will haue it deriued from distribution Among Mathematicks and Poets it is not taken for the same â—hing Arithmeticall is diuided into Par and Impar By one is â—â—â—ified the masculine by the other the feminine gender Thâ— onâ—â—s imperfect diuiduous and infecundious the other perfect fruitfull and indiuiduous Geometricall Number consists of puncts which is a note impartile it treateth of lines straight curued circumferent flexible Rhombus est quatuor linearuÌ„ aequalium non orthogonalium sed tangentium concursus Cylindruâ— GeometricuÌ„ corpus est quod pro â—ius summitate habet duos circulos parallellos Conus geometrica figura est in ipsa basi habens latitudmem in supersicie acumen cum circularicontento Enharmonium quod Enharmonica Diatonicum est quod diatonica dâ—uisione vtitur Chromaticum quod chromatia See of these in Briennius an antient writer cited by Posse Selec Biblio To. 2. cap. 1. Augustine calls the first audicial the second progressory the third occursory the fourth recordable the last sounding Lib. de music 6. c. 9.10.11 jacent perpendicular altern distermine straight angles square narrow summities circles semicircles and those limits called swaddled as also Figures Trilaters Quadrilaters Multilaters From whence come Equilaters Equicrures Gradates Rectangles Acutiangles Obtusiangles and such as are longer as Rhombi Rhombides and Mensulae In such as are solid it comprehendeth Pyramides Prismata Conos Cylinders Cubes Sphears such as are called Octendras Dodecaedras Icosaedras consisting all of diuerse quantities as hath learnedly been handled by Politian Intellectuall Musick is compounded of three Diapazon Diapente Diatessaron resembling the three parts of the minde that is vnderstanding sense and habite The first comprehendeth seuen things the minde imagination memory cogitation opinion reason science The second aimeth at foure sight hearing smelling touching The third consisteth of three increase height decrement That which is called Enharmonious is correspondent to naturall and morall Philosophy Diatonicall to Theology and Ciuill Law Chromaticall to the Mathematick and Economick That which is productiue resembleth the changes of mens liues and the conuersions of manners Of all symphonicall harmony justice hath euer bin taken for the principall so that there is a threefold number or concord Arithmeticall Geometricall Harmonicall Proclus an antient Philosopher constituteth fiue kindes of Numbers in the voice in proportion in the soule in reason and in diuine things so that by putting Theologicall Number to the other three mentioned before is to make a perfect harmony Vnder which I include all those Numbers cited in Scripture touching God or the three Persons in Trinity all those which are mentioned by those antient Doctors of the Church School-men and others who haue treated of holy mysteries whereof this Book shall affoord great plenty As touching the antiquity of Numbers some make a question whether they bee more antient than that which wee call Superficies and the line Macrobius resolueth it in this manner It must needs be saith hee Lib. 1. in Somu Scip. c. 5. that Number is more antient than the other for that from the line we come to the other as to the first from whence all those Geometrical lines or rules are borrowed The first finder-out of Numbers among the Heathens is Pythagoras the Samian some others attribute it to another Pythagoras who was an excellent Grauer or Caruer Linius will haue them to be the inuention of Minerua Polidor Virg l. 1. c. 19. others ascribe it to Mercurie Howsoeuer we need not contend much about their antiquity seeing there is no Monument old or new which can make them so antient as the Book of Genesis or That of Numbers where both in the creation of the world and in the numbring of God's people commanded by God by Moses and Aaron a remarkable President is giuen vs to knowe how greatly the vse of them was respected in those daies So that as God began and finished the Frame of the world with Numbers so he will destroy the same by numbring of his people vnto judgement Considering then all things are made capable of Numbers the heauens earth sea the soule and body of man yea the Angels themselues if wee beleeue those Cabalists what is that which is not comprehended vnder Numbers It is God himself who is that Vnity infinite eternall simple absolute in whom as there is no change so nothing can bee added or taken away from him Who again as he is One from euerlasting so is he vnchangeable in his purpose vnmoueable in his actions past finding-out in his waies making his Throne that he sitteth vpon like himself that the proportion of the one and other might bee equall according to the opinion of that learned School-man To say then that God is not to bee comprehended vnder any Number beeing an Essence numberlesse cannot be offensiue seeing that Maximus Lib. 2. c. 17 an antient Father teacheth vs His God-head is indiuisible because he is without quantity hee is without quantity because hee is not endued with any quality he is void of quaiity because hee is simple he is simple because he is interminate interminate because hee is infinite infinite because he is immoueable immoueable because he wanteth beginning and he could not haue a beginning because hee was from euerlasting Now it resteth that according to order wee should speak of their worth and dignity number force vertue efficacy energie and how large their extendure is as I finde them heer and there related by the testimony of famous Writers Which for auoiding of confusednes fastidiousnes I haue according to their seuerall properties collected them all in a Summe not omitting one Number from the least to the greatest from the Vnary to the Number of fifty and vpwards Neither haue wee barely set down their Numbers properties and effects but haue vnlocked many of their mysteries now and then by diuiding them now and then by adding light vnto them and now and then by bringing in authority and reason for the farther explication explanation and illustration of them All which being performed according to the module of our skill learning and judgement we thought it good in the later end of this discourse to proceed to other speculations borrowing their light from hence or which properly are annexed heerunto by necessary consequence CHAP. III. ONE IF Pythagoras were not the Inuenter of Numbers as some make him yet hee was a great Amplifier and Illuminer of them beyond the common practice of all other Philosophers whatsoeuer so that if hee were to bee blamed in any thing it was because hee did attribute too much vertue to them This is hee Lib. de cura mor. Graco 2. c. 6. who according to the testimony of Theodoret Ambrose and others took his pedigree from the Hebrewes Iearned much from Moses and abstained not from the Iewish Circumcision Which a man can hardly beleeue if he should bee the Author of that transformation of soules into the bodies of other men as it hath been
grant there were vnitie in the Angels which some call imperfect yet it cannot bee compared to that vnity which is in God Therefore God neuer spake of the Angels there when he spake of the Vnity Dici non potest quanto interstitio creator a creatura sit dissitus N. Cho. because it is repugnant that the self same thing should bee one in nature with God and his Angels there is so great disproportion betwixt the Creator and the creature Primasius an antient Father maketh a twofold distinction of penitence The one before Baptism Lib. de gratia at libero arburio which may bee tearmed a depriuation of Baptisme the other after Baptisme by which our sins are washt away There is a twofold Church the militant and triumphant in the one the faithfull dwell together with the wicked in the other the faithfull alone Man when he dieth hath a twofold receptacle his body passeth into the earth from whence it came his soule to heauen from whence originally it descended There is a twofould Book of life of vocation and election wee may haue our names blotted out of the first but not out of the last Euery dissolution of an argument consisteth in two by distinguishing by improouing By distinguishing when fallacies of words are detected through some ambiguity and construction the one by co-operation or conjunction the other by equiuocation many times through confusion of Synonimies diuersity of distinctions or lastly when the Principles bee quite differing from their Principiata as we call them Again by improouing two waies Either from the Principles themselues by shewing the absurdity of false Principles or from reason taken from