Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	new_a	old_a	testament_n	3,965	5	8.0680	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04032	The secrets of numbers according to theologicall, arithmeticall, geometricall and harmonicall computation. Drawne, for the better part, out of those ancients, as well neoteriques. ... By William Ingpen, Gent.	Ingpen, William.	1624 (1624)	STC 14089; ESTC S107425	91,591	122

old ●●ganicall fopperies together except publique authority suppresse them in time wil be the vtter ouerthrow of all Religion If a man should collect into one intire volume the absurd pontions and propositions of all antient and new Hereticks long ●g●e ●●othered and buried in silence vnder a p 〈◊〉 〈◊〉 pretext for the confutation of them and by this 〈◊〉 should blinde the iudgement and dazle the ●ics of many simple people shall not a man thinke it were both a damnable temerarious and preposterous kinde of enterpize But these men doe worse as much as Paganisme exceedeth any heresie whatsoeuer For what is it to our Christian Religion established already confirmed by so many witnesses both from heauen and earth watred with the bloud of so many blessed Saints to bee made acquainted with the religion of Paynims Is it not enough for vs to know Iesus Christ crucified to speake with Saint Paul For admit that it bee done by way of publique detestation and confutation yet this is not enough For as Tertullian saith of some heresies Nominasse eas tantùm est refutasse so it is heere with such Paganicall superstitions They are so monstrous so impious so absurd so contrary to our Christian Verity that they neede no confutation Nay more than this to confute them or to bestowe much time in the detection of them according to Tertullian's Rule is to allowe of them to giue them the name of Religion is to supplant Christs true Religion to open their fopperies by publique writing is to thrust the old and new Testament by the shoulders out of the Schoole of Christians and to place insteade of them the Alfache of the Saracens the Fotoque of the Iaponians and Mahomets Alcaron This is with the old Academicks to bring in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Pyrrhomists their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteyning so many friuolous disceptations than the which nothing could be found more absurd or pernitious This is mouere chordas non mouendas Nay pray God beginning with those Academicks and Scepticks to doubt of euery thing wee proue not in the end plaine Atheists or mungrell Christians Alas that I should write it Christian Religion was neuer in so great hazard as it is now For whereas in times past wee were but halfe Christians for want of true knowledge and vnderstanding now by reason of too much knowledge I meane knowledge of the braine wee are swarued cleane from the rules of true Christianity Christianitatis simulacrum fortè gerimus saith one rem ipsam deserimus As touching my selfe therefore and this present discourse a kinde of necessity hath enforced me to make this protestation I was neuer yet a broacher of newe opinions knowing that nouelty and singularity were euer the concomitants of heresie There are three things that haue kept me hitherto in the Catholique faith The Word of God the Catholique Church the Concent of Fathers In these three I haue placed my anchor As for Popery and Puritanisme two mayne opposites and extremes though the one lesse than the other I haue alwaies detested Neither haue I maintained any perfidiousnesse of new error or heresie as Heretickes are wont to doe neither haue I beleeued to speake with Austin any thing that the Catholique Church vnbeleeueth but haue alwaies with Saint Hierome thought that to bee the true and orthodox faith which the Catholique Church hath taught mee As I haue said in our bookes against Antichrist and his members so I say again Ego nihil sanctum nihil firmum in meis dict is scriptisue esse volo nisi quantum probet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherof I hope I am an vnworthy member And again I wil say with S. Hierome in his Epistle to Heldibius Nobis nihil placet nisi quod ecclesiasticum est et publicè in ecclesia dicere non timemus ne iuxta Pythagorē Platonem et discipulos eorum qui sub nomine Christianorū introducunt dogma Gentilium c. See whether S. Hierome was not afrayd that the pleasing doctrine of Pythagoras Plato and others would pull downe the austerulous Religion of Christ his Apostles See againe how dangerously some men goe about in stead of sound and orthodoxall assertions contrary to Saint Paul's rule to bring-in bare