Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	divine_a	holy_a	son_n	23,517	5	6.0454	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00508	The difference betwene the auncient phisicke, first taught by the godly forefathers, consisting in vnitie peace and concord: and the latter phisicke proceeding from idolaters, ethnickes, and heathen: as Gallen, and such other consisting in dualitie, discorde, and contrarietie And wherein the naturall philosophie of Aristotle doth differ from the trueth of Gods worde, and is iniurious to Christianitie and sounde doctrine. By R.B. Esquire.	Bostocke, Richard.; Bostocke, Robert, attributed name.	1585 (1585)	STC 1064; ESTC S104447	72,740	182

the soule for the life of the soule is of the power of liuing Thou art the seede of all thinges that be in operation and made manifest for nothing can come nor proceede from the Elements of parents nor of any seede if thou O Christ worke not if thou withdrawe thy working power from things they perish immediatly Thou O GOD the holy Ghost art the springing knowledge and vnderstanding flowing and proceeding from the Father and the Sonne Thou art the spirituall voyce of the manifest voyce or Sonne as the Sonne is the voyce of the voyce in silence therefore thou art of the Sonne and of the Father yet but one voyce one word that is one actiue power agreeing together before it maketh any thing to bee Thou art the Spirit of God the power of Christ and the Spirite of God is God therefore all three of one substaunce All thinges be in thee as al things be by the Sonne and of the Father Thou O God the holy Ghost art as it were the ministerie of God and doest deuide the graces and ministeries in the operation of life so that by thee the first seedes of things are nourished and sustayned and now also be continually moued and first bring foorth rootes and blades after stalkes eares flowers blossomes s●edes and fruite of each thing in his degree according to thy distribution and diuision of the giftes As the Father is the cause of the operation and the Sonne the manifest operation so all three are one action and substaunce Thou couplest and k●●●est the Father and the Sonne in one and art coupled with them and all other thinges thou ioynest in vnitie and band of peace And because in God to knowe is as much to say as to vnderstande and to knowe that one liueth and to knowe himselfe is to liue therefore to knowe or vnderstande and to liue is all one And because they be one and because to bee is all one with life and vnderstanding for true being can not bee without life and vnderstanding neither can life and vnderstanding be without such being therefore they be three yet one substaunce and one God So the soule of man in that it is a soule hath his being giuing life and vnderstanding is there in one And as God the Father is a Spirite substancially and the Sonne is a Spirite and motion moued and working openly so thou the holy Ghost art the secrete spirite and motion Thou implantest and giuest strength to liue and to moue and also sustaynest all things that they may exist and liue and also continue and be preserued And because thou art God thou art a Spirite and because thou art that Spirite thou doest quicken for it is the Spirite that quickeneth and because thou quicknest thou hast power of life for the Spirite is life therfore thou liuest and art life and substancially quickenest or giuest li●e to all thinges or makest life in all thinges But this Spirite and life which is in thee O God is not that which is in man beastes Angels or other thinges created but all thinges of the worlde created whatsoeuer they bee and of what sorte souer they bee doe receiue life and liue of that life according to their kinde of being and as that life doth breathe power and giue power of liuely vertue and strength to thē as the thinges be made able to receiue it For there must be Agens before there be Actio so in all thinges there is proper being life and vnderstanding or feeling according to their seuerall capacities which they doe receiue of being life and vnderstanding which three be all one that is of the Father Sonne and holy Ghost three persons one God in euery one of which three all these three vz. being life and vnderstanding are by which all thinges are made For though certaine thinges be attributed vnto the seuerall persons to bee proper to each of them in diuine thinges yet it is to bee vnderstanded to be the inseperable and agreeing operation of the three or Trinitie together for there is but one beginning and one cause of all thinges that be and parte of diuine thinges alwaies is the same that is the whole By these O mercifull God it may appeare how iniurious and contrary to thine honour and glory in creating of the worlde and to thy prouidence ouer the creatures that thou hast made is the heathnish Philosophy of Aristotle