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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

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 Natura naturam continet superat sua natura solùm latatur emendatur eius propinquitatis res commisceri coniungi facit By R. B. Esquire Imprinted at London for Robert VValley 1585. Ca 8. Certaine differences betweene the auncient Phisicke and the Phisicke of the Heathens Ca. 9. The causes why this Arte is euill spoken of and findeth fewe fauourers Ca. 10. The first Authors of the auncient Phisicke and of the succession and progression therof to Hermes Trismegestus and howe he left writinges thereof yet extant Ca. 11. What was the Phisicke of Apollo Aesculapius Machaon and Podalirius and of the knowledge of Thales Milesius Ca. 12. Of Pythagoras and his knowledge in this Art and that he taught in Italy And of his scholers and folowers And of the medicine of Empedocles And of the 70. Bookes that Esdras was commaunded to keepe Ca. 13. That the Phisick which Hypocrates left in writing was not descended from Aesculapius Ca. 14. That Democritus Abderites a Thracian did write of this art whose Bookes are yet extant of his teachers scholers and followers and of some of their workes yet extant Ca. 15. That in Plato his time the Priests of Aegipt were very skilfull in this art And that Plato did finde that fault with the Phisitions of Greece in his time as the Chimicall Phisitions doe now with the Ethnicke Phisitions and their folowers And how Aristotle and Plato do differ in the naturall causes of Effects Ca. 16. Of diuers Poetical Fables shadowing hyding the secretes of this Art Ca. 17. Of certaine Phisitions that vsed Chimicall medicines And of the three sects of Phisitions that were betweene the time of Hypocrates and Gallen And that the Chimical Phisitions ought rather to bee called Rationales then the Galenists And that Galen following Hypocrates 600. yeres did comment vpon him against his meaning and wordes And how Hypocrates agreeth with the Chimicall Phisitions Ca. 18. Of the continuaunce of this Art in Aegipt vntill the tyme of Dyoclesian the Emperour And a notable monument thereof in Italy And the spreading of this Art into other Countries And of diuers writers of this Art betweene Galens tyme and Paracelsus Ca. 19. That Theophrastus Paracelsus was not the inuenter of this art but the restorer thereof to his puritie And that hee hath giuen more light thereunto then any other before him And the testimonies of great cures that he did by this Art And of diuers writers learned Phisitions which since his tyme haue written of this Art Ca. 20. The true meaning of Paracelsus in dedicating his Booke intituled Philosophia magna to the Athenians wherewith Erastus one of his aduersaries is so greeued Ca. 21. How materia prima and mysteriam magnam was the beginning of all thinges according to Paracelsus his meaning And how all things created were at one time in the increate Ca. 22. Of the separation of visible and materiall bodies Ca. 23. Certaine notes and cautions giuen for the better vnderstanding of this Chimicall Phisicke Ca. 24. Of the coelestiall medicine of Paracelsus and matters toucking his person and ignoraunce Ca. 25. The Conclusion of the Author The Authors obtestation to almightie God O GOD the father almighty the true light O Christ the light of the light the wisedome misterie and vertue of GOD. O holy Ghost that knittest all thynges together in one which sustainest and quicknest all thyngs by this deuine power giuest strength to liue and to moue and also to continue and to be preserued and nourished O the holy Trinitie three persons and one God which of nothing that is hauing no matter preexisting or goyng before hast created al the world that is all thyngs that are to set forth thy glorie wisedome power goodnesse I besech thee teach ayd assist thy seruaūts against the heathnish and false Philosophie of Aristotle which teacheth that the world had no beginning neither shall haue endyng And that of nothyng nothyng can be made whereby it maketh the world So likewise thy most excellent creature man was created to thy Image in pure vnderstandyng perfect memorie sincere will without any care or without all feare of death or perrilles But O most iust God after his fall death crept in as it were a leaprosie and the Image of God was darkened blemished and almost blotted out Yet by thy mercifull goodnesse O God this Image is repaired by thy gospell because wee be renewed by