authority or by conuincing the lesser authority with the greater which is frequent among Logicians Euery Figure is either angular or circular Those two appellations vsed by those Pythagoreans Vnum and Bonum may fitly bee called the two Names of God Hee is called One because he is the beginning of all things as also the vnity of each Number Good because hee is the end rest and absolute felicity of all things The water produceth two kindes of liuing things birds and fishes Euery point in the Line is twofold straight or circular according to Ptolomey There be two manifest operations in the Whole as touching celestiall bodies Motion and Illumination There be two motions one that is a mans owne proper the other borrowed There are two Starres beneficious vnto vs Iupiter and Venus The Art military consisteth of two things Men and munition Logick consisteth of two Inuention and judgement Two things are required in a souldier Strength and discipline Angels haue a twofold vision Matutine and Vespertine Christ's incarnation was necessary for two respects For the vnion betwixt the creature and the Creator for that it was needfull that God should become man for the full satisfaction of mans offense which by man alone could not be satisfied As there bee two Starres or Planets beneficious to vs so there are two maleficious Sol and Mercury There be two kindes of exhalations aride and humectall according to Plato's diuision of humours crasse and viscosius Wherein our Alchymists doo somewhat agree though some think the contrary for their Sulphur serueth in stead of that which is aride and dry their quick-siluer standeth for humid and viscosius euen as by red wine they signifie bloud Gold is of a twofold nature spirituall being astrall formall volatle corporall being materiall or fixe To the making of that which we call Aurum potabile two things are required The first is that the gold be volatle not able to be reduced to his first substance the second that the spirit of wine be added to this that both may be made volatle He that will be skilfull in this Art let him reade Paracelsus Book called Thesaurus Alchymistarum page 398. Of this drink he writeth thus in another place Tanta vis inest auro potabili vt non satis possit praedicari Maior enim vis confortandi non reperitur Ita vt per hoc remedium omnes morbi curentur inprimis y qui sunt in summo gradu cuiusmodi est contractura Besides Libauius in his Alchymistry hath written well touching this Subject Ficinus calleth the one Paradise celestiall the other supercelestiall Epist lib. 6. There is a twofold Paradise appointed for the twofold condition of man spirituall and temporall maintained by those Rabbines The one where that illuminant vision is that is viuificous which the School-men call the intuitiue knowledge of God which hapneth to the soule separated from the body the other wherein contemplation being not made is called illuminant which is made by connaturall Species and this is not beatificous The one commonly is called celestiall the other terrestiall There are also two tortures appointed for the punishment of the soule from their opinion the one placed in the highermost the other in the lowermost world Hell is taken two manner of wayes for the punishment and so the diuells carry hell continually about them for the place of punishment where the soules of the wicked are tormented According to Phylo there be two words two reasons two mindes one aboue vs as the exemplar of our reason the other our owne reason it selfe Naturall science is occupied about two either it handleth those things which commonly are in the things themselues or those things which seeme to bee but are not Some will haue the heauens composed of two elements that is from light and the water others from light and water permixed together The art called canonick consisting of harmonic vseth two kinds of instruments Monachorde Tetrachorde consisting of twenty strings called Nerui treated of by Ptolomie But this is found in Organes onely percussorie tensile inflatile That part of Astrologie called Meteoroscope handleth two things difference of sublimities distance of Starres There are two kindes of veynes which are as conduits by which our meat is conueyed into the body The one sort make way to the heart the other are deriued from thence They which goe to the heart are as ministers that they may conuey from the liuer to the heart imperfect bloud which the heart receiueth and turneth into that which is absolute and perfect The other which come from the heart prouide that the juice concocted by them may bee distributed through all the parts of the body CHAP. V. THREE THe Number of three is the first composite Number called a multitude of some by our Arithmeticians the ternarie his vertue and power is diffusiue among all creatures And it is a plentious Number because it is the fountaine and well-spring of all things productiue the beginning of all procession the continuance of all immutable substance as in our third Chapter before was touched By his multiplication with the vnity and dualtie he bringeth forth Tetraclys one of Pythagoras Principles beeing no other then the Idea of all things created conteyning one two and that which is infinite Whereto adde foure
quatuor vnumquâ—dque regit ac durat ducentos annos vt cumtrigonum igneum incipit supernae planetae suam coniunctionem semper habent in ignto signo donec trigonum hoc durabit Sâ—c de reliqais Paracelsus The breadth is diuided by the line of the Germane sea from the sea Herculean led vnto the gulfe called Isicus and afterwards to the East of the Promontorie back wards which line separateth the North part from the South But the line from the gulfe of Arabia led through the Aegean sea the puddle of Pontus and Meotides parteth the East and the West So that there are foure quadrants according to the trigonous Number the first called Celtick the second the South part of Asia the third the North part of Asia the fourth the West part of Aethiopia according to the opinion of Ptolomie a most diligent Interpreter of the heauens and their motions Now although among the Antients there was but a threefold diuision of the earth contayning foure quadrants yet in desciphring her different qualities site temperature signes wee see how needfull the vse of Numbring is By later inuention another part of the world is found out which will make this Number more compleat then euer it was There are 4 properties of speaking belonging to 4 seuerall kingdomes expressed thus in Latine Galls cantant Itali caprizant Germani vlulant Angli iubilant There bee foure animall faculties in mans body according to Plato's dimension Attractiue retentiue alteratiue expulsiue Vertues of those heauenly motions and force of the Starres are knowne foure manner of waies By the coldnes or moysture of the earth by the temperature of the heauens by the coniunction of the elements by the secret power of hearbes plants stones and metals wherein the facultie of those Paracelsians chiefly consisteth There is a quadripartite partition of creatures in Plato For God looking back to the Idea of his minde hath produced foure kind of liuing things Those which he calleth lesser Gods or heauenly mindes ayerie creatures aquatill and terrestriall Death is terrible to 4 sorts of men 1 To infidels that look for no resurrection 2 To the welthy and rich man 3 To them that neuer tasted of the Crosse 4 To them that are strong and youthfull Aristotle in his booke Degeneratione animalium if he be soundly vnderstood doth not altogether disagree in this point There be foure principall parts in mans body Animall vegetall sensitiue rationall There be foure instruments of motion spirits first sinnewes next muscles or the instrumentall parts of the back the whole body last There be foure Crises which Physicians ought not to be ignorant of Simple deficient euill imperfect and euill both A Physician ought to be skilled in foure things whereby hee may know those Crises the better The foure seasons of each disease the beginning increment declination vigor Whereto if he adde the inspection of the vrine I dare assure him an excellent Physician For of those diseases which happen in the liuer and betwixt the veines there is no certaine signe to be had but from the vrine Which is no other then an excrement of bloud in the hollow veine brought through the reynes and vrinarie passages into the bladder Foure things must be considered in the vrine There be 4 seasons or discrimined times touching the frame of the infant in the mothers bellie handled by Leuinus Lemnius Lib. de miranatu 4. cap. 