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
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
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
in earnest 2 He neuer speaketh ill 3 He neuer speaketh but vpon good cause is necessarie for three respects To know the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prohibite vnapt times of purging phlebotomizing and giuing of physick There are three things needefull to bee knowne in foretelling The initiall houre the state of the heauens or their position vnto a certain houre the certaine effects of the heauens and Starres The earth hath three appellations animall vegetall minerall It hath three vertues or properties It is the matter whereby wee were first created the mother of all things the truest physick as touching our restauration and conseruation Hee that knoweth himselfe knoweth all things in himselfe God vnto whose likenes hee was made the world whose image hee beareth all the creatures with whom hee symbolizeth Mans dignity consisteth in three things In that God made him a reasonable creature innocent in his life potent in his dominion Man hath a threefold eie Of the flesh whereby hee seeth the world of reason whereby hee seeth his minde of contemplation whereby hee seeth God In one that shall worthily occupie the Pulpit are required these three things Meet to teach wherein are required Grauitie Learning Eloquence As in the Diuinity there is one essence and three persons So in Christ there is one Person and three essences his Deitie his soule and flesh Christs natiuitie is threefold diuine humane of his owne accord the first from his Father the second by his Mother the last by his will There appeared his benignitie and humanity at his natiuity from a threefold receptacle From the bosome of his Father wherein hee lay hid from the shadow of the Law wherein he was figured from the belly of his mother wherein hee was formed His vnion is threefold his deitie with the soule his deitie with the flesh his soule with the flesh Meet to reproue wherein are required Courage Iudgement His first vnion remained still the third was separated vpon the Crosse Christ lay in his graue 3 dayes Some will haue his soule to remaine three dayes in hell Philosophie is diuided into 3 partes physicall logicall morall The action of the soule is threefold By vegetating to bee existing by vnderstanding to be good by reasoning Meet to conuince wherein are required Arts Memorie Knowledge to be excellent good Her vegetable parts are 3 generatiue for the conseruation of their Species augmentatiue for the conseruation of her indiuiduous nutritiue for the perfection of her subiect There is a threefold liberty of free will One is of naure the other of grace the third of glory He that wil be a teller of true dreames must bee endued with these three qualities We are bound to flie hereticks for three causes Because they are excōmunicated and cut off from the body of the Church Because communicating with them we are made partakers of their idolatrie Because wee tempt God to make vs like vnto them He must haue a pure phantasticall spirit apt to prophecie hee must vse frequent meditation and moderate diet There be 3 kindes of learners one that vnderstandeth things of himself the other that harkens to things propounded the last that neither vnderstandeth himself nor will listen to others instructing And this is the worst of all saith Hesiodus Man vseth to dreame three manner of waies by impulsion from aboue First hee can foretell that hee hath some cognation with some celestiall bodie secondly that the aire is full of immortall creatures in which certaine sparkles of noted truth are apparant thirdly that Angels or some supernall powers speake familiarly with him And it is euen a note of true foretelling when the soule is neere departed out of the body There are three conditions of vertue the remouing of temptation multiplication of good workes delight in doing well There bee three kindes of triumphs Humility hath these three excellent properties 1 Shee thinketh no booke so bad but hath some good lesson in it 2 Shee despiseth none of whom shee may learn 3 Shee scorneth none of whom shee hath learned True when as for a mans merits a crowne or garland is giuen him by mutuall consent of the citizens most ample when hee is aduanced to dignity for his vertue most shamefull when he riseth higher through the losse or disgrace of other men All kinde of Cometographie consisteth in three treated of by Mizaldus with much learning and elegancie All kinde of Architecture is tried three manner of waies by the touch-stone by the hammer by the fire Euery modulation is threefold Assumption coniunction vse The art perspectiue putteth vs in minde of a tripled nature intellectuall animall corporeall Memorie consisteth chiefly in three partition common places images Euery peroration consisteth of three Enumeration indignation miseration That which wee call the leprosie is threefold pale white red from Saint Hieromes distinction Diuels are endued with a triple sagacitie Subtiltie of nature by their vespertine knowledge True genealogie consisteth in these three things 1 In the authority of a faithfull