kindler of discord Iupiter the air cousin to Venus by his nature Saturn the water that is an old Planet of a damnable frigidity The rest as the eightth Sphear not wandring we may call The earth the order of computation requiring it so but that Copernicus will not allow it seeing hee maintaineth that the earth mooueth which error was first broached among some of those antient Philosophers Verse 14. The Prophet Zachary mentioned before if we dare credit the exposition of some Interpreters did rightly call that the earth which is included with two earths aboue which there is nothing to be seen with our eies Now some will haue the waters vnder the heauen to be those seuen Starres which are vnder the Firmament These are congregated all into one place because as he saith Omnis Planetavum virtus in vno Solc collecta est meaning by this that they borrow all their power and light from the Sunne This congregation of waters is not absurdly called The Sea or Ocean We hold the waters aboue the Firmament to bee that Chrystalline Orb and in him those Animals which otherwise are those Signes of the Zodiack To that celestiall Frame God hath giuen a liuing substance rationall capable of vnderstanding so that it is true which Aristotle saith Nihil reluctari coeleste corpus suo motori True if wee hold that Coelum Empyreum is not moued but from GOD it self who mooueth all things by his omnipotent power but is moued no waies him self And this is as I think more agreeable to our Christian Religion than the opinion of many Philosophers who are compared to those clocks or dials in Rome for their mutuall and continuall contradictions The true vie of Astrologie consisteth in theseten following First it sheweth vs the causes of the admirable dislimilitude not onely as concerning Regions but touching the wittes of men and their manners vnder diuerse Climates Secondly it remonstrateth what is the cause that so great diuersity ariseth Thirdly what destinies or euents at certain times are like to fall vpon Countries being called Indiciall Astrologie Fourthly it foretelleth the varisble state of the air and other elements at euery moment Fistly it telleth vs the happy or vnhappy increase of fruits be it corn wine oile or whatsoeuer else the earth bringeth forth which was experimented by Thales who fore-knowing a dearth to come kept-in his fruits and sold them at an high rate Sixtly warres famine vnusuall drought inundations death of cattell changes of Kingdomes destruction of Princes and so forth Seuenthly what times are fit to sowe plant or to doo any other thing appertaining to the Art of Husbandry Eightthly it giueth much light to those who professe Physick take vpon them to be Pilots discouerers of Countries and Kingdomes or will gaine them any knowledge in the Art Apodemicall Ninthly from this science are made Prognostications and Ephemerides needfull for all sorts of men Last of all it sheweth vs the temperature of all kinde of indiuiduous all kinde of hourely dayly weekely monthly yeerly dispositures alterations and inclinations Auicenna teacheth vs how that there are tenne things which will shew vnto vs fitting time or occasion to take physick Trembling of the heart oppression in a mans sleepe some call it Incubus giddinesse of the head a turbidous countenance weaknes of motion vehement ruddinesse in the face teares of the eyes sadnes and feare solitarinesse a kinde of lassitude and loathing of meats And he concludeth thus Omnis res quae de suo mutatur vsu maxime autem agritudo pr̄aesens medelae indigens iudicat Our Treatise wherein I haue prooued the Bishop of Rome Antichrist consisteth of tenne inuincible reasons or demonstrations Politick fellowes or Phylosophers are commonly bewitched with these tenne pestilent euils They are not content with the present state Their god is the Common-wealth their Scripture is Parliament their life is sensuality their end is damnation they are fit for all times not vnmeet for all places they are content with all religions they go vp and downe to heare newes they thinke their wisdome onely wisdome as the Grecians and Romanes did CHAP. XIII Of confused and promiscuous Numbers WEE haue gone along in order from the Vnarie to the Denarie Number beeing the forme or perfection of all the rest Wee meane to speake now of others following I call those confused or promiscuous which are cited by authors without any order or partition many times not giuing them a right signification according to their worth and dignity perchance huddling them together all in a heape without note and distinction slightly or perfunctorily passing them ouer In this Chapter therefore according to our module wee will intreat of all their kindes significations vertues extendures not omitting any one noted by others to haue the least representation of vertue mystery diuinity included in him First wee will beginne with the twelfth Number There is nothing so remarkable in this as the twelue signes For according to this Number the Antients haue diuided the Zodiack following here in the Moone for their guide and mistresse Euery signe they haue diuided into 30 parts For the Sunne as they affirme in thirty dayes space runneth his course through the twelue parts of the Zodiack Marry whether he runneth his course alike there groweth the question Some Astrologers affirme that he runneth ouer the South signes There bee twelue excellent and precious stones treated of by Lemuius which haue many and rare vertues in them Lib. de mira natu ac Exhor ad vitā op institu cap. 58. swifter then those of the North. In our books therefore as