elements and rudiments of the world to the scandall of our Christian Religion Of whom I may truly speake as Austin did of Dioscorus and others who maintained Christs doctrine with the testimony of Gentiles Quid nobis opus est propter defensionem Christianae Religionis quaerere guid senseris Anaximenes et ●lim sepi●●s l●●●s in ani curiesuate recoquere Quid inquam Democritus Epicurus Parmenides et Melissus alijque similes huius farine Philasephi sonserius quorum doctrina erroribus natura e●rationi contrarijs plena suit I speake not this by way of an Apology for my selfe or that I meane to excuse my pen from error co-incident to other men it being an infallible or inseparable marke of our mortality neither to free this numerall discourse presented to thy view from all manner of exceptions or stumbling blocks laid in my way For I dare not warrant all these Numbers and diuisions except they bee read with iudgement charitably and friendly vnderstood candidously and ingenuously construed And so I doubt not but the greater part of them will be found not onely sound according to probability but Theologically and Orthodoxically sound I meane it of those who are borrowed our of Fathers or School-men Others taken from those Iewish Rabbines I dare not vindicate from all exception In a great house to vse Saint Paul's similitude there bee vessels of honor and dishonor And in so large a field as I haue walked how can it bee but some things must needs distaste although perhaps the better part may rellish well If then any thing offend the palate or sauour erroniously God forbid it should bee laid to my charge who am but the collector not the Author of them For as all my grounds are taken on t of chose Ancients a few excepted as namely Pythagoras Plato Aristotle Macrobius Philo Themistius and others So all our Numbers and their extendures for the most part haue been borrowed from sacred Scripture antient Doctors of the Church Rabbines Schoolmen such especially as sauour any thing of Theologie Others haue been selected out of Philosophers both natural morall Astronomers Phisicians Anatomists Mathematicians Geometricians Arithmeticians Paracelsians ciuill Lawyers to the number of an hundred and vpwards All that I haue done to the full compleating of this discourse hath beene to explane and open such kinde of mysteries as haue been included or shut vp in these numbers For though they are called secrets for their secret and hidden vertues infused in them yet many of them by the light which I haue shewed are liable euen to common capacities But I haue not vnfolded all lest I might incurre the displeasure of the goddesse Eleusina or seem to contradict the

THE SECRETS Of NVMBERS According to Theologicall Arithmeticall Geometricall and Harmonicall Computation Drawne for the better part out of those Ancients as well Neoteriques Pleasing to read profitable to vnderstand opening themselues to the capacities of both Learned and Vnlearned Being no other than a key to lead a man to any doctrinall knowledge whatsoeuer By WILLIAM INGPEN Gent. Wisd 11.17 The Lord hath ordred all things in measure number and waight Cognitio ●o●um altissimarum est prima sapientia LONDON Printed by HVMFREY LOVVNS for IOHN PARKER Anno Domini 1624. Author pro suo libro in laudem NVMERORVM PRincipium rerum numerus perfectio sinis Is sapiens doctè qui numerare potest Coelum scrutatur terram metitur auerni Inquirit lasebras ambit oceanum I modo parue liber numerorum nubila pande Innumeros olim quae latuere viros Nec clausa accedunt quin omnibus obuia prostant Quae nunquam scriptis docta fuere prius Saepius ergo legas mysteria magna docentur Seu Sacra exoptes Ethnica siue magis In Zoilum Haec qui non calles ne turpibus excipe sannis Est stolidi ignotos carpere velle libros Si ve● ò dubitas quasi non sum vera loquutus Adsis soluentur scrupea tota tibi FRANCISCVS NEALE EQVES AVRATVS * ⁎ * Fama tui illustris praecellens nominis istud Rebus in aduersis robur constantia virtus Appellant steriles nostras Francisce camconas Nostra patrocinio protegas monumenta tuique Conserues nomen millena in saecula vatis Inuidus allatret nae quisquam murmure Momus Sibilet aut anguis sinuoso corpore serpens Carmina sic incults foras audaciùs ibunt Vnum sic mea musa tuum implorabit asylum Solis vt aspicimus lucem surgentis Eôs Naturam ingenium candorem abs indole noui Es patri similis tribus his sunt caetera matris Accedunt aliae coniunctae nomine dotes Laudant quas multi sed pauci imitantur vt omnes Egregios equites inter ceu stella coruscas HONOR coniux eius Hiccine Relligionis amor non dignus honore est Ore Deum celebrans