and autentique Writer 2 In the neere and aptest pronunciation of each regiō 3 In the site and opportunity of the place vnderstanding naturall things present Experience of time vnderstanding naturall things future Reuelation of superior spirits knowing things that bee voluntary Among the damned three things beare rule Proteruious phantasie mad concupiscence iracundious furie There be three forces in creatures animall naturall vitall The soule of man consisteth in three The minde reason idoll which some call phantasie or imagination There are three faculties of the soule by which we resemble the Image of the Deity The intellect of minde called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken for the reasonable facultie The meanes whereby it discerneth all things which is compounded of common sense imagination and memory The rationall part which enquireth the causes and effects of things which can neither deceiue not bee deceiued as long it attendeth her office That part of Philosophie we call Metaphysicall consisteth in three things First it comprehendeth God next those mindes se-ioyned from the body last the multiplications beginnings of all kinde of doctrine by the steppes of nature called Axiomata There are three things which are euery where and no where according to Porphirie God vnderstanding the soule There is a threefold ladder of nature wherein three regions of triplicity and in euery of them one state of abstraction is considered The first is the obiect transparant and the exterior phantasie The second is the interior sense phantasie and brutish iudgement The third humane iudgement reason and vnderstanding of all which the minde is Lady and Mistresse There bee three principall meanes or wayes whereby wisdome or the knowledge of all things hath beene deriued vnto vs. The first anon after the creation of the world by tradition dispersed through a great many of nations which if it had not beene violated would haue beene found more profitable vnto mankinde The second by those
Philosophers who searched curiously after the nature and causes of things The third hath lightned all kinde of nations and countries with his claritie dispersing the mist of naturall reason and Philosophie by his sunne-shining beames which is worthy the name of wisdome because it commeth from the fountaine of wisdome conteyned in the old and new Testament Those diuine personalities are three in Number and haue diuerse operations The power of the Father producing all things giuing to euery man his vnity The wisdome of the Sonne disposing all things vniting and copulating them together The loue of the holy Ghost conuerting all things to GOD tying the whole worke to his Maker by the band of charitie There are three faculties of the body One is Animall which from the braine passeth vnto the nerues as through certaine pipes transmitting sense and motion vnto all the parts of the body and nourishing the vnderstanding The other is vitall which from the heart vnto the arteries as by certaine chanells giueth life vnto the whole body The last is naturall which from the liuer to the veines administreth sustenance to all the parts of the body The preparation of solarie tincture spoken of much by those Paracelsians consisteth in three things In expurging renouating restoring the member affected Their philosophicall Mercurie is composed three manner of waies By sublimation precipitation distillation There were three kindes of musick much esteemed among the Antients Lydian Dorian Phrygian There are three things impossible to bee done To take from Iupiter his thunderbolt from Hercules his club from Homer his verse There is good cheere commonly at these three meales A hunters breakfast A lawyers dinner A friers drinking Cheese hath three good properties He that eateth enough of it shall neuer looke old for hee shall die whilst hee is young Hee shall not bee robbed in the night for hee shall neuer lin barking and coughing all night long Hee shall not bee bitten with a dog for he shall alwaies goe with a staffe in his hand Among the ciuill Lawyers there is a threefold brotherhood Vterinus by one Mother Germanus both by Father and Mother Patruelis by the Fathers side CHAP. VI. FOVRE SOme Numbers beare that soueraignty that they neither beget nor are begotten others beget and are begotten being the fourth Number which Pythagoras calls The fountain of nature Macrobius The jugall or conjunctatiue Number whose reasons are as follow For foure is made of two doubled it makes eight and so by duplications it will arise in the end to that which is infinite It is properly belonging to the terne Number to haue a middle place betwixt two summities or extremes whereby he is yoked mentioned in the former Chapter But the quaterne Number possesseth two medieties which is no other then a type of the worlds indissoluble creation consisting of foure elements For whereas there is in euery element two distinct qualities God hath so distributed to euery one of two one of these that hee hath made a federall knot or coniugation betwixt them First the earth in drie and cold the water is cold and moyst yet these two first elements although they haue contrary qualities