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	son_n	work_n	11,828	5	6.1406	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B07949	Out-port-customers accompt, of all his receipts, to a shilling, or a penny, without concealement or enstaulement of any; according to his oath at his first admission. Wherein he plainely sets downe, as well the motiues and occasions, as the method and style of all his former writings ...	Milles, Tho. (Thomas), 1550?-1627?	1627 (1627)	STC 17935; ESTC S123346	67,239	64

backward for euen out of Confusion Perfection may bee drawne as Truth by the Causes of Truth comes once to be knowne so by this I perceiued Foelix qui poterit Rerum cognoscere Causas Now GOODNES TRVTH and WISEDOME make but one Essence and being euer linkt together I found that GOD himselfe was both All and eyther and therefore All-sufficient and onely All in All which first made me bolde and thus to read out AB IOVE PRINCIPIVM For all things in the World God alone excepted affecting to be happy besides the inclination they haue in themselues for vse or knowledge drawe helpes from others to externall perfection and whatsoeuer they seeme to acquire the same they tearme alwaies positiuely their Good but that wherein perfections selfe doth rest their Summum Bonum or Soueraign blisse For of things that are called but simply Good and sought but for themselues some are as Instruments to direct and help vs to the End of our desires of which sort are Riches others also we wish for in regard of themselues as Health Wisedome Honour yet not being the marke that wee gladly would hit our Desires still proceede Thus we are first borne to labour we labour to eate we eate still to liue and we liue to do good by some calling or other in the Church or Common-Wealth Wherein all we doe or can doe euen our best endeuours are but as seed sowen with a reference and respect to some further future Haruest so that still we proceede till wee come to a pawse whereat we needs must rest There are likewise some thinges desired but only for themselues because the Desirers imperfection can affect them no further as Cattle doe their foode But that which Man seekes for with referencc alwaies to a further End that he still desires with a Meanes and Measure euery way conuenient and fitted to that End and to the Good he affects onely as Good within it selfe his desire is infinite so that vnlesse that Good be likewise infinite in it selfe he erres in his choise and mistakes his End as they that seeking Happinesse place their Summum Bonum in popular applaud worldly Wealth or Pleasure Omnis Forma Boni infunditur secundum meritum Materiae But nothing can indeed be infinitely desird saue that Good which in it self is euery way infinite for the better any Good is the more to be desird that alone most desird wherein there is abiding an infinity of Goodnes Bonum quo Communius eò semper melius so that where any thing desird hath an infinity of Beeing or is infinite in it selfe that of all Things that can Be is of all Beings to bee most of all desired But nothing Is or can Be infinitely Good saue GOD. He therefore Mans highest happinesse Summum Bonum and perfect Blisse DEVS Tantum Infinite Bonus ergo summum Bonum Now Desire tends to Vnion with the Good which is desired for bare possession makes no Man happy but the vse and fruition of Goodnes being once obtain'd For Quò mihi Fortuna si non conceditur vti Then Happinesse thus speld and the wordes put together I was taught to pronounce to be that State of Life wherein wee so enioy Goodnesse in the height of all perfection that though we be but Men yet we liue as it were the very life of GOD himselfe Et Homo Homini Deus Perfection then of Happinesse residing still in Heauen the Throne of our GOD and the Earth but his Foot-stoole his infinite Goodnesse drawing our Desires must helpe vs vp thither by a kinde of Free-Traffique betweene his fixed Seat in Heauen and wandring Church on Earth his heauenly Inspirings downeward and our holy Desires vpward being as Angels or Marchants betweene GOD and vs. That as his Doctrine doth teach Him for our Supreame Truth and our Prayers confesse Him for our Soueraigne Good so our Faith in him aboue belaying our Happinesse our Charity below must work out our Saluation by a Medium so conuenient both for Deity and Humanity as fits both GOD and MAN which can be no other then IESVS CHRIST himselfe Faith I say that workes still by Loue apprehending the Mercies of GOD the Father for the Merits of GOD the Son by the working of GOD the Spirit