Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	work_v	world_n	wrath_n	21	3	7.0150	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74670	Philosophy reformed & improved in four profound tractates. The I. discovering the great and deep mysteries of nature: by that learned chymist & physitian Osw: Crollivs. The other III. discovering the wonderfull mysteries of the creation by Paracelsvs: being his philosophy to the Athenians. / Both made English by H. Pinnell, for the increase of learning and true knowledge.	Croll, Oswald, ca. 1560-1609.; Paracelsus, 1493-1541. Three books of philosophy written to the Athenians.; Pinnell, Henry.	1657 (1657)	Thomason E1589_1; ESTC R208771	181,834	311

Theophrast his Manuel Minerals conduce much to the health of Man for since Man hath Physick for his body from the world because he is a world therefore all Mineralls are for Mans good that which is contained in the Physicall body is applyed to his minerall If there be any who out of their simplicity shall say that mettalls are of no use in Physick at least in the civill life although they are the fruit of Elements as well as living things and Vegetables and created though not for Mans food yet for his Physick or that there is no agreement or likenesse especially of those perfect Mettalls with mans body although man partaketh of those Three first let them know that the Animall Vegetable and Minerall sperm or seed have but one rise or originall and differ onely in Quality of Place and Receptacle Animall Vegetable and Minerall principles are one and the same in all things but have various Receptacles for there is one of Vegetables another of Mineralls for all these proceed from one most principall and generall principall kind which is the generall seed of all things or subject of the first matter and to be distributed into three principall kinds Animall Vegetable and Minerall from which Nature hath the nature of Quick-silver to create every other Compound All things are from one Principle and tendeth to one In Orpheus his Night and Hippocrates his river Orcus all things are but One like Anaxagoras his Pamsperm which Aristotle unjustly condemned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he did not well understand it Thus also the Spirit of life is united through out the whole body of man but is various according to parts of the body in which it is But when that one onely Nature the Essence and Matter of all things came forth upon the Stage of this world by the pleasure of God which Nature is the Specifick of every Creature it brought in with it various wonderfull bodies and of manifold distinction according to the disposition and variety of the Place and Receptacle and according to the agitation and operation of the Universall spirit here Vegetables grow there Mineralls are digged in another place living creatures are generated and one gives place alwayes for the nourishment of another This is the set Order for the government of the sublunary Family that Mineralls should nourish Vegetables Vegetables feed beasts and beasts men which could not be if the nature of one thing did not by affinity partake of the nature of another and this by propinquity and vicinity partake of the first kind from which all things proceed Rom. 8. See Paracelsus his Apocalyps of Herines The Soule of the world is a kind of united life filling gathering and knitting together all things that of the three sorts of C●catures the Intellectuall Ce●e●●● and Corrup●ible it m●ght make up one Masse and frame of the whole world by the vertue which it hath from the Idea's or pattern it maketh all things both naturall and artificial I to be fruitfull by infusing into them occult qualities which are commonly called the Fift Effences Nature the Image of Go● is the invisible Fire or fiery vigour by which all things are multiplyed-Nature many times makes it selfe merry with its magistery or mastership and rejoyceth in its master and in its art and vertues All things flow from one Fountaine which after they have done their work and quitted the Stage of Vanity are returned to their own places Where they are blessed with unchangable Rest That universall Spirit which liveth in and quickneth this whole Masse which worketh all in all and filleth the whole world that Power of God which comprehendeth all the world in it Agrippa calleth it the subject of all mirability the Ens or Being that cannot be comprehended by sence Avicen saith it is the Soule of the world powred into all things building on the authority of Plato the Arabians and Caldeans but this we must hearken to without any superstition or Idolatrous worship giving honour onely to One God and ascribing to him his glory which we will not give to another Nature I say is that medium which by an Harmonicall consent joyneth the lowest things to the highest and sometimes is called Animall sometimes Vegetable sometimes Minerall according to the diversity of the subject or receptacle and doth often work even to amazement in the three Families of Nature as hath been manifested among other things by a memorable example in that Silesiac child in our age which was born though not with a golden yet with a gilded tooth in the left and lower jaw which I did both see and handle when I was at Prague in the Court of that most Illustrious and Famous Prince D. Peter Vrsin à Rosis Nor is this so strange to those who diligently seek out the Hermetick Phylosophy and the marvellous works of God they that chase the secrets of hidden causes all throughout Nature and would know all that is to be known for it is not unlawfull to pry into those things which exceed even naturall order these are not so much astonyed at the sports of Nature because from the intimacy of more hid and secret Phylosophy they know that that same Spirit and minerall Nature which produceth Gold in the bowells of the Earth is also in Man That Spirit in Gold is the same with the generating spirit of all Creatures and is the same and onely generative Nature diffused through all things This Spirit now hath assumed a Naturall body It is that which first moveth and ruleth Nature in all naturall things it preserveth all things and all inferiour things by a kind of Harmonicall consent are governed by it Albertus Magnus writeth that in his time there hath been Gold found in the bodyes and heads of some that were hanged in his Book of Mineralls he saith that Gold may be found every where There is not saith he that thing Elementated of the four Elements in which Gold Naturally may not be found in the last subtiliation thereof And therefore the Phylosophers say that the matter of their Mystery may be had every where because it consisteth in every Elementated thing In his Mineralls Albertus also proveth that the greatest Minerall vertue is in every Man but especially in the head among the teeth and writeth that in his time in the graves of them that had been long buryed there was Gold found among the teeth in little small and long graines which could not be if there were not a minerall vertue in Man which minerall vertue is in the Elixer of Phylosophers Thus Morienes that excellent Phylosopher the most skilfull and expert Chymiologer when he answered King Calid who inquired after the matter of the Elixer It is of thee O King said he Lullius was a divine most compleat Phylosopher whom Paracel blamed without a cause The matter of a stone is said to be in every thing in respect of the first mov●r in natural

