Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	discover_v	eternal_a	great_a	83	3	2.1564	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

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

Essences which it wro●…ght here it beholdeth the Majesty of God and the Angels face to face The heavenly Body of the Soul is from the pure Element whence th●… four Ele●…ts are brought forth and that giveth ●…lesh and the tincture giveth Blood But all in this world have not Christ's flesh in them hidden in the old Adam yea among very many not one but the regenerate who are departed from their own w●…ll into God's will in whom the noble Gram of Mustard-Seed is sown out of which a ●…ree is gro●…n Most Souls depart from the Body ●…ithout Christ's body yet they hang as by a Thred and are at last in their ●…aith gotten into the will these Souls indeed are in the Image in the Spirit but not in the Flesh such as these wait for the last Day when the Image viz. the Body shall come forth out of the Grave out of the first Image for God will raise it up by the Voice of Christ. even that Image which Adam had in his Innocency But the earthly Body shall not touch it that must come before the Judgment in the Turba but after the 〈◊〉 of the Judgment the Turba shall swallow it up and the wonder of it shall only remain Understand these Souls that must wait till the last Day for their Bodies they remain with their Bod es in the still Rest till the last day without f●…ling any pain but in another Principle they have neither Darkn●… nor Majesty in the Earth but are at Rest without pain in the eternal still liberty without touching the Body Yet they see their wonders but they effect nothing in them for they exp●…ct ●…od and are 〈◊〉 humility ●…or they are sunk down through Death and are in another VVorld yet there is a great space between them and the holy Souls that are in Christs Flesh and Blood but not a Principle they are in one and the same Principle But a Spirit without a Body hath not that might which the Spirit i●… the Body hath there●…ore they rest and are under the Al●… of God when the last Day shall come forth and eat of the Bread of God and put on the divine Body as is mentioned in the Revelations of John. But the Souls of the Wicked have another place viz. in the most innermost which is ●…lso the most uttermost of all Darkness they dare not go up and down they remain meerly with the Body in their Substance yet not in this world neither do they touch the Earth It hath indeed power enough over the Earth it can open it without Substance and Preceptibility But it hath not the outward Principle it hath not power enough over the outward Spirit yet it can for a time make Apparitions in the Syderial spirit as many appear again in the Austral spirit and seek Abstinence make many afraid with keeping a racket in Houses all which they do b●… the Austral spirit till that it be consumed and then their Tricks lie in the Darkness and they expect the last Judgment Thus there is a difference of places where Souls are according to that wherein the Soul is entred if it be holy and degenerate then it hath a Body which expecteth only the wonders of the Body at the last Day for at the Day of Judgment all Souls good and bad shall every one receive their Sentence and Reward And you must know that the Souls of the Wicked have no ease before the Day of Judgment their best ease and joy is when they climb up in the Will in their Works which they did here and continually desire to do them more still it grieveth them that they did not afflict the Honest more then they did their Will is just so as it was here they are Spirits of Pride like the Devil a covetous devouring Spirit when but the least thought of the last Day entreth them then fear and horror stirreth in them they rather 〈◊〉 that thought alone and recreate themselves in Haughtiness This is a great Wonder that an Angel should become such a furious Devil And so the power of God's anger cometh to be manifest in God for God hath manifested himself according to both Eyes in Love and Anger and it is left free to man he may go into which of them he will God throweth none into Wrath the Soul casteth it self into it But you must know that the Wrath hath set its Throat ●…ide open and draweth mightily and desireth to devour all for it the Cov●…sness and the Pride insulting over Humili●…y A●…d so also Love and Humility have opened 〈◊〉 Mou●… and draw with all their Powers and would draw man into Love. into Heaven Now into which of these the Soul entreth in that it remaineth whether in Love or in Anger in that Tree it standeth and there is no deliv●…nce in Eter●…y from thence VVhether men●… VVishes do profit them any thing or no THe Prayer and Wish of the Righteous pierceth into He●…ven and not into Hell. No good wish entreth into Hell but if the wicked leave behind him much Falshood and Deceit so that the hellish Torment is wished to him in 