the Fountaine of all Grace and Mother of Obedience For great is the Mysterse that belongs vnto the Art of all our heauenly Happinesse Godlinesse or Piety by Goodnesse and Truth in the Doctrine of Religion the summe whereof is this GOD manifested in the Flesh iustified in the Spirit seene of Men and Angels beleeued in the World and receiued vp to Glory resides in Heauen For liuely Types whereof and speciall remembrances CHRIST IESVS Himselfe our Medium GOD and MAN before his departure and Asscention vp to Heauen to prepare our Happinesse besides his Word and Promise did leaue vnto his Church his sanctified Elements of Water Bread and Wine to comfort both our Bodies and confirme our Soules and Minds as in Mirrors to behold Him and as by Pledges to assure vs of his comming again to draw vs vp thither Namely Baptisme and the Eucharist at his owne last Supper Religion therefore as the Rule of Christian Piety by the Doctrine of Truth must lay the first foundation and safest Direction to our Summum Bonum and heauenly Happinesse ¶ Thus farre poore Cuctomers being taught to spell and read praising God with all their harts do cleerely pronounce and steadfastly beleeue which shewes them to be Christians If that which likewise followes approue them to be honest why should they not be happy as well as other Men ¶ Happinesse in perfection by that which hath beene speld being that estate of life wherein wee so enioy the fulnesse of all Blisse as though we be but Men yet we liue as it were the very life of God himself to liue the life GOD is to liue as in his presence and see his glorious face in the Maiesty of his Truth and Soueraignety of his Goodnesse No perfect Happinesse but by the sight of MAIESTY personally fixt To see therefore sacred MAIESTY euery way still fixt and SOVERAIGNTY subsist is the only state of life that perfects all happines both in Heauen and Earth In the seeking whereof for my selfe and for others as Piety directed my Desire vp to Heauen Primum querite Reg num Dei Deinde Meum Tuum by the Rules of true Religion so from Piety to Equity by the Rules of Meum and Tuum to see how MAIESTY stood fixt and how SOVERAIGNTY might subsist as well on Earth as in Heauen Magnifica MAIESTATIS descriptio Iustice to encourage me held vp my Booke and bad me be bold saying honest Man speake out whereupon I thus set forward Post Chaos vt primum data sunt tria Corpora Mundo Inque nouas species omne recessit opus Pondere terra suo subsedit aequora traxit Ad-Coelum leuitas in

that in their best endeuours haue no hap to bee happy but in heauē I hope for better Non est mortale quòd opto ¶ Thus farre forth and in these very words or to this effect at least hauing sometimes vndertaken a priuate Defence in a Cause of importance both publike and generall and finding all my groanes and heauiest complaints to vanish still like Ecchoes and valued but as voyces in the Deserts and Plaines next the FORREST OF SHIFTS the sound whereof as most Men went by they heard not some heard but vnderstood not some few perhaps vnderstand but regard not and none seem'd to pitty Like those that broken with vnthankfull toyle Seeke others health and happinesse and loose their owne the while I began to sigh and wish withall besides Si ie pouuoys renaistre Et changer tous mes voeux I' apprendroys meulx ma letre Et serois bien-heureux But being as I was I resolued with my selfe as a Barne so ding'd that I durst no longer greet to giue way to the times and sup vp my greefe with silence Notwithstanding when I perceiued that though I sat still the cause it selfe daily did grow worse and worse And remembred withall my vow to my Soueraigne and PATRON Customers are sworne at their first admissions to doe their best endeuours to deale iustly betweene the Prince and the People of our Schooles at my first admission in discharge of my Duty which in that respect I owe to God to my Prince and Natiue Country I once more resolu'd to speake with my Pen and examine all my former Writings Not as by way of Genesis to prescribe a new Art to our Wise and Graue Maisters for that had been presumption in the highest degree nor as by Analisis to contest with the Method of our seuerest Hushers for that had beene but humour and indiscretion but whilst others of higher Formes and farre better Learning distrusting their Schooles remoou'd their Seats to a farre surer standing as a poore Sholler desirous to learne and thriue by my Booke to spell out my Lessons by the Letters of mine ALPHABET and Lines of my PRYMER that so at least-wise