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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
state_n	church_n	power_n	society_n	1,162	5	9.1993	5	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

of Publicans contracted by mutual Profit and good Offices but to love a man's Enemies is one of the cunningest Points of the Law of Christ and an imitation of the divine Nature But yet again of this Charity there be divers degrees whereof the first is to pardon our Enemies when they repent of which Charity there is a Shadow and Image even in noble Beasts for of Lyons it is a received Opinion that their fury and fiercene●…s ceaseth towards any thing that yieldeth and prostrateth it self The second degree is to pardon our Enemies though they persist without satisfaction ●…d submissions The third degree is not only to 〈◊〉 and forgive and forbear our Enemies but to 〈◊〉 well of them and to do them good But all these 〈◊〉 degrees either have or may have in them a 〈◊〉 Bravery and greatness of the mind rather then 〈◊〉 Charity For when a man perceiveth Virtue to 〈◊〉 from h●…self it is possible that he is puffed up 〈◊〉 takes Contentment rather in the Fruit of his own Virtue then in the good of his Neighbours But if any Evil overtake the Enemy from any other Coast then from thy self and thou in the inwardest Motions of thy Heart art grieved and compassionate and dost no wayes insult as though thy dayes of Right and Re●…enge were at last come This I interpret to be the height and exaltation of Charity XXX Of Goodness and Goodness of Nature GOodness I call the Habit and Goodness of Nature the Inclination This of all Virtues is the ●…reatest being the character of the divine Deity and without it man is busie mischievous wretched thing no better then a kind of Vermine Goodness answers to the Theological Virture Charity and admits no Excess but Error There was never Law or Sect or Opinion did so much magnifie Goodness as the Christian Religion doth Therefore to avoid the scandal and the danger both it is good to take knowledge of the Errors of an Habit so excellent Seek the good of other men but be not in bondage to their Faces of Fancies for that is but facility and softness which taketh an honest mind Prisoner Neither give thou Esop's Cock a Gem who would be better content if he had a Barley Corn. The example of God teacheth the Lesson truly He sendeth his Rain and maketh his Son to s●…ine upon the Just and Unjust but he doth not rain VVealth and shine Honour and Virtues upon men equal Common Benefits are to be communicate with all but peculiar Benefits with choice And beware how in making the portraiture thou breakest the pattern For Divinity maketh the love of our selves the patterns the love of our Neighbour but the portraiture Sell all thou hast and give it to the Poor and follow me But sell not all thou hast except thou come and follow me that is except thou have a Vocation wherein thou mayst do as much good with little Means as with great for otherwise in feeding the Stream thou dryest the Fountain Neither is there only a habit of Goodness directed by right Reason But there is in some men even in Nature a disposition towards it as on the other side there is a natural Malignity For there be that do not affect the good of others XXXI Of Religion THe Quarrels and Divisions for Religion were Evils unknown to the Heathen But yet the bounds of Religious Unity are so to be strengthened as the Bonds of human Socie●…y be not dissolved It is better that Religion should deface men's Understandings then their Piety and Charity retaining Reason only as an Engine or Charriot driver of Cruelty and Malice One of the Doctors of I●…ly had the confidence to put in Writing almost in plain terms That the Christian-Religion had given up good men in Prey to th●…se that are Tyrannical and Unjust It was a great Blasphemy when the Devil said I will ascend and be like the ●…ighest but it is a greater Blasphemy if they make God to say I will descend and be like the Prince of Darkness And it is no better when they make the cause of Religion descend to the execrable actions of murthering of Princes butchering of People and firing of States Neither is there such a Scandal to their Church as out of the Bark of St. Peter to set forth the ●…lagg of a Bark of Pirats and Assassines Therefore since these things are the common Enemies of human Society Princes by their Power Churches by their Decrees and all learning Christian moral of whatsoever Sect or Opinion ought to joyn in the damning to Hell forever these Facts and their Supports and in all Councils concerning Religion the Counsel of the Apostle should be perfixed Ira hominis non Implet justitium Dei. XXXII Of the Moderation of Cares Sufficient for the Day is the Evil thereof THere ought to be a mean sure in worldly Cares otherwise they are but unprofitable as those which oppress the Mind and astonish the Judgment and prophane as those which savour of a mind which promiseth to it self a certain Perp●…ity in things of this World for we ought to be Days men and not to Morrows men considering the shortness of our time and as he saith Laying hold on the present day for the future things shall in their turns become present therefore the care of the present sufficeth and yet moder●… Cares whether they concern our particular or the Common-wealth or our Friends are not blamed But there is a two-fold Excess the one when the Chain or Thred of our Cares is extended and spun out to an over-great length and unto times too far o●… as if we could bind the divine Providence of our Provisions which even with the Heathen was always found to be a thing insolent and unlucky The second Excess is when we dwell longer in our Cares then is requisite for due deliberating or firm resolving for who is there amongst us that careth 〈◊〉 more then sufficeth ei●…er to resolve of a Course or to conclude upon an Implicity and doth not still chew over the same things and tread amaze in the same Thoughts and vanisheth in them without issue or conclusion Which kind of Cares are most contrary to all divine and ●…uman Respects XXXIII Of Earthly Hope Better is the sight of the Eye then the apprehension of the Mind HOpe seemeth a thing altogether unprofitable ●…r to what end serveth this conceit of Good Con●…r and note a little if the Good fall out less then t●…u 〈◊〉 〈◊〉 though it be yet less because it is it seeemeth 〈◊〉 〈◊〉 〈◊〉 benefit through thy excess of hope if the good 〈◊〉 e●…al and proportionable in event to t●…y Hope yet the 〈◊〉 whereof by the hope is gathered so as when it comes the 〈◊〉 of it is gone and it seems use and therefore soo●… 〈◊〉 on Society admit thy Success prove better then thy 〈◊〉 it is true gain seems to be made But had it not been 〈◊〉 to have gained the principal by hoping for