in them ioyned to the other two they make a conuenient and temperant harmony according to their seuerall humors set downe in these verses mentioned by Themistius Terrapars terras pars vndea conspicit vndas Aethera dein aether vis ignea perspicit ignes Pax pacem monstrat litem lis aspera sentit Which hath caused Heraclitus to hold that All things are made by a certaine kind of disagreement Indeed of themselues they disagree but co-united to others by a secret commixtion or conglutination in nature they make no small concordance And this is according to Plate's rule whom Macrobius doubteth not to call Arcanum veritatis auerring that those things are firmely vnited together when as an interjected kinde of mediocritie maketh the cōplement the stronger but when as the medietie is doubled as in this Number you may finde those extimous things are not onely tenaciously but indissolubely tied and linked together These are the chiefest of Macrobius reasons to proue the efficacie of this Number But our Pythagoreans they proue the excellency of it by a kinde of paritie and imparitie this way One and three say they makes foure foure and fiue makes nine seuen and nine makes sixteene sixteene and nine makes twenty fiue So that all such kinde of Numbers that are so collected are found to bee quadrangular The Geometricians call these Gnomones Arithmeticians vnequall Numbers for that ioyned to others in order they will alwaies retaine the forme of the quadrant Number This Number seemeth therefore to bee a Number of perfection because when a man is worthy of some excellent title they say He is quadratus homo that is a man euery way perfect and compleat And it hath great affinity with the ternarie So that out of the foure elements and their 3 Interstitia to vse Macrobius word there is a finall and absolute commixtion of all kinde of bodies That as by the ternary Number there is a copulation made of euery thing so by the quaterne they are made perfect This is that Pythagoras calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specified before comming so neere to the perfection of the soule that the Antients were wont by it to make them a religious kinde of oath in this wise Iuro tibi per eum qui dat animae nostrae quaternarium numerum The first therefore of his extendure shall bee the foure elements the foure qualities of the soule the foure humors of the body the foure seasons of the yeere which this Number doth liuely represent Wee will proceed with others There be foure Cardinall vertues foure Euangelists foure Patriarks foure Oecumenicall Synodes foure chiefe Doctors of the Church foure Windes Euery site of a countrey is distinguished foure manner of waies By parallels angles positure of the Eccliptick and of the Sunne All these haue different qualities of humors and inclinations He that will know these configurations must acknowledge there be eight Windes as wel as foure according to P. Virgils distinction Lib. 1. cap. 27. according to their signes answerable to foure which do shew the singularitie of this Number In the Signifer there are foure triquetrall configurations The first is from the North conteyning Africk subiect to Borrolybicus and is gouerned of Iupiter and Mars The second is Austrisolane in the rising called Brumall subiect to Notapeliotes gouerned of Venus Saturn The third is mixed of Aquilo and subsolane in the rising solstitiall subiect to Borrapeliotis he is chiefly gouerned by Saturne and hath Iupiter for an helping companion The last mixed of Auster and Africk in the going downe brumall hee is gouerned by Iupiter and hath Venus for an helper So that the earth is diuided into foure quadrants according to the triangled Number Trigonum est spirituum astrorum transmutatio quadruplex iuxta numerum elementorum
nine consisting of an vnequall Number produce a threefold dimension which is a solid body His extendure is as large as some of the other There are nine Muses signified vnder this word Mucmosune conteyning nine elements in the whole Whereupon Scaliger calleth this a most perfect Number Poet. lib. 1. cap. 1. from the concent of Musicians But how can this Number saith he be applied to musicall tones seeing there are eight kinds of Diupazons Though Scaliger followed heerin the opinion of Ptolomir by numbring but eight Diapazons yet Aristexemus counteth 13 which is a greater Number not nine Againe the Antients erred in this in that they called this The Number of the heauens For there were but eight in those daies when they liued how then could the ninth agree with them This of Scaliger by way of obiection might casily be answered For by Scaligers confession there were but three Muses at the first afterwards the fourth was added Then they grewe from foure to seuen from seuen to nine And why might it not be so with the Number of the heauens seeing Calius Rodignie auerreth that they were nine at the first and afterwards by later inuention they grew to the Number of tenne euen as that instrument called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Monatessaron to make the harmony more full and compleat And it may be that Coelum Empireum was not numbred for one of them among the Antients There be nine