Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	power_n	son_n	12,372	5	5.6553	4	true

Text snippets containing the quad

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

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

of Light which turn themselves backward into one another as the VVheel in Ezekiel that could go on every side though Babel hath contrived another meaning about it but a blind one without a Spirit 〈◊〉 the meer Soul is not co●…oreal but in its Tin●…ure a Body groweth whether it be a heavenly or a ●…ellish Body and yet is not a Body which can be com●…rehended outwardly but a virtual Body the divine ●…ody Christ's heavenly Body the heavenly ●…lesh which he giveth us to eat in his ●…estament But the outward Spirit it the Soul do not hinder it but let it in bringeth its Imagi●…tion into and spoil●… it o that another strange ●…mage cometh to be in 〈◊〉 Spirit in the ●…incture acco●…ding to the contents 〈◊〉 L●…st as the covetous come to be a Wolf the ●…ous a Dog the proud a Ho●…se Peacock or other 〈◊〉 also Toads Adders Serpents a●…d other Worms and creeping things Now ●…ods Sp●…rit receiveth not their Images so long as they continu●… such Of the Propagation of Soul viz. how it cometh into a Child in the Mother 's Womb. THe VVoman hath gotten the Matrix viz. the Tincture of Venus or Tincture of Light and the Man hath the Tincture of Fire which you may perceiv●… by the eager Imagination of both towards one another For the S●…d in the Essence eagerly seeketh ●…he Life the Man 's in the VVoman●… in Ve●…us and the VVoman's in the Fire in the original of Life For they must now propagate as Beasts do in two Seeds the Man soweth Soul and the woman Spirit and being sown in an earthly Field it is also brought forth after the manner of all Beasts Nevertheless all the three Principles are in the Seed but the inward cannot be by known the outward for in the Seed the Soul is not living but when the two Tinctures come together then it is a whole Essence for the Soul is essential in the Seed and in the Conception it becometh Substantial Thus the S●…ul cometh not at all into the Body or is breathed into it from without but the three Principles have each of them its own Artificer one working Fire in the centre and the other maketh VVater 〈◊〉 the Tincture and the third maketh the earthly MisteryMagnum and yet it is no new thing but the very Seed of Man and VVoman and is only conceived in the mixture and so only a Twig g●…eth out of the Tree The Soul is not every time new created and breathed in but is propagated after a human manner as a Branch groweth out of a Tree as I may better render it as a man 〈◊〉 or sow●…th Seed and so a Spirit and Body groweth out of it And this is only the difference that the three Principles are alwayes in str●…fe about Man each would fain have him So that many times a wonderful Turba is brought in while yet he remains in the Seed But if the Parents both ●…ather and Mother have their Souls cloathed with Christ's ●…lesh and divine ●…ssentiallity then it cannot be for Christ saith A good Tree cannot bring for●…h evil Fruit yet the Turba in time ca●… enter in with the Reason So also an evil Tree cannot bring sorth good 〈◊〉 that is if both the Parents be evil and held captiv●… by the Devil then an evil Soul is