Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	holy_a	scripture_n	teach_v	2,798	5	6.1836	4	true

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

saith he when soeuer this Trismegestus Phisicke shall winne credit and furderauce that their authoritie shal fall to the ground For thei are ashamed after their doctershipp and long exercised weening practise to learne any more of Paracelsus and his folowers not withstandyng in greuious deceases they haue no knowledge either to councell or to helpe Against all whiche dezeases Theophrastus hath left to his folowers true and approued remedies After his Epistle he hath placed Paracelsus his picture and his owne by it hauyng Sentensis in lattin adioyned In the right hande of his picture he holdeth a Serpente by the brest the rest of his bodie writhing about his armes and handes Ouer the picture is the lattin of this englishe placed Questions framed vppon thy principles speakyng as it were to Paracelsus taken out of the pith of nature wee will in the light of Nature beyng from God illuminated resolue expound and wee will establishe the verities Under this picture is this sentence Sophisters alwaies writhing trimbling and shouing to heare the voyces of them whiche wisely charme them neither are wee afraied of nor make any accompt of you nor yet with their vnlearned rayling are we any thing moued standyng on the rocke of verity others there be many like wherof I wil name some as Adam Bodesten Gerardus Doru Michaell Toxites Iohannes Huerius Leonardus Turneihisserus Iosephus Quercetanus Iohannes Chrisippus Michael Neanger Theodorus Suingerus Theodorus Brickmanus D. Rochefort and Lieband Iohannes Gwinterus Andernacus And a number of others fauourers and folowers of this Arte aswell of them that haue written thereof as haue not written sence the tyme of Paraselsus Chapter 20. The true meaning of Paracelsus in dedicating his booke entituled Philosophia magna to the Athenians wherewith Erastus one of his aduersaries is so greued BEcause y e folowers of the heathnishe Phisitions doe seeke to de●ace this auncient t● Chimicall Phisicke by slaunderyng Paracelsus to whom the ignorant doe attribute the first invention thereof obiecting against him aswell heresie coniurations lacke of learnyng as also hurt and danger of mynerall medicines and obscuritie in writyng I will breefly explicate some obiections that be made against him such as maie giue some lyght to the better vnderstandyng of him And also sett downe some causes why he is not vnderstoode by reasen whereof his aduersaries run at large when vpon matters not by hym thought nor ment they persecute onely his shadowe and not him One greate fault is found with him for that he dedicated his booke intituled Philosophia magna vnto the Athenians whichr Erastus sayeth bee barberusse Tnrckes and Mahumetans His meaning herein was that all Arts and Philosophie ought of necessetie to haue their foundation in light of the holy Scriptures as expresly in the 119. leafe of that book and in the 38. leafe and in the 45. leafe and in the 48. 84 leafe of the same booke he plainly teacheth and expresseth And to be short in his book de Vermibus cap 5. he hath these words In diuinitie especially in the books of Salamon Prophets and in the new testament al Artes both naturall and supernaturall be conteined out of them we may learne them For in them is hidden the high treasure of the whole world though it be hidden from the simple men And because the originall cause of all creatures doeth prosede onely from God therefore God onely is to be sought for in him onely Arte doeth consist he onely is to bee considered of hym and his worde all Arte is to be learned Wherefore Paracelsus considering that the blindnesse among vs Christians in the true foundation of Philosophie whiche seeke it of the Heathen whiche bee onely gessers at the trueth beeyng not taught by Gods worde is as great as the ignoraunce of the Athenians was in the tyme of Sainct Paule in the true worshipping of God therefore be calleth vs Athenians And therefore he layeth the foundation of Philosophie in the light of the holy Scripture The effect of that doctrine which Saincte Paule did preache to the Athenians Acts 17. was that God made the worlde and all thinges therein c. seeyng he giueth to all life and breath and all things And hath made of one bloude all mankynd to dwell in all the face of the earth and hath assigned the tymes whiche weare ordained before and the bands of their habitation that they should seeke the Lord if so be they myght haue groped after hym and found him though doubtlesse he bee not farre from euery one of vs for in hym we liue moue and haue our beeyng as also certaine of your owne Poets haue saide c. how the doctrine of Paracelsus doeth agree with that of Saincte Paule appereth by that foloweth For in the same booke the first wordes of the same treatise be these All thinges are of God therfore the power vertue of herbes be of God The bringing forth of the Herbes is natural but the bringing forth of his vertue is not naturall For as God is not