Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	accuse_v	good_a	law_n	1,126	5	4.9469	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 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