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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	holy_a	manner_n	son_n	14,262	5	5.8799	4	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

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

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

into the Pires Might desiring to domineer in the strong fiery Might Thirdly URIEL is a gracious aimable blessed Prince and King he hath his Name from the flash or going forth of the Light which signifieth rightly God the holy Ghost For as the Holy Ghost goeth forth from the Light. and formeth figureth and imageth all and reigneth in all such also is the power and gracious aimable blessedness of a Cherubim who is the King and Heart of all his Angels that is when his Angels do but behold him they are all then affected and touched with the Will of their King. These three Kingdoms together contain such a deep as is not of any human number nor can be measured by any thing yet you must know that these three Kingdoms have a beginning and end but that God that hath made these three Kingdoms out of himself is infinite and hath no end And the three Kingdoms are circular round about the Son of God neither of them is further or nearer to the Son of God for the one is equally as near about the Son of God as the other From this Fountain and from all the Powers of the Father goeth forth the Holy Ghost together with the Light and Power of the Son of God in and through all Angelical Kingdoms or Dominions and without beyond and besides all the Angelical Kingdoms which no Angel or man is able to search or dive into Neither have I any purpose to consider of it furthermuch less to write but my Revelation reacheth even into the three Kingdoms like an Angelical Knowledge Here you must know that the Angels are not all of one Quality neither are they equal or alike one to another in Power and Might Indeed every Angel hath the Power of all the seven qualifying or fountain Spirits But in every one there is somewhat of one Quality more predominant and strong then another and according to that Quality he is glorified also As the Flowers in the Meadows do every one receive their Colour from their Qualities and are named also according to their Qualities so are the holy Angels also But the King is the Heart of all the Qualities and hath his Court or Residence in the midst or centre like a ●…ountain and as the Sun standeth in the midst among the Planets and is King of the Stars and the Heart of Nature in this World so great also is a Cherubim or King of Angels VVe are not to understand that the holy Angels dwell only above the Stars without the place of this VVorld Indeed they dwell without the Dominion and Source of this world but in the place of this world a●…eit there is no place in Eternity the place of this world and also the place without this world is all one to them VVe men see not Angels and Devils with our Eyes and yet they are about us and among us the reason is because they dwell not in the Source and Dominion of our world VVe understand that evil and good Angels dwell near to one another and yet there is the greatest immense distance between them for the Heaven is in Hell and the Hell is in Heaven and yet the one is not manifest to the other and although the Devil should go many Millions of Miles desir●…ng to enter into Heaven and to see it yet he would be still in Hell and not see it also the Angels see not the Darkness for their sight is meer Light of divine Power and the Devils sight is meer Darkness of God's Anger The like also is to be understood of the Saints and again of the VVicked Their agillity or nimbleness is as swift as the Thoughts of a man yea as the divine Power it self is yet one Angel is mo●…e swift then another and that answerable according to their Quality Now upon the seventh Spirit of God their Foot doth stay which is solid like a Cloud and clear and bright as a Christaline Sea where they walk upward and downward which way soever they please In that seventh Spirit also riseth up the heavenly 〈◊〉 and Colours and whatsoever is apprehensible Antiquity hath represented the Angels in Picture lik●… men with Wings but they have no need of any Wings yet they have Hands and ●…eet as men have but after a heavenly manner and kind At the day of the Resurrection from the dead there will be no difference between Angels and men they will be of one and the same kind of form and our King Christ clearly testifieth the same To whom shall I liken the Angels they are like to little Children that walk in the Fields among the Howers and pluck them and make curious Garland of them they take one another by the Hand and walk together and rejoyce together Here is nothing but a cordial meek and gentle Love. a friendly courteous Discourse a gracious aimable and blessed Society where the one always delighteth to see the other and to honour one another They know of no Malice cunning Subtilty or Deceit but