23. consistencie heat quantitie contents The good vrine will bee knowne by these foure properties If it be mediocrous of substance answerable to the portion which it receiueth of a subrufe and subflauous colour hauing his sediment white light equall In a captaine there are foure things required knowledge experience authoritie fortune In warre foure things must be had money weapons store of prouision and artillery There be foure parts of diuine Philosophy The first entreateth of God according to the worke of his vocation or predestination the second of God There bee 4 things which driue away a friend without recouerie Eccles 22. To blaspheme him to disdain him to open his secrets to wound him traiterously as far as his power shineth in the effect of his creation the third of God as far as his wisdome surmounteth in the worke of our Redemption the fourth of God as far as his goodnes or clemencie shineth in the worke of our glorification There were foure Riuers compassing Paradise shewing the fertility of that place Ganges Tygris Euphrates Nilus There be foure lawes bearing the names of foure Gods Saturnian Iouian Fatall Adrastian Eudoxus mentioned before giueth to euery planet besides the Sunne and Moone foure spheares The first causeth diurnall motion the second the motion of longitude vnder the Zodiack the third Ecclyptica linea est qua media Zâ—diacâ— latitudinem diuidit ita vt gradus sint virinque sex Zodiacus gradus 12. latus conâ—inet Sub Ecclyptica linea ebliqua moue ur Luna Epâ—â—ycius quid sit vide Peâ—rum Aliâ—ce sem de sphara the motion of latitude as it declines from the Ecclyptick or toward the South and North the fourth which letteth that the planet goeth not but according to her meanes of latitude in the Zodiack and that shee may not reach to the poles of the Zodiack For as the Zodiack goeth by the poles of the third sphere so the third sphere deferring the planet according to the motion of latitude passeth through the poles of the Zodiack Lest therefore according to the probable opinion of Astrologers the third sphear may bring the planet beyond the Zodiack there is giuen a fourth which driueth her towards the Ecclyptick whose poles Aristotle if we beleeue Eudoxus assigneth not There are foure kindes of rights naturall ciuill nationall militarie Euery element hath foure properties The fire is hot lucid penetrating subtile in the greatest degree The ayre humid Time may be ill spent in learning 4 manner of wayes 1 If a man preferre Appendices before the substance of things 2 If a man confound arts without order 3 If a man reade all things and will be euery where 4 If a man reade or practise that which is not agreeable to his profession transparant subtile light in the lesser The water is cold white thick ponderous in the same The earth is drie black thick and waighty in the greatest God hath foure excellent attributes he is infinite incomprehensible incircumscriptible eternall Gods name is expressed vnto vs in foure Hebrew letters Mem Zade Pe Sade which some Rabbines appropriate to Dauids Kingdome And it is written so because this Number is euen and perfect and God is said to haue no imperfection in him Besides the Persians doe write the name of God with foure letters signifying the perfection of his diuinity The Wisards of Persia called Magi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arabes Alla the Assyrians Adad the Ægyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from running
contemplatiue life according to Saturn politick and practick according to Iupiter angry and ambitious according to Mars concupiscible and voluptuous according to Venus vegetable and stupidous according to Mercury Hee must also be acquainted with these fiue frequent in Plato's Works Eus idean alterum status motus interpreted at large by Ficinus Our election standeth firm vnto vs for fiue special reasons following The first is the euerlasting and immutable decree of God before the world was created made as touching the liberation and reconciliation of all mankinde The second is the opening of this decree by his promise made vnto Adam Abraham Rom. 11 and the rest of the Patriarchs as touching the benediction to come The third is the consideration of the will of God teuealed vnto vs by his promise The fourth is the commandement of God from heauen that wee should beleeue in his Sonne Iohn 6 Rom. 8 1 Cor. 5 1 Thes 2 Ficinus holds there be fiue kind of lights In God in Angels in reason in the spirit in the body out of these words This is my well-beloued Sonne and so forth The last is the holy Ghost confirming and making vs sure that we are the chosen sonnes of God The holy Trinity includeth in his essence fiue things Vnity simplicity immensity eternity in commutability but holding that God is Immensus I mean not that there is in him any quantity of dimension but of vertue for it is a Theologicall Rule which will ouerthrowe their Popish reall presence Non est vbique Deus mole corporis sed prasentiâ Maiestatis And according to this immensity God is infinite incomprehensible There are fiue things which we ought not â—o put confidence in 1 Beauty which is fraile 2 Health which is vncertain 3 Life which is short 4 Honor which is transitory 5 Pleasure which is mixed with sorrow incircumscriptible eternall vnchangeable to make vp the fift Number There be fiue notions of God Paternity Filiation procession innascibility common spiration Whatsoeuer man can think-vpon fiue manner of waies God is Hee is the most perfect most worthy most noble most excellent most mighty Hee that will dispose the conception of his minde to others by way of teaching must doo it fiue manner of waies First hee must prosecute that matter or subject hee takes in hand Secondly hee must cleerly and perspicuously propound it to his hearers Thirdly hee must garnish it with some ornaments of discourse fitting time and place Fourthly he must confute that which is objected in his way Fiftly he must reduce all things into order by an apt kinde of partition repetition epitomizing dooing all thing to that end that he may finde his hearers attentiue obtaining their beneuolence now and then from the persons now and then from the things themselues A Theologist There are fiue things which often deceiue 〈◊〉 1 Wisdome which is small 2 Vertue which is weak 3 Will which is distorted 4 Affection which is turbulent 5 Reason which is vnbridled Rom. 12. ver 1. Mathematicas disciplotas multi Sancti nesciunt quidem qui sciunt cas sancti non sunt Aug. dealing with an aduersary must be able to distinguish fiue manner of waies By Allegoties Anagogies Translations Tropologies History There be fiue things inseparable Heauen and earth earth and that which we call Inane hell and darknes the Spirit of God and waters light and our bodies The earth void of it self concludeth domesticall darknes then it is joyned next vnto light by light vnto the heauen by heauen to the spirituall substance now put thereto God which is the end and beginning of all things one omnipotent without beginning without quantity form and number and who will not admire this fift Number All arts all kinde of knowledge whatsoeuer according to the opinion of the Antients is included in those fiue Books of Moses All antiquity holdeth that from the vertues of fiue things admirable emploiments haue been effected By prayer fasting alms-deeds repentance a chaste minde And this is meant by Saint Paul where hee saith Exhibiting our bodies as a sweet-swelling sacrifice to GOD holy pleasing rationall obsequious and so forth Perfection of vertue consisteth in fiue Sufficiency order religion prelation security The Mathematicks is a dangerous study for fiue respects It is no true science it leadeth not to felicity it destroies the fundaments of naturall Philosophy it is full of obscurity There are fiue thing neâ—eâ—sary â—o a â—â—â—â—ne 〈◊〉 he must not 〈◊〉 ignoâ—am of 〈◊〉 Piâ—â—â—ples â—â—â—â—ondly he 〈◊〉 must diuide 〈…〉 the 〈…〉 interpret 〈…〉 â—on â—â—y he 〈…〉 the â—â—â—â—monies of Scripture without peruerting them Lastly the must reconcile those places that seem contradictory Hypertus de studio Theologico it is full of scurity it hindreth Theology Wherefore one writeth Nihil magis nocivum Theologo quà m frequens assidua in Mathematicis Euclidis exercitatio All kinde of sounds in musick haue fiue differences Sharpnes grauity space Systeme region of the voice whereto adde Indole or sense called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there will be nothing wanting Pronunciation consisteth of fiue voice countenance gesture comelinesse and habit of the mouth The