kindes of constitutions out of Galen One temperate or mediocrous in which all the qualities serue according to equilibrious proportion eight are intemperate in which one or two excell the rest from whence foure simples that is hot and cold foure compounds that is hot and dry hot and moyst cold and dry cold and moyst are deriued In prescribing of sick persons a diet nine things must be considered Goodnes measure quality custome Metattron is taken two wares for Moses Angel for the secret of the minde According to these nine orders of Angels Ficinus hath framed nine orders or degrees of the Trinity Epis lib. 2. delight order time the houre and day There are nine Spheares in the sensible world moued from the heauen we call Empireum which is vnmoueable vnto which Metattron serueth So there be nine companies of Angels moued by God who is Primum mobile seruing him day and night Some Angells are called Difformes and they are personally distinct in their essence of which Lucifer was the greatest falling the first day in which he was created according to the opinion of some Diuines Some are made perfect and blessed after their conuersion endued with a co-operatin ggrace wanting their owne proper body to speake with that notable Schoolman There are 9 principall archhereticks from whence all other proceed Basilides who dreamed that God was a mind created called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hold that the nature of God came from the substà ce of soules Anthromorphites that God was the image of a corruptible man Collobarsus that there were two gods one true the other cald Deus creator of the world Simon Magus that God was not the Maker of the world Apelles that there was one good God the other bad begotten from the other Archoutick that the God of the Law and Prophets was not Father vnto Christ Sabellians that God the Father was borne of the Virgin Marie that he was crucified and buried Mentagisinontes that the Sonne was in the Father no otherwise then one vessell in another There be nine subiects of all liuing things God Angell Heauen Man Imaginatiue Sensitiue Vegetatiue Elementatiue and Instrumentatiue All these haue a threefold scale of vnderstanding whereby secrets of secrets are discerned Of degrees whereby their aptitude Of nature by which secrets with their secrets of secrets from an eslentiall kinde of collation are examined and accommodated Man hath nine co-adjutorie helps from those nine orders of Angels mentioned before From the Angells he is corroborated to be a messenger of the diuine will From Archangels to beare rule ouer beasts the fishes of the sea and birds of the ayre From Principalities he obteineth all manner of strength From Vertues the force or efficacie of strength These things may be said to be true according to a kinde of resemblance or imitation or as he saith Atonisiue but not really or potentially P. Scah conclusio From Powers hee getteth helpe against his enemies From Dominions help to the attainment of his wished end From Thrones remembrance of heauenly blisse From Cherubins light of the minde From Seraphins perfect order of loue and feruent charity As touching all these auxiliarie helps our Schoolman from whom I borrowed this Number concludeth thus In vanum laborant qui naturali cursu et proprus viribus ad tam alt a contendunt If wee might glue credence to this learned mans distinction I doe not see but we might better giue diuine worship to Gods Angels than vnto any Saint in heauen For it is without question that great power is giuen them from God Math. c. 4. v. 6. for the preseruation of mankinde otherwise the diuell could neuer haue cited Scripture 0198 0 to haue tempted Christ in the wildernesse C. 19. v. 10. how that the Angels had care ouer him that he should not dash his foot against astone C. 19.7 ◠But in the Apocalypse from the Angell of God wee haue an expresse commandement that neither Angells nor Arch-angels nor Thrones nor Principalities ought to be worshipped but God onely seeing all those Tribes all those Hierarchies of Angels all those Elders praysing God and singing Halleluiah fell downe before the Throne of the Lamb and worshipped him If therefore Angells co helpers and coadiutors to man are not to be praied vnto much lesse any saint of Heauen who though they enioy a place not much inferior to those Angels and are made fellow heires with Christ in one and the selfe-same Kingdome yet this must bee imputed to Christ not to their owne righteousnesse beeing sometimes men on earth as we are subject to the like infirmities as we be and so shall remaine vntill Christ with his glorious mantle of righteousnes shall couer our vnrighteousnes Therefore such manner of Numbers giuing so much to Angels whereby the least jot of Gods glory dominion orpower may seeme to bee empeached ought warily and discreetly to be read I know our School-man had these and such like from Denuis Areopagite who writeth so of these Angelicall Orders as though he were dwelling among them but by his leaue hee writeth many things at randome some others hee dreameth yea the best he writeth touching those hierarchies are but bare conjectures and those so childish friuolous paradoxicall as leuer thought it meere tediousnes and cutiosity to reade them This I thought good to annex by way of a Caueat lest any man through ouer much curiosity or simplicity might bee beguiled There bee ninethings which in the
