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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	work_n	wrought_v	year_n	39	3	3.9622	3	false

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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

In Popery much iugling ●…ath been invented about this in saying Mass for a Soul and that for Money only but 〈◊〉 hath been a great Cheat of the Pope of Babel for ther●… is earnestness required to wresile with the anger of God and overcome it Yet we confess and acknowledge readily that the Churc●… of Christ hath great power to ransom such a Soul if 〈◊〉 fervency and earnestness it do it as it was done in the Primitive Church when they had holy People and holy Priests who performed their Ministry in real earnestness They indeed effected somewhat but not in such a way as the Pope boasteth of saying That he hath the Key and that he can let out a Soul with 〈◊〉 Blessing when he will if a man will give him Money This is a Lye. VVhether separated Souls take care of human matters FIrst those Souls which yet have not attained Heaven and so stick in the Source in the Principle in the Birth those have yet the human Essence wi●…h the Works in them they diligently search out 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 And therefore many of them come again with the 〈◊〉 ●…irit and wander up and down in their ●…ouses and places 〈◊〉 abode and ●…ar in a human Shape desire this and that ●…nd often times take care about their Wills or Tesiaments ●…nd also think to procure the blessing of the Saints that they 〈◊〉 rest and if their earthly A●…airs do still stick in them 〈◊〉 take care many times also about thei●… Children Friends This condition of theirs con●…ueth so long till they fall into their Rest and till their 〈◊〉 Spirits be consumed then all such doings cares and 〈◊〉 are at an end and they also have no more knowledge thereof but that they see them in the wonders in the Magick After this sort are once received into Grace they take no care purposely about human earthly M●…rs but 〈◊〉 the ●…eavenly Matters which are brought to it by the Spirit of 〈◊〉 and rejoyceth in them But there is somewhat still behind which is this A living man hath such power that his is able with his Spirit to go in●…o Heaven to the seperated Souls and stir them up about some Question by a 〈◊〉 desire but it must be earnest it must be Faith that must break open a Principle And this we see in Samuel the Pr●… whom the King of ●…ael raised up that he might make his 〈◊〉 〈◊〉 to him though it seem otherwise to some of whom we may well say 〈◊〉 they are blind and void of Knowledge 〈◊〉 they speak but their own scholastick Fables and 〈◊〉 〈◊〉 about that they have no knowledge of in the Spirit And these are Babel Now secondly the other sort which sink into Death without a Body they are wholly in one and the same place of the Principle in which the first sort are which afterwards did sink down in themselves All these take no evil Affairs upon them wherein the Turba sticketh But when the honest Souls which are alive send them their Works with their Spirit and Will they rejoyce in 〈◊〉 〈◊〉 are so a●…able that they appear to men a●…lly in 〈◊〉 and shew them good wayes and many times reveal 〈◊〉 〈◊〉 lie in secret viz. in the Ab●… of the Soul. Thus know that no Soul separated from the Body 〈◊〉 into any wicked matter except it be a damned Soul which indeed entreth in magically and hath its joy therein 〈◊〉 teacheth most notorious vile Pranks in Dreams for it is 〈◊〉 servant of the Devil and whatsover a wicked man desireth that the devil readily helpeth him to for he can do it better by the Soul of a man then of himself for he is too crude and terrifieth the Magia so that the elementary Spirit 〈◊〉 astonished and awakneth the Body Also this you must know that all is done magically in th●… Will without awakning of the Source No Soul 〈◊〉 with its Ess●…nces of its own accord to please man unless man raise and disturb it himself There are many Villanies in Negromancy which ca●… many times vex and torment the Spirits of men but it 〈◊〉 do so to no Soul that is cloathed with Christ's essentiality for that Soul is free The third sort of seperated Souls which are in Abraham's bosom in Christ having the heavenly essentiality none 〈◊〉 stir except they will themselves as when they have a favour to a Soul that is like themselves also they take no earthly thing upon them except it make for the Glory