the divine Fruits and pleasant Loveliness is common among them And know that we speak from a true ground and not from conjecture that God created Angels and men to his own Joy. Of the Mystery of the Creation and of the outward World. SEeing the Prince of the Hierarchies when he sate in the heavenly Essence in the Rest did fall and aspired for the centre of the eternal Nature he was cast into the darkness and God by his motion created him another Prince out of this place but without divine understanding for a Ruler in the Essence and that is the Sun. From this place proceeded in the divine motion the seven Properties of Nature understand the Planets which govern the essential Beeing in good and evil in which Essence Lucifer sat and whence he was cast and lost his dominion in the Essence Now observe The Sun hath its own Royal Place to it self and doth not go away from that place where it came to be at first as some suppose that it runneth round about the Globe of the Earth in a Day and a Night and some of the Astrologers also write so Here I shall have Adversaries enough that will be ready to censure me and say Astrologers understand it better wh●…●…ave writ of such matters andthey will look upon this great opening as a Cow looks upon a new Barn-door But that I write otherwise then Astrologers in some things I do it not out of supposition doubting whether it be so or no I dare make no doubt herein neither can any man instruct me herein I have not my Knowledge by study Now this Opinion or Supposition is not right but the Earth roveth or turneth it self about and runeth with the other Planets as in a Wheel round about the Sun Th●… Earth doth not remain staying in one place but runeth round in a Year once about the Sun as the other Planets viz. Venus and Mercury that are next the Sun but Saturn

into Sins and into the anger of God. The will of the Soul must therefore continue close to resigned Humility and sink into nothing viz. into the deepest Humility i●… the sight of God. Also a man in this world should not desire to kno●… his Hol●…ness but continually draw Sap out of his Tree Christ and commit and leave it to the Tree what kin●… of Branch or Twig that will generate out of him Why do we so long contend about Knowledge Indeed knowledge is not alone the way to Blessedness 〈◊〉 Salvation The Devil knoweth more then we but wh●… doth that a vail him For that I know much affordeth 〈◊〉 no Joy but that I love my Saviour Jesus and co●…tinually desire him that affordeth me Joy for the desiring is a receiving Let not the dear and worthy Christendom think 〈◊〉 now it doth seem as if she should go to wrack and 〈◊〉 that it is utterly undone no the Spirit of the Lord Hosts hath out of his Love planted a new Branch in 〈◊〉 human Property which shall root out the Tho●…ns of the Dev l and make known his Child Jesus to all Nations Tongues and Speeches and that in the Morning of the eternal Day A Christian is of no Sect he can dwell in the midst of Sects and also appe●…r in their Services and yet adhear and be addicted to no Sect he hath but one knowledge only that is Christ in him and he putteth all his knowing and willing into the L●…fe of Christ. John as the Teacher of Christ in Christ's stead must provide for the outward Mother according to the outward man and seed and teach the Lambs of Christ with Christ's Spirit And it doth exactly shew us how the outward man is not God's Mother for Christ doth seperate himself from his outward Mother and gives her unto John and therefore they do very ill that honour and worship the outward Mother of Christ for God's Mother The whole true Christendom is Christ's Mother which beareth Christ in her and John viz the Servants and Ministers of Christ are his Nurses which take care for the Mother of Christ as John did All whatsoever the Jews did to Christ outwardly the same was a Type of the inward viz. how it went between God and the Humanity viz. between the Eternity and Time the Jews gave him Gall and Vinegar in his thirst both these Properties are a Mercury in the Sulpher of Saturn viz. in the impression this is even the Type and full resemblance of the Souls property as it is in it self alone devoid of the other Loveproperties God gave this Property of the Soul again into his love the Death into the Lise wh●…reupon the Soul-like fire and dark world became an excee●…ing ●…riumphant joyful Paradisical Life and here the Champion upbraided Death and Hell viz. the dark world in the Soul and said Death where is thy Sting now in man Hell where is now thy Victory in the wrath of thy poyson-source in the expressed Word or Mercury all is now dead O death am to thee a Death Hell I am to thee a Conquero●… thou must serve me for the Kingdom of Joy Tho●… shalt be my Servant and Minister to the Kingdom 〈◊〉 Joy thou shalt enkindle the flames of Love with th●… wrath and be a cause of the spring ●…n Paradise The dear Love 〈◊〉 and Meekness did suffer it self be scorned mocked 〈◊〉 upon and judged by the Anger 〈◊〉 is the Jews must execute the iustice of God for by 〈◊〉 self-action Sin was committed an●… by man's self-action 〈◊〉 and sin must be blotted out Adam had introduced his 〈◊〉 into the Poyson of the outward Mercury even so must 〈◊〉 viz. the Love freely give up its Will also into the 〈◊〉 poysonful Mercury Adam did eat of the evil Tree 〈◊〉 must eat of God's anger and as it went inwardly in 〈◊〉 Spirit so likewise outwardly in the Flesh. Upon the mount of Olives the heavenly World in the 〈◊〉 did wrestle with the Anger in the human World viz. 