vntruely and impiously laid vnto his charge For if a Dog to make a comparison that hath long fed vpon the body of a dead Horse may be said to be changed into a Horse from his long habite of feeding then may Pythagoras justly be condemned for his fond and fancie-full opinion For he taught this transanimation touching the body and not the soule or at least touching the affection of the soule not concerning the going of it out of one body into another Now What is this saith Capuio than an equall care a like â—notion or sympathy a semblable study of some one man dead long after to be found the self same in another man liuing For were it that Pythagoras Books were remaining among vs as they are all lost we should soon finde this imputation laid vpon him to be exploded for a meer fable And yet his Saying was not manifest but a meer riddle whereby hee went about to shew to that rude world that the first Matter was not onely capable of all kinde of formes but that it was auarous and communicable and that it was not contented with any form Hee then that was conuersant in Moses school that had learned what the first Vnity was and had attributed so much to Numbers how could he bee sotted with such a strange and senselesse opinion For to think that the soules of men can passe out of one body into another according as Pythagoras did into Euphorbus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est habendum Ex Orthodoxi cuiusdam not is in M. ChoniateÌ„ to speak with that excellent Theologist nay more than that it is to prejudice the Majesty of the Creator and to conspire against the verity of all kinde of sanctified Theology Yet admit that Pythagoras had imagined such a Chymene and was the prime Author of that fancy I do not see but his opinion might be as wel defended as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those Paracelsians treated of by Euercetanus others Tetras grauis affec c. 10. But to come to our matter Pythagoras Symbole was this The beginning of all beginnings was Infinitum Vnum Duo Vnder which three he signified God Idea and that which the Philosopher calls The first Matter All which three meeting together and producing that which we call Tetraclys which according to Pythagoras account is the Fountain and Spring of all production the beginning of all emanation and the permanent of all immutable substance it is impossible but that much diuinity should bee inclosed vnder this Symbole Now although this Number One bee not numerable by reason of his indiuisiblenesse yet it produceth and createth innumerous forms of things of it self and within it self Hee therefore that knowes not what is infinite what is One what is two according to Pythagoras diuine rule of numbring knowes little or nothing touching the Trinity for One signifies the Essence two the different respect of Persons infinitum the propriety of beginnings that is the Eternity it self Whether then wee respect this Number barely as the beginning of all Numbers or figuratiuely the vnion betwixt the Father and the Son God and Man Christ and his Church the soule and body of man the wife and the husband it must needs be a sacred Number So then as One cannot bee diuided because it is a single Number some account it for no Number but the beginning of Numbers no more can the humanity bee diuided from the God head the Church from her Spouse the soule from the body the wife from her husband For this is a Maxime both in Philosophy and Diuinity Sola Vnit as omnino simplex à se perfecta non egreditur se sed indiuidua simplicitate solitaria sibi cohaeret Wherefore setting all other vertues aside that this Number hath it is easily to bee gathered that there is none that sheweth vnto vs more cleerly the Deity the co-vnion of Christ with his Man-hood the nature and essence of that indiuisible Vnity than this doth Which hypostaticall vnion to speak with Damascen exceedeth all other vnions whatsoeuer Lib. de orth sid 3 cap. 8. Deus est vnus qui tesle Macrobio vices temporum nesciens in vno semper quod adest consistit auo rerum omnium principium nominatur Let vs see now how far this Number extendeth There is one God one Sauiour one Faith one Baptism one world one Phoenix in the world one Sunne one Moon one Ark of Noe one Church one Deluge one Zodiack one King in his Kingdome one Shepheard of his Flock one Leader among the Cranes one Soueraign among Bees one chief Ruler in the City one soule in the body one head Hee that taketh away Vnity spoileth the God-head razeth the humanity of Christ robbeth the Church of her paramour taketh away the harmony of the soule and body depriueth man of his Comforter confoundeth the foure Elements renteth asunder the Frame of the whole world disioineth his sympathy and that I may conclude all in a word marreth all order concent and concord whatsoeuer Therefore Boetius who hath written diuinely of Numbers hath left vs this for an Oracle Euery thing remaineth so long as it is one but diuided into two Lib. de