which admitteth nothing that cannot be demonstrated And also how falsely that Philosophi● maketh priuation to bee the third beginning of all naturall thinges and that it assigneth no Author nor propagator vnto the essences or natures which a saith be eternall and that that Philosophie will not allowe any cause of their being besides their motion and that some thinges that bee done are done without cause as deliberation c. From these and such other blinde and iniurious doctrine taught in that Philosophie good and mercifull God deliuer thy people and seruaunts And O most mercifull God because the heathnish Phisicke of Galen doth depende vppon that heathnish Philosophie of Aristotle for where the Philosopher endeth there beginneth the Phisition therfore is that Phisicke as false and iniurious to thine honor and glory as is the Philosophie For that heathnish Phisicke O God doth not acknowledge the creation of man whereby it doth not rightly knowe why he is Microcosmus or little worlde which is the cause why they neither knowe his deseases rightly neither prouide medicine for him aptly nor prepare it fitly neither minister it accordingly This heathnish Philosophie and Phisicke doth attribute thy workes O God to heate colde and such causes which it calleth falsely naturall So it teacheth that natural heate doth chaūge meate receiued into mans stomacke into blood flesh bones braines sine●●es vaines and artires And that the like meare receiued of a dogge horse beast or birde c. by heate of that beast or fowle is turned into his flesh blood bones c. Much vnlike vnto that which is in man which operation and transmutation in trueth commeth of thee O God and not of any nature of heate and whereby in seeking for like cure in such defects their Phisicke must needes erre in not seeking helpe at thy handes nor praying to thee nor giue thankes to thee No more doth that heathnish Philosophie and Phisicke acknowledge that all seedes did receiue by thy diuine worde the power of multiplying of transplantation the essence and properties of which all Philosophie Phisicke and Alchimie doth consist Therefore they must needes erre both in the cause effects of thinges in the great worlde and in the little world Likewise because the heathnish Philosophie doth not knowe out of thy worde that thou O God hast made all thinges in weight number and measure therefore that Phisicke doth not knowe the cause nor cure of those deseases that bee either originally or inflicted into the inuisible parte of man Anima or Limbus nor to helpe them which

neither doth a Sparrowe light vpon the ground without thy good will O almightie father And all the heires of our head be numbred thou c●ri●st all things by the word of thy power thou art the Lorde of all flesh thou art the Lord of all spirites thou workest all things according to the decree of thy will Therefore O God graunt we may cast our care vpon thee that thou may nourish vs take thou care ouer vs touch the apple of our eye be thou our shield and brasen wall Bee thou our helper and wee care not what man may doe to vs. Giue vs a newe heart and a newe spirite as thou hast giuen vs thy Commaundements so make vs to walke in them By these and such like testimonies of thy most sacred and holy worde O good God we learne thy diuine prouidence ouer man and all other thy creatures and that thou doest not leaue nor forsake them when thou haddest made them but doest of thy most tender goodnesse gouerne not only man but also whatsoeuer thou hast created whose infinite power worketh euery thing in euery thing And thy seruaunts doe acknowledge O God that a peculiar force and vertue was giuen to euery thing at the beginning by thy worde voyce and commaundemēt which yet are in continuall force but yet the same bee but onely seconde and instrumentall causes not working of themselues not principally but depend vpon thy power and commaundement without which thou workest the same effects when thou pleasest which thou art wont to do by meanes of the second causes And all thinges which are in this world and which are seene doe not onely take their beginning from thee to bee thinges but also to haue such power and vertue and to be such maner of thinges as they are Therefore is the worlde a looking glasse in which thy wisedome is perceiued If wee ascende into heauen thou are there If we descende into hell thou art present And though th●se vertues and powers haue in them great strength and e●f●●acie and thou O God 〈…〉 often tymes worke by them as thou doest by th●●e Angels thy ministers which doe thy will yet are they all but the second causes and instruments of thy diuine prouidence and can doe nothing vnlesse thou bee present to gouerne the things and helpe and bring forth the effect For thou O God doest not so giue force to thinges nor doest so send thy Angels thy ministers that thou art absent