saith void of 〈◊〉 〈◊〉 and so the●… have their Revenge of Nature Certainly there is a consent between the Body and the Mind and when Nature erreth in the one ●…he 〈◊〉 〈◊〉 in the other 〈◊〉 because there is in man an 〈◊〉 on touch●…ng the 〈◊〉 〈◊〉 his mind and a necessity in the ●…ame of his Body th●… Stars of natural Inclination are sometimes obscured by the sun of Discipline and Virtue Therefore it is good to consider of Deformity not as a sign which is more deceiveable but as a cause which seldom ●…ailteh of the Effect Deformed persons are extream bold first as in their own defence as being exposed to scorn but in process of time by a general Habit. Also it stirreth in them Industry and specially of this kind to watch and observe the weaness of others that they may have somewhat to repay They will if they be of Spirit seek to free themselves from Scorn which must be either by Virtue or Malice and therefore they prove either the best of People or the worst or strangly mixed XVIII Of Custom and Nature in Men. MEn's Thoughts are much according to their Inclination their Discourse and Speech according to their Learning and in●…used Opinions but their Deeds are after as they have been accustomed The ingagement of Words are not so forceable as Custom A man would wonder to hear men profess protest engage give great Words and then do just as they have done before as if they were dead Images and Engines moved only by the Wheels of Custom ' Therefore since Custom is the principal Magistrate of man's Life let men by all means seek to obtain good Customs Certainly Custom is more perfect when it begins in young Years this we call Education which is nothing but an early Custom For it is true that late Learners cannot so well take the ply except it be in some Minds that have not ●…uffered themselves to ●…ix but have kept themselvs open and prepared to receive continual Amendment which is exceeding rare Nature is often hidden sometimes overcome seldom extinguished Force maketh Nature more violent in the return Doctrine and Discourse make Nature less importune but Custom only doth alter and subdue Nature Certainly the great multiplication of Virtues upon humane Nature resteth upon Societies well ordained and disciplined XIX Of Fortune I●… cannot be denyed but outward Accidents conduce much to a man's Fortune ●…avour oppertune Death of others occasion fitting Virtue but chiefly the mould of a man's ●…ortune is in himself And the most frequent of external Causes is that the Folly of one man is the Fortune of another for no man prospers so suddainly as by others Errors If a man look sharply and accentively he shall see Fortune for though she be blind yet she is not invisible Certainly there be not two more fortunate Porperties then to have a little of the Fool and not too much of the Honest. Therefore extream lovers of their Country or Masters were never fortunate neither can they be For when a man placeth his Thoughts without himself he goeth not his own way All wise men to decline the envy of their own Virtues use to ascribe them to Providence and Fortune for so they may the better assume them And besides it is greatness in a man to be the care of the higher Powers The Poet speaks of ●…ortune thus Fortune that blind supposed Goddess is Still rated at if ought succeed amiss When this man's Barn sinds not her wonted store Fortune's condemned because she sent no more If this man dye or that man live too long Fortune 's accus'd and she hath done the wrong Ah! foolish Dolis and like your Goddess blind You make the Fault and call your Saint ●…nkind ●…or when the cause of Evil begins in man The Effects ensue from whence the Cause began XX. Of Studies STudies serve for Delight for Ornament and for Ability their chief use for delight is in privateness and retiring for Ornament is in Discourse and for Ability is in Judgment For expert men can execute men but learned men are fittest to judge and censure To spend too much time in them is 〈◊〉 to use them too much for Ornament is affectation To make judgment wholly by their Rules is the humour of a Schollar They perfect Nature and are perfected by Experience Crafty men contemn them simple men admire them and wise men use them ●…or they teach not their own use but that it is a Wisdom without them and above them won by observation Read not to contradict nor to believe but to weigh and consider Some Books are to be tasted and others to be swallowed Reading makes a full man Conferrence a ready man and Writing an exact man And therefore if a man Write little he had need have a great Memory if he confer little he had need have a present Wit if he read little he had need have much Cunning to know that he doth not Histories make men wise Poets witty the Mathematicks súbtil natural Philosophy deep Morral grave Logick and Rhetoricks able to contend There is no stand or impediment in the Wit but may be brought out by fit Stud es like as Diseases of the Body may be apropriate Exercises Shouting is good for the Lungs and Breast gentle walking for the Stomach Riding for the Head and the like So if a man's Wit be wandring let him study the Mathematick if his Wit be not apt to distinguish or find differences let him study the School-men if it be not apt to bear over matters to find out Resemblances ●…et him study Lawyers cases So every defect of the Mind have special Receipt XXI Of Ceremonies and Respects HE that is only real had need have exceeding great parts of Virtue To attain good Forms it sufficeth not to despise them for so shall a man observe them in others and let him trust himself with the rest For if he care to express them he shall lose their grace which is to be natural and unaffected Not to use Ceremonies at all is to teach others not to use them again and so diminisheth Respect especially they be not to be omitted to Strangers and formal Natures Amongst a man's Peers a man shall be sure of Familiarity and therefore it is good a little to keep state Amongst a man's Inferiors one shall be sure of Reverence and therefore it is good a little to be familiar He that is too much in any thing so that he giveth another occasion of Society maketh himself cheap It is a good Precept generally in seconding another yet to add somewhat of one's own as if you will grant his Opinion let it be with some distinction if you will follow his motion let it be with condition if you allow his Counsel let it be with alledging further Reason Men had need beware how they be too perfect in Complements It is loss in Business to be too full of Respects or to be too