conso Philoso it remaineth one no longer And it was not without some secret mystery that Zenophanes Parmenides and Melissus said All was one and without one was nothing He then that knoweth not one knoweth nothing Wee will conclude with the Poet Vna fides pondus mensura moneta sit vnus Et stat us illaesus totius orbis erit CHAP. IIII. TWO AFter Monas this is the first Number called Par in compositus hauing some resemblance to the first matter which is incomposite It is the weakest Number of all because of it selfe without the helpe of others it worketh nothing The reason is euery thing existent is coupled with the terne Number and is made perfect with the quaterne As for example bodies are measured by their longitude latitude and profunditie spirits by the memorie vnderstanding will So they are perfited by the fourth Number As memorie alluding to vnderstanding and will is capable of the duall Number vnderstanding and the will of the ternarie the will vnto both maketh the quaterne Number consummate So that the duall Number as a noune adiectiue standeth naked without help of others Therfore it is ioyned with the fift Number to vnderprop it selfe the better from which coniunction the septinarie is framed Macrobius referreth the one to the starres called Erratica the other to the Zones the one by reason of his scission the other from vertue of his Number Hee sticketh not to call this the first Number taking Monade for a point for no Number at all For saith hee as a point is no bodie but from it selfe maketh bodies so is Monas no Number but the beginning of Numbers The first Number therefore according to Macrobius Arithmetick consisteth of two which is like a line of a punct
meaning that euery where while need requireth he runneth or is present to giue vs assistance Or as others expound it from burning that hee will burne the dwelling of the wicked when hee is said to bee a consuming fire vnto them according to Gregorie the Great Wee giue to Angels foure attributes Subtilty of essence perspicacitie of vnderstanding facultie of free will personall discretion In Angels there be foure dignities Dignity of creation grace of confirmation loue of creation vision of the Diuinity There be foure kinde of metals which participate with the foure elements There were 4 things in vse among the old Romanes which made them famous 1 They did vsually fight with the enemie in their own territories as in Africa not at home 2 They endeuored to keepe their souldiers in subiection 3 Their money and troupes of horse men were alwaies ready 4 Their forces by sea were greatly respected Earthly lead and siluer waterie quick-siluer ayerie copper and brasse fierie gold and iron In the soule vnderstanding resembleth fire reason the ayre imagination the water sense the earth Our sight also is fierie hearing aierie smell and taste is referred vnto the water our touching is earthie alwaies dealing with those crassious bodies Now our actions and operations depend of those foure elements A slow motion and solid prefigureth the earth the water signifieth feare sluggishnes and one that is negligent the ayre alacritie friendly manners the fire an acute vehement or angrie passion Whatsoeuer man can thinke vpon foure manner of waies God is He createth euery thing he considerateth of them created he loueth them because hee created them hee maintaineth and sustayneth them The soule of man is a foure fold Number substantiall vniforme conuersiue to her selfe rationall Euery noble soule hath a fourefold operation One diuine the other intellectuall rationall and animall It hath a diuine operatition by the image of diuine proprietie intellectuall by formality of her participation with intelligences rationall by the perfection of her proper essentialitie Animall or naturall by her communion with the body The nutritiue part of the soule hath foure coadjutors Attractiue which taketh in necessaries vnto nutriment Digestiue which separateth the good from the bad Retentiue There are 4 kingly vertues required in 〈◊〉 Wit Experience Prudence Loue of their common wealth which keepeth the meat so long in one place vntill it be altered or concocted Expulsiue which expelleth that which is superfluous in the nutriment The soule by vnderstanding knoweth all things foure manner of waies God which is aboue her her selfe within her selfe the Angels neere her selfe and whatsoeuer is conteyned in the whole Vniuerse beneath her selfe Powers cognitiue are considered by foure differences of vertue intellectiue There are foure kinds of diuine furie loue poefie prophesie mystery All which you may find in Ficuius Episilib 11. The first is of nature diuided into agent and patient The second is of the obiect diuiding the vnderstanding into speculatiue and practiue The third of dignity diuiding reason in that part which is superiour and inferior The fourth is of comparison to the act diuiding the vnderstanding into habit and action That which the Philosopher calls force mouing is quadruple imperatiue conciliatiue affectiue or conciliatiue and affectiue The first is Synderesis some will haue it to be Liberum Arbitrium The second is reason The third is will naturall There be 4 notable qualities