thy selfe for thou reachest and touchest from end to end mightely and disposest all thinges sweetely and profitable to thy glory Therefore art thou O most mightie God the first and efficicient cause of all things For thou O God almightie father art the resting and quiet fountaine of al things that be perfect of thy selfe needing none other Thou art the first action and workest inwardly thou art the true light Thou art not onely all in each seuerall thing but all in all spiritually in power and essence so thou art euery where thou art the being first cheefe and principall liuing and parent of life hauing quiet motion in thy self and mouing thy self inwardly being not moued by motion Thou art the being and beginning of all other things Thou art silence thou art quietnesse or resting abyding in thy selfe that is secret mouing or secret action Wherefore thou art sayd as it were to sit in the Center of all thinges that bee from whence with an vniuersall eye that is with the light of thy substance by the which each thing hath his being life and knowledge thou doest beholde them thy will is the still worde Thou O Father art the beginning of being of all substaunces which from thee that is the being it selfe doest giue being power of life and substaunce to all thinges according to the power and capacitie of the receiuer All thinges dwell in thee potencially thou art the parent of all things in power Thou art omnipotent thou art all in all in those thinges whereof thou art the originall and cause in vertue and power Thou fillest heauen and earth and thy spirite hath filled the whole world yet it is in secrete that is in power For there must bee a certaine might or power wherwith all things are quickened into liuely Spirits as it were from a liuely fountaine that they may liue of that and because they do liue they obteine their being For there must be an Actor before there be action the Agent bringeth f●orth action Therefore thou O Father which art the principall and first liuing doest bring forth life Thou O God the Sonne by whom all thinges were made and without whom nothing is made art the f●ood or riuer running from the Father the fountaine thou art the light of the worlde for by reason of thee all worldly things liue Thou art the Image of the Father the word the wisedome of the father and the vertue and power of operation and working Thou O God the Sonne art the apparent and manifest motion or mouing moued by motion the actiue motion or action and actiue worde for the manifesting of the power is action which action hauing all thinges that bee in power liuing and knowledge according to motion doth bring forth and make manifest all thinges not by locall motion neither by transferring into place but by a better and diuine motion such as belongeth to the Spirite which by his owne motion doth giue life and bringeth foorth vnderstanding 〈…〉 in it selfe and not cut from the first power in the operation Thou O Christ art life hauing life in thy self appearing outwardly in quickning And because thou art life therfore thou art motion quickning al that is quickened for life is cause of motion And because thou art manifest motion comming from secrete and inwarde motion and life taking life from liuing and the principall life and beginning therefore life is begotten of liuing or principall life and thou art the Sonne of the father and by thee all thinges are made Thou art life in al things seing thou art euery where all fulnesse doth inhabite in thee corporally that is in operation substantially And because the very life had no beginning being alwaies of it selfe to it selfe of the father therfore it neuer c●as●th and it is alwaies infinite and there is no life which in so much that it is life doth not pertaine to the riuer of life it giueth life breath to all thinges and in all thinges from supercelestiall thinges to coelestiall and to heauenly bodies to ●●yall waterie and earthly thinges and to all thinges that the earth doth bring forth and to all other thinges therefore euery matter whereof the worlde consisteth is indewed with life and Christ is in the life by whose power all things doe come forth and proceede into generation and consist according to their matters and substancies to the which thou giuest such propertie and vertue as they haue Thou art the vniuersal word remayning impassible and not turning yet life is before