of God and then they are restless to reveal something in a Magical way But then they let no Turba into them neither do they intercede with God for us but whatsoever cometh to them they rejoyce in it with the Angels for the Angels rejoyce at a Sinner that repenteth then much more the Souls Why should they pray to God for us it lieth not in their Prayer but in 〈◊〉 entring into God when he strongly turneth his Will to God then God's Spirit h●…lpeth him without Prayers Of the Resurrection and also of the end of Time. WHen the last Day shall begin to dawn then the Deity manifesteth it self once more and that is the third time in all Forms in Love and Anger and then all things together at once shall be plainly laid open in the sight of all Creatures Now here is the End of Time for then the beginning 〈◊〉 found the end and the end is then the beginning and 〈◊〉 again into that which it was from Eternity If we knew certainly the 〈◊〉 of the sixth Day wherein 〈◊〉 Creation was finished we could then set you down the ●…ear and Day we mean the last Day for it goeth not a Minuit further it hath its limit hid in the inward Circle Therefore know for certain that the Time is near for 〈◊〉 the sixth day Afternoon the Rest of the eternal Day began ●…nd therefore God instituted the Sabboth of the seventh Day for a Rest and an everlasting Remembrance And as the Rest began on the 〈◊〉 Day towards the Evening and the entrance to the manifestation of the Works of the Creation the end then taketh in the beginning again and the six Days stood thus in the Circle as a wonder so know that ye were created in Paradise and yet are gone out from it into the spirit of wrathfulness into Death which hath now wrought its Wonders in you these 5500 Years and upwards And now the End hath found the Beginning again and yo shall see also feel and find what Paradis●… hath been even every one of them that shall be born in God. But the middle with the Wonders which were manifested in the time continueth forever more in the beginning and in the end as an eternal middle with its Wonders viz. with the Angels and Men and their Essences as also the figures of all Creatures all that hath been essential at any time the Earth with its Metals also Stones and all material Substances 〈◊〉 Trees

Judgment fail they fell to inventi●…g those diversities of Doctrines and Methods which instead of clearing and confirming the Rules of Art did more cloud and obscure the same For as to that highly esteemed Doctrine of Revolu●…ions if considered in its right ground will be found of no validity or certainty as I could experimentally prove and as for Perfections there is so little shew of Reason for it that 't is not worth mentioning Then again there are some things that does even confound Astrology and overthrow the Rules thereof o●…e of which is in Wars or other Accidents there sometimes perishes Thousands of people in one day Now from these peoples Nativities we might find by rules o●… Art some to dye natual death some violent some after one manner some after another some by one Distemper or Disease and some by another some to be long lived and some short some to dye in one Year and some in another y●…t nevertheless they all come to an end in one day Another is by the burning of a City or the like many Persons are ruined as to outward Estates in a moment when if we examin their Navities we should fi●…d some of them to be promised increase of Wealth that Year by one means and some by other means some to suffer loss one way and some another and some it may be neither to loss nor gain and yet all in one instant partake of one and ●…he ●…ame Fortune Much I could instance of this nature in Astrology but my intent at first was only to hi●…t in short that others more deeply aflected may make a more diligent inquisition if they please Yet notwithstanding all this through the affection I have had for this Art of Astrology I am not willing to be numbred among the Revilers thereof ●…or do I think it to be more unlawfull or false in it self then other Arts but do believe it is as yet unknown and that there is none that practise it who rightly understand it the Rules being partly founded upon a false and uncertain ground as is before demonstrated But now si●…ce it is so difficult a Road to travel in and no end of the Journey to be yet found so hard a work to labour in and no profit doth thereby acrew And that the best use we can make of it brings no advantage