Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	devil_n	father_n	liar_n	1,960	5	10.7881	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01091	Hoplocrisma-spongus: or, A sponge to vvipe avvay the weapon-salve A treatise, wherein is proved, that the cure late-taken up amongst us, by applying the salve to the weapon, is magicall and unlawfull By William Foster Mr. of Arts, and parson of Hedgley in the county of Buckingham.; Hoplocrisma-spongus.	Foster, William, 1591-1643.	1631 (1631)	STC 11203; ESTC S102476	41,047	74

lawfull I deny the argument For the Divell for ever to endanger two soules the Mediciners and the Medicined may be ready by naturall meanes secretly applyed to cure the wounds of one body for a time This is not to doe any good to man but to bring him to ruine and destruction The Divell is a lyer from the beginning the father of lyes yet sometimes he tels truth to insinuate himselfe to be trusted and beleeved when he deales falsely Christ therefore and Saint Paul though the Divels told the truth in the possessed Marke 5. 7. and Acts 16. 17. yet they silenced them and cast them out So though the Divell would cure our wounds or diseases we must not accept it because he intends not our good but our utter ruine and destruction by it Like a Boat-man hee rowes one way and lookes another quite contrary Those are naturall and lawfull cures which are wrought by Sympathies But this cure is wrought so is called by Crollius unguentum Sympatheticum the Sympathizing unguent For this unguent consisting of mans-mosse blood and fat hath in it a naturall Balsame This naturall Balsame by the influence of the Starres causeth a sympathy betwixt the weapon and the wound and so the application of the Medicine to the one effects the cure upon the other Therefore this cure is naturall and lawfull I will not contradict the major proposition But the minor is in part improbable in part false It is improbable that this stinking Weapon-medicine should have a naturall Balsame in it more than others That odoriferous ●pobalsamum gotten in Iudea and Aegypt the Iewes chiefest treasure as Iustine tels us reputed the best in the whole world curing wounds in three dayes cannot worke such wonders as this And 't is false that that Balsame if there be any causeth any sympathy betwixt the wound and the Weapon For the Weapon is an hard insensible substance voyd of all affection and pathy It is not altered by the dressing of it It comes not to suppuration as wounds doe And where there is no affection and pathy there can be no co-affection and sympathy Besides all things sympathizing affect the sympathized within a certaine distance as hath beene before related This doth not so What sympathy then is there betwixt the Wound and the Weapon And that the influence of the Starres should cause this sympathy is yet more strange As if the smearing of a Weapon here below can call the Starres above at any time when we will to give an influence which they gave not before nor had not given at all had not the Weapon been smeared at all O inchanting Salve vel possit coelo deducere lunam Thus Witches by annointing themselves with their venificall ointments are carried up in the airy Heaven Thus our Weapon-Salve-mongers by annointing their tooles bring an influence downe from the starry Heavens These like the Woman-Priest of Massyls in the Poet can command the starres Of whom Virgil Haec se carminibus promittit solvere mentes Quas velit ast alijs duras immittere curas Sistere aquam ●luvijs vertere sydera retrò Those which are sad with charmes shee 'l undertake To cheere up and buxsome and glee to make And others which to mirth themselves compose To strike in dumpes and all their mirth to lose Shee 'l make the Rivers cease to runne their race And starres in heaven goe backward from their place That the annointing a peece of Iron here below should draw down an influence from the celestiall bodies above to conjoyne in sympathy two bodies farre disjoyned in place is to me an argument sufficient to prove that if any such thing be it is Witchcraft and so I shall account it Magneticall cures caused by emission of radij and spirits carrying a curing vertue from one body to another are lawfull But of this sort is this cure For as the Loadstone being sensible of an understanding phantasie and endued with life sends forth his radij and spirits even to the Articke pole though farre distant So this Salve when the weapon is annointed with it causeth the blood residing on it by magneticall operation to send forth his spirits by the vicine ayre to the wounded body and this spirit carries the sanative vertue from the weapon to the body and so the weapon and the wound are though not immediately yet mediately joyned together by the spirit of the blood which hath life motion in it as Paracelsians teach For whersoever the carkeise is that is the body there will the Eagles be gathered together that is the spirits Matth. 