trueth consisting onely in God whome they knewe not and in his Christ the trueth it self whome Galene the prince of that phisicke in his workes hath blasphemed of set purpose and by expresse wordes And therefore he and the rest his folowers were sedused with the spirit of contradiction and error Yet their folowers thinke wee doe them great wrong in saying such haue not sayde nor written the trueth As though Artes and Sciences may be possessed and exercised by mans braynes and inuētions without God that made them This may well be called blasphemie Herein Plato may be sufficiēt witnesse against them saying that no man can rightly vnderstande and haue knowledge of things belonging to man if he be ignorant in things parteyning to God and doe not first know things diuine For seeing Christ is the way by the which we ought to begin proceede goe onward and to the ende in all our actions artes and Sciences we ought to walke in this way aswell to attaine knowledge health and life in this world as life in the world to come The heathen Phisitions not walking in this way must needes erre and stray not receiuing the key of wisdome which is science of GOD himselfe who giueth wisedome to the wise And seeing that all things which the Father hath be his sonnes Christes and seeing wisdome and science be the riches of God and all wisedome is of him and the power of God is wisdome and science and the working power of GOD is Christ and Christ is the trueth therefore hee that swarueth from Christ neither hath the treasures and riches of the wisdome and science of God neither is lead into the trueth by the trueth it selfe therefore hath not trueth And seeing Christ is life it selfe which is the power of life to himselfe and to al others by whome all things are made and moue and by whome life is in all things frō things celestiall to things in the heauens ayer water and earth and to all matter in the world which hath life and he is in the life and is the power of the seede of all things which become and proceede to be manifested and come to action of whom euery body brought forth by touching and coniunction doth grow and increase and by whome all thinges are one not as a heape of Corne or graine is one body onely by lying together but because all partes doe hang together and be as it were one chaine For God Christ the holy Ghost the soule Angels and all corporall things is as it were this chaine and the Father is the principall life and cause of life and al things in the world haue bèing and life of Christ the life it selfe which giueth them to all things and is in the life and all in all Who also is the light of the light that is of God which sitteth in the Center of all things that be from whence with his vniuersall eye that is with the light of his substance whereby he is their being and life doeth behold all things For from the Center all things are seene at once and alike Therfore all perswading speaches and fayre and plausible arguments hauing great shewe and colour of reason being deriued out of mans braines or corrupted or mingled with the leuen of mans inuētions swaruing from Christ or not resting in him or leauing nothing or very litle to him in whose power and gouernement all things are from whome health and life is deriued in whom all the treasures of wisdome and knowledge are hidde must needes be not onely confuse and vayne but also erronious foolish deceitfull false and counterfeit though they beare neuer so gay titles of Philosophie wisedome or phisicke Such is the Philosophie whereof S. Paule giueth vs warning Col. 3. saying beware lest there be any man that spoyle you through the tradition of men according to the rudiments of the world and not after Christ for in him dwelleth al the fulnesse of the Godhed bodily Such Philosophie and phisicke hang not together in the chaine aforesaid nor yet bee illuminated from the right Center nor seene from the same but be founded vpon diuers Centers whereby their Circles doe cut one another or touch ech other therefore they doe not consist in vnion but are contrary to eche other Such Center is the Center of dualitie contrarietie and discord The originall thereof is worthely called Binari the author of diuersitie and contrarietie which alwayes maketh sedition and discord as vnitie is the band of concord For concord is the vnion of diuers appetites of those things that doe desire whereby they be of one minde Therefore euery thing in the worlde doth so long indure and abide as long as it is one but it dieth and is dissolued as soone as it sesseth and leaueth to be one Vnquietnesse beginneth in things where Meum tuum is become to be knowen in them whereof commeth griefe which is a sense or feeling that can not abide deuision or corruption Whereby it appeareth how desirous Anima which is medium inter corpus spiritum is of vnitie in his body which bendeth it selfe and striueth against that passion or griefe of his body by the which it greeueth him that his vnitie and integritie should be weakened Chapter second The originall causes of all diseases in the greate worlde and in the little worlde which is man GOD almightie the creator of al things did see the angels which he had created fall from vnitie and he made all the world to the image and similitude of vnitie wherein it did consist Also by his bountifull goodnesse and