to us neither in divine nor human things therefore I 'll take leave to wave it And Let them whose Brains are sick of that Disease Be Slaves unto an Ephemerides Search Constellations and themselves apply To find the Fate of their Nativity I 'll seek within me and if there I find Those Stars that should give Light unto my mind Rise fair and timely in me and affect Each other with a natural Aspect If in Conjunction there perceive I may True Vertue and Religion every day I fear no Fortunes whatsoever they be Nor care I what my Stars do threaten me Lastly To this pure heavenly certain and exceeding advantagious Astrology I shall rather yea much rather recommend my self and all those that desire to be made Inhabitants successively of the twelve heavenly Houses thereof which are these The first is the House of Judgment and Fearfulness The second Humility and Lowliness The third Meekness and Mercifulness The fourth Temperance and Savouriness The fifth Patience and Settledness The sixth Hope and Resolvedness The seventh Faith and Perseverance The eight Peace and Quietness The ninth Thanksgiving and Remembrance The tenth Prayer and Watchfulness The eleventh Glorification and Praises The twelfth Content and Fulness Of which twelve Houses of the Heavens that we ●…ay be all learned Experiencers and true Witnessers ●…t above all that we may look well into that House 〈◊〉 which we are made Inhabitants which by vertue of 〈◊〉 is ours as a proper Possession that we may ●…e the Glory of the Sign therof which shews us the ●…gas of the Times even that is the desire of D. L. Amen The great Jehovah ' s standing Precepts Ten Which shows thy Duty both to God and Men. 1. OWn thou no other Gods but only me For I the Lord from Bondage set thee free 2. Unto no Image bow or Image make I on that Sinners House will vengeance take 3. False and vain Oaths forbear my Sacred Name Dishonour not that thon incur no blame 4. Keep well the Sabboth-day both thou and thine All servile Works and Wickedness decline 5. Unto thy Parents all due Honour give That God may bless thee long on Earth to live 6. Wrath and rash Anger shun shed no man's Blood But love thy Neighbour and promote his good 7. Fly filthy Lust the cause of cruel Strife Be not Obscence touch not thy Neighbours Wife 8. Thy Neighbour of his Goods do not berave Rob Spoil Purloin or any way deceive 9. No evidence against thy Neighbour bear Nor as a Witness shalt thou falsly Swear 10. Thy Neighbours Goods desire not Learn to be Thankful to God for what he hath given thee O Lord These Laws to keep do thou incline And still assist me with thy Power divine The End of the First Part. Abuses Stript and Whipt By GEORGE VVITHER Treating in a Saterical vein of MAN with his Passions namely Of MAN 1 Of ●…ond Love 2 Of Lust 3 Of Hate 4 Of Envy 5 Of Revenge 6 Of Choller 7 Of Jealousie 8 Of Covetousness 9 Of Ambition 10 Of Fear 11 Of Dispair 12 Of Hope 13 Of Compassion 14 Of Cruelty 15 Of Joy 16 Of Sorrow 17 Conclusion 18 AS ALSO 1. Of Vanity 2. Of Inconstancy 3. Of Weakness 4. Of Presumption c. To which is added FAIR VIRTUE The Shepherd's Mistriss With other Pathetick POEMS composed by G. W. in his Youthful days Also Divine Poems selected from the Works of Francis Quarle The whole concluded with some excellent Essayes and Religious Meditations of Sir Francis Bacon Knight Philadelphia Printed and Sold by William Bradford Anno 1688. To the Unprejudiced Reader READER TWo things especially I intreat thee to consider in these following Poems First thou art to know that the Works o●… the Author G. W. are h●…e very much Abreviated And although his own Words expressed ●…or the most part upon generals nevertheless if thou art one that hath been ac●…uainted with his Works at large yet thou wilt●… find this small Abstract so pit●…ily to express and contain the whole matter some particulars excepted that thou mays●… hereby receive as much satisfaction as by reading the Book at large Secondly To let the P●…blisher hereo●… have Christian censures from th●…e and that too in respect to the latter part the which although it may seem somewhat too light in the Ballance of the more serious modern Christian yet he intends it not to be a means to draw the mind from better but rathe●… from worse things And he doubts not but that will be the effects of it considering the Constitution of Youth on whom it may have most influence all which he hopes

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