Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	art_n	cunning_a	mover_n	24	3	15.9743	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

The Chymicall Phisition teacheth for the perfect Philosophicall medicine to seperate the gift of nature the life the Science cunning and arte ●● the worker mouer which he calleth immortall and the artificer worker and mouer in a metaphisicall body from the corruptible materiall body subiect to the worker into which it moueth and worketh therewith ●o cure and helpe the Aethereall and heauenly vertue power in man which is the subiect wherein life consisteth and shineth by whose power and vertue the body subiect to the mouer is preserued and maintayned and by it restored when the corruption thereof doth oppresse let and hinder his operation So that it appeareth that the followers of the Ethnicke Phisitions in ministring of their medicines do as if they would go about to restore a fire where is remayning a fewe sparkles vnder greene wood by heaping on more greene wood thinking therby to make the sparkles to kindle and burne but they will not put more fire to the sparkles nor yet vse any meanes to blowe then to make them burne And as if they would minister medicines to a sicke mans house wherein he dwelleth and not to the man that is sicke 4 The Etnick Phisitions lay their foundation vpon the false Center of Binarii and dualitie which is the Roote of contrarietie discorde and dissention therefore most commonly they teache that contrary things are to be cured by their contraries The Chimicall Phisition layeth his foundation vpon the true Center of Vnarii or vnion which is the roote of concord and vnitie So that when any contrarietie in mans body that is to say any infirmitie or weakenesse of nature must be remooued or amēded which did rise beginne and growe by reason of the contrarietie and inwarde dissention of the three substanties of Sal Sulphur and Mercury whereon mans body consisteth which haue broken vnity and concord among them selues or exaited themselues one aboue an other it must be done with peace and concord and not with dissention discord One disease may not be added to another And the Monarchie of mans body must be preserued by harmony consent and agreement and not by Mono●nachie Therefore the Medicine ought to be such as may bring the sicke body to vnitie which can not be done by Binarii the author of discord and contrarietie● but by vnarii ruling equally in three But this doctrine the folowers of the Ethnikes can not digest because they knowe not the three substanties aforesayd though by arte they may be made manifest out of eche thing to the eye and touche neither doe they knowe the concordance and agreement of the three in one nor their exaltation 5 The followers of the Ethnicke Phisitions be ruled by the doctrine and principles of Galen Auicen and such other The Chymicall Phisition in his phisicke first and principally respecteth the worde of of God and acknowlegeth it to be his gifte next he is ruled by experience that is to say by the knowledge of three substanties whereof eche thing in the great world and man also consisteth that is to say by their seuerall Sal Sulphur and Mercury by their seueral properties vertues and natures by palpable and visible experience And when he knoweth the three substanties and all their properties in the great worlde then after shall he knowe them in man For man is Microcosmus for this cause that hee might haue the good and bad sicknesse health of the great world The right way to come to this knowled is to trie all things by the fire for the fire teacheth the science and arte of Phisicke It is the Phisitions maister it teacheth the Phisition experience by digesting fixing exalting resoluing reducing compounding and such like By this experience shall he find out the three substanties of all creatures in the worlde of what nature facultie propertie and condition they be of So shall he knowe all things by visible and palpable experience so that the true proofe and tryal shal appeare to his eyes touched with his hands So shall he haue y e three Principia ech of them separated frō the other in such sort y t he may see them touch them in their efficacie and strength then shal he haue eyes where with the phisition ought to looke and reade with al. Then shal he haue that he may taste and not before For thē shall he know not by his owne braines nor by reading or by reporte or hearesay of others but by experience by dissolution of Nature and by examyuing and search of the causes beginnings and foundations of the properties and vertues of thinges which he shall finde out not to be attributed to colde or heate but to the properties of the three substanties of each thing and his Arcanum Then may he vse Lumen Naturae and by meanes of that vse his eyes in those thinges that hee to bee seene This is the sure way as one of their owne coate sayth it is in vayne to leaue the vse and helpe of sences for reasons sake And an other of the same stamp sayth Experience is the maysteries of thinges 6 The followers of the Ethnickes in the nature of Simples as Hearbes Plantes Rootes c. father themselues vpon Gallen Mesue dioscorides c. and say it is written that in their Bookes So that who is learned in their Bookes may proceeve Doctor of their Phisicke The Chymicall Phisition trieth all thinges by fire whereby the vertue nature and propertie of each thing appeareth to the palpable and visible experience By this is foūd in Honey a venomous tartis●nesse and much filthinesse in Surgar And in Arsenicke excellent good medicine wholesome and frendly for man● body when the impuritie is seperated and cast away By this meanes bee found especiali thinges euen of one kinde only to differ from an other of the same kind As the Rosine of one Countrey is not of that nature as the Rosine of an other Countrey Wheate that groweth vpon some grounde hath the propertie of Garlicke or some other propertie according to the nature of the soyle or grounde either wholesome or vnwholesome And the things growing vpon Mountaines doe differ from their like or from thinges of the same kind growing on the plaine And generally ech Countrey most commonly hath his proper desease besides them that be caused of Influencies by reason of y e foode which wee receiue for nourishment either of the vegetables which receiue their nourishment of the resolued spirites of the Myneralles or of the Animals which be nourished of the vegetables in the soyle wherupon they feede Whereby it commeth to passe that if a Phisition do follow the opinion of Writers of other Nations or be cunning onely in his owne Countrey and Region he shal erre in his medicine So that Nature made manifest by fire and the right applying it to medicine maketh a Phisition according to this Arte. He that listeth to leane to Bookes let him learne of those Bookes which