〈◊〉 Grave such wishes come to the wicked Soul those wishes come to pass with them for that Soul must swallow down 〈◊〉 Abomin●…ions which it committed here and that is its Food which the Living send after it But it is altogether unfit and doth not beco●…e the Children of God at all for thereby they sow into Hell into the Anger of God they had need beware lest they also reap that which they sow if they do not recall themselves and repent it will fall out no otherwise Furthermore we give you to understand according to our Gift that those Souls which as it were 〈◊〉 by a 〈◊〉 and but at last enter into Repentance and so compre●… the Kingdom of Heaven as it were by a Thred so that 〈◊〉 and faith are mixt are in such a condition that a hearty Prayer and Wish redoundeth to their profit and 〈◊〉 into the poor captive Soul into its Source if it be 〈◊〉 with all earnestness For it is neither in Hell nor in Heaven but in the Gate in the middle Source of the Principle where Fire and Light sever themselves and is held by its Turba that alw●… seeketh the Fire But then this small Twig which it hath conceived viz. the weak Faith deeply demerseth it self an●…●…rnestly reacheth after the Mercy of God and yieldeth 〈◊〉 self patiently into the death of that sinking down and 〈◊〉 getteth out from the anguish and sinketh down from the pa●… into the meekness of Heaven And although many a Soul ●…is held a sufficient while 〈◊〉 the Anger cannot devour that small Faith but must at 〈◊〉 let it go But I leave it to him to try what this is who 〈◊〉 fully per ●…ereth in Sin till his end and then first desireth 〈◊〉 be saved and then the Pope forsooth must save him 〈◊〉 shall find it by ●…oful experience

Actions of men For what the Soul eats and wherein its Fire-life is kindled thereafter doth the life of the Soul exercise its Regiment If the Soul goes out of its Complexion into God's Love-fire into the heavenly Essentiality which is Christ's corporiety according to the Angelical light-world then it eats of Christ's heavenly Flesh of his eternal Essentiality of the mildness of the majestick Light in which the Fire of God the Father in the glance resplendance of the Light makes a Tincture in the same Essentiality in the Water-fountain of everlasting Life whereof Christ speaks saying that he would give us such water to drink When the Soul eats of God's word the Complexion according to the outward Life becomes powerful and as it were captive though it live in it self But the Soul is so stedfast and faithful before God's love which alone comes to help it in the combat that oft when it eats of God's love and essence then it induceth a triumph and a divine taste into the Complexion it self that the whole Body begins to be rouzed up into a trembling and height of Joy as if Paradise were now approaching but his condition proves not durable for the Soul is shortly after over-shadowed with something of another Nature which is insinuated into the Complexion by the outward imagination by the Spirit of the great World whereof the Soul makes a Looking-glass and begins to contemplate in it with its outward Imagination Thus goes the Soul out from the Spirit of God and is oft bemired in the Dirt were it not that the Virgin VVisdom of God should call her again to Conversion which is here set down for a Looking-glass for Souls But to return 2dly The Sanguine Complexion is mild lucid and cheerful after the Airs property easie gentle and lovely and resembles much the inward Life whence these Properties flow into the outward man. If the Soul be cloathed with this Complexion and will fix its Imagination and Life in it then doth it demean it self friendly is also subtil desirous to try many things It likewise comes to pass whatsoever the Constellations models forth it experiments it in its Complexion it is naturally cheerful yet soon amazed at the terrors of the Fire's power but in it self it is great in its own conceit without advice the Complexion gives it a sharp understanding according to the outward Spirit It doth not ordinarily transgress through Anger It is soon lifted up into a heighth of Spirit and as soon cast down as the Air easily moveable It must look well to it self the Devil is much enraged against it being not able to get much advantage on it but he endeavours to perplex it with variety of Imaginations that it may not fix its thoughts upon God's Kingdom ●…e represents strange things to its ●…ancy for it to spend its time in and it self delights in various Studies The Stars inject their Imaginations into the Air and from hence her Fancy is filled with many strange wide wandering thoughts it receives naturally the Starry property and knowledge into its ●…ssence The man converseth humbly friendly candidly and peaceably with all men yet doth the Devil set on his Enemies against him whence he must suffer much but glides easily like the soft Air through all and seldom is he troubled with much Sadness