required in a Captaine That he bee valiâ—nt wise nimble eloquent and deliberatiue The fourth is vnderstanding practick There bee foure sorts of true dreames The first is betweene sleeping and waking The second that which one seeth of another The third whose interpretation in the night time is vnfolded vnto the dreamer The fourth that is rehearsed to him that dreameth He that meaneth to gaine any certainty forth of Oracles must obserue these foure precepts He must vse abstinence There are 4 properties of a good wife To bee well borne to bee well formed to be well moralized to bee well dowred which defendeth him against the encountrings of diuels and conioyneth him to God He must obserue temperancie which strengthens health Hee must abandon superfluous things He must be respectiue of the meat he eateth For as One saith vsus siccorum ciborum et corpus crassum iciunijs extenuatum et facile permeabilem spiritum humanum purum et potentem reddit They therefore that drench their bodies with much drinke their soules with a plethorie of noxious cogitations There are 4 things desired of all men but neuer or seldome obteined A sober maid assured of looke and minde can neuer dreame true dreames nor see heauenly visions nor haue any thing to doe with the interpretation of experienced Oracles For it will euer be a Maxime Sicca anima sapientissima All kinde of variation in musick consists of foure kindes systeme loue concent and modulation There be foure things which haue an admirable power in nature The stone called Heraclius those plants called Cychoreus Scorpiarius Heliotropium I here be foure other things as admirable A sad young man not giuen to lust wast A husband true not â—elous and vnkind A constant wife not wilfull wise but chaste The loadstone the bloud of a goat the bunch that is vpon the forehead of a fold the stones of a Castor Comets presage the death of Princes and great Personages for foure causes which are all particularly handled by Myzaldus In euery coeâ—licall signification or prediction as touching comets foure things must be obserued according to Ptolomie Place time manner quality Bacchilides saith that foure things are required in a banquet Moderate preparation of Bread and Wine pleasing conference true beneuolence of the guests good Wine wherein old men take great delight Comet Lâ—b 2. cap. 4. There were foure properties in Caesar which made him renowned through all the world Labour in the dispatch of his businesse fortitude The strength of France consisteth in these foure things First that the States obserue well their King That they abound in riches That they grow cunning and exercised in the warre That the Cities Townes and Castles standing neere the Frontiers beo well peopled and made strong Claud us Sisellius De monar Galliae L. 2. in the hazarding of himselfe industrie in doing celeritie in executing To keepe an house foure things are needfull To feede well to feede enough to cloath to till the ground according to M. Cato Those Alchymists or Paracelsians in refining of gold vse foure organes or instruments Solution or putrefaction whereby gold is brought to his first matter Sublimation by whose helpe the spirit soule tincture strength and vertue lying hid in the gold are drawne forth and segregated Caloination or physicall digestion by which the spirit and soule with the body is made an vnion so that out of the three parts there is an vnity made of the whole Fixation by which those three partes distinguished are
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
whether such an instrument may bee made by art or no or whether those higher orbs so far placed from common view and vnderstanding might from such an instrument be liuely represented vnto vs. But they need not make a scruple as touching this thing seeing Archimedes mentioned in our-first Chapter did performe a far more illustrious piece of work-manship And there was in the time of Angelus Politian a Florentine named Laurentius who made a mechanicall Sphere of that admirable and stupendious work-manship Ipis lib. 4. Epis 8. quadrate after the fashion of a Pyramede consisting of three cubits in length his circle being made of gold brasle distinguished by so many colours that Politian who with his eies did behold the curious work-manship thereof hath nothing doubted to preferre it before the brazen globe of Archimedes See more of illustrious works done by Claudius Gallus in Possâ— vme Biblio Selec To. 2. cap. 1. as in the description you may reade Now if these men that seeme to cast doubts of euery thing they knowe not should bee acquainted but with the halfe of those singularities which the Geometricians and Mathematicians of our time beyond the practice of those Antients haue contriued I suppose they would wonder more For to shew by art what a clock it is in euery seuerall region or countrie according to each seuerall houre of the day what houre of our day is made at all times of the yeere to measure at an inch the height of the mountaine Caucasus to make an artificiall sayle by whose help the wind blowing a gouernour or a Pilot may direct his ship either on the right side or on the left to make a gallie cut the seas without