naturall neither be the vertues naturall All power and vertue is increate because God is without beginnyng increate For all vertues and power weare in God of heauen and earth when the spirite of God was carried vppon the waters euen so likewise when the heauen and earthe shall perishe all vertues shall returne to God againe because they had no beginning but the visible matter of ech thyng is increat for they were not in the begynnyng with God for he created them of nothing endued them with life and vertue Sainct Augustine in his thirde booke De trinitate hath the like doctrine saiyng virtus dei in terius operatur ista creanda againt he saieth Deus interius creans formaus Also the first words of the prologe of the same booke be these There be two sortes of influences of thinges one is of the creatures as of Heauen Spirites c. the other procedeth commeth to vs emediately from God whiche is the true influence The first is Nature it selfe and whatsoeuer God hath put in it Also in his booke de occulta Philosophia he saiteh The vertue power of God is the cause and originall of all creatures and gouerneth all things therefore we ought not to atribute and giue the power of God to cratures as the heathen do and their folowers And in the said booke dedicated to the Athenians fol. 13. he saieth the vertue and power of Stars Herbes c. be of God yea the vertue power is giuē only of God to al thinges wherfore he calleth Annimam and the secretts of Nature which be in Misteriis whereby a man is healed and suche like Magnalia dei because thei procede onely from God And the influen●is of God his giftes and vertues be in Arcanis and the influence and seede together bring forthe all thinges by the grace of God All vertues and power of thinges be of God onely The work of starres is like to

nothyng And that which lacketh to be some what doeth not hold and kepe his being so that truely it maie by no meanes be saied to haue being for quies bringeth forth nothing but motus agendio operatio doth frame to it felf that thing which is or in what sort it is And seing Vita is motus quidam hereof commeth beyng and that whiche is exstant and the substance Hereof it folowith that the liuely might ●●● and power flowyng from the worde which is life that is to say from the Sonne doeth cause the materiall thynges to be seene to haue their beyng and guieth to this beyng in eache thyng that which belongeth and is proper to it Furthermore all thynges that bee begotten or made bee made or begotten ex motu but motus ipse quo motus before it be moued is quies for it is a rule that contrarius ortus contrariorum fit ita vt contrario ortu contrariorum vnde hoc ortum est pereat as death folowith life and of deathe life riseth and of esse commeth non esse and of non esse riseth esse likewise of quies risethe motus and of motus quies Uppon this reason semeth to bee grounded that opinion whiche some doe hold that those things which seme here to dye doe passe or goe ad non eus But the trueth is that the thynges whiche seeme to dye haue their beyng For seeyng life is to haue beyng whereof riseth death death also hath his beeyng if life risethe of death likewise if of that which is is made that whiche is not of necessity that whiche is must not bee if that which is rise therof in like maner if there be ceasing or leauing of or quiet of necessatie ther must be ceasing of mouing if mouing be engēdered This semeth to be a strong argument tothē which haue not tasted true Philosophie For hereby it semeth y t by rising of the contraries the contrary doeth either dye or els is to bee thoughe not to haue beeyng but in truthe it is not so but cleare contrary For they bothe doe abide neither doe they dye concernyng their eternall vertue For in thinges vizible and materiall if there be any death it is the death of the bodie But yet to come nerer to the truth neither is there death of y e bodies in that they be materiall but there is made a dissolution in that figure and forme whiche is now by a certain departure therfore only the fashion forme of the body is dissolued But those thyngs doe remaine haue their beeyng whereof those thinges whiche shall liue ●e repaired renewed and rise For seeyng the first and principall liuyug by his omnipotencie is the cause that all thynges that be or can be haue their life beeyng and mouyng according to the capacitie of the thyngs ond substancies as they bee parted and deuioed for euery one hath his proper beeyng his owne life his proper mouing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Viuere Vita what can death preuaile against close vertues and powers which flowe and are deriued from that fountaine and line Therefore seeyng they be eternall whilest they ●e in the matter or substance if death doeth onely loose the composition of them and separate them asonder nothyng dieth and perisheth vtterly Wherefore it is well saied that of life commeth death because there is a dissoluyng of that bodie from the power abilitie of liuyng And likewise there is a repairyng and a renuyng from death by those guides into an other composition