For he having no fiery Complexion burning within his Heart the fiery Terrors cannot much corrode his Vitals only let him be careful to preserve himself from Unchastity and Idolatry for else by their means the Devil will find an ingress into h●…s Complexion 3dly When the Soul is cloathed with the Phelgmatick Complexion and swells up the principle of its life with it It is of a dull heavy swinish and rude temper of Life and Conversation most perverse and careless Knowledge must be infused into it by teaching for it finds it not in its own Root It takes all in good part troubles not it self with Grief hath a glance of Light is neither extreamly sad or merry A man may make any thing out of this Complexion the watry Spirit takes any Tincture to it self be it good or bad this Complexion makes likewise a hypocritical pretence to Holyness and arrogates to it self the repute of an honest righteous Life but 't is not without mixture and in this it resembles the glittering property of the Water The Soul in this Complexion is not prone to take much notice of God's wrath and the dark world that lies hid in its centre but rather bites greedily on the worldly Abominations and hides it elf under the Water-glance supposing it to be the resplendence of the divine Light. The Devil can introduce all the Villanies he exercises in Hell it self into this Complexion and if the Stars hinder not and the Soul will give away to it he gets as much advantage here as he doth in the ●…ire of the Cho●…erick Complexion for Sin here is little regarded as the water-streams that pass away He hath power likewise to assault this Soul with Sadness whensoever it goes about to oppose him for he darkens the water-glance with the Sins foulness which the Soul had brought in and shuts in the Soul in this dark Prison that it cannot behold God but when the Soul with a strong resolution storms the Prison-Gates it delivers it self the Devil can subsist here no longer the Complexion is too weak a hold the Fire is his stronger ●…ortress 4thly Of the Melancholy Complexion and the Nature of the Sad mind THe Melancholy Complexion resembles the sad Earth whi●…h stands in perpetual fear before the wrath of God which came into her in the Creation rema●…ns constantly in the House of Mourning and even when the Sun shines in it yet it is in it self sorrowful it receives indeed some refreshment from the Sun's glance but in the dark the Melancholy nature is alwayes in fear and horror of God's Judgments It gives a moderate understanding yet of deep Cogitations The Complexion-Chamber stands open and is capable of much knowledge if the way be not blocked up by too much Sadness Is the Soul cloathed with this Complexion and takes nourishment from it then doth its Fire burn extream dark then it is likewise exceeding sad esteems not much of any worldly Pomp and is by reason of the Complexion always in heaviness the Devil mightily assaults it being desirous to throw it head-long into the full possession of his Kingdom of Darkness For he enters there gladly where Darkness has the predominance he makes strange Representations to the Soul and frights it with the thoughts of its own Wickedness that it may dispair of God's Grace If the Soul once turn aside from God and give it self over to the obedience of the Complexion then all whatsoever the Stars work in the Complexion is put in execution and the Devil mixeth his Imagination therewith But while it remains in the combat against the sadness of the Complexion there is none among all the

the Fire and the fire the ●…ather of the Blood. And as God dwelleth in the world and filleth all things and yet possesseth nothing And as the fi●…e dwelleth in the water and yet poss●…sseth it not Also as the Light dwelleth in Darkness and yet possesseth not the Darkness As the Day is in the Night and the Night in the Day Time in Eternity and ●…ternity in Time so is man created according to the outward Humanity he is the Time and in the Time and the Time is the outward world and it is also the outward man. The inward man is Eternity and the spiri●…ual Time and VVorld which also consisteth of Light and Darkness viz. of the Love of God. as to the eternal Light and of the Anger of God as to the eternal Darkness which soever of these are man●…fest in him his Spirit dwelleth in that be it Light or Darkness for Light and Darkness are both in him Now if the Light be made manifest in the Darkness then the Darkness loseth its darkness and is not known or discern●…d Also on the contrary if the Darkness arise in the Light and get the upper-hand then the Light and the power thereof is extinguished this is to ●…e consi●…ered also in man. The eternal darkness of the Soul is Hell viz. an aking Source of anguish which is called the anger of God But the eternal Light in the Soul is the Kingdom of Heaven where the fiery anguish of Darkness is turned into Joy thus the Soul hath Heaven and Hell in it