true Chymist had faire hopes to become a great Trismegist the Royall Diadem in the hand of God being more desirable than three Crowns on the head of Man let not the Royall Race degenerate and forget the imployment of a noble mind Eccl. 24.34 Behold now that I have not laboured for my selfe onely but for all them that seek Wisdome Hitherto I have desired to prevent thy mistake now let me endeavor to rectifie my own miscariages T is not long since I resolved to be silent as to selfe-vindication or justification Postscript to Nil Novi but I can no longer refraine from selfe-accusation and condemnation two things afflict me very much and for the third I am sore grieved I am sorry that ever I yielded to any provocation and harnessed my selfe to fight in my own yet not altogether my own quarrell as I did against Parson Goffe and others In Nil Novi whose injurious and unrighteous dealings though they might justly have been aggravated by anothers pen yet was it not of so much concernment to me to recompence as to suffer wrong This fault I might extenuate to a very small guilt having taken the old Protestation to preserve and defend the liberty of the Subject and seek the Reformation of the Church which have been so much violated and obstructed by worldly-interested men For the future I trust so to demean my selfe as one committing his way to the Lord in patience and wel-doing bearing the Crosse daily and sinking down into the Death by chearfull obedience and selfe-denyall whereby I may fill up the sufferings of Christ that are behinde in my mortall body I repent also of the hasty publishing and disclosing of that blessed In a Letter before my Word of Prophesie glorious and unspeakable Discovery which once I had full of assurance and consolation I have since learned by dear Experience that I should have hid that Pearl till I had sold All Mat. 13.44 and pondred those unutterable words longer in my heart Luke 2.19 that they might come forth in more maturity fourteen years time being little enough to have ripened and prepared so deep and inward a Vision for publick participation 2 Cor 12.2 The prejudice of this rashnesse hath been most to my selfe let me alone labour not to comfort me till I have bitterly bewayled it If ever God be gracious to me againe in the like manifestation I hope to improve it with more wisdome and if ever the Lord shine and send into thy heart any rich discovery of himselfe be carefull to swaddle it up in the silent meeknesse and patience of the Crosse till it be grown old and strong enough to dispute with the Doctors and convince the Scribes of this world If hereby I shall be a land mark to prevent thy running aground or splitting against the Rock I shall rejoyce more in thy safety than blush at my own repentance it being lesse shame to confesse then to commit an error But that which hath wounded my soule and pierc'd it more deeply hath been my complyance with men of violence blood-thirsty and deceitfull whose feet have been swift to shed the blood of men more righteous than themselves but the way of Peace they have not known I have been a companion of theeves and murtherers my hands have been defiled with blood Since I professed to preach the Gospel of Peace I have walked with those of strife and contention in the spirit of this world The sence of my sin and the wrath of the Almighty force me to cry out Cleanse me from blood guiltinesse O God Psal 51.14 whereby I have rendred my selfe uncapable to build the House and finish the Temple of the Lord. So contrary have I walked to the pure Principle of the truly Godly and Christian life that it cannot be but that I have been Vnsavory to those who are enrered into that holy Rest where no unquiet spirit is before whose feet I prostrate myselfe like that humble penitent Conculcate me sal insipidum Orig to have all my pride strife lust c. trampled and trod down under foot What secret sins besides which are infinitly innumerable have lurked in the thievish corners of my nature I am to mourn for in my Closet and confesse them to him onely against whom I have sinned but wherein I have been an open transgressor I stand bound to doe pennance before all men Nor let any say that disappoyntments and disconient have thrust out a glozing and feigned Recantation but rather know that my vowes are upon me which were extorted from me in the anguish of my soule long since when the heavy wrath of God lay upon me Non egoventosae plebis suffragia venor Ad haec ego naribus uti formido T is not the praise of man I hunt after nor his dispraise that I flee from I care little for his day of Judgement I scorn to fear it but hate much more to flatter it I can expose my selfe to all the hard sayings of men let them censure and spare not I stand their Butt with a naked breast Onely from the pure minded and upright in heart I begg assistance at the Throne of Grace let me be mentioned in your prayers that I together with you may be delivered from evill and kept from the snare of the Hunter that we may goe on and grow up in all wel-pleasing to God and Man putting on and keeping our weding garment clean watching the coming of our Bridegroom and walking as those those that are redeemed from the earth even so Amen Brinkworth May 10.1656 H. PINNELL Postscript READER WHereas I have proposed and pressed the Creation of God as an object of thy admiration and motive to his adoration it is not in the least intended any way to diminish the due Reverence rightfully belonging to that more rich mercy of the Lord added to man in giving and preserving those sacred Records of heavenly mysteries contained in the most holy Scriptures my desire rather is that both those Books of God Nature and Scripture might be better studyed and more observed Doe I seek to make voyd the Word of the Lord by his Works God forbid nay I establish the one by the other Added by a Friend of the Publisher of this Piece of Crollius and Paracelsus in English CROLLIUS TWo things are seen within this Volumn small the great and the lesse Worlds Originall Here may man see as in a glasse his shape by which he may corruption quite escape The Author was divinely taught that writ so likewise was he that translated it Here may be seen what nature is and grace what God his back parts are and what his face Here is both heaven and earth in Harmony a cure to ease us of our vanity The true Elixir's here the stone that doth transmute the outward and the inward both And make all heavenly like to Chrystall fine yea like to Christ the prototype divine