prouidence he created Microcosmum or little worlde vz. man his ternarium and last creature and substituted him in the place of his other creatures which were cast out of heauen From this one did God deriue all mankind And hee did not create the woman which should bee cowpled to man as he made him but out of him that al mankind should spring out of one to the commendation of vnitie and concord The worlde did persist in this vnion and did obserue the nature of vnitie vntill that wretched creature Binarius which fell from vnitie and made a dualitie contrarietie enuying the state of man that persisted in vnitie by captious sophisticall reason did perswade him to eate of the Apple forbidden whereby he brake vnitie and fell headlong into disobedience dualitie and contrarietie Then was he spoyled of perfection and of the health of his soule and body and purchased to himself all the filthinesse of vice infirmitie and sicknesse Also the Seedes of all things of the world which by vertue of the word of God at the beginning had receaued power of generatiō and multiplication were perfect and sound without corruption aud did persist in vnitie vntill such time as by the said counsel of Binarius man fell into disobedience and brake vnitie Whereupon by the curse of God impure Seedes were mingled with the perfect seedes and did cleaue fast

the worke of the fire which doeth seethe the fleshe in the pott and giuethe no vertue to the fleshe it doeth onely seeth and prepare that which is in it euen as the Carpenter which buildeth the house to be dwelt in but he maketh not the dweler he fashoneth only the forme and the outwarde house with his signes by the whiche eache thing maie bee knowne accordyng to his forme and fation By these and such like testimonies whiche in many places yea euery where almost in his workes be found he sheweth that the Philosophie which he teacheth is agreable to y t which S. Paule teacheth y e Athenians y t God dwelleth not farre from euery one of vs so saiethe the psalmist thou arte nere vs O God and al thy commandiments are trueth The Prophet likewise saienh I am God nere at hand and not God a farre of sateth the Lorde Yet the great●elle of the d●●me power is not streightened in spaces or limites but is euery where as the inuisible and incorporall soule is diffused and disper●ed into all the members partes of the bodie and is not absent from āny seuerall parte although it haue one priuate and principal seate in the whole bodie yet it is diffused and dispersed into the vaines fingers and other partes And if any member of the bodie be corrupte and neede to be cut of because that member beeng dead by defect hath not his proper vse that f●●she which is rotten and corrupte is cut of without any detriment of the Soule euen so the invisible incorpe● all and immesurable God we doe vnderstande to be in this corporall cu●●mscriptible world and suf●erith no detriment by the death or rather dissolution of any thyng therein he passe the through all thynges and ail thinges are full of him Therefore both heauen earth shew forth his glorie how is heauē y t scate of God the earth his footestole as the Psalmist saieth But that bothe in heauen and in earth his vertue might power replenisheth al things So therfore is God the parent of al thyngs repleneshing all the worlde in the fulnesse of his vertue This kynde of Philosophie certain of the Poets before Sainct Paules tyme haue confessed as Sainct Paule saiethe for their great god Iupeter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cawhed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifiyng by this worde that we liue by hym for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as muche to saie as to liue Aratus also the Poet saied the waies markets gates and all thinges are Iouis Plena so saide Democritus omnia plena diis sunt all thinges are full of gods Therefore Christians ought not to attribute the vertues power and worke of God to Nature or other creatures or to dead qualities nor yet the office of life to dead thynges For this cause Selsus the hereticke is worthely reprehended for attributyng the creation and generation of one thyng out of an other as Bees out of ane Oxe Waspes out of a Horse c. to the temperature of qualities of heat cold moisture and drinesse c. and not to the workes of God For to giue life or to quicken belongeth to no creature but onely to the Diuine nature onely God quickeneth all thyngs and the spirite of God giueth life to all thinges For first there must be quod est Viuere afterwarde Vita because that Viuere is the cause of life and life is the effect of liuyng for Viuere bringeth forth life by force of Nature there must be Actor before ther be Actio for Agens begetteth Actionem wee must therefore confesse that there is a certain might and power wherby al thyngs doe liue and as it were with a liuyng