faieth into the hope of euerlastyng life that wee maie liue in God and with GOD and maie bee one with hym And whereas man after the eatyng of the Apple forbidden had the knowledge of good and euill yet the euil men doe detaine thy trueth O God in vnrightuousnesse and doe refuse thy vocation and callyng which by thy trueth doest continually call vs vnto thee yet this thy trueth naturally grafed in vs continually doeth indeuour as much as it may to appere in action but it is let and hindered by concupiscence which some say is in the nether part of the soule others say it is in brutali spiritu or Anima therfore thou hast giuē vs O God that what we knowe we study to make manifest shewe forth which if we doe not wee be reproued by our owne iudgement for the better part of the Soule or Spiritus which some call sinteresis doeth perswade to that is good Hereby appeareth the wonderfull power and strength of conscience which in great offenses cannot be perfectly quieted Wherefore it is written the Gentiles which haue not the lawe by nature doe the workes of the lawe and doe shewe the worke of the law written in their hearts their conscience bearing thē witnesse their thoughts either accusing or defending them This propertie to perswade to doe good some call sinteresis which thy word calleth conscience which is a liuing lawe which cryeth stirreth and moueth to doe good for thou O God art so mercifull and good to vs that thou hast giuen this knowledge to our minde which like a Schoolemaster doth instruct and teach vs so that cōscience is as it were a certaine lawe in thinges subiect to sence and reason But O good God omnipotent Aristotle his heathnish Philosophie very absurdly teacheth that all the Orbes be bodies subiect to no corruptiō and that they and their motions be eternall and he assigneth to certaine myndes Intelligentis or vnder straunge natures and essenties and seperated their seuerall and singuler motions of the sayd Orbes And he assigneth one Orbe to the high God which is moued by him Whereby he maketh all those

of true Physicke because as Plato sayth he that is ignorant in diuine thinges cannot haue right vnderstanding in prophane learning As Apollo and Aesculapius all the Grecians at that time were without the true knowledge of GOD and were Idolaters and both they were honored as Gods and ech of them had a temple dedicated to him But it should seeme by that Plato hath written and Plinie also that their Physicke was altogether Surgery Wherevnto Cicero doth seeme to cōsent in his third Booke de Natura deorum ascribing to Aesculapius the first inuention of bynding and healing of woundes Sabellicus also Strabo do write that the old Physicke was rude and their medicines were such onely as were found out by chaunce to haue holpen any bodie and such they did minister vnto those that were sicke of like deseases Aesculapius did not meddle with bodies infected with inward sicknesses but onely prescribed to such a dyet about meate and drinke as one did to Euripilus that was wounded at the siege of Troy in the presence of his two sonnes Machaon and Podalirius and as they two did to Menataus whom Pandar woūded there because they thought deseases did commonly come to man either by externall hurtes as by pricking cutting or brusing or els did chaunce to him by euill dyet lacke of exercise and euill order of his liuing therfore they thought it necessary to helpe them that were so hurt But they thought as long as men vsed good dyet exercise and good order of life they cōtinued in health and prolonged their life at ease Therefore Phocilides vsed to say that the liuely vertue and power of the body must be exercised whilest wee bee able But Plato sayth that Aesculapius and others were of this opinion that he which would not liue in the appointed and accustomed rule and order of life but by incontinencie of liuing did fall into deseases was not profitable for himselfe nor for others and that the Arte of Physicke had nothing to doe with such nor serued for them and that such ought not to bee cured though they were richer then Midas And that it was against reason to thinke that men should neede Physicke for Rewmes Distillations and for the griefes of the swellings of the inwarde spirites which come through delicacy of liuing and slouth and lacke of good order in liuing and therefore proueth that those deseases were not knowne to Mahaon and Podalirius at the siege of Troye Asclepyades also the Physition sayd that health consisteth in abstinence of