self Of Tincture BY the word Tincture is meant the power and virtue of Fire and Light and the stirring up or putting forth like a Bud of this virtue is called the holy and pure Element the virtue of the Sun is the Tincture of all things that grow in the visibility of the world so also the Colour is the Tincture of the Ground Christ is the Tincture of the Soul in brief the Tincture is the Life and the perflu●…nt and informing Vi●…tue by which any thing doth sub●…ist for without the Tincture that proceedeth from the Sun Gold were no Gold And so also the Image of God in the S●…l without the true Tincture the eternal Son of Righteousness were not the Image of God. Of the great Turba THe great Turba or Turba Magna is the stirred and awakned wrath of the inward ground when the foundation of Hell is made manifest in the Spirit of this world from whence great Plagues Diseases arise and it is also the awakned wrath of the outward Nature as may be seen in great tempests of Thunder and Lightning when the Fire is manifested or generated in Water In brief it is the effusion of the anger of God by which Nature is disturbed Often times the Children of God have been forced to carry the Sword of the Turba in them a great example whereof we see in Sampson and also in Joshua with his Wars and likewise in Abraham and many other Prophets how the zeal of God did enkindle it self in them that they in the Spirit of Zeal have often-times awakned the Turba Magna in the anger of God and raised great Rebukes Judgments and Plagues upon whole Countries as Moses in Egypt did with his Plagues upon the Egyptians But we must here distinguish if the Zeal of God should awaken it self in an holy man without his purposed Will and give him the Sword of God's Anger such a one desires much from those who in their own thoughts contrive and plot in the wrath and introduce the conceived or purposed Will into the Serpent's Ens and make it to Substance for that is Sin yea though the most holy man Prophet or Apostle should do it Therefore Christ so empathetically and punctually teacheth us in the new-birth Love Humility and Meekness and would that a Christian should not at all Revenge also not be Angry for he saith Whosoever is angry with his Brother is guilty of the Judgment ●…or anger is a conception in the Serpent's Ens which must be cut off by the Judgment of God from the good beeing All War howsoever blanched over and under what pretence soever taketh its original out of God's Anger It doth not belong to any true Christian born of Christ to raise the Sword of the Turba unless the zealous Spirit of God do ●…tir it up in him who often will rebuke Sin whatsoever exalts its self in the wrath about it●… own Honour and Pride and brings it self to Revenge or Blood-shed is from the Devil Earthly Dominion and Government hath its original from the fall in the Serpent's craft All War and Contention doth arise out of the nature and property of the dark world viz. from the four Elements of the Anger of God which produceth in the Creature Pride Cov●…tousness Envy and Anger these are the four Elements of the dark world wherein the Devil and all evil Creatures live and from these four Elements aris●…th ●…ar For although God bad the People of Israel drive out the 〈◊〉 and wage VVar yet the command was wholly from the angry 〈◊〉 od viz. from the ●…ire's Property for the 〈◊〉 had stirred up the VVrath and Indignation which would devour them But God so far as he is called 〈◊〉 wills not any VVar but the kingdom of Nature in Gods Anger willeth it SOund Sion sound the Praises of thy King Let 〈◊〉 well 〈◊〉 Instrument honour bring To him for Sion thou right-well dost know The Gentiles and their I●…ol-Gods must bow And bend unto thy King or br●… must be For none's like Sion's God in Majestie Then Sion's Sons your Instruments prepare With strained Strings most ex●… rare And sweetly 〈◊〉 with Mus●… 〈◊〉 most sharp Our God's renown and praise 〈◊〉 to harp Since from his Hand abundantly your Souls Have drunk Salvation up like Wine in Bowls And made you eat of Mercies numberless And clo●…'d you with Compassions in distress And let his Glory be your Meditations And his high Honour all your Contemplations For such effects will sure produc●… increase Of joy and gladness joyn'd to endless peace For how can Stones but speak With Iron Steel and Brass And Adamants but break At what is come to pass And sound in one set ●…ur Forth shouts of his renown Whose Glory and mighty Power Eternity doth crown For hath not he made Owls With Moles and Bats to sing Like as the chanting Fowls Harmonious tunes in Spring And Eagles he and she Made both to loath their Pey Two Turtle Doves to be In Shiloa's shining day And hath not he the Bear The Panther and the Lyon In substance made appear Like Lambs in holy Sion And by his Mercy rich Transformed the Serpent's ●…ing Into a virtue which From Death to Life doth bring And made of Rocks a Fountain And Stones refreshing Streams And of a Grain a Mountain And darkness Orions Beams And made of puddle-mire A limpid Pond of pleasure Where Fishes joys as Fire Ascend exceeding measure He turn'd