diuell an noieth mankinde fiue manner of waies Outwardly by hurting the body as in Iob inwardly as those that are possessed or lie in a trance by impression of idols or imaginations suggesting euill by tempting the body to sinne through exteriour senses lastly by deceiuing through objection of false forms For hee perswadeth good through obetext of euill hee suggesteth euill vnder shewe of good he disswadeth good praier deeds of charity for to auoid the crime of vain glory Hee disswadeth the lesse euill to bring a man by despair vnto the greater Lucifor fell from his first dignity for these fiue causes following First beeing placed in the highermost hierarchie he was not content with his owne proper state Secondly the consideration of his first happinesse blinded him Thirdly because hee ouercame the first man by tempting it was needfull he should be ouercome by the second Fourthly he loued himself and his owne priuate good more than Him that created him Last of all hee thought scorn that any should be equall with him There bee fiue kindes of garments according to Vives Profitable There bee fiue excellent qualities in an horse which hee borroweth from fiue sundry beasts 1 Quicknes or nimblenes from the Hare 2 Ready sight and a faire hanging tayle from the Fox 3 That he eat his meat well from the Wolfe 4 That he hold his hayre and haue strong hoofes and posterns from the Asse 5 That he loue to be bridled by his master from a woman vnder the comn and of her husband Epid l. 6. Actius l. 1. de notis affec c. 4. precious light neat vain There are fiue hard works to bee done To play the Commander in the Field to pray to preach in the Pulpit to teach in a school to bring forth a childe
parts thereof Now as the Frame of the world soon shewes vnto vs that there is a GOD the first and indiuisible Vnity from whence all other harmony proceedeth so this God although he be not to be measured with any quantity as hauing all number within himself yet the next way to knowe him perfectly is To begin with numbring For Except wee worship one God in Trinity and Trinity in Vnity without confounding the Persons and diuiding the substance as holy Father Athanasius saith in his Creed we shall neuer be saued And it is worth obseruation there is no number little or great begetting begotten or mixt of both which hath not some spark of the Deity in it wherein God may not be said familiarly to be known of vs yea euen to dwell with vs as farther in this discourse shall bee made manifest For example Our common Creed read in the Church being a Summe or an Abbridgement containing all the mysteries of Christian Belief cannot bee made knowne vnto vs without the ternary Number seeing it consisteth of three parts The first is To beleeue in one GOD Father omnipotent Creator of heauen and earth The second is To beleeue in Iesus Christ God and Man The third is To beleeue in the holy Ghost The first is a Symbole of our creation the next of our redemption the last of our sanctification Again all the Commandements of God consist of two from whence the whole Decalogue is deriued whereof three Precepts being of the first Table concern our knowledge and loue of God the other seuen the loue of our neighbour Now it is manifest that the mysteries of our Christian Religion cannot bee knowne without Numbers no more can many parts of Scripture for the Book called the Apocalypse stiled by the holy Ghost it self hath so many dark and problematicall Numbers so many mysticall and symbolicall impenetrables that without the Art of numbring it were foolishnes for a man to say that he were able to vnderstand them As God therefore hath not reuealed himself vnto vs but by numbring so man as touching both parts his soule and body called a little world cannot be knowne sufficiently without the help of Numbers Some therefore write that the soule is no other than an harmony framed out of Numbers by a maruellous concordance in which opinion was Pythagoras and Plato To finde out then her essence temperature condition quality is to be skilled in the Art of numbring As touching our body it is composed all of Numbers musicall concent and harmony for Anatomists hold Andra Iaw reu Prasa ante lâ—â— de anatomia that his symmetry reacheth in length 300 minutes in breadth 50 in height 30 according to whose proportion hauing some kinde of diuinity included in it the Ark of Noe some write was builded Yea others stick not to affirm that this Ark was builded of the wood called Cedar which lasteth longer than any other Now Qui se ipsum norit omnia nouerit cum in se rerum omnium habeat sunulachra for a man not to knowe himself which is the greatest ignorance that can bee I mean not to knowe the stature temperature and disposition of his soule and body is to be vnskilled in the Art of numbring Now I suppose that some of those Antients especially Marcus Varro though otherwise a learned man haue a little too much abased man in affirming that he came from the earth onely for that is common to all creatures indifferently But the true Originall of man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he is of all other creatures the most sociable And it is to be beleeued that man is to borrow his denomination rather from concord and coâ—sellowship seeing that in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for like and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a similitude which is not to be placed in the earth nor in the body Homo â—bâ—â—e minor mundus appellatur quia vs seribit Nazianzenus Deâ—is in â—pso extrimâ—et sub bâ—â—â— quedam comsendio quâ—â—qâ—â—d disâ—use antâ—a secerat but in the minde wherein man excelleth all other creatures whatsoeuer Man then consisting of a soule and body is a louely and liuely harmony wherein God himself and the visible heauen is represented There are many other speculatiue knowledges which without Numbers can no more bee discerned by vs than the Art of Geometry can be knowne without demonstration the Art of Logick without syllogizing For to measure the distance of those higher Planets and how far they are sited from the Centre of the earth cannot be done without numbring Some of the Antients write that the earth is from the Moon 15625 miles from the Moon to Mercurie 7612 and a half from Mercurie to Venus so many from Venus to Sol 24433 from the Sun to Mars A man cannot diuide the age of man without numbring 15625 from Mars to Iupiter 6812 from Iupiter to Saturn so many from Saturn to the Firmament 24427. Out of which may be gathered from Arithmeticall Computation that the earth vnto the visible heauen containeth 108959 miles vnder which as Ptolomey affirms there bee eight Orbs or Sphears For a childe of ten yeers old is counted a Hinde but by reason of the tripled motion of the eightth Sphear they make iust ten in the whole by a kinde of multiplication Archimedes therefore That great Geometrician who in a certain Table made of brasse made the whole visible heauen to bee looked vpon A Youth at twenty a Calf contrary to the opinion of some who enuied his doctrine could not haue done this A young man at 30 an Oxe if he had been but superficially sighted in the Art of numbring To knowe the circuit of the earth and how farre it extendeth cannot be done without Numbers A man at forty a Lion Aristotle affirmeth that the Mathematicians of his time did attribute vnto the earth in compasse 40 Myriades of furlongs which make in the whole fifty thousand miles Our modern Astrologers will haue the earth to consist of 20000 and 40 miles Growing to fifty a Fox Howsoeuer whether they speak truely or roue at randome At threescore a Wolf it is certain from collection of Numbers and by consent of Astronomers that the earth in respect of the heauen is but a point Which is prooued after this manner All Astrologers hold confidently At threescore ten a Dog that euery Starre of the eightth Sphear is bigger than the whole earth But there bee many Starres which are not seen of vs and those which wee see are like vnto puncts At fourescore a Cat Therefore if the earth were placed in the starry Firmament and should shine as the Stars doo it would not be seen of vs. At fourescore ten an Asse Besides the continuall course of those Planets without calculation cannot bee made manifest vnto vs. The Sunne first stayethin euery Signe 30 daies and 10 hours he maketh his course through