winde or oares by a quadrant astronomicall to measure the heauen earth sea yea hell it selfe I thinke it cannot be done without much wondring And yet there are seuerall bookes written at this day though not all as yet published for the performance of these hie remote and impenetrable mysteries cited by Possevine and others â—â—blio selec to 1. lib. 9. cap. 13. It is true therefore which one saith Scientia nullum inimicum habet nisi ignorantem But to our Numbers againe There were seuen sects of the Iews cited by Niceta Sadduces Scribes Pharises Hemerobaptists Nazarites Essens Herodians There be seuen orbs of the Planets wherein Plato hath erred by making the Moone to be sited aboue the Sun contrary to the opinion of Ptolomy and Regiomontanus who place the Sunne in the middest of those Planets Now if Venus and Mercurie were beneath the Sunne as Plato imagineth it would follow that the Sun would lose his light from the density of those bodies The like would be found in the interposition of the Moon betwixt the Sun our sight which sauoureth of much absurdity Though therfore Plato were a great Philosopher yet he was but a mean Astrologer As nature to the findingout of those secret treasures hid in the earth hath 7 proper operations as distillatioÌ„s euaporations sublimations exhaltations circulations rectifications cohobations portentuous names me thinks so our Spagyricks or Chymicks haue as many mo for the right ordering and preparing of their bituminous fuliginous oleaginous sulphureous sufflaminous ebullious carbonarious furnaces to make our Epithetons answerable Wherefore it is said by one of them Io. Querceta tetâ—as grauis aâ—fect cap. 24. Non minus baecars suis reuerberatorys surnis indiget acmonte Æthna et perpetuas stammas expirantibus natura Ioseph Castiliensis one of the best Rabbines in his booke called The Garden of Nuttes giueth these seuen titles to hell Gehenna the gates of hell the shadow of death the well of destruction the scumme of darknes perdition pit Wherefore he concludeth thus Haec captiuitas est vt peccata noxiorum maneant vt iustos aqua comitentur praemia et iniquos debita sequantur vitiorum tormenta That incomparable Secretarie of nature Plynie writeth of a tree that did beare at one time seuen kinde of different fruites One bough carried apples an other nuttes others barbaries grapes figges peares pomegranates but he was too good to liue long Baptista Porta a Neopolitan in his booke touching naturall Magie describeth a tree far beyond the other He that means to draw the picture of a Lubber must obserue these 7 properties belonging to him In height he must be the proportion of two Pigmies In breadth the thicknes of 2 bacon-hogs Of presumption a giant Of power a gnat He must be Apishly witted Knauishly manered Crabbedly fauoured and he sticketh not to call him the delicacies of the garden But I dare not credit him they are so prodigious things that hee writeth In antient times they did vse an harp consisting of seuen tones called Heptatonon of which Terpander a Greeke Poet writeth in these verses At nos quadrisonis instantes saepè camoenis Inde nouoseythara heptanonâ— celebrabimus hymnâ—s There is a seuenfold Chariot of charitie handled elegantly and succinctly by that learned Platonick Marcilius Ficinus Epis lib. 2. There are seuen famous hills about the City of Rome Capitolinus or Tarpeius so named from the Capitole of Iupiter Palatinus from Pallantes Euanders sonne killed by Turnus and buried there Quirinalis from Quirinus Romulus whose Temple standeth there Auentinus from Auentine King of Albania Caelius from a Tuscan Captaine bearing that name Viminalis from a wood of vines growing there Exquilinus from the vessels or fragments of Tributes dispersed in that place CHAP. X. EIGHT ALL Numbers being doubled must needs be of great efficacy it being so almost in euery other thing Therefore this is cald a solid Number being created from duplication of foure euen as foure is made of two Macrobius likeneth it to Stereon made after the form of a Die which is called a square figure Foure being doubled and made eight it makes two quadra-simileâ— which with their altitude imposed vpon them make a form of a Cube which is no other than a solid body So that the Geometricians doo hold that twice two make foure and twice foure making eight make a double solid body as well as three times three which is nine or three times nine making 27 in the whole do make the other cube a solid body Wherefore this Number and the seuenth because they are resembled to perfect and compleated men full of yeers worthy to gouern a Common-wealth haue been thought worthy by those Antients to make the soule of the world perfect and correspondent His extendure is not the greatest nor the least There bee eight Sphears allowed by Plato and Aristotle Macrobius subscribeth vnto them and he seemeth to mee to gather the excellency of this Number from those eight Our later Wits haue found out two others mentioned before The last of these according to the probable opinion of Astrologers is moued from the East into the West by a diurnall motion The ninth added to those eight is volued with the tenth and by his owne motion contrariwise