Nobility 〈◊〉 the passive Envy of others towards them because the●… are in possession of Honour and Envy is as the Sun beams that beat more upon a rising G●…ound then upon a level A great Nobillity addeth majesty to a 〈◊〉 but deminisheth Power and putteth Life and ●…rit i●…to People but presseth their ●…ortunes Cert●… K●…gs that have able men of their No●…ity 〈◊〉 find case in employing them and a better slide into their Business For People naturally bend to them as born in some sort to command VI. Of Great Place MEn in great Place are thrice Servants Servants of the Soveraign of State Servants of Business and Servants of Fame so as they have no freedom neither in their Persons nor in their Times nor in their Actions It is a strange desire to seek Power and to lose Liberty or to seek power over ●…ers and to lose Power over a man's self The ri●…ing unto Place is laborious and by p●…s men came to greater pains and it is sometimes base And by ●…ties men came to Dignities The ●…ding is slipp●…ry and the reg●…ess is either a down-fall or an Eclipse which is a Melancholly thing Nay retire men ●…nnot when they would neither will they when it were Reason but are impatient of privateness even in Age and Sickness which require the Shadow Certainly great Persons had nee●… to borrow other mens Opinions to think themselves happy for if they 〈◊〉 by their own feeling they cannot find it but if they think with themselves what other men think of them and that other men would 〈◊〉 be as they are then they are hap●…y as it were by Report when perhaps they find the contrary within for they are the first that find their own Griefs though they be the last that find their own ●…aults Certainly men in great ●…ortunes are Strangers to themselves and while they are in the puzzle of Business they have no time to tend their Health either of Body or Mind Power to do 〈◊〉 is the true and lawful end of aspiring Merit is the 〈◊〉 of m●…'s motion and Conscience of Merit is the a 〈◊〉 of man's Rest. ●…or if a man can in any measure 〈◊〉 ●…taker of 〈◊〉 Theater he shall likewise be 〈◊〉 of Gods Rest. In the discharge of thy Place set before thee the best Examples for Imitation is a Globe of Pre●…pts And after a time set before thee thine own ●…ample and examine thy self strictly whether thou didst not best at first seek to make thy Course regular that men may know before-hand what they may expect but be not too positive and express thy self well when thou digr●…st from thy Rule Imbrace and invite Helps and Intelligence touching the execution of thy Pla●… and do not drive away such as bring thee Information as 〈◊〉 but accept them in good part The Vi●…s of Authority are chiefly four Delays Corrupti●… Rou●… and 〈◊〉 ●…or D●…lays give 〈◊〉 〈◊〉 〈◊〉 times appointed go through with that which is in hand and interlace not Business but upon ●…ssity For Corruption do not only bind thin●… own Hands or thy ●…vants hand that may take but bind the ha●…ds of them that should offer for Integrity 〈◊〉 doth the ●…ne and ●…ntegrity prof●…d with a manifest d●…ation of Bribrey doth the other And avoid not only the ●…ault but the Suspition For Roughness it is a needless cause of di●…content Severity breedeth Fear but Roughness breedeth Hate Even Reproofs from Authority ought to be grave and not taunting As for ●…acility it is worse then Bribery for Bribes come but now and then bu●… if Importunity or idle Respects lead a man he shall never be without As Solomon saith To respect Perso●… is not good for such a man will transgress for a piece of Bread. It is most true that was antiently spoken A Place she●…th the man and it sheweth some for the bette●… and some for the worse It is assured sign of worthy an●… generous Spirit whom Honour mends For Honour is or should be the place of Virtue and as in Nature things move violently to their place and calmly in their place so Virtue in Ambition is violent in Autho●… settled and ●…lm VII Of Counsel THe greatest Trust between man is the Trust of giving Counsel For in other Confidences men commit the parts of their Life their Lands their Goods their Child their Credit some particular Affair But to such as they make their Counsellors they commit the whole by how much the more they are oblig●…d to all Faith and Integrity The wisest Princes need not think it any deminution to their Greatness or derogation to their Sufficiency to relie on Counsel God himself is not without but hath made it one of the great Names of his blessed Son. The Counsellor Solomon hath pronounced That in Counsel there is safety Things will have their first or second Cogitations If they be not tossed upon the Arguments of Counsel they will be tossed upon the Waves of Fortune and be full of Inconstancy doing and undoing