meate and drinke and in ryding walking and running Then resteth to consider what maner medicines they vsed in Surgery I doe reade in Plato in the 31. Booke and 3. Dialogue de iusto that when Pandarus had woūded Menalaus at the siege of Troye after Mahon and Podalirius had dried vp the blood of his woundes with their handes they did anoynt the woūd with mitigating Balmes or Oyntments and prescribed him a certayne order and forme of dyet in his meate and drinke Wherby it appeareth that the maner of their Surgery was like vnto that of the Chymicall Surgions whose maner is with Oyles and Balmes to pacifie nature and to keepe the wounde defended from accidents and to leaue the cure to nature which is able then to be his owne Surgion And more playnly to proue their doctrine one Petrus Hasardus is sufficient witnesse who in his French Epistle before the great Surgery of Paracelsus writeth that as he trauailed through the Countrey of Lyuonia he ariued in a certaine Monastery there where he taried two daies in perusing the Lybrarie and there he found two peeces of the workes of the same Mahacon and Podalirius which intreated fully that Chymical forme and maner of doctrine About the tyme of Apollo that is the yeare of the world 2697. liued Orpheus the Thracyan and was the first that is remembred to haue written of Hearbes as some say exactly and he founde out remedies for many deseases After hym followed one Musaeus his Scholler After them liued Hesiodus in the yere of the world 3111. After him liued Pronopis the Master of Homer which likewise had knowledge of Hearbes in the yere of the worlde ●258 Thales Milesius liued in the yeare of the worlde 3379. and before Christ 584. He trauayled into Aegipt and brought into Greece greate knowledge in the Mathematicalls Ameristus or Mamercus succeeded him Before this tyme was one Sisiphus otherwise called Theosophos a famous Physition Chapter 12. Of Pythagoras and his knowledge in this Arte and that he taught in Italy and of his Schollers and folowers And of the medicin of Empedocles And of 70 Bookes that Esdras was commaunded to keepe ABout the yeere of the worlde 3434. liued Pythagoras a Grecian famous for his wisedome and diuine knowledge and for his learning in the Metaphisickes and Mathematicals he labor●● much in Arithmetick he brought Geometrie to perfection as Laertius writeth He lest diuers rules of Astrologicall proguoslic●tion and of this arte some what he found out Musicke in the starres and deriued the same to mittigate the affections of the mynde he did write of the effect of herbes He trauayled into Persia Arabia Aethiopia and Aegypt for learning and knowledge he was conuersant with the Priestes of the Jewes after he had once professed their Religion After his returne hee taught in Italy Hee was a great Cabalist Some say that one Phericides was his teacher which did first write de Natura After Pythagoras in this learning knowledge succeeded as his scholers and folowers Telanges his sonne after hym Xenophanes Archilas Philolaus Lisias Parmenides Leno Eleates Anaxagoras Leucippus Democritus Nausiphales Naucides Epicharmus Alchmeon Epimenides For Aeliames lib. 9. writeth that all the Pithagoreans were studious in Phisicke and many auncient kings and others before the time of Pythagoras were studious in phisicke which I doe omit putting you first in remembrance of Empedocles a singuler Philosopher and notable Phisition about the yere of the world 3308. Suidas writeth of a medicin that hee vsed to minister called Apnus which was of that nature y t it would preserue a mans body 30. dayes without meat that was speachlesse and ready to giue vp the Ghost for so doeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie I thinke the Phisitions the folowers of the Ethnickes wil confesse that it is no part of their profession to make such a Medicine and that their grosse medicins can haue no such vertue because the knowledge of such medicins doth depend vpon Metaphisicke and supernaturall principles which Empedocles Pithagoras Democritus Plato and diuers others doe maintaine in naturall things contrarie to the grosse Phisicke About the yere of the worlde 3503 liued Esdras to whome the most high gaue vnderstanding and commaundement to write and to whom the most high spake thus The first bookes that thou hast written publish openly that the worthy and vnworthy may reade But the last seuentie bookes kepe that thou mayst giue them