redeeming but the time I might best giue way to the streame of Disgraces in hope of better daies in comming Remembring stil withall that Errors had no being but in absence of Truth and that howsoeuer Errors past had multiplyde themselues the ages succeeding must reforme as they may and that as there was a reason so GOD had appointed a time for all thinges For Dies dat consilium Considering therefore the Reuolutions that were past The Motiue and occasion of the ALPHABET and PRIMER and the present disposition of these happy daies by the comming of AEGEVS in our late ISIS place KING and PRINCE Our DAY-STAR beeing risen and the DAVVNING in our eyes receiu'd my dull Spirits gaue life to my hopes and made me at last breath thus much say that the time may come when this hearty zeale of mine to my Soueraignes Honour and his Peoples happinesse might be better regarded and the ages to come finde something at least to muse to maruaile at Ignorances past when it should plainely appeare by demonstratiue Reasons and no wandring Discourse that in poore Customers Truth was neuer Error nor Vertue Vice as the World had beene told and long borne in hand for can they but see they shall learne to spell and by spelling their Letters both read and vnderstand besides Greater Matters that Publicans and Sinners are seuerall wordes and implye a distinction both of Manners and Men. And were it or might it be that docible persons might be suffered but to learne Publicans both could and would teach Sinners to be like vnto themselues not Saints nor Hypocrites but humble-minded Christians and plaine dealing Men. The Method and Style of the Customers ALPHABET and PRIMER Thus setling my selfe to mine Alphabet againe thereby to spell my Primer In my beginning praying God to bee my speed I felt his Grace and his Goodnesse did helpe mee to proceede For opening but my Booke I found how great A. and little A. A. Per se and by themselues like the Creator and Creature or the Maker and Modell shewing Deity and Humanity did stand for GOD and MAN A. GOD. MAN and ioyned both together did make but One Medium in the person of IESVS CHRIST to perfect al our happinesse both in Heauen and Earth For as the God-head of the Father and the God-head of the Sonne with the God-head of the Spirit did make but one Essence in the substance of the Deity and GOD and MAN vnited to the Person of IESVS CHRIST did make but one Sauiour in the substance of Humanity so Christ and his Church by the Vnion of the Spirit did make but one Body To saue and finde out Man when couetous presumption by Pride had so sedu'st Him in his least part of trust that he lost both him and his A Miracle of Miracles and Mysterie to muse on but by no meanes to expresse as whereby the greatest looser hath made the greatest gaine Heere therefore I staid a while and set my selfe to wonder For as the Motiue of this Modell was the Makers onely will the Medium his owne word the way his owne wisedome and the measure Aequum Bonum bounds of his owne Goodnesse by Preheminence of Iustice so the absolute perfection and End of all his worke was his owne affection and desire to preserue by Prerogatiue of his owne first loue and boundlesse Mercie that the Creature might haue iustly wherein to admire both his Creators infinite Honour and his owne eternall happinesse Now by this it was apparent to common sense and reason that what Nature can affoord or Man beeing thus restord is able to possesse is Gods owne Free-guift euen from the beginning that as a Lord per amount his Honour and Seruice might iustly bee knowne two seuerall waies to all his Free-Tenants namely by his owne speciall Duties and peculiar Rights and their thankfull acknowledgements of their easie Rentes in so rich a Free-farme by the Titles of their Tenures The Titles of whose Tenures being Religion and Iustice The one to maintaine his personall Rights and demonstrate his Honor. The other motions of affection and reciproke Loue to shew and set forth Loyalty for the Tennants mutuall good The Lawes Customes and Doctrine whereof pend by his Spirit and drawne from the Essence of his owne heauenly Deity being so concurrent that where both of them are not there can be neyther I chose heerewithall comparatiuely to vse in this my present Lesson as well to sanctifie my Wit and blisse mine endeuours as to illustrate each other The Method vsed by the Customer to perfect this Accompt before God and the Worlde by ioyning Religion and Iustice together to auoyde Paradoxicall Replies and Cauils Now by the Rules of Religion and Iustice both Qui per alium facit per semet