like the reeling of a drunken man. Solomon's Son found the force of Counsel as his Father found the necessity of it For the beloved Kingdom of God was first rent and broken by ill Counsel 〈◊〉 which Counsel there are set for our Instruction the two marks whereby bad Counsel is forever best discerned that is young Counsel for the Persons and violent Counsel for the Matter There is that are in their Natures faithful and sincere and plain and direct not crafty and inva●…ued Let Princes above all draw to themselves such Natures The true composition of a Counsellor is to be rather skilful in his Masters business then in his Nature for then he is like to advise him and not to feed his Humour It is of singular use to Princes if they take the opinion of their Council both seperately and together for private Opinion is more free but Opinion before others is more reverent In private men are more bold in their own Humours and in Consort men are more Obnoxious to others Humours Therefore it is good to take both and of the inferior sort rather in private to preser●… Freedom Of the greater rather in Consort to 〈◊〉 Respect It is in vain for Princes to take Counsel concerning Matters if they take no Counsel likewise concerning Persons for all matters are as dead Images and the life of the execution of Affairs resteth in the good choice of Persons Books will speak plain when Counsellors blanch Therefore it is good to be conversant in them especially the Books of such as themselves have been actors upon the Stage VIII Of Dispatch AFfected Dispatch is one of the most dangerous things to Business that can be Therefore measure not Dispatch by the times of sitting but by the Advancement of Business I knew a wise man had it for a By-word when he saw men hasten to a Conclusion Stay a while that we may make an end the sooner On the other side true dispatch is a

Contents of the other six in which they work as the Life doth in the Flesh also it is a Food of the Fire where the Fire draweth Essence for its sustenance wherein it burneth and the seventh is the Kingdom of the divine Glory Not that the seventh Property is the Tincture but it is the Body of it the Power and Virtue of the Fire and Light is the Tincture in the substantial Body It is especially to be noted that alwayes the first and seventh Properties are accounted for one and the second and sixth also the third and fifth and the fourth is only the dividing mark or bound And yet all seven are but one the last is the Body of the first They are altogether only the manifestation of God according to Love and Anger Eternity and Time. In the Desire is the original of Darkness and in the Fire the eternal Unity is made manifest with the Light in the fiery Nature Out of the fiery Property and the property of the Light the Angels and Souls have their Original The Darkness becometh substantial in it self and the Light becometh also substantial in the fiery Desires these two make two Principles viz. God's anger in the darkness and God's love in the Light each of them worketh in it self and there is only such a difference between them as between Day and Night and yet both of them have but one only ground and the one is alwayes a cause of the other The visible World is the third Principle that is th●… third ground and beginning this is out-breathed out of the inward ground viz. out of both the first Principles and brought into the Nature and ●…orm of a Creature But according to the manifestation of the Trinity of God there are but three Properties of Nature the first is the Desire which belong●…th to God the ●…ather yet it is only a Spirit but in the seventh Property the Desire is substantial The second is the divine Power and Virtue and belongeth to God the Son in the second Property it is only a Spirit but in the sixth it is the substantial Power and Virtue The third belongeth to the holy Ghost and in the beginning of the third Property it is only a fiery Spirit but in the fifth Property the g eat Love is manifested therein Now these are the seven Properties in one only ground and all seven are equally Eternal without beginning none of them can be accounted the first second third or last but are equally Eternal We must represent this in a Typical way that it may be understood how the one is born of the other The ☿ Seven Forms of Spirits mentioned Revelations Chap. 1. 