and thynges that is newly raised and sprong For God doeth create when by his worde he calleth things into beeyng So the Father worketh euen vntill this tyme as our sauiour saieth But the gentle reader must knowe that I doe not here speake of man that his soule after the dissolution of it from the bodie doeth passe in to another bodie For his soule is created by God therfore those thyngs can by no meanes be vnderstanded of it Chapter 21 Haw materia prima and misceria magna was the beginnyng of all things according to Paracelsus his meanyng and how al create were at one time in the increate ONe other great falt doeth Erastus finde with Paracelsus for that he saiethe that Prima materia and Misterium magnum was the beginnig of al thinges by separation Aud this misterie he saieth to be increate hereof doeth Erastus conclude that accordyng to Paracelsus creation is nothyng but seperation Though in this place and many other places of the same booke ad Athenienses he doth intreate of the influencies which proceed from God as in the first entery of the same booke he plainly confesseth and of inwarde generations fruits and of inward seperations for deepe and secrete purpose yet if Erastus had delte indifferently with hym he myght easely perceiue his meanyng in other of his workes and also in this where he findeth this horible herecie concernyng the creation of vizible bodies to bee accordyng to Gods worde For in his booke intituled Paramirum lil 1. cap. 2. he confesseth accordyng to Gods holy worde that Prima materia mundi was Fiat Aud in the same booke to the Athenians he saieth that Materia prima can net be perceined by senses Also in that booke Lib. 1. cap. primo he plainely affirmeth that the vizible matter of ech thing was create for thei were not with God at the beginning For God created them of nothing and inspired into them life and vertue c. So are we taught by Gods worde that in the beginnyng after God had created the heauens and earth the earth was rude voide and emptie that is to saie it was imperfect and vnfruitfull it brought for the no Herbes Trees nor Flowers of diuers collours ●or sweete smelles nor yet any other thyng whiche afterwarde did growe or spryng in it The heauen also at the first lacked his ornaments and so did the water The earth continued baren vntill God by vertue of the word had commaunded it to be fruitfull whereby it brought forth Herbes Trees and Plantes which haue seeds eche of them in themselues accordyng to ther kynd The firmament was emptie vntill suche tyme God the creator of al thynges had by his word made the Sunne Moone and Stars and appointed them their office duetie and propertie The water also was baren vntill the same worde had made it fruitfull of liuyng creatures in their kindes and made likewise foules in their kyndes and blessed them and gaue them commaundemēt to increase and multiplie Also God created and made catell beasts and all creping things of the earthe accordyng to their kyndes and likewise gaue them propertie to increase and multiplie For as Sainct Augustine saieth if wee consider the nature of thinges properly without Allegerye this worde increase and multiplie doethe belong to all thynges which doe grow and come of seeds These leeds saith Paracelsus haue receiued by the diuine worde

in the Mathematicalls and other learning But because the Chaldeās Mesapotamians and Assyrians were moued and s●●rred against him for Religions sake he left his Countrey and kinsfolkes by the Commaun● ement of God and went to soiurne in the lande of Canaan From whence shortly after through great Famine he was constrayned to goe in to Aegipt He there as Iosephus writeth declared God to bee the Creator of all thinges teaching them the Sciences and Mathematicalls By this meanes was the true knowledge of God and of the Mathematicals and Sciences brought into Aegipt the which knowledges the Priestes of Aegipt successiuely did after that professe And they had deuided among them portions of land by Pharoes appointment for their maintenance and stipende as appeareth Gene. cap. 47. After that Abraham returned into the land of Canaan where y e Godly fathers did successiuely professe these Artes and knowledges After this in the yeare of the worlde 2355. Moses that was so acceptable vnto God was borne in Aegipt and was learned in all the wisedome of the Aegiptians as S. Luke writeth in the Acts of the Apostles Cap. 70. And he doth there sett downe and make mention of that his learning for his excellent praise and honors sake Sainct Augustine sayth in his Booke de Ciuitate dei lib. 18. cap. 39. that the wisedome of the Aegiptians wherein Moses was instructed was Astronomy Geometry and Arithmetike and surely it was that which before they had learned of Abraham And although some of the Aegiptians as some of the Chaldeans did wander and stray aside in many foolishe vayne and supersticious speculations yet some were contented with the simple order of Nature profitable to be learned and praise worthie which is to bee considered and marked in the wonderfull worke of God not onely in the