spring be watered and erected into life to the ende that they may liue And because they doe liue they obteined their beyng God the Father whiche is principal Viuere and Potentia viuendi and tht Sonne whiche is Vita is that might and yower and cause of all life the fountaine and originall of liuing things the which from him that is Esse doeth giue Esse and beyng to other thynges accordyng to the power of that whiche receiueth and that moderateth the power of liuing and substance accordyngly But this cause of life doeth neuer forsake life for his inuisible thynges vz. his vertue power and prouidence doeth gouerne things visible liuyng and created otherwise without that eternall and inuisible vertue nothing can abide nor continue stedfastly in his essence beyng life for whē that vertue of God is taken away that gouerneth and quickned the thyng visible then it liueth nor moueth any longer then hath it no beeyng longer then is it subiect to corruption therfore to giue life to liue and to maintain life belōg to the diuine nature so thē they be eternall For this cause the nature of the Elementes haue not of them selues that they cann avoyde corruption neither doe they consist of themselues but by the wordes and spirite of God If to liue and to giue life and to maintaine life be immortall and eternall of their owne nature then were thei not created neither can they suffer corruption And if at their creation thynges be inspired with life for life is the cause that thynges haue their beeyng and creation he the worke and vertue of the highest nature and of the onely God of all thynges for immittit spiritum creantur then it seemeth to be cheifly against the diuine glorie to say that God hath giuen to nature or to any thing created and subiect to corruption the office of creatyng and giuing life and to bring forth things that were not Likewise the secret operatiō and working of God giueth increase and norishment to all things and the inner power of the creator whiche filleth both heauen earth giueth forme figure and mouing to all things yea all those thnigs whiche we call natures of thyngs whiche doe worke in this sorte or that fashion do not proced outwardly nor are the workyng of creatures but are the workes of the highe God whose seecrete power perseth all thynges and causeth to be what soeuer is by any meanes For vnlesse he make it to be such or in suche sort it should be nothyng Therefore it is not lawfull to saie that those thinges that be proper to the diuine and vnspeakable Nature can naturally be in any thyng made by hym or to attribute the power of God to creatures or dead accidents vnlesse you will vnderstand naturally to be the workyng of summa natura in his creatures for this cause saieth Paracelsus the vertues of thinges be not naturall And not only in that we are begotten and liue but also in that wee moue wee haue it of the might and power of God so saieth the Psalmist thou hast put thy hand vppon me that is thou gouernest conteinest makest orderest and bearest me And if thynges liue not and haue not motum vitulem or stuendi refluendi naturam they bee

the power of multipliyng and transplant action their essence and properties As Sainct Basill saieth nothyng is in any herbe or plante which is not planted by the commaundement of the Almightie Of these Semina Essentiae of their naturs vertues properties their seperations doth he here intreat The vertues of thinges saieth he were in God when the Spirite of God was caried vpon the waters And they be of God and are not naturall but God sendeth forth his influences euen as the sunne doeth his beames whiche be deuided in to diuerse and wonderfull vertues And God replenisheth all thyngs with his vertues And God did inspire life and vertues into those thinges whiche he created of nothyng By these places and others to the like effect it appeareth that he teacheth that in the beginning the vertues of vizible thynges were vnited in their fountaine neither were they seperated in diuersity and multitude of offices but after that by the vertue of the spirite whiche was caryed vpon the waters they were commaūded to doe their offices in the worldly ministration they were seperated and deuided in offices life essenties and beyngs We neede not here to imagine that these did proceede of Chaos but out of the treasures of the diuine wisedome but euen as the inuizible vertue in a carnell hath a might science and power able to worke and bryng forth diuerse and sundrie effectes which in winter doe not appere but lye quiet and in appointed and due tyme bringeth forth the roote bodie pith barke and bowe twige leafe fruite and all these things belongyng to the Tree and deuideth and seperateth them in iust and true order proportion forme sigure and qualitie So in the beginnyng were all the vertues vnited in God their fountaine vntill such tyme as by the