〈◊〉 the self-hood so that the Person of Christ did sweat 〈◊〉 Sweat even there the one was dismayed at the other 〈◊〉 Love at the horrible Death whereinto it should and 〈◊〉 wholly yield and give in it self with the divine essentiality and be swallowed up by the Anger and the Anger 〈◊〉 dismayed at its Death in that it must lose its Might 〈◊〉 the Love. Hence the whole Person of Christ said Father if it 〈◊〉 possible let this Cup pass from me yet not as I 〈◊〉 but thy will be done The Love-world in Christ said 〈◊〉 it not be but that I must drink down the Cup of thy Anger then thy Will be done And the Anger said If it be possible let this Cup of Love pass from me that I may revenge 〈◊〉 self and rage in the wrath of man for his disobedience 〈◊〉 as God said to Moses who stood in the Spirit of Christ 〈◊〉 a Type of Christ before God Let me alone that I may devour this disobedient People But the name 〈◊〉 which had incorporated it self in Paradise with the promise of the woman's Seed in the Aim of the human 〈◊〉 〈◊〉 Covenant would not suffer him for the Humility of 〈◊〉 name Jesus hath always interposed against the wrath of 〈◊〉 Father against his Fires property that his Fire might 〈◊〉 enkindle the half poysonful Mercury in man save only 〈◊〉 some times when Israel walked wholly in the wrath and ●…isobedience as is to be seen by Corah Dathan and Abi●…am and by Elias Now from the tryal of the combat of the Love and Anger ●…gainst each other proceeded also the temptation of Christ 〈◊〉 was tryed in the temptation of which Property man would 〈◊〉 whether of the Father 's in the Fire or of the Son's 〈◊〉 the Light of Love here the whole Property of Christ's ●…erson was tempted the Devil said as he had also said unto ●…dam Eat of the Evil and Good Hast thou not Bread ●…hen make Bread of Stones Why dost thou hunger so 〈◊〉 in thy own property Then said the divine desire 〈◊〉 liveth not of Bread alone but of every VVord of God. When the Devil saw that in this he had no success that ●…he Humanity would not give way to depart out of the 〈◊〉 out of God's Will he carried the Humanity upon an ●…igh Mountain and shewed it all the Riches of the world 〈◊〉 whatsoever doth live and move in the express word all ●…he Dominions and Might in the outward Nature over which he calleth himself a Pri●…ce but hath only the one part ●…n the wrath of Death in poss●…ssion and said unto it un●…erstand to the human pr●…per●…y If thou fallest down and worship me I will give thee all this Here it was tryed therefore said the Devil viz. the Ar●…anist in God's anger unto Christ That he should fall down ●…nd worship him and then he would give him all Dominions Power and Glory he should and might do what he please

before the ri●…ing Sun ESSAIES AND Religious Meditations OF Sir FRANCIS BACON Knight Attorney General to King JAMES the first Glory and Honour are the Spurs to Virtue As generally Mettel is more precious than Stone and yet a Diamond is more precious than Gold so generally in warmer Climates it hath beene noted the People are more Wise but in th●… Northren Climate the Wits of chief are greater Printed in the Year 1688. I. Of DEATH M●…n fear Death as Children fear to go in the dark and as that natural Fear in Children is inc●…eased ●…ith Tales so is the other Certainly the fear of Death is Contemplation of the cause of it yet the fear of it for it self is weak You shall read in some of the Fryers Books of Mortification That a man should think with himself what the the pain i●… if he have but his ●…ingers end pressed or tortured an●… thereby imagin what the pains of Death are when the whole Body is corrupted and dissolved when man●… times Death passeth wi●…h less pain then the torture of a Limb. ●…or the most Vital parts are not the quickest of sence Grones and Convulsions and a dis●…oloured Face and Friends weeping and Blacks and Obsequie●… and the like shew Death terrible It is worthy the observing that there is no Passion in the mind of Man so weak but masters the Fear of Death and therefore Death is no such Enemy when a man hath so many ●…ollowers about him that can win the combat of him Revenge triumphs over Death Love esteems it not Honour aspireth to it delivery from Ignominy chuseth it Grief flyeth to it Fear pre-occupateth it It is no less worthy to observe how little alteration in good Spirits the approaches of Death make but they are the same till the ●…ast It is as