produced vnder the doubleterme of a punct Beeing therefore of small force and efficacie his extendure cannot be so large as others be First wee will beginne with the two Tables of Moses of whom Austen writeth in this manner What disputations what letters drawne from Philosophers Fpistol 3. ad volusia what Lawes of Cities are to be compared to those two precepts of charitie wherein Christ said that all the Lawe and Prophets did consist Heer are morall logicall and politicall counsels to be learned Pythagoras rule taught his schollers consisteth of two to learne how to speak and to knowe how to hold ones peace The soule is composed of a twofold essence The one according to Pythagoras called indiuiduous which Plato calleth intelligible the other diuiduous which he calleth sensitiue There bee two parts in man animall and rationall the one sited in the heart the other in the head according to Plato's diuision There bee two senses in mans body interne and externe The one appertaineth to the soule and hath reason for his guide the other goeth through all the parts of the body ruling the things without the body whereof the sight and hearing is principall There be two principall affections called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure and griefe contrary to the doting of the Stoickes who will haue them proceede from opinion not from nature There be two vnderstandings in vs the one agent the other patient By that part which is counted immortall is signified the agent by the other the passible intellect There are two principall notices of things giuen vs from God whence all philosophy as from a fountain hath his beginning The one called Ana in the Hebrew Tongue whereby from the instinct of nature wee discerne good from euill which the Doctors of the Church call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other whereby wee know truth from falsitie called Conscientia The Art of Physick is diuided into two parts Theorique and practick Astrologie consisteth of two naturall and coniecturall Arithmetick is composed of two Numbers Par and Impar spoken of before Musick is either naturall or artificiall Artificiall is composed of two Arithmick and metrick There is a twofold life actiue and contemplatiue By the one is figured Lea by the other Rachel There be two astrologicall motions touching those wandring Starres the one from the West to the East the other from the East to the West of the first Glo be Libel contra astrologor iudicia which is the first and swiftest of all according to Trapezontius Historie containeth two kindes of narrations Those that be fabulous others that are serious Others diuide it into that which is manifest that which is hidden Fabularie consisteth of two sorts either to shew a man pleasure as encomicall arguments or by way of exhortation to deterre men from vice to vertue The one feigneth an argument as in Esopes Fables or expresseth truth vnder obscenous speeches or by certaine poeticall figments or perchance couereth it vnder some vaile or moralization as antient philosophers did That which is serious either it is geographicall temporall chronicall naturall annuall politicall and so forth There be two Sabbaths contrary to the opinion of some Rabbins who expounding these words in Ezechiel Sabbata meadedi eis vnder the plurall Number Cap. 20. ◠12. will haue euery kinde of rest mentioned in the law taken for a Sabbath The one is a Sabbath of rest the other a Sabbath of Sabbaths when cuery soule dislodged from his Tabernacle of sinne shall possesse his true and proper countrie giuen him as an inheritance which is the last and most glorious Iubilie By the first may bee signified the graue or the time that the soule of man is separated from the body There are two principal Cōmandements giuen vs from God wherin the whole Decalogue consisteth mentioned in our other Chapter To loue God and our neighbour as our selfe There are two Sacraments Baptisme and the Supper of our Lord. Popish Arithmetick hath found out others contrary to Christs institution There are two Secrets among those Cabalists One that is a simple Secret the other a Secret Cui non est simile called the Secret of Secrets The one is compounded of Art knowledge wisdome affection power habit of the minde and so forth The other from extasie voyce inspiration vision and whatsoeuer is giuen vs from aboue All the elements in the eight bodies of heauen according to Iamblicus after an heauenly manner are found two times retrograde from their procession according to the opinion of Picus they are twice enumerated Theologie is contemplatiue and practiue Saint Bartholomew alleadged by a Thalmudist diuides it into little great As the Hebrewes hold there be two worlds so Phylo will haue two Temples belonging to God One is this world wherein his holy Word is our chiefest Bishop the first begotten The other is our rationall soule whose Priest is the true man of God What can bee more plaine diuine miraculous saith one then for the highest Bishop of the Temple which is the world to become the diuine Word the first begotten The world to be the Temple of God The first-begotten which is his Word begotten from all eternitie to be the hie-Priest of this Temple which is our soule There is a twofold halite of the earth one moist resembling the water the other drie compared to the fire That which wee call Fatuus ignis is diuided into two precedent or subsequent The one is called Castor the other Pollux Man resembleth God in two respects In that hee is made according to Gods owne Image in that hee hath a rationall soule So that it is truly said by one Non reperitur aliquid in homine in quo non fulgegeat aliquid diuinitatis nec quicquam est in Deo quod ipsum etiam non representetur in homine There are two natures in Christ cōtrarie to the heresie of those Monothelites There be two letters mentioned in the Apocalypse wherein Christ hath shewed vnto vs all his diuinitie α and ω. And he hath done it for these reasons following For as α is the beginning of Greeke elements ω the end and terme so is he the beginning because no man went afore him and the end without end because no end shall follow him He is the beginning also of all things from whom all things proceed and for whom all things were made he is the end vnto which all things tend and in whom all things shall haue their abiding There are two Adams the one earthly cap. 3. v. 12. the other celestiall according to that saying in Genesis Ecce Adam sicut vnus ex nobis Hee sayd not one like vnto you speaking vnto the Angels according to some Rabbines exposition but like vnto vs making the second Person in Trinity For in the Angels there is a Number or alteritie which you will In vs which is meant by Christ the second Adam there is infinite vnity eternall simple absolute And yet
and they will make by a collectiue kinde of procession iust seauen from seauen by doubling of the ternarie Number they will make tenne And because there is nothing without the compasse of tenne Pythagoras most wisely hath said that Number is the beginning of all things whatsoeuer This is a Theologicall Number because vnder this the Persons of the Trinitie are liuely represented Ex citatio Nice Cho. thesaur ortho fidei lib. 2. cap. 30. For as Gregorie Nazianzen teacheth vs The vnitie beareth principality from it selfe the dualtie ariseth greater from the vbertie of matter and forme whereby bodies are existent The Trinity is definite from his owne perfection By one is signified the co-vnion of the God-head by the other the two natures in Christ by the last the triplicity of Persons The first ternarie Number according to Gregorie exceederh the binarie lest the Diuinity should be included in too narrow a roome or should diffuse it selfe Vsque ad infinitum Now there is another reason why the Diuinitie should extend it selfe vnto the third Number because among all other Numbers the ternarie expresseth the type of a balance most chiefly But euery man knoweth that a balance is the very symbole of equality So that it commeth to passe that the triple Number beyond all others occupieth the middle place betwixt both extremes that it is both euen and vnchangeable so that a man cannot perceiue any composition to arise out of this Number But some will ask Could not God represent himselfe vnto vs without Numbers being without compasse of all Number infinite incircumscriptible incomprehensible I answer Though God be one yea the vnitie it selfe yet he hath diuerse names not which shew vnto vs his diuerse essences or deities but his proprieties onely issuing from him Therefore it is holden a Maxime in Diuinity Nil obstet quo minus nomina numeralia in diuinis admittantur Paul Sea Encycloped etiamsi vt aiunt Lypersona dicat substantiam proprietate personali quae varia appellatione nominatur notione non personali But heerein we must take