1. Dark World a Similitude of it is a Candle ♄ ☽ I. Harsh desiring will. ☿ ♃ II. Bitter or stinging ♂ ♀ III Anguish till the flash of Fire 2. Fire World a Similitude of it is the Fire of a Candle ☉ IV. Fire dark Fire light Fire 3. Light World a Similitude of it is the Light of a Candle ♀ ♂ V. Light or Love whence the VVater of Eternal Life floweth ♃ ☿ VI. Noise Sound Mercury ☽ ♄ VII Substance or Nature The first Principle The dark World or Fire of Wrath hence God the Father is called an angry zealous ●…eal us God and a con●…ming Fire The second Princple The Light World or Fire of Love hence God the Son the Word the Heart of God is called a loving and merciful God. The third Principle This World of four Elements which is produced out of the two inward VVorlds above said and is a Glass of them wherein Light and Darkness Good and Evil are mixt it is not Eternal but hath a beginning and an end Of God the Father Son and holy Ghost WHen we consider the whole Nature and its Property then we see the Father When we behold 〈◊〉 and the Stars then we behold his eternal Power and Wisdom So many Stars as stand in the whole Heaven which are incomprehensible to Reason so manisold and various is the Power and ●…Visdom of God the Father If a man would liken the Father to any thing he should liken him to the round Globe of Heaven Thou must not conceive here that the very Power which is in the Father standeth in a peculiar severed part or place in the Father as 〈◊〉 Stars do in Heaven No but the Spirit sheweth that all t●…e Powers in the Father are one in another as one Power VVhen I think with my self what is many hundred thousand Miles above the siary Firmament I find the eternal unchangeable Unity is there the only Eternal God or that only Good which a man cannot express His immensenses●…●…ighth and depth no Creature no not any Angel in Heave●… can search into it But the Angels live in the Power of the Father very meekly and full of Joy and they alwayes sing in the Power of the Father In the Fire God is called an angry God but in the Ligh●… or Love-fire he is called the holy God and in the dark Nature he is not called God. VVe must make distinction each world hath its Principle and Dominion and indeed all is from one eternal Original but it severizeth it self in a twofoid Source a Similitude whereof we have in the Fire and Light where the ●…ire is painful and consuming and the Light meek and giving And yet one were as nothing without the other Of God the Son. YOu must not think that the Son is another God then the Father or that he is without or besides the Father No the Father and Son are not of such a Substance he is eternally in the Father he is the Heart in the Father and the Father generateth him continually from Eternity to Eternity and the Father and Son is one God of an equal Beeing in Power and Omnipotence Now the Heaven and Stars and the whole Deep between the Stars signifie the Father And the seven Planets signifie the seven Spirits of God or the Princes of the Angels among which Lord Lucifer was one before his fali which all were made out of the Father in the beginning of the Creation of Angels before the time of this VVorld Now as the Sun standeth in the midst betwixt the Stars ●…nd the Earth enlightning all Powers and is the Light and Heart of all Powers and is all the Joy in this VVorld Even so the Son of God in the Father is the Heart in the Father and shineth in all the Powers of the Father his Power is the moving springing Joy in all the Powers of the Father and shineth in the whole Father as the Sun doth in the whole VVorld Of God the Holy Ghost THe holy Ghost proceedeth from the Father and the Son and is the third self-subsisting Person in the Deity As ●…he Elements in this World go forth from the Sun and Stars and are the moving Spirit which is in every thing in thi●… world So the Holy Ghost is the moving Spirit in the whole Father and

goeth forth from Eternity to Eternity continually from the Father and Son and replenisheth the whole Father he is nothing less or greater then the Father and Son. Here we cannot say with any ground that God is three Persons but he is three fold in his eternal Generation b●… begetteth himself in Trinity having three manner of workings and yet but one only Essence as may be seen i●… the over-flown Power and Virtue in all things but it is especially represented to us in Fire Light and Air which are three several sorts of working●… and yet but in one ground and substance And as we see that Fire Light and Air arise from a Candle though the Candle be none of the three but a cause of them so likewise the eternal Unity is the cause and ground of the eternal Trinity which manifesteth it self from the Unity and bringeth forth it self in first Desire or Will which is the Father secondly Pleasure or Delight which is the Son and thirdly proceeding or out-going which is the Holy Ghost Of the Creation of the holy Angels and how an Angel and a Man is the Image of God. THe Powers in God do operate or Qualifie in that manner as in Nature in the Stars and Elements or in the Creatures No you must not conceive it so for Lord Lucifer in his Elevation made the Powers of impure Nature thus burning bitter cold astringent sower dark and unclean But in the Father all Powers are mild soft like Heaven very full of Joy for all the Powers triumph in one another The quality of the VVater is not of such a condition or man●…er in God as it is in this world The bitter Quality qualifieth in the sweet