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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

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

inuentor of this Arte but the restorer thereof to his puritie and that he hath giuen more light thereunto then any other before him and the testimonies of great cures that he did by this Arte and of diuers writers and learned Physitions which since his time haue written of this Arte. AFter all these followed that famous and worthie Phylosophicall Chymist Theophrastus Paracelsus whose paynes were intollerable in searching out the secrets of Nature and in setting forth and amplifying this Arte and in practise wonderfull He was not the author and inuentour of this arte as the followers of the Ethnickes phisicke doe imagine as by the former writers may appeare no more then Wicklife Luther Oecolāpadius Swinglius Caluin c. were the Author and inuentors of the Gospell and religion in Christes Church when they restored it to his puritie according to Gods word and disclosed opened and expelled the Clowdes of the Romish religion which long time had shadowed and darkened the trueth of the worde of God And no more then Nicholaus Copernicus which liued at the time of this Paracelsus and restored to vs the place of the starres according to the trueth as experience true obseruatiō doth teach is to be called the author and inuentor of the motions of the starres which long before were taught by Ptolomeus Rules Astronomicall and Tables for Motions and Places of the starres and by others whose Tables of motions of the starres by long excesse of time grewe to be vnperfect which imperfections by Copernicus his obseruations were disclosed opened and brought to the former puritie nor yet is the lawe of nature in the starry motions now though newly and lately we haue the old tables reformed and trueth liuely restored Neyther was any Countrey or people at any tyme tyed and fast bound to one kinde of Salue Oyutment or Medicin but it was lawfull and needefull for men to search and find out and to adde better to that was in vse and to altar the same though it were vnlike and contrarie to that was before vsed So that latter ages haue alwayes added somewhat to the former and newe diseases require newe Medicins And so much the rather for that by the Ethnickes phisicke old and common diseases haue not their certeine remedies as the Goute the Leprosie the Dropsie the falling sicknesse nay now and then the Quarteyne and blacke Jaundies yea what adoe sometime doth the seely toatheach make among them to cure it nay what disputations and mutes are to be maintained about the cause of it by their doctrine Therefore true searche and true proofe by him made and reuiued and true principles by him restored are and ought most ioyfully of others to be embraced folowed But after the trueth is found and established then to seeke or goe about to alter that is to seeke after lacsings His most enemies can not denie but in Surgery and also in Phisicke he did great cures and had great skill in preparation of Medecins Erastus his greatest enemy in the Preface of his first volume to y e Reader hath these words Studiū diligentiā quam in preparatione medicamentorum certorū adhibuit nequaquam reprehendimus sed vehementer commendamus Againe hee sayth Laude eum sua frustratum non velimus dum artem preparandi destillandi quasi reuocare ad vsum conatus fuit Such like commendatios I finde in him and in other of his enemies though in trueth this is no cōmendatiō of Paracelsus in Erastus his mouth which can no skill of preparations of Medicins according to this Chymicall arte But in this that his most enemy is compelled to confesse the trueth of preparation of his Medicins by reason of the successe that followed in the ministring of them to his Patients This Epitaphe grauen in a Marble stone reared against the outside of the Church wal of S. Sebastian at Salsburge at the fote of a payre of Staires going downe vnto the Churchyard there yet to be seene doth shewe and prooue what opinion they had of hym which knew him concerning his knowledge in Phisicke which is as foloweth Conditur hic Philippus Theophrastus insignis medicine doctor qui dira illa vulnera Lepram Podagram Hidropisin aliaque insanabilia corporis contagia mirifica arte sustulit ac bona sua in pauperes distribuenda collocandaque ordinauit Anno Domini 1541. die Septembris 24. Vitam cum morte mutauit Pax viuis requies aeterna sepultis He in his life time was had in such reuerence as it is written of him that some called him Rabbi Moyses Some called him Hypocrates some Esculapius some Monarcham perpetuum Othersome called his doctrine a natural Gospell the storehouse of trueth Othersome did not stick to affirme that the world had not his like It is credibly wri●ten of him y t he healed twelue Leapors at Norymberge opēly brought to him Cyriacus Iacobus Typographꝰ in an Epistle dedicatory to the mightie Prince Otto Coūtipalatine of Rhene and Duke of Bayerland writeth this if his Latm be Englished They which haue the thinges yet in freshe remembraunce doe reporte that not long agoe there was one