sown but the Principles cannot yet judge it nor the Turba neither it i●… indeed an evil Chi●…d ●…t if it turn it may with th●… Imagination e●…ter into the VVord of the Lord. Consider this ve evil Parents ye gather Money for your Children get them good Souls that is more necessary for them How and where the Soul is seated in man also of its Illumination THe Soul is in God conceived in the Heart and the VVord which conceived it was in the Heart viz. in the centre and so it continueth in the Figure and in the Seat as it was comprehended by the Fiat an●… so it is still at this day It dwelleth in three Principles but the Heart is its original it is the inward ●…ire in the Heart in the inward Blood in the Heart and the Spirit of it which hath a glance from the Fire is in the Tincture for it is cloathed with the Tincture and burneth in the Heart The Soul is indeed seated in the inward Principle but it ruleth even in the outward viz. in the Stars and Elements and if it be not an Ape and suffer it self to be captivated it hath power enough to rule them and if the Soul demerse it self into God the outward must be obedient to it The outward Essence reacheth not the inward into the Soul but only by the Imagination There is nothing else in this world no 〈◊〉 ●…or Sword that can touch the Soul or put it to death but only the Imagination that is its Poyson for it originally proceedeth from the Imagination and 〈◊〉 in it eternally The Soul is thus enlightned it is in this world and ●…lso in God here in this Life it is a Servant of God's wonders which it should open with one Eye and with the other bring them into the beginning before God and set and cast all its doings into God's will and by no means say of any thing in this This is mine I am Lord of this for it lyeth if it say so All is God's thou art a Servant and shouldst walk in Love and Humility towards God and thy Brother for thy Brother's Soul is a fellow-Member with thy Soul thy Brother's joy in Heaven with God is also thy Joy his Wonders are also thy Wonders For in Heaven God is all in all he ●…deth all the holy Ghost is the Life of all there is meer Jo●… there is no Sorrow there all is Go●…'s one rejoyceth at the Power Brightness and Beauty of another there is no Malice nor Envy for all that remaineth in Death Hell. O how cheerful is the Soul when its a●…ish sourcè of Fire tasteth God's Light how exceeding courteous it is O how it boweth it self before God. Whether is the Soul of a new-born Child without Sin HOw can a Soul be born pure it cannot be it bringeth the Turba with it into the World an●…●…s ●…ful in the Mother's ●…omb Yet the Soul is not wholly forsaken of God so far as ●…he Father and Mother are ho est and in God for it cometh from the Soul of the 〈◊〉 and Mother And although a Child dye in the Mothers womb without Baptism yet it is baptized with the Spirit of the ●…ather and of the Mother viz. with the holy Ghost which dwelleth in them and the Turba is destroyed in Death for the Faith's part passeth through to God. But the matter is far otherwise with wicked Parents if the Child dye in the Mother's Womb the Soul of it falleth into the Turba and reacheth not od to Eternity it also knoweth nothing of him but it is a Life according to the Essence and Property of the Parents And yet it doth not

