Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	let_v	lord_n	praise_v	3,254	5	9.4067	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34110	Naturall philosophie reformed by divine light, or, A synopsis of physicks by J.A. Comenius ... ; with a briefe appendix touching the diseases of the body, mind, and soul, with their generall remedies, by the same author.; Physicae ad lumen divinum reformatae synopsis. English	Comenius, Johann Amos, 1592-1670.	1651 (1651)	Wing C5522; ESTC R7224	114,530	304

a septenary gradation For we have understood that whatsoever there is besides God it is either an Element or a Vapour or a Concrete or a Plant or an An●●all or a Man or an Angell and that the whole multitude of creatures is ranked into these seven Classes or great Tribes In every of which there is some eminent virtue flowing from the essence of the Creatour yet every latter including the former For In Elements Being is eminent Vapours Motion Concretes Figure or Quality Plants Life Living creatures Sense Men Reason Angels Understanding See the house which Wisdome hath built her having hewn out her seven pillars Prov. 9. 1. See the seven Stairs which the King of Heaven hath placed in the entry of his inner house Ezek. 40. 22. The six first degrees are of visible creatures the seventh of invisible Angels After the same manner as there were nine dayes wherein God wrought and rested the seventh six Planets in heaven of inferiour light the seventh of extraordinary brightnesse the Sun six baser metals on earth The seventh exceeding all in perfection gold c. And as Salomons Throne had six inferiour steps to every of which there were six inferiour Leoncels adjoyned after all in the seventh place stood the Throne and by it two Lions 1 King 10. 19 20. So the King of eternity when he built him a visible throne of glory erected six visible degrees of corporeous creatures to every of which he added their Leoncels that is their virtues and their powers and last of all about the throne on high he placed the strongest of the creatures the Angels mighty in power Psal. 103. 19 20. But now what mean the seven planets in heaven what mean the seven continents on earth the seven kinds of meteors seven kinds of metalls seven kinds of stones c the seven combinations of tangible qualities the seven differences of taste the seven vitall members in man the seven tones in musick and other things which we meet with throughout all nature yea and in the Scripture the number of seven is every where very much celebrated and sacred For what do the seven dayes of the week point at what are the seven weeks betwixt the Passeover and Pentecost what the seventh year of rest what the seven times seventh of Jubilee what do all these portend I say but that it is the expresse Image of that God whose seven eyes passe through the whole earth Zach. 4. 10. and whose seven spirits are before his Throne Apoc. 1. 4. yea who doth himselfe make a mysticall eighth with every degree of his creatures For in him all things live aud move and have their being which live and move and have a being Acts 17. 28. and he worketh all in all 1 Cor. 12. 6. and all these are as it were him himselfe Eccles. 43. 27. and yet none of them is he himselfe Job 12. 9. 10. but because all these have some effigies of the divine essence and operate that which they operate by virtue thereof hence it is that he being above all without all and beneath all is the true mysticall eighth of all Of whom that Syracides may conclude our meditation though we say much we shall not yet attain thereto The sum of the doctrine is that he is all For what ability have we to praise him For he is greater then all his works The Lord is terrible and very great marvellous is his power Extol the Lord in praise as much as you can For yet he wil be greater then all praise Eecl 43. 30. c. Therefore let every spirit praise the Lord Hallelujah Psal. 150. And thou my soul praise the Lord Psal. 103. 1. Holy holy holy Lord of Hosts Heaven and earth are full of his glory Isai. 6. 3 Hallelujah A Short APPENDIX TO PHYSICKS Touching the Diseases of the Body Mind and Soul and their generall Remedies I. A Disease is the corruption of an Entity in some part thereof and a disposition of it to totall perishing that is death Therefore both the Body Mind and Soul hath its diseases II The diseases of the body are various scarce to be numbred and oft-times m●●t A disease added to a disease is called a ymptome of a disease III A disease of the body is either by solution of that which is continued or by distemper of humours IV Solution of that which is continued is either by a rupture or a wound A rupture is prevented by bewaring falls and violent motion A wound is avoided by shunning of those things which can cleave cut prick rent tear or bruise or hurt anyway and both are to be cured by the Chirurgion N. W. The cure of a Wound is desperate if any vitall member be hurt as the heart the brain the liver the entrals c. For then the vitall actions are hindred and soon after cease 2 If any member be quite lost it cannot be set on again because the spirit hath not wherewithall to passe into the part that is severed V The distempers of the humours and the diseases that come from thence always proceed from some of these 6 causes namely either from 1 Crudity 2 Inflation 3 Distillation 4 Obstruction 5 Putrefaction 6 Inflammation VI Crudity in the body is nutriment not sufficiently concocted namely either Chyle or bloud which comes I from the quality of meat and drink when they are taken too raw flegmatick unwholesome which the concoctive faculty cannot well subdue 2 from the quantity when more meat and drink is put in then it is able to alter and assimilate unto the body For hence undigested and not assimilated humours burthen the body like strangers and not pertaining thereunto 3 For want of exercise when the naturall heat is not stirred up nor strengthened to perform its office lustily in the concoction of meats From such like crudities diverse inconveniences follow For 1 if the crudity be in the stomack it causes loathing of food for so long as the first food is not digested there can be no appetite to any other Again children have an appetite to eat earth chalk coales c. according as the crudities are turned into the likenesse of any matter For like desireth like 2 If there be a viscous crudity adhering in the ventricle or in the guts being warmed it takes spirit and is turned into wormes which gnawing the bowels stir up evill vapours by their motion whence also come phartasies very hurtfull to the head Lastly ctudity under the skin in the bloud and flesh begets palenesse and when it is collected and putrified scabs ulcers c. Crudity is prevented by a temperate diet as to Food Sleep and daily exercises and cured 1 by violent expurgation 2 by strong exercises 3 by the use of tart meats and drinks 4 by comforting the stomack with such things as heat both within and without VII Inflation is much and grosse vapour exhaling from the crudities that are gathered together and stretching the members And