Theophrastus of Transsiluania who hauing knowledge in the secrete misteries of this arte founde out a matter which without doubt the old and auncient Phylosophers the serchers out of nature hidyng by darcke parrables and couert speches woulde signifie and giue the world warning of and in appliyng ministering the same to mans body he hath performed wouderful almost diviue thyngs for he d●ubted not by the means of y t thing to cure those three most greuious dezeses that is to say the Goute Leprosie fallyng sicknesse besides all other dezeses wherein he did wonderfull cures There bee a great number of learned Philosophers and Phisitions as well such as weare Galenists as others which at this daie doe embrace follow and practise the doctrine methods and wayes of curyng of this Chimicall Phisicke As D. Petrus Seuerinus in Denmarcke Philosopher and Phisition to the Kyng of Denmorke now raigning An other is D. Albertus Wimpineus a Phisition also and Philosopher whose patron is that noble Prince Alberte Paltzegraue of Rhene Duke of high and lowe Bauaria Hee in his Epistle dedicatorie before Archidopa of Paracelsus by him published in douche doeth reprehend the folowers of the Ethnicks whō hee calleth wenyng great Docters because they giue so muche praise to Aristotle Hipocrates Galen c. for ther labour and trauailes onely to Theophrasus Paracelsus they are not onely vuthankesull but withall they speke ill of him and reuile him although he hath exercised him self more then any of the Philosophers or Phisitions in the hid secrets of Nature serched them out knowne them published them for the preseruation and furdering of the long life of man which their doyng he iudgeth rather worthie to be accompted wilfull blindnesse then iudgement agreable to knowledge and manhode And he giueth this farder reason of their doyngs For they perceiue

trueth consisting onely in God whome they knewe not and in his Christ the trueth it self whome Galene the prince of that phisicke in his workes hath blasphemed of set purpose and by expresse wordes And therefore he and the rest his folowers were sedused with the spirit of contradiction and error Yet their folowers thinke wee doe them great wrong in saying such haue not sayde nor written the trueth As though Artes and Sciences may be possessed and exercised by mans braynes and inuētions without God that made them This may well be called blasphemie Herein Plato may be sufficiēt witnesse against them saying that no man can rightly vnderstande and haue knowledge of things belonging to man if he be ignorant in things parteyning to God and doe not first know things diuine For seeing Christ is the way by the which we ought to begin proceede goe onward and to the ende in all our actions artes and Sciences we ought to walke in this way aswell to attaine knowledge health and life in this world as life in the world to come The heathen Phisitions not walking in this way must needes erre and stray not receiuing the key of wisdome which is science of GOD himselfe who giueth wisedome to the wise And seeing that all things which the Father hath be his sonnes Christes and seeing wisdome and science be the riches of God and all wisedome is of him and the power of God is wisdome and science and the working power of GOD is Christ and Christ is the trueth therefore hee that swarueth from Christ neither hath the treasures and riches of the wisdome and science of God neither is lead into the trueth by the trueth it selfe therefore hath not trueth And seeing Christ is life it selfe which is the power of life to himselfe and to al others by whome all things are made and moue and by whome life is in all things frō things celestiall to things in the heauens ayer water and earth and to all matter in the world which hath life and he is in the life and is the power of the seede of all things which become and proceede to be manifested and come to action of whom euery body brought forth by touching and coniunction doth grow and increase and by whome all thinges are one not as a heape of Corne or graine is one body onely by lying together but because all partes doe hang together and be as it were one chaine For God Christ the holy Ghost the soule Angels and all corporall things is as it were this chaine and the Father is the principall life and cause of life and al things in the world haue bèing and life of Christ the life it selfe which giueth them to all things and is in the life and all in all Who also is the light of the light that is of God which sitteth in the Center of all things that be from whence with his vniuersall eye that is with the light of his substance whereby he is their being and life doeth behold all things For from the Center all things are seene at once and alike Therfore all perswading speaches and fayre and plausible arguments hauing great shewe and colour of reason being deriued out of mans braines or corrupted or mingled with the leuen of mans inuētions swaruing from Christ or not resting in him or leauing nothing or very litle to him in whose power and gouernement all things are from whome health and life is deriued in whom all the