it is separated into treble nourishment that is of our Salt Sulphur and Mercury and into double excrement So that when these medicines be rightly considered and compared together there seemeth to bee as great diuersitie betweene the rawe and grosse medicines and those that be purged by fire as is betwixt the true doctrine of Christ and the Romish doctrine For as the doctrine of Christ for the health of the Soule is altogether spirituall and the holy Scriptures of God do instruct the soule of man and speake to it whereby the euill affections and the actions and filthy workes of the body be taken away and amendement of life foloweth So do these auncient medicines for the helth of the body consist in heauenly vertues which are to be ministred and ioyned with the liuely Spirits of mans body that they may therby be fortifyed and made strong or rectified brought to vnitie whereby foloweth the help and cure of the diseases of the body And as the Romish religiō is mixed with impurities stādeth in outward ceremonies traditiōs corporal exercises which be lets to the works of the spirite whylest it is occupied about them So these corrporall and grosse medicines which serue for the body consist in bodyly grosse and rawe substances whereby the worke of the heauenly vertues be let and hindered And these bodies doe resist digestion which is occupied about them by meanes whreof the weake and faint partes that desire reliefe can not drawe to them these vertues for their succour being bound and fast tyed to their grosse substance And euen as the Romish religion teacheth that in the Eucharist there is no substance of bread and wine but onely accidents and that our bodies be nourished with the accidents of the Sacrament euen so the Ethnicke Phisitions and their folowers doe teache that accidents vz. heate cold c. be causes of al diseaces And that by them diseases are cured and health restored whereby they attribute vim vitae to accidents dead qualities which are caused raised and stirred vp by other things bee them selues onely Simptomata morborum So that in curing those accidents and qualities they doe as if a man would goe about to stop the flame and smoke of the fire and leaue the hot coles burning Chapter seuen One cause why the Author did write this treatise I Was the last Parliament time before this that is now sommoned at the table of a reuerend Bishoppe of this land which was not vnskilfull in Phisicke in the companie of a Phisition which inueying against this auncient Phisicke by the name of Paracelsus his Phisicke ignorantly attributing to him the first inuention thereof pleased himself and some of his audience in telling that the same Phisicke had no ground nor foundation neither any being Whereupon he tolde a tale that a man came to a Phisition and sayd to him that he was sicke but he could not tell where neither how he tooke his sicknesse nor how it held him The Phisition aunswered him that he had a Garden he could not tell where it was full of simples he could not tell their properties and that he would helpe him but he could not tell when And concluded that this Paracelsicall Phisicke as he called it was like in that it was vaine had no ground nor being I aunswered him with an other tale of a Poet which disdayning that Paynters and Poets were compared together and ioyned in one prouerbe pictoribus atque poetis quidlibe● addendi semper sunt equa potestas came to a ●ūning Painter and asked of him whether he could paint a man shooting at a birde sitting vppon the top of a tree with a Sunne and the bird therwith killed and falling downe yet the man should not be seene nor appeare The Paynter aunswered he could doe all that he required sauing the noyse of the Gunne and the smell of the powder which being excepted the price was agreed on the daye set for the deliuerie of the worke and for the payment of the money and bandes made of each side for performance of couenauntes on both sides The Poet at the day prefixed seeing and vewing the peece of Paynting could not finde the man with the Gunne but all the rest of the worke he found very artificially wrought whereupon he entereth the Paynters bande into the lawe He pleadeth performance of couenauntes the condition of the band being read and the paynting vewed the Gunner could not bee founde whereupon the action was like to passe against the Paynter Then sayd he it is parcell of the condition of y e band that the Gunner should not be seene But yet sayd he turne ouer the leafe which cunningly was couched in the peece of painting then appeared the Gunner very artificially paynted and also a greate sorte of the fables and tales of the Poets before his time very cunningly wrought And among them he had made very artificially a little Ant or Pisiner with a Poets hood about his necke creeping out of a Caue vnder a greate huge Mountaine I left the applying of the tale in both the po●utes thereof to him I do confesse that newe vayne confused and vnperfect doctrine without grounde is odiouse and a signe of r●she wit and greate follie But seeing that both sides do clayme trueth perfection aunciantie and continuance on their sides their methoodes and opinions beeing somewhat briefly layd abroad to the indifferent Reader and after the originall progression and continuaunce of both these Phisickes likewise being set downe I doubt not but he wilbe able to iudge hetwixt them The chiefe pointes therefore be these Chapter eight Certaine differenses betweene the auncient Phisicke and the Phisicke of the Heathens THE Ethnick Philosophers lay the foundation of their Philosophie vppon Aristotle a Heathen and ignoraunt Mayster and teacher of the true knowledge of God and of his trueth The Chymicall Philosopher layeth the foundatiō of his Philosophie in Gods booke and alloweth none other principles of Philosophie but such as be there sounde or such as may bee deduced out of the same or bee not contrary to it 2 The Ethnicke Philosophers ascribe the efficient chiefe and principall cause of thinges vnto nature which is in them wherby they tye and bind God to the second cause and take away his prouidence ouer his creatures The Chymicall Philosophers affirme that all nature of things be onely instrumentall causes not working of them selues nor principally but depending wholly vpon the power and commaundement of God 3 The Ethnicke Phisitions doe seeke with mortall medicines that is to say such medicines as haue corruption ioyned with immortalitie whereof must needes followe dissolution whereof commeth death to cure and helpe the heauenly and Aethereall vertue in mans body And they seeke to cure the materiall body subiect to the worker and mouer and leaue the worker and mouer and his arte and cunning vnthought on and not prouided for because his arte and cunning is not to them knowne

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