the knowledg of great things but by the knowledg of lesser things which the following Aphorisme will teach us VI Nature unfolds her self in the least things and wraps up her self in the greatest things That is in the more excellent creatures many things are wound up and woven together with such an occult artifice that neither the beginning nor the endings of actions and accidents can easily be discerned but in all courser creatures all things are clearly manifest which is the cause why the nature of compounds cannot be knowne unlesse the nature of simples be first known so consequently we are to begin with these speculations and to proceed by degrees from simpler things to the more compound which very order we shall see that the Creator himself observed in producing and twisting together the nature of things VII Wee are to studie naturall Phylosophie by the guide of sense and light of the Scripture For sense is the beginning not onely of knowledge but of certainty and wisdome for as there is nothing in the intellect which was not first in the sense so if there be any thing obscurely or doubtfully in the intellect we are to have recourse to the sense for evidence and certainty but wheresoever sense or reason faileth as in things remote either in place or time we are indebted to the grace of God that he hath deigned to reveale many things unto us exceeding sense and reason For example the first production of the world and the constitution of things invisible He that neglecteth either of these principles is easily intangled in errours for by how much the more of imagination any thing hath by so much the more vanitie it hath and is the more remote from the truth again by how much the lesse any thing participates of revealed wisdome by so much the lesse it partakes of the truth and such for the most part is the Philosophy of the Gentiles and therefore vain and barren we will follow the guidance of Moses who described the generation of the world by the command of God yet always heedfully observing the attestation of the senses and of reason For wisely doth Lud. Vives as we have set down under the title of this book recall Christians from the lamp of the Gentiles which yeilds an obscure and maligne light to that torch of the Sun which Christ the light of the World brought into the world attributing much wit indeed but little profit to the inventions of Aristotle nay further Campanella and Verulamius most Christian Philosophers that are acquainted with that way of Philosophy from sense and Scripture have demonstrated that all Aristotles doctrines are nothing but a nurserie of disputations that is of obscurities haesitancies contradictions strifes and wranglings and fighting hood-winckt and that they hinder rather then advance our meditation of things and withall have afforded us a light whereat we may kindle more clear torches of inquiring out the truth following vvhose footsteps yet laying strong foundations from the Scripture vve vvill dresse out a little Theatre of nature not for disputation but for speculation and vve vvill go through nature silently yet not vvithout our eyes and that again according to the counsel of great Vives Here is no need of disputations saith he but of a silent contemplation of nature the Scholars shal enquire and ask rather then contend If any be more slow they wil need more ful commonstration not disputation and a little after again I say here is no need of wrangling but of looking on so this study wil be the delight of the rich and a refreshing of the mind to those that deal either in publike or in private affairs for when shal we easily find any other delight of the senses to be compared with this either in the greatness or in the variety or in the continuance of it for when we bestow our labour upon this contemplation wee need not seek for any other recreation nor desire sawce for this meat the walk it self and the quiet contemplation is both a School and a Master as that which always affords something which thou mayest admire wherein thou mayest delight which may increase thy knowledge Therefore let us resolve upon this vve that vievv naturall things to rest upon no other authority besides that of the Work-master of nature and of nature her self as she holds forth her self to be touched and felt the Scriptures sense and reason shal be our Guides Wìtnesses and Dictators to the Testimonies of vvhich he that assents not shevvs himselfe very foolish and vain CHAP. I. An Idea of the World to be created and created THE eternall Deitie our God that is to be adored after the infinite glories which hee enjoyes in his immense eternity was of his exceeding goodnesse propense to communicate himselfe out of himself and by his exceeding Wisdome saw that his invisible things might be expressed by certain visible images and to execute that had his Omnipotencie at hand he decreed not to envie entitie to those things wherein he might be expressed and wherein his Power Wisdome and Goodness might be revealed therefore he produced intelligent creatures by whom he might be known praised Angels and men both after his own image but the first pure minds the other clothed with bodies for whom he built a dwelling place and as it were a school of wisdome this universall World with other creatures of inferiour degree almost infinite all and every of which cry out after their manner hee made us and not wee our selves Now then we go about to unfold in what order so great a work proceeded and with what art all things were contrived and with what strength they are held together yet by his guiding who alone is able to testifie of himself and of his works for thus says he by his Secretary Moses Gen. 1. I In the beginning God created the heaven v. 1. That is the heaven of heavens with the Angels whom as morning stars first produced he made spectatours of the rest of his works Joh. 38. v. 7. II And the earth that is this visible world which notwithstanding he did not finish in the same moment therefore it is said III And the earth was void without form and darknesse was upon the face of the deep v. 2. that is the matter of this world was first produced a certain Chaos without form and darke like a black smoake arising out of the bottomlesse pit of nihilitie by the beck of the Almighty and this was matter the first principle of this visible Wo●ld IV And the Spirit of God moved upon the water that is a certaine strength was introduced by the spirit or breath of God into that same darke and of it selfe confused matter whereby it began to stirre hereby then is understood the second principle of the World that is the spirit of life diffused throughout whereof the Universal World is hitherto ful which insinuating it selfe every where through all the parts of the