treasures of wisdome and knowledge are hidde must needes be not onely confuse and vayne but also erronious foolish deceitfull false and counterfeit though they beare neuer so gay titles of Philosophie wisedome or phisicke Such is the Philosophie whereof S. Paule giueth vs warning Col. 3. saying beware lest there be any man that spoyle you through the tradition of men according to the rudiments of the world and not after Christ for in him dwelleth al the fulnesse of the Godhed bodily Such Philosophie and phisicke hang not together in the chaine aforesaid nor yet bee illuminated from the right Center nor seene from the same but be founded vpon diuers Centers whereby their Circles doe cut one another or touch ech other therefore they doe not consist in vnion but are contrary to eche other Such Center is the Center of dualitie contrarietie and discord The originall thereof is worthely called Binari the author of diuersitie and contrarietie which alwayes maketh sedition and discord as vnitie is the band of concord For concord is the vnion of diuers appetites of those things that doe desire whereby they be of one minde Therefore euery thing in the worlde doth so long indure and abide as long as it is one but it dieth and is dissolued as soone as it sesseth and leaueth to be one Vnquietnesse beginneth in things where Meum tuum is become to be knowen in them whereof commeth griefe which is a sense or feeling that can not abide deuision or corruption Whereby it appeareth how desirous Anima which is medium inter corpus spiritum is of vnitie in his body which bendeth it selfe and striueth against that passion or griefe of his body by the which it greeueth him that his vnitie and integritie should be weakened Chapter second The originall causes of all diseases in the greate worlde and in the little worlde which is man GOD almightie the creator of al things did see the angels which he had created fall from vnitie and he made all the world to the image and similitude of vnitie wherein it did consist Also by his bountifull goodnesse and prouidence he created Microcosmum or little worlde vz. man his ternarium and last creature and substituted him in the place of his other creatures which were cast out of heauen From this one did God deriue all mankind And hee did not create the woman which should bee cowpled to man as he made him but out of him that al mankind should spring out of one to the commendation of vnitie and concord The worlde did persist in this vnion and did obserue the nature of vnitie vntill that wretched creature Binarius which fell from vnitie and made a dualitie contrarietie enuying the state of man that persisted in vnitie by captious sophisticall reason did perswade him to eate of the Apple forbidden whereby he brake vnitie and fell headlong into disobedience dualitie and contrarietie Then was he spoyled of perfection and of the health of his soule and body and purchased to himself all the filthinesse of vice infirmitie and sicknesse Also the Seedes of all things of the world which by vertue of the word of God at the beginning had receaued power of generatiō and multiplication were perfect and sound without corruption aud did persist in vnitie vntill such time as by the said counsel of Binarius man fell into disobedience and brake vnitie Whereupon by the curse of God impure Seedes were mingled with the perfect seedes and did cleaue fast

into sweete mittigat corrosions heates tastes smelles Coagulations c. of medicines and make them volatill and spirituall to helpe and cure spirituall and long circulated diseases For this cause Erastus and others not conceauing a right the meaning of Paracelsus doe imagine a construction of their owne heads ond braines of that they read in him which is not agreeable with his meaning and vpon such an absurditie of their owne deuise they make long discourses and goe about to disprooue that which is not affirmed or that which they can not skill of I would such folowers of the Ethnickes did in this followe their Prince Captayne Gallen as they doe in the rest of his doctrine which being demaunded at any time of any Sect being himselfe addicted to noue whether it were sound or good or no vsed to say that he could not make any answer there unto vnlesse he had first learned all their decrees and determinations perfectly and had gotten a briefe method to iudge them for no man sayeth he can iudge of things to him vnknowen But alas herein the cause of this Chimicall phisicke consisteth in a desperate state for though this Arte be shewed by worke and experience and experiēces which doe agree with nature and do bring forth like actions by the cause of all certeintie yet it may not come to that triall for in the scholes nothing may be receiued nor allowed that sauoreth not of Aristotle Gallen Auicen and other Ethnickes whereby the yong beginners are either not acquainted with this doctrine or els it is brought into hatred with them And abrode like wise the Galenists be so armed and defended by the protection priuiledges and authoritie of Princes that nothing can be allowed that they disalowe and nothing may bee receiued