Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	world_n	write_n	143	3	8.5703	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20901	The practise of chymicall, and hermeticall physicke, for the preseruation of health. Written in Latin by Iosephus Quersitanus, Doctor of Phisicke. And translated into English, by Thomas Timme, minister; Ad veritatem hermeticae medicinae ex Hippocratis responsio. English	Du Chesne, Joseph, ca. 1544-1609.; Tymme, Thomas, d. 1620.	1605 (1605)	STC 7276; ESTC S109967	142,547	211

and Omnipotent Plato in his Timaeo giueth testimonie when hée speaketh thus When the sempiternall GOD had created this Vniuersal hee put into it certaine seedes of reason brought in the beginning Life that he might beget with the world the procreating force Wherein our explication which I brought before concerning the Soule of the worlde is confirmed Which also agreeth with that which the Prophet Moses hath written and which King Dauid hath in his Psalme in these wordes By the worde of the Lorde were the Heauens made and all the vertue of them by the spirit of his mouth By which vertue of the quickning spirit that great Trimegistus more conuersant and exercised in Moses writings then all other Philosophers vttered these diuine wordes in his second booke which is called Asclepias All spirit saith he in the world is acted and gouerned by the spirit The spirit telleth all things the worlde nourisheth bodies the spirit giueth them soule By the spirit all things in the world are ministred are made to growe and increase And after that he saith againe All things haue neede of this spirit For it carryeth all things and it quickneth nourisheth all things according to the dignitie of eache thing in it selfe Life and the spirit is brought forth out of the holy fountaine By which diuine words it appeareth plainely that this eternal and quickening spirit is infused and put into all things so that it is not obserued to deduce and deriue the actions forces and powers also all naturall things from the spirits as from the causes CHAP. III. HAuing spoken sufficiently of the first and second beginning that is to say of God vniuersal Nature God the first cause vsing that generall Nature as his handmaid it resteth that somewhat be spoken of nature natured that is to say of that which is particular To make an apt and conuenient definition whereof let vs knowe that it is no other thing than euery naturall body consisting of forme and matter For of these two causes and not onely of the causes but also of the parts of the whole compound all nature that is to say euery naturall body consisteth For the Peripateticks do thinke that whatsoeuer is the beginning of generation ought to be called nature by a certaine peculiar right And Aristotle saith that the same from whence any thing is made at the first and whereof it hath the first motion mutation is the very beginning I say the beginning from whence the essence of all natural things ariseth The which nature Aristotle in another place defineth to be the beginning substantiall and the cause of motion and of the rest thereof in the which it is at the first and not by Accidents the explication of which definition he hath comprehended in eight bookes And Aristotle doth rightly call Nature the cause and the beginning of internall motion For those things which are made by Nature and are therefore called naturall haue a certaine beginning of motion whereby they are moued of their owne accord not by force Whereby plainly appeareth the difference betweene those things which are naturall and which are endued with an effectuall spirit and with power to worke by it selfe and those things which are made by Arte which haue no force nor power of doing but are dead and deuoided of all sense and motion By these things it appeareth that things natural are called properly naturall existences or beings and such as haue nature And they are saide to haue nature which possesse in themselues the beginning of their motion and of their rest the which beginning of motion of euery thing is either the forme or the matter wherof we haue spoken Forme which is wholly spiritual hath all her motion likewise spiritual So the soule is of this same nature in a liuing creature the motions and sences plainely celestiall spirituall and a light beginning Whereas the Matter is terrestriall ponderous and corporal the other beginning of naturall motion By whose waight and grossenesse the body tendeth downeward so as this kind of motion procéedeth not from the soule or spirituall forme but from the corporall matter which is terrestriall and heauy by his owne nature Hereof it commeth that the name of nature is giuen as well to Matter as to Forme but more aptly and conueniently to Forme because Forme doth manifestly giue to a thing his being actually whereas Matter alone cannot performe that For not euery liuing creature hath sense and motion from that body which is solid terrestriall and ponderous but onely from the spiritual forme that is to say the soule mouing the body and informing it with the vitall vertues As for example A horse is in act and in truth a horse when he neither moueth leapeth nor runneth but these motions which are spiritual are the effects operations of the soule or forme whereas otherwise the body hauing nothing but the lineaments and visible forme whereby it séemeth a horse is meere terrestriall heauie and deade Howbeit neither the soule alone of the horse can bée saide to bée a horse except it be coupled with the body For both being ioyned and coupled together make a horse Knowe therefore that the Forme is far more noble and excellent then the Matter and that Nature as touching her effects and operations is of that power that it generateth and giueth being to all things it putteth matter on the formes it beautifieth and suffereth nothing to bee corrupted but preserueth all things in their estate Th●se her vertues faculties and powers she very apparantly sheweth when as she worketh and causeth all sorts of beings out of the 〈◊〉 and out of the seedes and beginning of all things Salt Sulphur and Mercurie and informeth with great variety of impressions of the vitall spirits colours and taste and with the properties of such kinde of powers and faculties that it giueth to euery thing so much as concerneth the office and dignity thereof in all sufficiencie The which building and 〈◊〉 of things so apt●● and conueniently formed in order in number and measure wee may w●ll call diuine not terrestriall and corporall 〈…〉 same be naturall according to the power which God hath giuen vnto Nature And yet wée must not thinke that God hath so forsaken the frame of this wor●d that he sitteth idle as hauing giuen such admirable and potent ●ffects to nature onely according to the opinion of An●xagoras Protagoras and many other Athe●●●i all Philosophers which acknowledge no other God but Name as also did the Epicures 〈◊〉 it they be to be accused and condemned for so wicked an opinion then do they deserue no small reprehension which denie nature her partes and offices in working For the offices pecu●●ar both of her first and second cause are to be attributed to either according to 〈…〉 Neither are these places of Scripture any thing repugnant 〈◊〉 is God which worketh all in all And againe in him wee liue moue and haue our beeing For