Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	soul_n	unite_v	4,194	5	9.8657	5	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

essenties seperated among whō those Orbes are distributed to bee equall and like substaunce but he alloweth that mynde or essence which is the elder that is God to bee onely so much the more excellent then the rest by how much the orbe assigned to him is more excellent then the other Orbes That Philosophie also teacheth that it is an absurde thing and against reason to say that any thing eternall had any beginning therefore because those Orbes be eternal they had no beginning Likewise it teacheth that God medleth not vnder the Moone and that he is not the maker nor the creatour of any thing but onely the mouer of the heauen and it maketh God to be the finall cause onely of motions and not of the nature of ech seueral thing neither doth his Philosophie teach any agent cause of those thinges which it affirmeth to be eternall And by this doctrine it must needes follow that because the world is eternall without beginning ending and incorruptible therefore it needeth not thy prouidence either that it should be or continue nor that it needeth thy helpe And because it hath no other efficient cause of any other but of it selfe therefore it needeth none other to prouide for his being or well being It also teacheth that thou O GOD medlest not vnder the Moone but that thou rulest vnder the Moone onely with a cōmon influence and vsuall course of second causes though some doe vntruely goe about to excuse this doctrine in saying that it accompteth Nature to be God or at least Gods Vicar or deputie which neither needest any such nor yet hast any deputie O most mightie God creator of all thinges strengthen thy people against these and all such doctrines tending to the derogation of thine honour goodnesse mercie and wisedome and by reason it appeareth that no body of it selfe is immortall because each body consisteth of his partes therefore it may be dissolued but the soule of man is immortall and the body is made immortall at the last resurrection by reason of the presence of the soule But Aristotle maketh no mention of the immortalitie of the soule neither doth he attribute any felicitie to it after the death of man whereby Alexander Aptrodisienses concludeth that he denyeth the immortalitie of the soule Also reason teacheth that many diuers and contrary thinges can not bee ioyned together by themselues without the helpe of an other and be not brought to one certaine forme vnlesse they bee vnited together by the helpe of some other The worlde therefore consisting of so many diuers and contrary partes in which colde heate drinesse and moysture are ioyned together and other thinges of contrary nature● and vertues doe agree together in one forme And the Orbes and celestiall bodies of contrary motions from the East to the West and from the West to the East and in retrogradation and direction and stationarij their motions in the Epicycle in the Aust oposito angis doe make no discorde but keepe a regular order in all those contrarieties Therfore we must bee compelled to confesse that there was and is one that hath coupled vnited and ioyned together such and so diuers contrary things otherwise such diuers and contrary things and motions by their owne swing course and mouing would bee dissolued one from an other vnlesse they were preserued by some others Can there be a table painted with diuers colours and pictures or pots of diuers sorts and fashions without a workmaster Can any thing that lacketh a gouernour or ruler be moued by it selfe continually in a regular or certaine order Therefore by reason it appeareth that the worlde is gouerned and ruled O God by thy diuine prouidence And thou O God that rulest all the vniuersall worlde doest also gouerne rule and prouide for each parte thereof for he doth nothing well that neglecteth the least parte of that thing Likewise O almightie God that heathnish Philosopher doth teach that homo Sol generāt hominē whereby O good God it must needes followe that man and the Sunne must be eternall and infinite Though heate nourisheth and cherisheth our bodies yet for all that it is not the cause of generation and begetting but thy worde O mercifull God so commaunding that the blood of this or that man shalbe made male or female Reason can not comprehende this worde therefore it must needes childishly trifle off the causes of such things So the Phisitions following the Philosophers doe referre the cause of generation O God to a cōuenient mixture of qualities which doe worke in the matter ordeyned before what colour soeuer reason doth beare herein yet for all that they doe not attaine to the first cause thereof For the holy Ghost O God doth leade vs into a higher cause then to nature then to qualities and their temperature when it setteth before vs thy worde O omnipotent God in which all things are created and conserued Also O most high God this heathnish Philosophie doth not admit any Metaphisicall principle in naturall thinges in which ascending by the doubtfull care of naturall thinges being remoued from diuine mans minde is turned from them And surely such naturall Philosophie is the next way to make men forget thee O God and to become Atheists for it teacheth men to cleane and sticke fast vnto the nature of thinges not ascending nor considering the Creator And so it tyeth thee O God to the seconde causes and doth not attribute to thee any actions but according to that nature of thinges whereby it doth bewitch men in such sorte and make their mindes so mad that they neither do aske neither looke for any good thing at thy hande for the euent and successe of each thing must of necessitie bee answerable to the naturall cause And by that doctrine thou O God doest followe the nature of thinges created whereas contrariwise all thinges created must followe thee so that it placeth the effected cause in the steede of efficient and the instrumentall cause for the agent And further it teacheth that matter and forme is the first principle of naturall thinges which doctrine draweth thy people O God from true honoring of thee for the creation and prouidence of thy creatures It is not enough to confesse that thou didst create all thinges if it bee sayd also that thou hast forsaken those thinges as soone as thou hast created them as the Carpenter leaueth the house when he hath once made it for so should the worlde sone perish and come to ruine but thou O most mercifull God doest direct all thinges that bee or shalbe by thy vnderstanding and knowledge to meete and conuenient endes such as pleaseth thee to thy honour and glory For in thee wee liue moue and haue our being and all thinges be of thee and in thee and by thee For we can not moue our tongue which is the lytist part of our body without thy prouidence Man may prepare the heart but thou O God rulest the tongue