24. 28. For the spirit of the blood doth sympathize with the body and hath life and motion in it And this appeares by the comming forth of fresh blood out of the carkeise and dryed limbes of a man murthered when the murtherer is present And by the testimony of holy Scripture Levit 3. 17. and 17. 14. Dent. 12. 23. All which places tend to this purpose that in the blood of creatures is life This likewise is manifest by the sundry motions of blood in the body of man In anger the blood of man will boyle In sorrow the blood is cold In feare there is a palenesse in the face by a flight and recesse of the blood In shame there is a blushing or flushing of blood in the face All these are proofes of the life and motion of the blood Nay the blood of man hath a voyce though we heare it not For Cardanus saith that Motus aer semper sonum excitat quamvis non audiatur But God who sees and heares all things heares the voyce of it and understands it Therefore God said to Cain What hast thou done the voyce of thy brothers blood cryeth unto me from the ground Gen. 4. 10. These are magnalia naturae the wonders of nature These are occultae qualitates secret qualities Every Peripateticke every pccorius asinus rurall Rhombus and pedainticall Parish-Priest understands not these magneticall cures by emission of the spirit of the blood Onely Paracelsians whose studies are to bring to light the abstruse and hidden secrets of nature know and understand them and to good purpose for the health of man practise them The Levite and the Priest passe by the wounded man to Iericho But the Lay Samaritan versed in the mysteries of Nature takes him up releeves and cures him Luke 10. 33. Must it therefore be called in question whether his applications be Witchcraft because each obtuse understanding apprehends not the reason of them God forbid To attribute any thing to the divell whereof God and Nature is the Author is to rob God and man of the honour due to each of them and to give it to Sathan which is slat idolatry and a great discouragement to learned men to put in practise their rare and vulgarly unknowne experiments Thus Galen himselfe complained that when hee

betwixt the blood residing on the weapon and that in the body The one is warme living by the vitall spirits the other cold and dead by the losse of them The one is blood in his persection the other in corruption the one properly the other equivocally And what actuall sympathy or correspondency is there betwixt heat and cold perfection and corruption Blood in their living fountaines may sympathize The plague and other sicknesse is apt to runne in a kindred or blood because of the similitude Were I perswaded of the artificiall incorporation of the warm blood of one man with anothers I might in time be brought to beleeve a sympathy and also the Doctors nancius inanimatus because of the life in it either by some sparke of spirits by the warmth detained or by union acquired but that cold dead dry corrupted blood out of the body should smpathize with moyst warme living perfect blood in the body seemes to mee such a paradoxe that I thinke I shall not beleeve in whilst I have blood in mine owne body But the Doctor proves it by the example of blood sucked by the Divell from Witches which remaining with the divell sympathizing with the blood in Witches bodies changeth their nature and makes them become maligne and diabolicall O profound example Non valet exemplum quod litem lite resolvit Here Master Doctor closely conveyes a ground for his Argument which neither true Philosophy nor Orthodoxe Divinity will give us leave to assent to The Witches blood remaining with the blood-sucker the Divell sympathizes with the blood in the Witches body How can this be How can blood a substance corporeall remain with the Divell a spirit and incorporeall I smell a Rat. I know the Doctors intent He would leade us into the errour of Plato as Iamblicus followed by Apuleius and Theupolus who hold that the Divels have tenuia corpora tenuious and slender bodies for the Doctor who impiously attributes composition to God dares falsely though it be a sinne to be lye the Divell attribute corporeity to Divels The contrary of which that they have no manner of bodies is the tenent of the Church And the truth of it may be manifested foure wayes viz. the authority of 1 Scriptures 2 Councels 3 Fathers 4 Schoolemen First Scripture teaches that the Divels have no manner of bodies We wrestle saith Saint Paul not against flesh and blood but against spirituall wickednesse or wicked spirits in high places Ephes 6. 