heede that wee doe not Pythagorize too much by tying the incircumscriptible Diuinity to Numbers and Cyphers more than his owne word will warrant vs. For his vnitie is beyond all vnitie his Deigenous fecunditie to speake with Dionisius Areopagite is not to be measured with any name or title So that there is no Vnitie or Trinity no Number or fecunditie nor any thing else lyable to our capacity which can vnfold this mystery of mysteries And the reason is as the said Dionisius writeth Lib. de diui nomi cap. 2. Because it lieth hid in that hie and mysticall Diuinity which in his owne substance surmounteth the substance of all others by many furlongs So that it is true which is left vs by that ancient writer Vnum non cognoscit Deum nisi Deus And againe Nos non apprehendimus de ipso et de proprietatibus eius nisi vniuorsalia et haec paucissima As this Number by this fecundious multiplication goeth beyond any other so doth his extendure stretch farre and wide There are three Persons in the Trinitie Christ saith He is the way truth and life There are three that beare testimony in heauen The Father the Word and the Spirit This triplicitie is expressed in Deuteronomie in these words Magnus potens terribilis some expositors haue Reuerendus By which is shewed how great he was before the creation in the creation after the creation There are three kindes of Principiata or Entia which you will Some are workes or magnitudes Lib. de soelo according to Aristotles meaning Others dwell and obserue bodies and magnitudes Tho last are dominions and beginnings of habitants and keepers which for their noble actions are stiled Olympian dwellings For as hee saith Nobilioribus nobiliora et altiora attribuuntur Orpheus maketh three beginnings Iupiter Iuno and the Law By Iupiter hee vnderstandeth the beginning of all things because he is the chiefest God By Iuno Iupiters bedfellowe the mother of all things For in one of his hymnes he writeth Absque te nihil diuinò vitae natura agnouit and so forth By the Law natures confirmatiue or distribution These Symboles haue some identitie with that of Plato who putteth these three beginnings Proclus will haue Plato mean by God the most Excellent of all efficient causes by Matter the subordinate subiect of all things by Idea the fairest exemplar In. 47 propos l. 1. in Euclidâ—m God Idea Matter which Pythagoras hath symbolized vnder these three mentioned before Infinitum vnum ac duo So that Tecraclys called of some Pythagoras fourth Number issuing out of these is the cause of all perfection Detestable therefore is the doctrine of Manicheus making two beginnings contrary to the doctrine of Moses Pythagoras and Plato Paracelsus Prince among those Chymicks maketh three beginnings of oylevitriolous by the separation of those beginnings that is Mercurie or the spirit from his oyle sulphur and salt which in their tryade make an vnitie it is admirable to thinke what effects in the curing of all manner of calculous diseases it produceth There be three kindes of worlds There are three things belonging to God Honor to the creator Loue to the Redeemer Feare to the Iudge There are three things due to our neighbour Obedience to our superior Concord to our equall well-doing to our inferior Sensible intelligible architypall The one is the receptacle of all quantitie the other of vertue the last of principality drawne from the former diuision These three haue diuerse respects The one is circumscriptiue the other definitiue the last repletiue because there is the first sempeterne and sufficient good whereby things corruptible are made incorruptible temporall eternall dissoluble permanent and euerlasting By one is signified God by the second this that is visible by the third the lesser world There is a threefold necessitie Absolute which is from God physicall which gouerneth destiny euentuall or consequentall But I like the opinion of those Academicks and Peripateticks better because it is not so doubtfull and it commeth neerer to our Christian Religion They make destiny to bee the sole efficient cause of working in nature Euerie creature which is in the world consisteth of three Simple as the Elements and heauen incorporeall as the spirits composed There are three things belonging to our selues Cleannesse of heart silence of our tongue chastisement or gouernment of our bodie as man All kinde of Planetarean traiections are of three kindes swift sudden momentane There bee three great heauens Chrystalline Empireous and the Firmamentall Fire hath three properties To consume to incinerate and to draw to his owne likenes such things as are neer vnto it Againe it is penetratiue communicatiue diuisiue Aire hath threefold qualities It is subtile mobile perspicuous Quick-siluer is of a tripled disposition Some will haue it cold others hot some others temperate that is hot and cold The
so firmely vnited together that there can be no diuulsion of any of those partes the one from the other In all those refinings or quintessences they preferre the vse of fire so highly that one sticketh not to write in this wise as touching the dissolution of the world Sic mundus et elementa eiut ignis interventu transitura funt at que etiam renouanda et à pristiná formâ in chrystallinam longè perfectiorem â—uriorem et nobiliorem ac in aeternum durabilem commutanda sunt Gold among all other Elixiries to vse Paracel us word hath foure especiall qualities It preserueth the bodie it freeth it from all manner of diseases Quer. Tetras grauis affec cap. 32. it keepeth it from corruption it correcteth whatsoeuer is found morbidous or putrefactious But this is meant not of foliated but of philosophicall gold spoyled of his crassious matter The absence of some men from their natiue countrie may proue dangerous for these foure causes following 1 If they stay longer then was appointed them 2 If they returne sooner then needeth 3 If they stay to auoid suites contention 4 If of purpose without hope of gaine they are long absent and reduced by a various kinde of workmanship vnto a certaine kinde of spiritualtie as those Paracelsians are wont to speake Dioptometrie which is no other then the Art of measuring whatsoeuer commeth within the compasse of measure handleth foure things celestiall terrestriall propinquous distant thorough a quadrant Astronomicall There be foure principall meanes whereby a man may surely knowe whether he hath attained to any knowledge whatsoeuer The first is if he seeke out the difficulties consisting in the art he goeth about to learne For as Aristotle * Lib. 3. Metaphy teacheth vs Contrariorum demonstrationes dubitationes sunt de contrarijs The second is that he doubt whether he hath attained to the truth or no. For as hee writeth * Posse Biblio selec To. 2. cap. 10. Qui quarunt nisi primò dubitent sunt corum similes qui ignorant quonam ire opertet et adhuc neque vtrum innenerine quod quaritur an non cognoscere possunt The third is if he know what is to be followed what to be auoyded as touching the opinions of other men The last is if hee be able to refute the opinions of others by collation of other mens judgements more sounder then others were For as Aristotle saith * Lib. 7. Ethecor Opposita inxta se posita magis elucescunt Hipparchus an antient Astronomer is said to bee the first who did finde out that the lunarie course was made betwixt foure Callipicous periods This man is called by Plynie as one that was partaker of the counsels of nature of Ptolomey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a louer of truth And hee is cited often by Possenine Clanius and others for the maintenance of their Romish Gregorian Calendar wherefore hee must be read with iudgement Death vseth foure instruments to the punishing of the earth warres and battels penurie pestilence These periods are called Callipaous from one callippus that was an Astronomer troupes of wilde-beasts figured in the * c. 6. v. 8. Apocalypse by that pale horse There were foure kindes of punishment antiently inflicted vpon parasites They were throwne headlong into a deepe riuer tied about the neck with a Cowle a Cock a Snake and an Ape CHAP. VII FIVE THis Number is called Signifer making a moîty of tenne There are fiue joyfull mysteries mention'd in the Gospel The incarnation of our Sauiour The visitation of Elizabeth The birth of Christ in Bethleem The presentation of our Redeemer The finding him in the Temple and is placed in the middle as in the midst of an host entrenched on euery side And it is no other than the vnarie Number twice coupled with foure or twice foure hemmed about with two Vnaries It must needs