with this Philosophical and Aethereal medicine in which is no grossenesse impuritie nor any thing superfluous And our Anima liuely and naturall fire doth take and receiue to it this Aethereall medicine vertue and heauenly power like to it selfe Whereby it is holpen strengthened and made able to bee deliuered from his impediments and lettes and to consume and expell superfluitics of the bodie whereby the body is compelled to agree and to bee changed into the like nature voyde and clean from corruption and superfluitie Because nature delighteth to bee ioined with her like with peace rather then with warre with vnitie and concord rather then with discord And all naturall bodies desire in their kindes to be perfected which naturall desire is the cause of all perfection This Medicine Vnary among the Philosophers and Chymicall Physitions is called by diuers and many names and couered vnder diuers parables darke kinde of speaches which brought the right vse of this Arte into obliuion and deceiued worldly men and brought many from rich estate to extreme beggery For whereas the Philosophers were louers of wisdom and not of the world nor of worldly riches but desired to haue ternam atque quaternam beatitudinem vz. mentem sanam in corpore sano Therefore they vsed this vniuersall medicine wherewith they disgest and expell the corruptions out of their naturall bodyes wherby the body was so prepared that therein was made a perfect vnion betweene Corpus Anima Spiritus and transitus ab extremo perfecto per medium ad imperfectum Whereby the body was made subiect to the soule whereof seperatio mentis à corpore might ensue This surely they accounted purest Golde and chiefest riches as appeareth aswell by other Philosophers as by them that write of this arte But they that did write of this Medicine did it so couertly that men thought that those Philosophers promised in their writinges mountaynes of Golde and such a Stone or fixed matter that could conuert and turne al other base metals into materiall Gold wherein I thinke they were greatly deceiued For though some say that they doe finde by experience howe to take out of an ounce of Gold a small quantity wherewith they wyll turne an Dunce of Duick siluer or Leade into perfect Golde yet they get nothing thereby for by this meanes they make no more Gold then that weight of Gold was ftō whence they tooke their medicine because the medicin had no more goldish nature then serued onely for an ounce therefore could giue no more to others but may slightly colour more metall but then it is no Golde The probable and likely reasons of concockting digesting purging and separating of the rawe and impure mettals and so to make them pure by arte as nature in the earth doth make perfect Golde and siluer by conquocting and purging of Sulphur and Mercury because arte is the folower of Nature hath deceaued and vndon many men But if there may be such trāsmutation made into gold as men imagine and hope for yet I would aduise no man to study this Arte to that end nor yet to assay or practise that way least he doe repent to late as others haue don before For in my opinion the Philosophers Gold is such a temperate medicine as I haue declared which in deede is Astrum seperated from his impediments and grosse substance and brought to such puritic that it worketh in mans body euen as the vertue and power of the Starres worke in any matter prepared therefore by nature For this cause the Philosophers called the Mynerall diseases and instrmities of mans body by the name of imperfect metals as of Leade or Saturne of Coper or Venus of Iron or Mars c. like as the Astrologians doe aswell by reason of their place in mans body as for their nature and properties For there be double Excrements in mans body the one proceding of his Balme which is his Gold the other proceeding of nourishment The excrements comming of his Gold be called Myuerall excrements of the likenesse of the drosse which is about the Gold before it be fyned with Antimony These Mints are as it were Starres or Seedes therefore they make influencies blomings which are the fruites of Starres and Seedes Therefore they call bealth and sicknesse in man Minerals that is the fruits of man Such diseases in mans Gold are called Mynerall diseases which be purged onely with Mynerall Medicines For Mynerall excrements are onely purged with Minerall medicins which consist in the vniuersall medicine and in the tinctures of Gold Mercury Antimony which purge mans Balme and remooueth it from all filth which being purged all other filth will easely be