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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

Paracelsus herein is that euery creature maie iustly bee saide to be in God because without God there is nothyng but yet they be not so in God that they be of his substance or parte of hym For it followith not that the thyng that is in an other is that thyng in which it is For wine is in the botle yet the wine is not the botle The sunn is in the glasse and the glasse in the soun yet neither of them is that y e other is Sainct Augustine teacheth by expresse wordes that euery creature is in the creator and God is in euery creature for saieth he euen as if a man were at Rome if he doe thinke vppon the whole Cittie and comprehended and included all the Cittie with all the people thereof in his mynd by immagination it may very well be saide that Rome is in his mynde and his mind is in Rome so is it truely affirmed that God is in euery creature and euery creature is in God But to goe a little nerer to the matter euen as in a little corne or grane all thynges be inuizible at one tyme whiche in processe of tyme doe appere in the stalke and eare as the roote stalke knottes or ioyntes blade eare blossom chaffe brissels and corn and nothing riseth commeth or is in the stalke or eare whiche is not deriued or desended frō the secret treasure of the corne or graine For all those thynges were first in the graine not in the hu●ge quaintitie but by vertue and power whiche causeth all those things and hath the commyng to worke all those seuerall formes figures and thynges belongyng to the stalke and eare in iust and true order and proportion by dewe separation and diuizion as in the same graine all thynges were inuizible whiche in tyme did growe in to the stalke and eare so is it to be thought in the beginnyng when God created all thynges of nothyng he had all thynges together in hym which were made Chapter 22. Of the seperation of vizible and materiall bodies AS concerning the separation of materiall and vizible bodies Paraselsus in his booke de meteoricis axpressionibus saieth that in the beginning God created the iiii Elements of nothing by his word fiat and that nothyng was made somewhat by hym and was made into one substance and one bodie so that all thynges were included in that one vz materia prima After that he separated ech of them out of that as pleased hym wherefore God did woorke six daies vntill he had drawen out seperated and formed out of Materia prima materiàs vltimas y t is to saie all creatures and had put in eche of them peculierly his proper nature condition and state and placed and ordeined hym in his place and mantion so that after that he ceased from creatyng and all places were replenished with the number of creaturs of all kinds and their Essentiis Euen as the Potter hath his earth or claie before hym in which be contained diuers formes of vesselles and instruments for he maie out of one lumpe of claye frame and fashion a thousand and more sondrye fashions of pots and vesselles Likewise the Carpenter and image maker maie forme out of one peece of timber what he list so that he knowe how to seperate from it that which is superfluous and not meete for the Image so God did drawe and seperate all creatures out of one lumpe and matter which he made of nothyng And as the earth in the winter is bare rude and baren without beautie but yet hath in it al colours as greene blewe white with all other fine and noble colours and all other things which in the spring and sommet doe appeare and come forth whiche a man woulde not beleue to be in it vnlesse he did see thē euen so all the diuersitie of bodies did proceed out of materia prima This doctrine doeth seeme to agree with that place of the holy Scripturs whiche saiethe God made the worlde de materia infromi vel inuisa And with Sainct Basill and others which affirme that there was some what before this vizible world And it auoideth certaine obiections whiche certaine heretikes did make against Gods holy worde and did aske from whom the water was vpon which the spirite of God was caried for it was not written before that God made the waters and suche like questions for the water is not so called in this place that we should thinke it to be suche as we can nowe see and touche neither was the earth which is there called voide and inuizible such as this whiche maie bee seene and handled but where it is saide in the beginnyng God made heauen and earth vnder the name of heauen and earth all creatures are signified which God made and created out of it afterwarde For prima materia was made confused and without forme out of the which all thynges were made whiche were seuerally formed And therefore it is rightly beleeued that God made all thynges of nothyng For though all thynges were made of that prima materia yet that was made of nothyng and that prima materia whiche God made of nothyng was calle Co●lum terra as it is saied in the beginnyng God made heauen and earth not because it was so presently but because it was so potentia for it is written that God made heauen after Euen as we maie saie of a kernell of an aple that in it bee the roote bodie bowes leues and fruites not because they be so presently but because they wilbe so after So it was saide in the beginnyng God made heauen and earth as it were the seede of heauen and earth whilest the matter of heauen and earth was therein confusedly And because it was certaine that the heauen and earth should thereof be made therefore the same matter was called the heauen and earth This is the opinion of Sainct Augustine in diuers places of his workes and in his xii book Confessionum he saieth God made this world de materia informi which he made of nothyng out of which he made all thynges which be in this world And an auncient Chimist likewise saiethe de simplici substantia primordialis cuiuslibet elemētii elemēta que sunt materia naturae fuerant pure creata cum diuina separatione Chapter 23. Certaine notes and cautions giuen for the better vnderstandyng of this Chimicall Peisicke THus I haue giuen thee gentle reader a taste of the dealing of Erastus aganst Paracelsus he hath stuffed fiue volummes with the ●●ke stuffe for suche matters in●einyg against hym as either he is ignorant and vnskilfull in and which he doeth not vnderstand or such as he hath mistaken and for such as by hym be falsly gathered or peruersly re●eited or craftely handled and maliciously mangled hauyng either somethyng cut from them or some more added or racked out of their place or wrested to a wrong meanyng whiche the place giueth not or else whiche in