Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	religion_n	true_a	7,548	5	5.1593	4	true

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

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

error Plato reproued in the Greeke Phisitiōs long ago which Plato taught that Anima curat corpus And because the heathnish Philosophie doth attribute the cause of thinges to dead qualities of heate cold c. and not to the liuely vertues and powers in thinges therefore that heathnish Phisicke seeketh by like dead qualities to cure liuely and mechanicall spirites And because they vnderstand not that deseases doe proceede of the mechanicall spirites and tinctures of impure seedes ioyned to the pure by thy curse O iust God therefore they seeke not their medicines in the pure seedes And because O mercisull God the heathnish Phisicke and the heathnish Philosophie doth not acknowledge that it is thy power and vertue that bringeth forth all thinges that growe and that thy working power doth preserue and maintaine all thinges and that it is thy curing vertue that helpeth and cureth all deseases greeses and infirmities by such meanes as it pleaseth thee or without meanes therefore they cleaue fast to their false imagined naturall causes and meanes of helpe forgetting thee whereby many of them become Atheists And because the heathnish Phisick of Galen doth not knowe how thou O God hast ordeyned all thinges in vnitie peace and concorde therefore it seeketh the cure in dualitie and contrarietie To bee short because O most merciful God the heathnish Phisick doth not knowe that the purest best and medicinable parte of each thing is in his Center therfore it neither doth seeke neither haue his fauorers learned nor doe knowe how to finde that pure parte nor to separate the pure from the impure they cannot digest nor make ripe that is rawe they cannot chaunge sower into sweete they cannot mittigate the lothsomnesse of heates tastes smelles coagulations c. neither make any medicine volatile For which cause therefore doe they not knowe the power of the mechanicall spirites by meanes of their subtiltie finesse pearcing and moueablenesse neither do they knowe the finesse and pearcing by meanes of separation of thinges mixt with them neither the separaetion by meanes of digestion and circulation wherefore they doe not knowe how the mechanicall spirites of deseases doe differ among them selues and one from an other in power pearcing moueablenesse finesse grosnesse in easie or vneasie resolution and alteration and such like tokens whereby they are ignoraunt of the true causes of the pangs fits and passions of deseases and how and in what maner bodies and partes of bodies doe differ one from an other and among themselues For seedes do differ in partes of the body and as the seedes doe differ so the bodies and partes of the bodies doe differ one from an other and their natures and properties of which difference of the seedes cōmeth the difference of the mechanicall spirites conteyned in them in which the giftes and offices of the seedes doe florish Likewise might they know of the fits panges and passions of deseases the difference of the seedes and of the fruites of the seedes being knowne the seedes or rootes of deseases are knowne euen as the Peare tree is by the Peare because the fruites vz. the panges fits passions and maner of the deseases are brought forth like to the rootes Neither haue they any skill to reiect the Bynary and to bring the Ternary to the simplicitie of vnitie where by the medicines may bee purged from their carcases and impediments and the spirit Anima be brought out of darknesse into light by meanes whereof the corrupt body of man may bee so purged and purified that the troubled minde and oppressed memorie may bee quickned and releeued by thy gift O God and be made more able to vse the talent by thee giuen ●t the beginning and the more strongly to resist the wicked deceiuer and be better disposed to honest life and conuersation pleasing to thee O God Because O most mercifull God I doe finde these faultes and such like in the heathnish Philosophie and heathnish Phisicke I do know that by the fauorers and followers of that Philosophie and Phisicke I shalbe mocked laughed at had in derision and my sayinges and words shalbe wrested racked writhed dismembered pulled from their partes and turned from their right sence and meaning And the more vnskilfull the aduersaries be in the true Philosophie and Phisick and withall wilfull the more busie O God wil they be to replye with taunts quippes scoffes and gibes but such deserue no place nor time of answere Wherefore O most wise God author of all wisedome I pray thee instruct thy people and seruaunts in the true Philosophie and Phisick and open the eyes and mollifie the hearts of the followers of the heathen that they may see and followe the same for thine honor glory And from lying lippes and deceiptfull tongue deliuer me O God R. B. FINIS Chapter first What the auncient Phisicke is And what the phisicke of the Ethnikes or heathen is And that there is no trueth that is not deriued from Christ the trueth it selfe THE true and auncient phisicke which consisteth in the searching out of the secretes of Nature whose study vse doth flowe out of the Fountaines of Nature and is collected out of the Mathematicall and supernaturall precepts the exercise whereof is Mechanicall and to be accomplished with labor is part of Cabala and is called by auncient name Ars sacra or magna sacra sciētia or Chymia or Chemeia or Alchimia mystica by some of late Spagirica ars Which sheweth foorth the compositions of all maner bodies and their dissolutions their natures properties by labour by the fire following Nature diligently So that Philosophie naturall and supernaturall the Mathematicals Chimia and Medicina be so combined together that one of them can not be without the other I doe meane the true and right vse of Chymia and not the abuse thereof which promiseth golden mountaines vnder the vain title of Philosophie and Wisdome the wisedome whereof is consumed and wasted in smoke by force of the fire This auncient and true phisicke consisteth of Medicines of two sorts The first is Vniuersalis or vnarii The second is ternarii or particularis These two are founded vpon the Center of vnitie concord and agreement their scope and end is to bring the sicke person to vnitie in himselfe they doe agree with the rule of Gods worde they depend vpon the fountaine of trueth The Eth●●kes or heathen haue of their own braynes deuised a third kinde of phisicke or Medicine which is binarii or vulgaris This is most grosse and worst and is that phisicke which is most commonly vsed and most stoutly mainteined and defended This phisicke is founded vpon a contrary Center to the other therefore a false Center For it consisteth in dualitie discord and contrarietie It maketh warre and not peace in mans bodie It is not founded vpon the rule of Gods worde but vpon the authoritie of men reprobate of God such as were Idolaters and ignorant of the

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