containe some more than vulgar excellency because it comprehendeth all things seen felt or vnderstood whether they be things intelligible things corporeall or such as haue no body For as Macrobius saith either God is the chief or the minde is begotten of him in whom is comprized the Species of all things or hee is the soule of the world which is the receptacle of all soules or heauenly things appertain vnto vs or nature sauoureth of the earth and so the fift Number including all things is fully compleat Let vs see what extendure it hath There were fiue wise Virgins and fiue foolish mentioned in the Gospell Pythagoras commanded his scholars to bee silent fiue yeers Nero for fiue-yeers-space There are fiue dolefull mysteries The praier Christ made in the garden The scourging of our blessed Sauior The crowning him with thornes The carrying his own cross The crucifying his blessed body was the best of other Emperors after fiue yeers expiration he becam the worst of all others There bee fiue Senses There bee fiue capitall Work-men as touching knowledge cited by Ammonius a Christian Philosopher The minde discourse opinion imagination sense which are called the first and most potent Principles of Orphicall Philosophie There are fiue parts of physick One entreateth as touching the nature of man and his constitution called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second conserueth health and foreseeth lest the body should fall into any malady called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third in quireth causes and their diuers symptomes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourth containeth knowledge of things past the consideration of things present the fore telling of things to come called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last wherein the order of curing is shewed called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are fiue glorious mysteries There were fiue famous in the Art of physick before Hippocrates time Apollo Æsculapius Chiron Podalirius and Machaon sonnes of Æsculapius The resurrection of our Lord The ascension of our Sauior The descending of the holy Ghost The assumption of our lady The crowning of our Lady A Physician ought to behaue himself wisely in fiue things In his charge towards his Patient towards himself towards the standers-by towards his fellow-physicians according to the counsell of Cardan There bee fiue things belonging to the Art military Choice of young men exercise fortifying of castles and trenches munition instruction of the Camp whereto if you put fiue more it cannot chuse but bee compleat Oppugnation propugnation stratagems fortification ambushes Euery corporeall nature hath his seat fiue manner of waies In the vnderstanding in the minde There are fiue kindes of waters mention'd in holy Scriptures The waters of Ralim most swift the waters of Iordan troubled the waters of Bethleem standing the waters of Marah bitter the waters of Siloe sowre Rom. 5. in the creature in heauen belowe the Moon He that will vnderstand the meaning of Mercury's soporiferous Rod must be capable of fiue things taught among those Platonicks How that the soule liueth a
Church that I knowe CHAP. XVII Arithmeticall Discourse I Minde not in this Chapter to play the Arithmetician by putting Numbers for ciphers ciphers for Numbers as though I were an Accountant or bredde vp in a merchants or Scriueners shoppe No I meane to frame a scale or ladder according to Theologicall Arithmeticke such an one as neuer was deuised by any man before This is no otherwise then a secret manner of discoursing as touching the subiects of euery thing according to the harmony of Numbers figures concents Wee know that Numbers worke much on the soule figures vpon bodies concent vpon creatures I will frame our scale first afterwards wee will proceede in order to speake of all their subiects Our scale conteyneth six degrees beginning from the higher most to the lowest The first is the Architypall world in which is 〈◊〉 that is the diuine essence beeing God himselfe Second is the intellectuall world in which are intelligences Third is the celestiall in which are those simple bodies wanting all kinde of permixtion Fourth is the lesser world where are placed those rationall bodies Fift is elementarie in this are placed those pure naturall and artificiall creatures Sixt is the infernall world wherein those euill and malignant spirits beare rule In the architypall world from whence comes the Law of prouidence discourse is made as touhing God by simple Numbers which properly signifie diuine things as denaries celestiall centenaries terrestriall millenaries of the world to come exemplified in this wise First the diuine essence is one the fountaine of all vertue and power Secondly it conteynes in it selfe eternall productions according to the will and vnderstanding Thirdly existing in persons the Father the Sonne and the holy Ghost Fourthly the existing Law of prouidence and of eternall happinesse in his holy and most blessed name 〈◊〉 Fiftly the existing Redeemer by the price of his fiue wounds of his bitter passion and in the name and vertue of CHRIST called Pentagrammaton Sixtly by creating and perfecting the world on the sixt day redeeming it againe the sixt day Seuenthly resting from his work called the Sabbath Eightly full of iustice and that iustice the fulnes of iustice Ninthly for that in the ninth houre he let goe his Spirit Tenthly in that the tenth day after his ascension he sent his Paraclete that is the holy Ghost Eleuenthly by sending his heauenly grace that is his comfortable Spirit in his most holy and blessed name In the intellectuall world from whence comes the Law of destiny discourse is made from intelligences in this wise First the foule of the world is one supreme intelligence the first creature the fountaine of life Secondly it is fellow vnto Angells which hath constituted that there should bee two intelligible substances Thirdly there are three hierarchies of Angells three degrees of the blessed foure triplicities or hierarchies intelligible foure presidents ouer the corners of heauen foure gouernours of the elements 4 beasts of sanctity 4 triplicities of Tribes foure triplicities Apostles 5 intelligible substances six orders of Angels which are not sent to gouern beneath 7 Angels which stand before the Throne of God eight rewards of beatitudes nine companies of Angels 9 Angells gouerning by triplicities 10 orders of the blessed bearing rule from the seprenary Number In the celestiall world from whence the Law of nature is cōsidered there is one Prince of Stars and fountain of light two great lights 3 quaternions of signs 3 quaternions of houses 3. Lords of triplicities 4 triplicities of signes so many qualities of celestiall elements fiue erraticall Starres called Domini terminorum six Planets passing from the Eccliptick thorow the latitude of the Zodiack 7 elements are adioyned to these with the Sun eight visible heauens 9 mouing Sphears ten Spheares of the world twelue signes of the Zodiack in foure triplicities of signes In the lesser world from whence the Law of wisdome consisteth there is to be considered first one liuing thing and last dying two principall seats of the soule three parts corresponding the threefold world foure elements of man so many powers of the soule and iudiciall faculties foure morall vertues foure elements of mans body foure spirits humors complexions fiue senses six degrees of man seuen members integrall distributed vnto Planers seuen holes or cauernacles of the head eight degrees of beatitude nine senses outward and inward ten arteries or pores of the inward man In the elementarie World where the Lawe of generation and corruption abideth there is to bee found one subject and instrument of all vertues naturall and supernaturall two elements producing a liuing soule three degrees of elements foure elements as many qualities seasons corners of the earth perfect kindes of mixt things so many kindes of creatures answerable to those elements fiue kindes of corruptibles or Species Mixtorum in Plants metals stones six subsanticous qualities of elements seuen birds of Planets so many fishes of Planets metals of Planets beasts and stones eight particular qualities nine stones representing nine companies of Angels tenne beasts of sanctity lifted vp to heauen twelue plants so many stones twelue moneths so many birds twelue sacred beasts and trees mentioned by those who haue treated any thing touching Orphicall Theologie In the infernall world where the Law of wrath and punishment endureth from