natural to dye as to be born and to a little Infant perhaps the one is as painful as the other II. Of CUNNING WE take Cunning for a sinister or crooked Wisdom and certainly there is a great difference between a Cunning Man and a Wi●…e Man not only in point of ●…onesty but in point of Ability There are some that are good Canvasses and Factious that are otherwise weak men Again it is one thing to understand Persons and another thing to understand Matters ●…or many are perfect in mens Humours that are not greatly capable of the real part of Business which is the Constitution of one that hath studied Men more then Books Such men are fitter for Practice then for Counsel and they are good but in their own alley turn them to new men and they have lost their aim Many are the differences between Cunning and Wisdom and it were a good deed to set them down for that nothing doth more hurt in State then that cunning men pass for wise III. Of Marriage and Single Life HE that ha●… VVife and Children hath given Hostages to ●…ortune for they are Impediments to great Enterprises either of Virtue or Mischief Certainly the best Works and of greatest Merit for the publick have proceeded from the unmarried or childless men which have sought Eternity in Memory and not in Posterity and which both in Affection and Means have married and endowed the publ ck Y●…t some there are that lead a single Life whose Thoughts do end with themselves and do account future times Impertinencies Nay there are some others that esteem VVife and Children but as B lls of Charges But the most ordinary cause of a single Life is Liberty especially in certain Self-pleasing and humorous Minds which are so sensible of every Restriction as they will go near to think their Girdles and Garters to be Bands and Shackles Unmarried men are best ●…riends best Masters not alwayes best subj●…cts for they are like to run away and almost all Fugitives are of that condition Certainly VVife and Children are a kind of Discipl●…ne of Humanity and single men are more Cruel and Hard-hearted good to make severe Inquisitors Grave Natures led by Custom and therefore constant are commonly loving Husbands Chaste women are often proud and froward as presuming upon the merit of their Chastity It is one of the best Bands both of Chastity and Obedience in the Wife if she think her Husband wise which she will never do if she find him jealous VVives are Young mens Mistresses Companions to middle Age and old mens Nurses So as a man may have a Quarrel to marry when he will but yet he was reputed one of the wise men that made answer to the Question when a man should marry A Young man not yet an Elder man not at all But hear Quarles A woman's Rule should be of such a fashion Only to guide her Houshold and her Passion And her Obedience never's out of Season So long as either Husband lasts or Reason Ill thrives that hopeless Family that shows A Cock that 's silent and a Hen that crows I know not which live most unnatural Lives Obeying Husbands or commanding Wives IV. Of Parents and Children THe Joys of Parents are secret and so are their Griefs and Fears they cannot utter the one nor will they utter the other Children sweeten Labours but they make Misfortunes more b●…tter they increase the Cares of Life but they mittigate the remembrance of Death The Perpetuity by Generation is common to Beacts but Memory Me●…it and noble VVorks ar●… proper to men They that are the first raisers of their House are most indulgent towards their Children beholding them as the continuance not only of theirKind but of their VVork and so both Children and Creatures The dif●… of Affection in Parents towards their several Children is many times unequal and sometimes unworthy espec●…ally in the Mother as Solomon saith A wise Son rejoyceth the Father but an ungracious Son shames the Mother A man shall see where there is a House full of Children one or two of the eld●…st respected and the youngest made VVantons but in the middle some that are as it were forgotten who nevertheless prove the best The Illiberality of Parents in allowance towards their Children is an harmful Error makes them base acquaints them with Shifts makes them sort with mean company and makes them Surfeit more when they come to plenty And therefore the Proof is best ●…n men keep their Authority towards their Children but not their Purse V. Of Nobility NOw Nobility is but the act of Pow●…r but ancient Nobility is the act of Time. The first kaisers of ●…ortunes are commonly more V●…rtuous but less Innocent then their D●…endants For there is rarely rising but b●… commixture of good and evil Arts. But it is reason the Memory of their Virtues remain to their Post●… and their ●…aults dve with themselves Nobility of Birth commonly abateth Industry and he that is not industrous envieth him that is besides noble Perso●…s cannot go much h●…gher and he that 〈◊〉 at a 〈◊〉 when others rise can hardly forb●…ar ●…tions of Env●… On the other side