voyded But if these myneral excrements be not purged then they hinder the operation and working of mans Gold or Balme into the three Principia of mans body aforesayd Whereof followeth their corruption and of the corruption of the Salts in man followe Boyles Vlcers Impostumes griefes not outwardly discerned most paynefull c. So that whē any man y t had any of these infirmities was brought to perfect temper by this vniuersall medicine then they said that those imperfect metals were turned into Golde And by this meanes was this great treasure of medicine hidden so that very fewe Phisitians and professors of Philosophie did vnderstand it though the Philosophere themselues in their writings exhorted al men that did reade their bookes that they should not credit the bare letters of their writings but should rather make an allegorical exposition thereof This seeking of materiall golde by this Arte did bring it out of the right vse of phisick and did as I said bryng many rich folke to extreme beggery whereby they grewe to sophistication of mettalles and so when they had wasted their owne substance they proceeded to exercise deceite lying and deuises to bring others into like state case vnto them selues which mooued princes in their countreyes to make Lawes agaynst Multiplyers as they were termed The auncient Chymicall Phylosophers and Phisitions did vse such darke speeches and parables in their writings because Secretes are to be reueyled onely to the Godly and vnto the children of doctrine and knowledge and vnto the wise therefore they did write vnto such that the secrets might be hidden from the vngodly foolish slouthfull and vnthankefull hypocrites whereby the wise and diligent with trauayle and labour might attaine to the vnderstanding thereof as one of them sayde it is not meete to prouide for a man a Pigion and to rost it for him and also to put it vnto his mouth or chawe it for him The auncient Aegyptians did vse no letters in holy and secret matters but pictures figures and charects grauen of things and beastes least the Secrets and mysteries should be prophaned among the vulgare people Such was the maner of the wise men of the oldest age to deliuer the profund and deep inquisition and search of wisedom by allegogories of secret Letters and by

to the wise among the people For in them is the veine of vnderstanding and the Fountaine of wisdome and the riuer of knowledge in which 70. bookes as some thincke be contayned the vnderstanding of this arte out of the which the worthy from time to time haue receaued the vayue of vnderstanding of this Arte. Chapter 17. That Phisicke which Hypocrates left in writing was not descended from Aesculapius NOwe are wee come to the time of of Hipocrates of Cous in Greece which liued at the tyme of the wars of Peloponensus which began about the yere of y e world 3536. Gesnerus and Andreas Lacuna for credit of their Phisicke say that he was descended from Aesculapius and that Apollo taught Aesculapius Phisicke which likewise did teach his sonnes which were called Asclepiades after their father Aesculapius and so Phisicke by inheritance successiuely did descende from the Parents to the Children vnto Hypocrates And that it was not lawfull for them to communicate the same to any man that was not borne of that family or kinred therefore they that were cunning in that arte were called the sonnes of Phisitions And though his ancestors kinred before him did deteine their arte in their families did not cōmunicate y e same to others yet he reduced it into method and did commit it to writing that it might be common to all men And therefore he is sayde to be author of method and princeps naturalis medicine and the first that did write of Phisicke That Hypocrates was descended from Aesculapius I will not contend because it should seeme by auncient writers to be so or els for reputations sake they did terme him of that progenie But that the Phisick which Hypocrates did leaue in writing was in all poynts the selfe same which Aesculapius did learne of Apollo his father and which he did teache to Machon and Podalirius and was deliuered successiuely by tradition downe the right lyne from them to Hypocrates by the space of 800 yeres for so long time was betweene Aesculapius and Hypocrates is hard to be proued because tradition of doctrine without writing not cos●sting vpon naturall practise nor continuing in one place certeine but at large is no faithfull preseruer of the trueth therof so many yeres neither is it