euerlasting there is to bee seene one Prince of rebellious angels two captaines of diuels two things which Christ denounced against the damned three infernall Furies three infernall Iudges so many degrees of the damned foure Princes of diuels bearing rule in the elements called by Saint Paul Ayerie spirits foure riuers infernall answerable to those in Paradise so many Princes of diuels appointed ouer the foure corners of the world fiue corporall torments six diuels Authors of all calamities seuen infernall mansions if we beleeue Rabbi Ioseph in his booke called Hortus Nucis eight rewards of the damned nine orders of euill spirits tenne orders of damned to whom if you put the soules of the damned and three degrees of the damned they make just twelue degrees of diuels and damned He that can attaine to the Secrets of this scale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facile cognoseet to vse the words of that notable Peripatetick that is in one word he shall be able to comprehend both the sympathy and antipathy of all this whole Vniuerse set before his eies to contemplate he shall consider order which precedeth substance which bringeth proprietie which telleth vs what is absolute simple subiect what is the imperfection of substances of influences of parts with many other singularities beyond all formall naturall and artificiall Arithmetick Which scale in one entire summe hath shewed as much as in this whole discourse in grosse hath beene remonstrated so that it is no other than a compendious subtraction of the others confused and copious multiplication CHAP. XVIII Geometricall discourse WEE may discourse as wel by those Geometrical Figures seeing such māner of Figures consist of Nūbers Wherof their
first Number is correspondent to the vnarie and denarie called Circulus because that vnity the center circumference of all things and the tenth Number coaceruated in vnity return backwards from whom the end coÌ„plement of al Numbers haue their beginning The Paracelsians do so wonderfuly admire and praise the vnarie Number that they stick not to define a Spagyrick after this manner Spagyricus is est quicunque nouit optimè discernore verum à falso à bono malum et impurum à puro segregare et abycere binarium vnitate sernata It is much in request among our Geometricians though they vse not the name so much but the thing it selfe A circle therefore beeing to them in stead of the vnarie is called a line infinite in which there is no Terminus à quo nor ad quem to speak Logicaly whose beginning and end consist of euery poynt Wherefore the circular motion is counted infinite not as touching time but the place So that this figure of all others is the most absolute and perfect Likewise the Pentagogon by the vertue of his equinarie and lineature which hee hath both within and without within hauing fiue Angles obtuse without fiue sharp circundated with fiue Hexagonous Triangles conteyneth a wonderfull mysterie Exagonius est triangulus qui omnes habet acutos angulos Which may bee said touching other figures as the Triangle Quadrangle Hexagonon Heptagonon Octagonon of which many by reason of their multiplicious intersections haue diuers and different reasons of discoursing according to the variable sâ—â—uation and proportion of their lines and Numbers Hexahedron est quod ex sex superfieiebus quadratis aque lateribus et aque triangulis integratur Octohedron est quod ex octo Isopleuris integratur et habet angules planos 24. et 6. solidos Duodecahedron est quod ex superficiebus peÌ„tagogis duodecim integratur habens angules planos 60. solidos 20. Icohedron est quod ex 20. Isopleuris componitur et contmet angulos planos 60. atque 12. solidos Put heereto that which we call Algebraicall demonstration whereof discourse may be made which is no other than restauration of Number if wee beleeue Euclide I haue spoken as touching the figure of the Crosse in our fourteenth Chapter But this must not be vnderstood of such kinde of figures onely which haue secret significations in them but of all others vsed in Geometry as the Spheres Tetrahedron Hexahedron Octohedron Hedron Dodecahedron and the like whose interpretations I haue caused to be set downe in our margent So Pythagoras and after him Timeus Locrus and Plato gaue vs to vnderstand that the first Cube of earth consisted of eight solid angles twenty foure planes six bases quadrated in the forme of a balance But they attributed to the fire a Pyramide conteyning foure bases Triangle and so many angles solid and twelue planes To the ayre they appointed an Octohedron consisting of eight bases Triangle six angles solid twenty foure planes To the water they assigned an Icohedron of twenty bases twenty angles solid To the heauen they gaue Dodecahedron composed of twelue bases Pentagonous twenty angles solid planes sixty He that is not superficially insighted in these Geometricall Figures can neuer attaine to the Art of true Numbring To the gayning of whose knowledge Euclides Demonstrations or Pappus Mathematicall collections especially if they were perfect will be of much worth But if they may not be gotten Posseuines 15. book of his selected bibliotheke entreating of Mathematicall discipline will serue in steade of the other because there he hath abbridged the whole worke of Euclide or else hath drawne it from others who took it in hand before him into a Compendium by deducing all those Mathematicall Numbers into certaine Theorems which are illustrated with a short scholie CHAP. XIX Harmanicall Discourse MVsicall harmony bringeth not a little faculty of discoursing seeing her power and vertues are so great that shee is called The Imitatrix of the starres of the soule and body of man Harmony consists of 7 Sones interuals kindes constitutions tones mutation melodie handled at large by Euclide And when she followeth celestiall bodies so exquisitely it is incredible to think how shee prouoketh those heauenly influxes how she tempereth the affections of her hearers their intentions gestures motions changeth their actions and manners allureth them to her proprieties either to mirth or sadnes boldnes or tranquillity and so forth We finde by experience that she draweth Beasts Serpents Birds Dolphins vnto the hearing of her modulation It recreateth the minde of man with Pipe Fiddle Timbrell Harp Lute Citharene Organ and with diuerse other instruments It erecteth the minde of man It cureth diseases especially that our Physicians call Tarantula which maketh a man to runne mad neuer leauing off kipping and dancing till it be cured by some melodious harmony It moueth Captains to warre It easeth and moderateth high enterprises and great labours taken in hand It recalleth furious and frantick persons from sudden and desperate attempts It comforteth trauellers It moueth pastime It mitigateth anger letificateth those that bee sad pacificateth such as are at discord It temperateth choler and to conclude all in a word it expelleth all vagrant wandring and imaginary cogitations whatsoeuer By this means discourse is made as Tensiones dicuntur ab instrument is ad eas comparatis a tendendo Pthongi vero eo guod voce etiam eduntur by sounds and concents Euclide calleth them Pthongos by harmonicall compositions tones mouings sones aswell instrumentall as naturall proceeding from the imperious conception of the minde affection of the heart and phantasie as also consonous and propin quous fundaments of kindes symboles similitudes by analogie concord of naturall and artificiall voices do take sweetly their beginning from hence The vse and necessity of all which is so great that one discourseth of them in this manner Si nihil moveretur sed omnia quieseâ—rent summum esset silentium si autem fieret silentium nihil moveretur nihil audiretur Quare ut aliquid audiatur necesse est priùs motum pulsumque fieri As if he should inferre that without motion and musicall harmony whereby all things consist neyther the higher heauens nor the lowermost Planets no Non est hannonice compositus ait Augustinus qui harmonia non delectatur not the soule and body of man framed from harmonicall symmetry could performe their duty Therefore the necessity of musick is so great so potent so admirable in each thing that it is impossible the world should consist without it What consist without it No not for a day not for an houre not for a minute no which is lesse not for a moment Musica apud Ciceronem in tribus consistit Numeris voribus modis L. 1. de Oratore Now it is to bee noted that all concent is either of sounds or voices Sound is a spirit Voice is a sound and spirit animated Speech is