that agreeth not with their pleasures and doctrine whatsoeuer is ministred to any person according to their rules and Canons although it be to the destrunction of the patient must be reputed accepted ratifyed allowed and accompted learnedly well and rightly done and they are excused and discharged of their fact by the lawe called Lex Aquilia But as long as the vns kilfull and fluggish Phisition may enioy that immanitie and freedome and as long as it shalbe allowed in the Scholes to be heresie and foule ignoraunce to speake against any partof Aristotle Galen Auicen or other like heathens doetrine as long as the Galenists may shrowde themselues vnder the Wings and protection of Princes Priuiledges and Charters the cause of the Chimycall Phisition must needes lye in a desperate state And no man almost shalbe able to attayne to the perfection in true Phisicke As long as Scotus or Thomas Aquinas and such other were so priuileged in the scholes that no interpretation of Gods worde was allowed but such as was brought out of them or agreed with them the cause of true Religion and seruing of God was in desperate state and it lay oppressed and hidden And as long as those that were noseled in such puddle were mainteyned defended and priuiledged by princes and potentates it was hard for trueth to shewe his face abroade openly Wherefore if the Chymicall doctrine agreeing with Gods worde experience and nature may come into the Scholes and Cities in steade of Aristotle Gallen and other heathen and their followers And if it were lawfull I and commendable for euery honest student to labour in the Philosophicall searching out of the trueth by the fire or otherwise and thereby either confirme and make manifest the trueth by this Arte tought cather to adde newe things wel tried to the old that be good and then to reiect the other vastard adulterat sophisticat stuffe and so ioyne words and deedes together then should there be no time spent in vayne and vain glorious bable and sophisticall disputations without due triall by labor and worke of fire and other requisite experiments then should it easely be seen whether Gallen and other heathen or the Chimests were most to be folowed and allowed And whose writings and trauailes were more auaileable for mans health either conseruing or restoring who seeketh more paynefully faythfully sincerely charitably and Christianlike for the certeine helpe of his neighbour and not for lucre or veine glory and pompe the auncient Chimical Phisition or Gallen and his folowers Then as Galen the prince of their Phisicke sayeth if men would not bee sworne to the wordes of any master or teacher they woulde choose out of eche thing that were best and would not be slaues to followe or name them selues either of Hypocrates Praxagoras or of any other man Chater 10. The first authors of the auncient Phisicke and the Succession and Progression thereof to Hermes Trismegestus and how the rest writing thereof yet extant FOR the Authros Inuentors originall succession and progression of this auncient Chimycall Phisicke whose studie and vse doeth flowe out of the fountaines of nature and is collected out of the Mathematicall naturall and supernaturall precepts as is aforesaid in the beginning hereof it is to bee vnderstanded that Adam by diuine reuelation or by arte giuen to him of God did foretell of the vniuersall destruction of the worlde one by water the other by fire And no doubt he was indowed with singular knowledge wisedom and light of nature that assoone as he did behold any beast he by by did so exactly know all their natures powers properties and vertues that he gaue them names apt meete and agreeable to their natures and properties whereby it appeareth he knewe the natures and properties of things better then we whē we haue spent all our life time in searching out their natures which was a singuler gift of God pleased him mightely The sonnes of Seth which were his Nephewes receyuing wisdome knowledge from the hands and deliuery of their Auncitors least that the Mathematicals and that knowledge they had so learned should perish with the fludde did erect two Pillers in which they did ●ngraue their learning knowledge and inuētions out of the which they that should be preserued from the fluddde might learne those knowledges cunning and Arte ss Iosepus writeth in his first booke Chap. 13. of Antiquities which did see one of the Pillers that was of stone in his time standing in Syria as he writeth Abraham the Prince of faith was borne in that Countrey where those Mathematicals and other knowledges learning was thus preserued and continued 292. yeres after the Flood in the yeare of the world 1949. This Abraham hauing knowledge in the Mathematicalls which in his Countrey were preserued as is aforesayd by the wonderfull harmony of the worlde did ascende to the knowledge of the one onely God as some say But rather thereby he did see and perceiue the inuisible thinges of GOD that is his eternall power and Godhead by the creation of the world And he being the mightie and renowmed father of the elect nation no doubt was a greate Deuine as hee was excellent