like that the issue of Aesculapius line could bee knowen and did not fayle in 800 yeres nor cease nor degenerate from the steps and studious loue of that arte of their Auncestors neither is it lyke that Hypocrates woulde haue broken his oth if it were true that goeth vnder the name of iusiurandum medicorum Asclepiadarū or Hipocraticū iusiurandū and would make that common which shoulde haue bene kept so secret But if the Phisicke of Apollo Aesculapius was any other then exercise of Surgery as is aforesayd then no doubt was their medicins simple pure and like to the Aethereall fire and therefore altogether vnlike vnto grosse medicins that be nowe stoutly defended as is before declared And that it may appeare that the phisick which Hypocrates had learned was not so precious nor kept so secret in one kinred line and family as we are borne in hand thou must vnderstand gentle Reader that Plinie in his 29 booke cap. 1. and Strabo in his 8. booke doe write that from the time of Aesculapius Phisicke laye hidden and couered in most thicke darkenesse vntill the time of Hypocrates which did bryng it to light by this meanes For whereas it was the maner and fashion of those that were cured and deliuered from any sicknesse to write in the Temple of Aesculapius which was in Cous the maner forme of their remedie and cure thereof to the ende that the like diseases might be by them cured Hypocrates did write out these Medicins and out of them began Phisicke Here thou seest gentle Reader that the Phisicke of Aesculapius was not knowē at Cous at the tyme of Hypocrates but he out of the experiments of olde wiues men and women of the Countrey and Citie which were not kept secret but by custome and vsage were written and fastened to the wall of Aesculapius his Temple openly to be seene he deriued his Phisicke He wrote out those experienses of men and women of all sortes he brought them into order Out of the which afterward he drewe Aphorismes and briefe Rules of Phisicke Besides this it hath bene sayd of some that Hypocrates for enuie that he bare to Aesculapius did set a fire his temple and so consumed the writings of the auncient Phisitians And besides them that bee folowers with them it appeareth by Sudas and other writers that before Hypocrates diuers did write of Phisicke though we haue not their works extant among vs as Democritus the Sonne of Caliphon which was Aesculapius his Priest Nichomachus the Sonne of Machaon did write sixe bookes of phisicke and one of Philosophie Also Hypocrates the first of the seauen which Suidas speaketh of did write of Phisike Orpheus also did write of hearbes and so did Pithagoras and diuers others whereby it appeareth that Phisicke was not kept so secret in one famely but it was at libertie for euery man to see their writings But this is true y t they which did write of y e right true aunciēt phisick Chimical did write darkly and in figuratiue kind of speaches to the entent they would only be vnderstoode of the children of their Science And therefore they did write filiis scientie So they which were cunning in that Arte might well be called the Sonnes of Phisitions as is before declared But to what purpose should any man write darkely of that Phisicke which is so grosse whose medicins be so common to olde wiues and men and women of all sorts And why should any man be called the Sonne of a Phisition for such Medicins rather then the man or woman of the Countrey which had done the like good with such a medicine as the professor of Phisicke did Chapter 10. That Democritus Abderites a Thacian did write of this arte whose bookes are yet extant and of his teachers Scholers and followers and of some of their workes yet extant DEmocritus Abderites of Thracia was in the tyme of this Hypocrates He was olde whē Hypocrates was young Anaxagoras and Lacippus were his teachers Also he trauayled into Caldea Aegipt and Persia for to learne their knowing and knowledge He had a notable Scholler called Metrodorus whose Scholler was Anaxarchus He did write two Bookes one called Magnus diacosmus that is to say of the gouernment and distinction of the nature of thinges and one other de natura mundi He was skilfull in all kinde of Phylosophie naturall morall Mathematikes Metaphysicks and Logick He also did write one excellent worke intituled Democritus de Arte Chimica vel de Arte sacra siue de rebus naturalibus misticis intreating of this Art in effect like vnto that of Hermes Trismegestus aforesayd which is yet extant among vs. Sinesius