thou shouldst grow afright●… and disheartned or shouldest think that I had forsake thee yet I will be w●…th thee and preserve thee for tho●… thy self knowest not what thine office is thou must 〈◊〉 this time work and bear Fruit thou art the Root this Tree Branches must be produced out of thee whi●… must all be brought forth in anguish but I came for together with thy Branches in their Sap and bring for●… Fruit upon thy Boughs and thou knowest it not for t●… Most-high hath so ordered that I should dwell with a●… in thee Involve thy self therefore in patience and take he●… of the pleasure of the Flesh break the will and desire thereof bridle it as an unruly Horse and then I will often visit the●… in thy fiery Essence O noble Bridegroom stand still with thy Countenance towards me and give me thy rayes of Fire bring thy desire into me and kindle me and then I will bring the rayes of my Love from my Meekness into thy fiery Essence and kiss thee forever I will bring a Garland for thee out of Paradise with me for a token of my Love and put it upon thee in which thou shalt rejoyce But I give thee not my Pearl for a possession during this time Thou must continue in Resignation and hearken what the Lord playeth in thy Harmony in thee Moreover thou must give Sound and Essence to thy tune out of my strength and virtue for thou art now a Messenger of his Mouth and must set forth his praise and glory O kiss me with thy desire in thy Strength and Power and then I will shew thee all my Beauty and will rejoyce and delight my self with thy sweet Love and shining Brightness in thy fiery Life but the Crown of Pearl wherewith I crowned thee I have laid that aside for thee thou must wear it no more till thou art become pure in my sight The Soul saith further to the noble Sophia O thou fair and sweet Consort what shall I say before thee let me only be commended unto thee I cannot preserve my self If thou wilt not now give me thy Pearl I leave it to thy Will give me but thy rayes of Love and carry me through this Pilgrimage I am satisfied now that I know thou art with me in all my Troubles and will not forsake me O gracious Love I turn my fiery Countenance to thee O fair Crown fetch me quickly into thee and bring me sorth from unquietness I will be thine forever and never ●…part from thee CONCLUSION MAn is the greatest Arcanum or secret Mistery that God ever wrought he hath the figure and is the similitude shewing how the Deity hath exgenerated it self from Eterni●…y out of the si●…rce Wrath out of the Fire by the sin●…ing through Death into another Principle of another Source o●… Q●…ity 〈◊〉 is he also exgenerated out of Death again and grow●… ou●… o●… D●…ath again into another Principle of another Source and Q●…lity and Virtue or Power wherein 〈◊〉 is quite free from Ear●…hliness And it is very good that we are with the earthly part falle●… home to the Earth inasmuch as we also retain the divine part for so we are wholly pure and come wholly perfect without any Lust. Sugg●…ion or Infection of the Devil into the Kingdom of God again and are a much greater Arcanum or secret Mistery then the Angels We shall also as to the heavenly Substantiality excel them for they are flames of Fire throughly illustrated with the Light but we attain the great Source or Quality of the Meekness and Love which floweth forth in God's holy Substantiali y. Therefore they do very wrongfully and fasl●… who say God wille●…h not to have all men in ●…eaven He willeth that all should be saved or helped the Fault is in man himself that 〈◊〉 will not su●…er himself to be saved or helped And although many be of an evil Inclination that proceedeth not from God but from the Mo●…er o●… Nature if they lay the blame on God they lye God's Spirit with-draweth it self from no man. The noble 〈◊〉 them standeth hidden in the noble centre ●…n the divine Principle and they can very well with their ●…illing go forth out of the earth●…y Substance and Malicc o●… Wick●… into the willing of God. But they wilfully and obstinately let the fierce Wrath held them for the proud stately self-honouring Life pleaseth them too well and that holdeth them also After this time there is no 〈◊〉 more but in this time while the Soul swimeth and burneth in the Blood it may welt be for the Spirit of God goeth upon the Wings of the Wind. God is become Man. The Spirit of Go●… goeth with the willing into the Soul it de●…reth the Soul it setteth its Magia towards the Soul the Soul needs only to open the Door and so it goeth voluntarily in and openeth the noble Grain to the Tree of the Christian-Faith Cast away your Evil or Wickedness and enter into meekness press into the Truth and Love and yield thy self up to God and so thou wilt be saved or helped Thou wilt s●…y I am kept back that I cannot Yes indeed that is right thou willest to have it so the Devil also would have it so Art thou a Champion why dost thou not strive or fight against the Evil But if thou sirivest or sightest against the good thou art an enemy to God. Art thou an Enemy then thou art no Friend if thou be a friend then forsake thy enmi●…y and hatred and go to the Father and so thou art a Son. If thou sayest I am of an evil Source or Quality and cannot I am kept back Very well let the evil Source or Quality be as it is but go thou with thy will-Will-Spirit into God's Love-Spirit and give up thy self into his Mercy Thou wilt once well be ●…reed from the evil Source or Quality Concerni●…g the evil Body which sticketh full of evil Affections there is not much to be done if it be inclined to evil do it the less good give it no occasion to wantonness To keep it in subjection is a good Remedy to be sober and to lead a temperate Life is a good Purgation for the evil Ass not to give it that it lusteth after to let it fast often so that it may not hinder Prayer that is good for it it is not willing but the Understanding must be Lord. for it be●…reth God's Image This Latine doth not relish well 〈◊〉 the ●…ional world in the Lusts of the Flesh. Reader who lovest God know that a man is the tru●… similitude of God which God highly loveth and manifeste●… himself in this similitude as in his own God is in man the middlemost But he dwelleth only in himself and if it be so that the Spirit of man become one Spirit with him then he manifesteth himself in the Humanity viz. in the Mind Thoughts ●…nd De●…rings so that the mind feeleth him Else in this World he is very