their Goodnesse in which is that we call Bullion that the Essence of their Greatnesse aboue other Men that 's to say their Bounties that 's to say their Honour I meane that their Maiesties by their Faces and their Armes may be seene and their Soueraignties subsist in the Goodnesse of their Coyne as in a Myrroer all their Kingdomes through though their persons bee seen to sit vpright in their Throns or reside in their Seats of sanctified Iustice betweene Greatnesse and Decorum namely in their Courts of Equity Subalterne and Soueraigne for Meum and Tuum Distributiuely and Mints of Equalities and Staples of free Commerce Commutatiuely Whereby it now appeares how by all mens consent Gold and Siluer the Seats of fixed Goodnesse by the Name of Bullion become Ab Effectis as it were King and Queene of the world because these alone make Kinges in their Thrones powerfull to protect both their Subiects and their Friendes both by Sea and by Land Trafficke Lapis Philosophicus and dispose of Trafficke by their owne Elixars and Mines or Load-stones of price within their owne Dominions as God by Goodnesse their onely Iudge and Patterne both in Number Weight and Measure first made the World and still doth guide the same Each King in this respect being a liuely Idea euen of Deity it selfe so much excelling in Preheminency of Power for his Person and Place and Prerogatiue of Wisedome for Bounty and Grace by how much they endeuour to expresse in themselues and shew foorth to others the Characters of MAIESTY and Titles of their SOVERAIGNTY in the truth of their Coyne I meane by their Exchange And how Exchange alone becomes that Cordiall preseruatiue which easing all Greefes in sores Exchange Vniuersalis medicina suppling all sores in diseases and curing all diseases in particular Members holds the whole Bodies of Kingdomes in health the sacred Rules whereof as no profane Couetise could euer comprehend nor confident Empericke attaine to practise so none of priuate difcretion or partiall affection may presume to alter or any way controle as beeing a Doctrine peculiar vnto none but the Grauest and Wisest in highest Authority and Soueraignes themselues Bullion therefore Catexochen that 's to say all kinde of Golde and Siluer not Coyn'd or made currant for euen Coynes that are not currant may be taken for Bullion by generall consent as the Sunne in the highest Globe of Glory and Money beeing the Beames Exchange becomes the light that makes the world to see And as Bullion beeing the Pylot Money is the Sterne and Exchange the Compasse that guides all courses right nay as Bullion being the Chylus Money is the Blood Exchange becomes the Spirit that quickens all the Body In a word Bullion being the Body and very Blood of KINGS Money is the Medium betweene Subiects and their Kings and Exchange the very Cyment that glewes them both together O that my Tongue or Pen were able to expresse Or had the guift to make Men vnderstand Those great and graund effects of Sacred Happinesse Exchange alone would worke by Kings and Counsels hand Religious Iustice would then so blesse our Land That Men on Earth might see by this Idea made What Heauen it selfe doth boad by this our Kingly Trade Seeing then that Bullion or Gold Siluer Coynd is the Bodie and Blood of Kings not as Men but as Gods truely represented to the comfort of their Subiects through all their Dominions by the stampes of their Money though their Persons keepe their Thrones And Exchange that Spirit of Traffique and Mysticall Cyment that glewes so fast together the communion and coniuction of Soueraignes and Subiects by Reciproke Loue Grace as Religion and Iustice both teach vs to beleeue Let 's all cry out of Rome wherein first was hatcht the Doctrine that enchants and transubstantiates our Eucharisticke Sacraments of the Body and Blood of CHRIST represented euery where within his Church Militant as liuely as in a Glasse till his comming againe though his Person be in Heauen by blessed Bread and Wine into Idolatrous Masses and our Christian Exchange into Iewish Vsury I speake therefore with confidence to all that seeke for Happinesse and loue their owne Saluation not bewitcht as it were or void of sence and reason be wary still of Italy as Aeneas with his Misselto when he traueld towards Hell and let all come home from Rome for feare of the cursse that by Iustice hangs vpon her For if He alone whose absolute Power could work so wel that all he made became still like himselfe exceeding Good to his own eternall