12. And indeed living bodies may be touched and handled therefore Christ said to his disciples when they were terrified and affrighted and supposed that they had seene a spirit Luke 24. 27. Handle mee and see for a spirit hath not flesh and bones as yee see me have vers 39. But Divels cannot be handled therefore Divels have no bodies Besides our Saviour cast out a legion of divels out of the possessed Luke 8. 30. A legion is sixe thousand saith Casman and others Now sixe thousand divels could not really and substantially possesse one man as a Pilot doth the ship being the externall mover of it if divels were corporeall Secondly the second Lateran Councell held at Lateran in Rome anno 1●●5 in the time of Innocent the third where were present 1284. Prelates besides Ambassadors from the East and Westerne Emperours and from the Kings of Hierusalem England Spaine France and Cyprus rankes it amongst the Articles of Faith that we are to beleeve That God created some creatures corporeall onely as stones mettals c. some spirituall onely as Angels good and bad and some of a common and middle nature participating of both as men Thirdly the Fathers teach the incorporeity of Angels both celestiall and infernall As Saint Basil Gregory Nazianzen Chrysostome Gregorius Magnus Cyrill Theodoret Venerable Beda Isiodor Damascen c. In very deed Origen Tertullian and Saint Augustine seeme to incline to the contrary as that the Angels are corporeall substances But Origen was a Platenist and followed his Philosophy too much wherby he brought himselfe into many errours in Divinitie amongst which this is one wherein we leave him And for Saint Augustine that incomparable Father there are three opinions concerning the verity of what he held in this point Some say he did somewhat incline to this opinion So Hurtadus de Mendoza Others say that it cannot be denyed but that he was absolutely of this opinion So Lodovicus Vives Lastly others say that he delivered not this opinion as his owne dogmaticall tenent asserendo maintaining it but recitando opinionem aliorum as the opinion of others reciting it So Thomas Aquinas and Durandus de Sancto Portiano But Casman Estius and other Schoolmen excuse both Saint Augustine Tertullian and other Fathers that they delivered not this opinion positively but comparatively in respect of God who is so incorporeall that he is all act without power of future being what he now is not infinite repletively filling all places without being circumscribed any where as man or defined as an Angell pure and simple without composition of quantitative essentiall or integrall parts without composition of matter and forme without composition of subject and accident without composition of power and act without composition of kinde and difference and without composition of being and essence Man is not simple but compounded ail these wayes God is most simple and absolute compounded none of these wayes Angels are not simple but compounded some of these wayes Therefore when the Fathers said that Angels are corporeall they meant it secundum quid non simpliciter comparatively and in respect of God who is actus simplex voyd of all composition not absolutely in respect of themselves Fourthly and lastly the Schoolmen run in this streame as Aquinas Durandus and all the rest For so saith Estius a late and most learned Schoolman It is the common and constant doctrine of all Schoolemen that Angels are altogether incorporcall and purely spirituall Now then the Divels being not corporeall how can they so retaine and incorporate the blood sucked from Witches as to alter and change the nature of it into their nature and that altered blood by sympathy to change the masse of blood remaining within the body For though it be a common received opinion that the Diuell useth to sucke some place of the Witches body and to that purpose either enters a true body of some creature as the Divell in Paradice entred into the body of a Serpent to deceiue Evah Gen. 3. 1. and now adayes appeares to Witches like Dogs Cats Hares c. or assumes a body of cōdensed thickned ayre compacting it to the shape and colour of man and when he hath done his errand layeth it aside againe as a man doth his garment it being resolved into the former matter yet this body because it is not united to or long kept by the Divell cannot keepe the blood it sucked but