places of the Starres and in so goodly and beautifull distinguished varietie of thē but also in their motions powers and secret offices and operations whereof it is like that Moses made choyce abandoning and forsaking the other supersticious and vayne doctrine not deseruing the name of wisedome After these liued Hermes or Mercurius Trismegestus in Aegipt not long after Moses For alas y e great A●tronomer liued in Moses his time was grandfather on the mothers side to Mercury the great whose Nephewes sonne was this Hermes Trismegestus as S. Augustine writeth in his Booke de Ciuitate dei lib. 8. Cap. 26. and lib. 18. Cap. 39. In his tyme sayth Saint Augustine in Aegipt the studie of Phylosophie which did promise to teach that whereby m●n might be made blessed or happie did ●he●●ly ●l●rishe This Hermes or Mercurius was called Trismegestus as some say because he was the greatest Phylosopher the greatest King and the greatest Priest But Guydas sayth that he was called Trismegestus because he held opinion of God nere agreeable with the right doctrine of the Trinitie He did write diuers workes as one Dialogue in whiche Asclapeus is brought in to thinke that one onely God is the maker of all thinges and confesseth the errors of them which founde out the superstition of Idols doth prophesie in that Booke that they shall perishe And in his Booke dedicated tion amōg the Aegiptians at that time Now concerning his knowledge in prophane Sciences in this Arte which we haue in hand for his excellencie in Philosophie as is afore sayd he had one of his titles after Maximus For in his time did the studie of Phylosophie chiefly florish as writeth Volateran lib. 15. Also in his first Booke of 15. intituled libri Hermeicorum he bringeth in a Priest saying thus Doest thou not heare that our Hermes hath deuided Aegipt into his bounde● and lotted ech mans ground asunder that he measured with a corde and deuided dikes for to water the groundes and that he hath ordayned lawes and rules and that he hath named gouernors out of those statutes and ordinaunces and hath appointed chaunges of buying and selling and hath sat downe the briefe doctrine of the course of the Starres and hath deuided the Hearbes And that he hath inuented founde out and taught with numbers or Arithmetike and Geometrie Also all Astronomie Astrologie Musicke and Grammer Others write of him that he attayned at the full to all the partes of Phylosophie Bradeus in primo Epigrammatū sayth that Mercurius found out th●s● fower that is Letters Musicke Geometrie and Wrestling Dioderus sayth that this Mercury founde out Physicke among the Aegiptians This Hermes did also write diuers other Bookes as one intituled Pymander of the power and wisedome of God And other thinges in Iamblicus proctus and prophirius Also an other Booke intituled Latromathematica that is to say meditations applied to Astrologie and diuers fragments and little peeces be by him written which be alledged and cited by other Writers which be not extant But among others his excellent worke intituled Tabula Smaragdina or Sermo veredicus Hermetis or Mercurii Trismegesti patris vere metaphycices doth sufficiently declare his excellent skill and knowledge in this Arte whiche is extant hitherto thou hast heard gentle Reader howe the true knowledge of God and the Science of Chymia from which medicina may not be separated haue bene deriued from Abraham the renowmed father of faith vnder the title and names of the Mathematicall sciences whisedome and Philosophie vnto the Priestes of Aegypt and from them vnto Mercurius or Hermes Trismegestus the Aegyptian which as hath bin said was called three times great whereof two of those titles sleepe with Apollo his golden Harpe that is by equal sweete and temperate motion in the sayd fire By this meanes doth the Chymical Physition dissolue make thinne eleuate and conuert natures and make perfect medicins It should seeme therefore that the Physicke of Apollo was exercise of the naturall vertue and power in man like to the Aethereall fire or els that it was not the grosse Phisicke of the followers of the Ethnicks now in vse but some pure medicine like to the Aethereall fire or a very simple fine and pure medicine wherof the Binarii Phisitions haue no skill And then surely it was not of his owne inuētion or deuise but he had learned the same in some other Countries and brought it into Greece and there practised it wherefore it was accompted his inuention there or els he learned it of some that had beene in some other Countries For Eusebius and others do testifie that Greece was barren and bare of all good Artes and doctrine before the tyme of Pythagoras which liued about the yere of the world ●4●6 And whatsoeuer good learning and knowledge they had they got it frō other Nations As Pythagoras Plato and others did trauaile out of Greece for to get learning and knowledge into Syria Iudia Aegipt Persia and other Nations which the Grecians doe call Barbarians And surely if his Physicke was of his owne and not proceeding from the Children of God then was it not worthie the name