Glory and Mans immortall blisse GOD I say the Father GOD I meane the Son and GOD the third time the Spirit though once for all The Trinity in Vnity and Vnity in Trinity whom onely to know is euerlasting Life and ioy but to heare and make mention of his Name be that spring or Fountaine of Goodnesse Truth and Wisedome from whence all streames besides both in Heauen and Earth deriue not onlie Essence but Happinesse in being and whence to swarue is to turne againe to nothing Quia vidit Deus quod omnia quae fecerat erant valde bona What greater bane then Sinne Sinne. Pride What greater sinne then Pride What greater Pride then the height of all Presumption in one sinfull Man that vsurping on the Powers both of Heauen and Earth Darkenesse Freewill Profanenesse to drowne Light in Darkenesse both in Goodnesse and Truth of his owne meere Freewil giues Lawes vnto Iustice and profanes all Religion the Rules of Truth and Goodnes both in God and Kings If heauenly Goodnesse and Truth in all Perfections both of Nature and Art be those beautifull aspects and beneficiall influences of heauenly beatitudes which the Grecians do describe by their Calocogathia to make al things happy Chaos Euill Quia Bono suo diffusiue verè constant omnia What Euill so infectious What infection so poysonous and what Poyson so accursed as that Chaos of Doctrine that by Pride and Presumption Presumption Merits Equiuocation profaning Goodnesse turnes Grace into Merits and Equiuocating Truth turnes Truth into Lyes in all the Contractes both of GOD and Men If Gold and Siluer of all the sollide Bodies which Nature presents at the Standart of Truth Truth be fittest and surest by generall consent to fixe Goodnesse in for easier extention in vendible Commerce by the Name of Bullion Quia omne Bonum Bullion being sui diffusiuum quantò communius eò melius infunditur semper secundum meritum materiae Fraude Wrong Priuate-Gaine Couetise Deceipt What fraud like publique wrong What wrong like priuate gaine And what gain more deceiptfull then couetously to hoard or sophisticate the purenesse and finenesse which Nature weighes in Bullion for the generall vse of Goodnesse by Traffique among Men If Money or Coyne bee those figured proportions of Goodnesse more or lesse for Number and Waight Money by

Maiesty layde out at the Standart of Iustice to value Goodnesse by Iustice Vt quòd vspiam nasciter boni id apud omnes affluat and by Soueraignty made currant in all vendible Commerce Quia omne quod efficit Tale id ipsum magis Tale esse semper oportet Dis order Error Iniustice What Danger like Disorder What Disorder like to Errors And what Error like Iniustice when Subiectes become Coyners the onely Trade of Kings Lastly if the Mysticall practise of Goodnesse Truth and Wisedome that is meant by Exchange be that Ars Artium and vera Ars regnandi which visibly demonstrates those heauenlie Aspectes themselues of MAIESTY and SOVERAIGNTY that Deity imparts vnto Mortall Men on Earth by the Name of KINGS in the stamping of their Coyne Or if the Standarts themselues with all their proportions of Weights Numbers Standarts Proportions and Measures for generall Equity bee the Soueraignes charge onely as the Coynage of Money is their only Hoc-age and belongs to none but Maiesty and Exchange their Compasse to guide all courses right what greater Error then Priuat-mischiefe What greater Mischiefe then publike Inconueniences And what so inconuenient as that which peruerting both the Waightes Numbers and Measures in all our Proportions and Worth of all our Standarts debauching Equity in Actions and profaining Piety in the Consciences of Men by a Mysticall Iniquitie threates ruine and confusion to Empires Kinges and Kingdomes Iniquity Vsury VSVRY Against which Art of witch-craft Would God my Pen or Tongue could write or tell Or had the guift to make Men vnderstand Those strong and strange effects of mischiefes hatcht in Hell That Couetise by Vsury begets in euery Land Then Kinges and Counsels both would lift vp eyes and hand To see on Earth by this Idea made What Hell doth win and Heauen doth loose by this accursed Trade So that great out of question are the Mysteries of Popery by Impiety and Iniquity through Pride Presumption Couetise and Money the summe whereof is this One Man of sinfull Flesh obtruding vpon Deity and dispising Humanity without remorse of Conscience accursed of the Spirit supported by Cardinals Preached by Iesuites admired still by Flatterers tels Catholiques of a Purgatory but sends them straight to Hell resides at Rome Is not