astringent or ●…arsh and sower Quality and the love riseth up from Eternity to Eternity As all the Powers of God the Father rise up from Eternity to Eternity so all the Powers rise up also in an Angel and a Man into the Head ●…or higher they cannot rise for they are but Creatures which have a beginning ●…nd an●… end And in the Head is the divine Council-S●…t or Throne and it signifieth God the Father And the five Senses are the Counsellors which have their Influences out of the whole Body out of all Powers Now the five Senses always sit in Council in the Power of the whole Body and when the Council's Decree is concluded then the compacted or concruted Judge speaketh it out into its Centre or midst of the Body as a word into the Heart for that is the Fountain of all Powers from which also it taketh its rise Now it standeth there in the Heart as a self-subsisting Person composed out of the Powers and is a VVord and signifieth God the Son and now it goeth ou●… from the Heart into the Mouth on to the Tongue which is the sharpness and that so sharpneth it that it sendeth sorth and is distinguished according to the five Senses From what Quality soever the VVord taketh its original in that Quality it is thrust forth upon the Tongue and the power of the destruction or di●…erence goeth sorth from the Tongue and that 〈◊〉 the Holy Ghost The Mouth signifieth that thou art an unalmighty Son of thy Father whether thou art an Angel or a Man for through the Mouth thou must draw into thee the power of thy Father if thou wilt live An Angel must do so as well as a man though indeed he needs not to use the Element of Air in that manner as a ●…an doth 〈◊〉 he must a 〈◊〉 into himself through the 〈◊〉 the Spirit from which the Air of this World 〈◊〉 For in Heaven there is no such Air but the Qualities are very meek and joyful like a pleasant cheering breath of Wind. And this the Angel also must make use of or else he cannot be a moveable Creature for 〈◊〉 must also eat of the heavenly Fruit through the Mouth Thou must not understand this in an earthly manner for an Angel hath no Guts neither Flesh nor Bones but is constituted and composed by the divine Power in the shape form and manner of a man and hath all Members like man except the Members of Generation and the Fundament or go●…ng out of the Dross neither hath an Angel need of these For man got his Members of Generation first in his doleful and lamentable fall An Angel sendeth forth nothing but the divine Power which he taketh in at the Mouth wherewith he kindleth his Heart and the Heart kindleth all the Members and that he sendeth forth from himself again at the Mouth when he speaketh and praiseth God. But the heavenly Fruits which he eateth are not Earthly and though they are of such a form and shape as the Earthly are yet they are meer divine Power Indeed it is most certain and true that there are all manner of Fruits Plants and Flowers in Heaven as in this World and not meerly Types and Shadows As the Angels are so are the Vigitation and Fruits all from the divine Power These heavenly Sprouts and Springings thou must not wholly liken to this World for there are two Qualities in this world a good and an evil and many things grow through the Power of the evil Quality which doth not so in Heaven For Heaven hath but one Form or manner nothing groweth there which is not good only Lord Lucifer hath deformed and dressed this World in that manner Of the Place and Government of Angels WHen God Almighty had decreed in his Counse●… that he would make Angels and Creatures ou●… of himself then he made at first three Kingly Governments or Dominions answerable to the number of the holy Trinity and each Kingdom had the order or ordinance Power and Quality of the divine Beeing First Prince Michael signifieth the great Strength and Power of God and is created according to God the Father that circumference or space Region or Province wherein he and his Angels are created is his Kingdom which is above the created Heaven Secondly Prince Lucifer this high and mighty glorious beautious King lost his right Name in the fall He was created according to the quality beauty and condition of God the Son and was bound to and united with him in Love and his Heart also stood in the centre of Light as if he had been God himself and his Beauty and Brightness well transcended all For his circumference Conception or chiefest Mother was the Son of God his Court Province Place or Region wherein he dwelt with his whole Army or Company and wherein he is become a Creature and which was his Kingdom is the created Heaven and this World wherein we dwell with our King Jesus Christ. For our King sitteth in divine Omnipotence where King Lucifer did sit and on the kingly Throne of expulsed Lucifer and the Kingdom of King Lucifer is now become his O Prince Lucifer how dost thou relish that Lucifer had still been an Angel if his own Will had not introduced him