to them and doe couer them as a garment and death was ioyned to life So imperfection and impuritie is ioyned to puritie and death to life sicknesse to health not onely in man but also in all liuing creatures Hearbes Plants Mynerals and in the fruites of the Firmament and ayer By this meanes the Mynerals haue their rust and canker which worke their destruction and ende The vegetables as hearbes trees and plantes haue their corruptions of diuers sorts ioyned with their pure balme seedes which in their time work their putrification withering cōsumption according to the Science and propertie of their impure seedes besides the alteration which they receiue by the nature of the soyle wherin they growe as may be tasted felt and perceiued by wheate sowen in some ground which will manifestly taste of Garlicke and be much like in propertie And some grounde will make transplantation of one seede into an other as from Wheate to Drake or Darnell or such like The beastes also Cattell and such liuing creatures because they liue and be nourished with the vegetables and minerall resolutions haue like impurities as they haue according to the nature of the soyle whereupon they feede of the water which they drinke As appeareth by the Meadowes neere the Riuer Potheus in y e Ile of Candie neere the Cittie Cortina wherein groweth such grasse and hearbes that the Cattell which be fedde therwith will haue no apparēt Spleene Some countreys soyle do infect the Liuer others the Lungs other places other parts of the Cattell which be there fed as experience teacheth Which partes of the Cattell our forefathers did diligently vewe and search before they layde the foundation of their houses townes or Cities and that they did oftentimes because they would knowe whether those parts were infected with sicknesse with their foode and by the often sight of them they iudged whether the Cattell fed there were holsome for their victuall and foode or no. And because man receiueth his nourishment out of all the rest therefore hee hath infinite sortes and kinds of diseases and therefore no other Creature hath so many meanes to bring it to sicknesse nor to his death But the foode and nourishments for mans body though they haue in them mingled venemous sickly or medicinable properties yet for all that by reason of that mixture with their good seedes as long as vnitie and concord is kept betweene them they be tempered seperated resolued and expelled out of mans body But if man doe take them out of measure or if the first stomake or the Stomake of any part of the body be faultie in attraction separation resolution digestion distributiō or expultiō the seedes of diseases do then take roote in mans body And that euery thing hath his impure seede ioyned with his pure and death to his life though it be neuer so holsome or pleasant to mans nature is manifested and made plaine to the eye touch and taste of them that haue skill to seperate the pure from the impure by his auncient Phisicke or Chymia They finde in Hony Sugar as veuemous impuritie as in Arsnicke and in Roses Violets Balme Betony gold Siluer c. there be impurities They also finde by this arte as there is nothing so good but it hath in it also some impure thing and vnholsom which they separate from the pure so also there is nothing so vnholsome perilous nor venemous but it hath in it also some good thing and pure which hath vertue and power to cure and helpe those diseases and hurtes which be caused and procured by them and by others also As out of Quicksiluer is drawen medicine which can helpe diseases by him caused and by other meanes also They finde in Arsenicke excellent medicine for diuers griefes So Lead hath in it remedie for those diseases which bee caused and bread in the Miners of Leade Out of Tartar also is drawen excellent medicines for those diseases which come of the Tartar of Wine and so forth of others Therefore all diseases do proceede of their impure Seedes which are indowed with science and knowledge of generation and transplantation of impure fruits vz. of sicknesse and diseases according and agreeable to their gift and science Which do appeare and proceede into action by separation breache of vnitie peace concord and agreement whereby they are inabled to striue for the superioritie w t nature pure seedes in mans body Seeing therefore y t first original of diseases in man did proceede frō the breach of vnitie therefore it must needes be that all health must consist only in vnitie And in and by this vnitie health is to be sought and not in contrarietie as the Ethnikes doe Chapter third Of the vniuersall Medicine And how the darke speaches of the writers thereof did deceaue couetous men wherby the right vse of this Phisicke was not vnderstoode but by abuse it grewe to bee despised THE first of the Medicines aforesayde of the auncient Phisicke which is the vniuersall Medicine is such as by that onely all and al maner diseases of what sort and kinde soeuer they be are cured It is so perfect temperat pure and incorruptible that it is able to correct amende aud consume all corruptions in mans body euen as fire doth consume the impure part and separateth it from the pure It increaseth the vitall spirites and defendeth and preserueth the body from corruption because it is separated from all corruptible substance from all qualities of heate colde c. It is not moyst could drie nor hotte but it is Aethereall separated from the inferiour Elements and it is of an incorruptible nature in respect of the bodie from whome it is taken And because it is agreeable with our Anima the Medium aforesayd it nourisheth fortifieth and strengtheneth it whereby it is made able to digest consume and expell all the corruption and impedimentes of mans body wherewith it is ouerwhelmed and let that it was not able to exercise performe and accomplish his office duetie and actions If this naturall liuely fire in man like to the Aethereal fire were not continually nourished it would consume it selfe and also that is ingendered of it Therefore when nature in the stomacke hath separated the pure from the impure of meates which we eate and of our drinke hee doth expell the impure partes by their proper passages but it reteineth and keepeth the fine and pure bodies that be the cariers of the heauenly vertues for nourishments of two sorts the one is of all the members of the body the which nourishment also is separated into the nourishment of the three substanties whereon we consist That is of our Salt Sulphur and Mercury The other which is the liquor of the heauenly Luna is the nourishmeut of our naturall fire or Anima But if this be oppressed stopped or let of his operation or working by the corruptiō of our bodies then is it to be nourished holpen fortified

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