this the selfesame ANTI-CHRIST so long ago foretold that Childe of perdition and professed Aduersary to Religion and Iustice exalted aboue all that is or can be God or fit to be adored so seated in the Church on Earth that he boastes himselfe for GOD and brauing God and Kinges makes Emperours but his Footmen and Kings his very vassals in despight of God and Man Thus as Piety and Equity the two generall Fountaines of heauenly earthly Happines flowing euery way together from Religion and Iustice haue the Eucharist and Exchange by mutuall Loue and Grace to maintaine their currents for the Catholique good of Christians How Impiety Iniquity meete in one body of Popery Ecclesiastically and Secularly so Impiety and Iniquity the bane of all Felicity begot and hatcht together in our Body of Popery and Doctrine of Idolatry by Merits and Free-will haue the Masse and Vsury to bewitch the world from Rome If then the Masse opposed to our EVCHARIST and contrary to our CREED which enioynes vs to beleeue as we look to be happy that IESVS CHRIST himselfe heere suffering for vs and for our Saluation ascended vp to Heauen and there sitting by his Father is thence to come againe to fet vs vp thither must needes bee Heresie by common Sence and Reason in all that doe beleeue it and a Sinne of higher Nature to such as in their Consciences being priuy to the contrary yet standing still obdurat refuse their owne Saluation and despise the Spirit of Grace shall not Vsury then I say be accounted high Treason And then what is Popery wherein both together meete But stand some-thing neerer and reade further yet If that MAN alone whose Natiue Bounty proceeding from Grace and gratious disposition setting foorth his Greatnesse aboue all other Men makes himselfe most honoured and reueren'st as a GOD with all Mens consent by the Name of KING If that KING I meane whose Essence being Bullion of the sefe-same Gold and Siluer which none can Coyne but he and shewes him to be KING giues many a thousand pound for his owne speciall Honor and benefit of all Now if that selfe-same Person being thus thy MAN-KING GOD to whom thy selfe among others by Nature and consent hauing vow'd thy Subiection as to thy lawfull SOVERAIGNE hast sworne Fealty and Allegiance or shouldst do at the least to comfort thee withall and make thee still mindefull of his Greatnesse and Grace should giue thee but an Angell a Shilling or a Penny for all comes to One How in GREAT-BRITTAINE to keepe out Popes and Popery by Number Waight and Measure at One Srandart of Truth as wel in RELIGLON Cathedrally as IVSTICE Distributiue●y ALL comes to ONE and ONE with ALL togither admire MAIESTY no where fixt personally but in ¶ One GOD eternall and only All-sufficient both in Heauen and Earth by the rules of Religion ¶ One KING successiue most powerfully subsistent both in Church Cōmon welth by the rules of Iustice ¶ ONE orderly Liturgie for Vnity and Truth in Piety and Deuotion in all Chappels Churches and Temples Cathedrally ¶ One reasonable Lawe for Obedience and Conscience in Equitie and Right in all Courts of Iustice Subalterne and Soueraigne Distributiuely ¶ ONE common Prayer to the Maiesty of ONE God Creator to auoide Idolatry and furtherance of our Trafficke vpward and downward for the daylye vse of Goodnesse called PATER-NOSTER ¶ ONE Currant kind of Mony to auoid Disloialty and shew the fixed Maiesty of one King Coyner for furtherance of our Traffick outward inward by Meum Tuum shew the vse of Bullion cald a Penny ¶ Twelue constant Articles of One Standing Goodnesse to auoide Impietie make one Catholick Creed ¶ Twelue coined pence of one standing alloy to auoid Iniquity make one currant shilling ¶ Ten perfect commandements concerning God and Man containde in one Decalogue ¶ Ten currant shillinges betweene Soueraigne and Subiects comprisd in one Angell ¶ Two Sacramentes of Grace shew the Truth and Goodnesse of one Head Sauiour our Soueraigne per amount Christ Iesus ¶ Two Angels of Bountie shew the Greatnes and woorth of one Iacobus our Soueraigne per aual and annointed King Iames. ¶ In and through whose Goodnesse by Prayer and Thankes-giuing ONE ALL tog ther adoring Maiesty in Deity giue glory to one God the Father one God the Sonne and one God the Holy Spirite of al Wisedom Power and Grace with Alleluya in the Heauens Peace on Earth and Good-will amongest Men. ¶ In and through whose Greatnesse by Bountie and Exchange All and One togither admiring M●iestie in Royalty Honour one Kingdome of the Father one Principality of the son and the prouidenc