lf being of a fiery Nature Then become these follo●… Dispositions operative in such a man viz. Anger Pride an ambit●…ous Desire to bring all men in subjection under him he is an insulter over despiser of those that be in misery and a Tyrant over those that are in subjection to him he cares not though he dye in Anger except it come to pass that the Stars hinder which oft joyning themselves with the Complexion lay a barr in the way and hinder many things There is great danger in this Complexion if the Soul live according to the outward Imagination and the band is the harder stronger there being one fiery Essence linked to another The fierce Devil hath a powerful approach to this Complexion for the ●…ire's property is his Servant the Devil is also proud and envious so is this Complexion O! how hardly is the Soul freed if it be once throughly kindled and enflamed in this Property the Devil need●… not assaut it with temptation it danceth willingly after his Pipe it is not easily sad because it hath a fiery light in 〈◊〉 Complexion and thinks alwayes that 't is the divine Light and its ways are holy and good but as long as the Soul goes no higher then the Complexion 't is a proud envious wrathful violent oppressing Will or Spirit The Soul desires in its Pomp to make a glorious show out of its fiery Complexion and in the height of its Pride and Arrogance will be reputed holy O thou Devil in an Angel's shape how dark art thou when the fiery glance of thy Complexion comes to be put out by Death Now here Observe The Soul eats spiritual Meat namely of the Spirit of the Image of the Complexions not altogether their Essence but magically it is the kindling of their Fire The Complexions in the Soul's fire became soulish or of a Soular property they are as ●…ood and Fire to each other understand by Wood the Complexion by Fire the Soul. Now the Fire must have fewel viz. either the outward Complexion or a divine Essentiality of God's Nature of one of these must it eat or dye but 't is not possible for it to perish seeing it is a desire and where there is a desiring there is also a beeing the desire makes a beeing to it self By this we understand whence ariseth such a differrence in the Wills and

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