confessio viua fidésque Nomine cum vestro cūque omine non quadrat aptè Opergas seruire Deo heröina pudica Relligio has tibi donet opes scandas vt olympum Nullus vel Phydias melius vel pingat Apelles Est speculo nullo facies formosior vlla Aurea quam tua tepietas quàm candor adornant Lux solis calida est non est nisi lucida-luna Est Venus in speculo magè fulgida quàm Venus ipsa TO THE RIGHT WORTHY AND WORSHIPFVLL Knight Sr FRANCIS NEALE one of his M aties Iustices of peace in the County of South * ⁎ * TO whom may I better dedicate this Booke of Numbers then to your selfe who haue bin trained vp in the Art of numbring euen from your infancie I speake it to your deserued prayse and commendation Many go beyond you in the theorick but few or none in the practick I could wish that some men could not Arithmetize and Merchandize so well as they doe Who whiles they number their wealth their wit their learning their offices their dignities their cattel their lands their rents their monies the better part of their life vanisheth away This is a fruitlesse and carelesse kinde of numbring It is said that the Athenians notable speculatiues but bad practiques had money to number onely What doe men nou-a-daies but continually hoord vp Gods blessings to number them And yet when they haue made their totall account they can neuer attaine to the Art of true Numbring To weane therefore the world in what I may from so sordidous and preposterous a kinde of Arithmetick I haue compiled this worke treating of The Secrets of Numbers contrary to the practice of our common Arithmeticians as the two Zones are distant the one from the other Wishing them that among so many Theologicall Arithmeticall Geometricall and Harmonicall numbers heere set downe they would thinke on one more excellent which is To number their daies Which to doe in one word is no otherwise then to take something from the pleasures of the world which they haue greedily pursued by way of subtraction and to adde so much to godly endeuours neglected by them by way of multiplication For the time is short wee spend in vertue but long which wee consume in vice There is no Arithmetick comparable to this Wherefore Pythagoras reducing all things into Number making his triplicity of perfection in the end concluded thus Si recta ratione vixeris male acta dolendo et bene acta gaudendo deosque oraueris vt opus tuum perficiant tum exuto corpore profectus in aetherem eris immortalis Deus I doe perswade my selfe that after you haue read this booke at vacant hours you will bee a better Pythagorean than euer you were Or at least by turning ouer Gods Booke as many times you doe you will not forget this one lesson Recordare nouissima tua et in aeternum non peccabis Pythagoras in all his life-time for all his numbring learned not this lesson but Salomon wiser then he did For that some things heere may be aboue your capacity and require more then a Delian swimmer for the searching of their bottome I would not haue you blame me altogether For as in other tractates I haue laboured to instruct the vnlearned onely so in this I haue done my best endeuour to satisfie both the learned and vnlearned with equall contentment Wee must consider we liue in a world of learning and it is in reading of bookes as it is in banquetting Not onely grosse and simple viands but the most dainty and delicate are called for though they be something sharp distasting to the stomach I doe not doubt but vpon conference had with you I shall be able to breake the shell that the kernell of many abstruse and symbolicall mysteries neuer brought to light before shall bee farre more pleasing vnto you which according to our small skill I shall alwaies willingly endeuour to performe To him who is that infinite Number Vnity in Trinity and Trinity in Vnity according to Athanasius Symbole I commend you and yours Your louing and most affectionate kinsman W. I. TO THE CHRISTIAN and well-disposed Reader COurteous Reader I haue not collected selected these Numbers to infatuate or captiuate thy iudgement neither is it my meaning to drawe thee into a Labyrinth by any strange or new-fangled opinion beeing not ignorant how that an itching pruriginous kinde of scribbling diuing into the innermost secrets of forbidden Theology hath marred the whole Christian world I wonder that learned men doe not blush for shame to blaze abroad to the common view such monstrous and impious paradoxes Some haue crept-out of late masking themselues vnder the colourable title of Religion and that with publique authority But to speake truly such manner of mis-begotten labours raking new and