vertue of the word they were commaūded to doe their seuerall officies in the worldly ministerie And as a man holdyng his peace doeth secretely reason with hymselfe and doeth comprehende in his reason all those wordes which after he vttereth and speaketh perticulerly in diuers seueral sentences words and sillables which wordes be receiued of diuers hearers So in the begynnyng all the might vertue and power of thyngs were in God vntill the word proceeded from God wherby they were distributed to ech as seemed best to the diuine wisedome But these vertues and power of God are not inuizible thynges as the harte is in a beast or as it is parte of a beast but they be in thynges as the beames of the Sunne be in those wherevppon it shineth yet the substance of the Sunne is not in them neither is God in part any where but in singulis totus and in onibus omnis And as the soule dispersed through the whole bodie is wholy in euery member and yet doeth not giue to eche member his giftes of his office worke and ministerie but to the eye he giueth onely the office of leyng and not to heere to the eare he giueth heeryng and not to see and to other members likewise so god beeyng Diffusus in singulis replenisheth all thynges essencially both aboue and benethe within and without and round about and doeth seperate distribute to euery thing as it pleaseth hym As to a tree he giueth life to growe not to feele to beasts he giueth feeling not to discerne to Aungels to y e soule he giueth to deserne if God do withdraw any of these things frō any thing immediately it shall be come vnprofitable in the vniuersall body euen as y e member of the body wil be vnprofitable without vse from which God hath withdrawen his gifte vertue Likewise God hath seperated perated parted the vertues of herbs plants among them elues gyuyng to some vertus stipticke to others vertues lax●●iue c. And so i● Mineralle● A●●nailes and at thyngs vizible b● they deuided in ●●ueralvertues one from an other so saieth olde Father Origen God the parent of all things for the health of al his creatures hath deuided and seperated to eche thing here ineffabilem rationem of his word and wisedome And the Psalmist saieth all his vertues be his ministers and workers doyng his will Therefore saieth Sainct Augustine every creature doth feele God to be in it by somewhat And because Paracelsus attributeth the beginning of thyngs as● ell to Materia prima which as is aforesaid is fiat which I iudge to be the diuine will the first councell of the spirituall motiō as to Misterium magnum which he meaneth to be Christ accordyng to these old verses Adesto lumen rerum pater omnipatens deus Adesto lumen luminis misterium et Virtus dei Adesto sanct● spiritus patris filij copula It is manifest by these words he meaneth God the father and the sonne whome he confesseth to be the creator of all thynges visible and from whom all Misteries did proceede For it is not to be vnderstanded that God the father did create all thynges without the wisdome word and vertue that is to saie without the onely begotten or God our Lorde Jesus Christ For so God saied of the person of the wisedome vz I was with hym making all thinges sei mone eius coeli confirmati sunt spiritu eius omnes vires eorum For the workes of the sonne be the workes of the father and the father worketh in the sonne for so he saieth the father which is in me o●●h his worke and againe I doe the workes of the father So the father worketh onely workyng in hym and by hym whome he hath begotten In this sorte Christ that great mistery was the beginnyng of all thynges And because all those vertues wherewith God hath inspired thyngs visible and materiall do proceed and are deriued from that fountaine and line vz from the great Misterie he calleth them likewise Misteria saiyng that greate Misterie hath giuen seperated and deuided to all thynges their generall Misteries And sometymes he calleth the seedes the receptacles of the vertues by the name of Misteria like wise But Erastus fasly corruptly saieth that he affirmeth that all thynges did proceed out of Misterium magnum whereas his words be that all misteries did proceede out of Misterium magnum And that great Mistery doth giue to al things their general Misteries c. And that whiche is eternall is the cause of all thyngs visible and materiall God created visible thyngs and inspired into them life and vertues so all thynges be of God aswell thynges materiall and vizible as also the vertues power and might of thynges which he often calleth Misteria Fordermore whereas Paracelsus saieth all thyngs created were together at one time in the increate as butter and chese be in the milke and wormes in the chese whiche after growe in it and as the Image is in the wood before the Keruer hath made it Erastus saieth that this must needes be the Chaos of Anaxagoras The true meanyng of