touching Antichrist and his members we haue symbolized something touching these twelue signes by making the Number of Antichrist and his Ministers according to Theologicall Astronomicall Anatomicall proportion to agree with them Wherein nothing is omitted as touching the lineaments and fabrick of that vast and monstrous body from grounds of Anatomy nothing belonging to their signes from rules of Astronomy So that if I haue fitted them with curious points out of Theology Astrology Anatomy Physick and Metaphysicall Phylosophy beyond their expectation I hope they will ascribe it to the few houres and dayes I haue spent in the Art of Numbring The Kings of France if wee beleeue Claudius Sisellius haue vsually twelue chosen Counsellors of State about them This Number is not without his extendure answerable to his dignity There bee twelue Apostles twelue Patriarchs About the time of those antient Hebrewe Prophets there were twelue learned Phylosophers that were famous for the Art of Chronography cited by that excellent Schollar Pererius Thales Pythagoras Heraclitus Anaxagoras Democritus Parmenides Empedocles Socrates Plato Aristotle Epicurus Zenum Cardan a man of subtile iudgement much reading and vnderstanding combineth the duty of a Physician in these twelue qualities Lib. de arte curan parua Touch sight smell memory wit learning experience wisdome iudgement contempt of wordly things singular loue of the
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
for they all hold that there is a twofold place appointed vnto man for his twofold condition and reward corporall and spirituall The one is called An illuminating speculation that is vivificating the School-men call it An intuitiue knowledge of God which accompanieth the soule separated from the body by the light of glory which to them that earnestly seek after heauenly things is onely beatificous The other containeth an illuminating kinde of vision but no contemplation which is made by Species connaturall and is not accounted blessed The one is heauenly the other terrestriall The Rabbines hold especially Raban Gernudensis on Exodus that a man shall neuer be made capable of the first intuition before the soule is separated from the body If at any time say they GOD bee said to be seen of man that is with any corporeall sense it is done by an Angell and not otherwise It seemeth that these Rabbines maintaining this doctrine of a twofold place knew nothing of a third which is their Popish Purgatory They must therefore go to Plato and his Followers for their supposed Purgatory or else it will not bee found in rerum naturâ The sixt is concerning the communication of the world for man being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that great sensible world communicate both together in Metratton which is no other than the agent intellect of the first Mouer one with the heauenly nature as being inferiour and with the Angelicall nature as being superiour Now the supreme world with that third incomparable and super-supreme communicate together in the soule of Messihas as beeing an essence between them both consociable with the Angelicall and diuine world Neither doth the soule of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ but that the one is the Well of liuing waters the other the riuer of life Hence comes it that there is a corporeall world which first is composed of the heauens and heauenly bodies secondly of the elements and things elementary thirdly of the nature of man and of singular men which is man the lesser world which beeing animated is illustrated with his owne proper minde which is called Metratton Now the supreme world consisteth of separated intelligences full of Species and forms including soluted mindes and Angels of those Symbolists it is called Idea ideata omnium vitarum vnto which is referred all kinde of indiuiduall vitality specificous or generificous The third is of the Deity which is made of that which they call Seraphin In Deuteronomy he is called Thrice holy Of this world Rab Hamai in his Book of speculation writeth thus Hic itaque tertius mundus in aternum vltra extenditur nec concavus nec convexus nec carinatus nec superficiem habens The seuenth is as touching the Sabbath which is the mysterie of the liuing God and symbole of the higher world where all kinde of labour ceaseth whose breach is forbidden vs by a twofold prohibition in the Law First in Deuteronomie Obserua diem Sabbati C. 5. v. 12. C. 20. v. 8. the next in Exodus Remember that thou keep holy the Sabbath Day the one as touching the inferiour world the other belonging to the superiour the one affirmatiuely the other negatiuely according to that distinction mentioned in our fourth Chapter going before The eightth is to bee vnderstood of those fifty gates of intelligences committed all to Moses saue one and of those admirable paths of wisdome wherein all the diuine Law is comprehended and all kinde of science whether it be literal anagogicall verball arithmeticall geometricall harmonicall Of these more shall be said when we come to the fiftith Number The ninth is wholly occupied about Symboles of Angels For as one of their Rabbines writeth Look what tongues our mindâ—s haue in spirit and verity the same tongues haue Angels And as those diuine Spirits speak with the tongues of Angels so doo the spirits of men hearken to the ears of the minde This Rabbinicall doctrine must be wisely read and with cautelous circumspection For by this wee must not allow of familiar Spirits called Geny or Lares by those Platonicks See more as touching this point out of S. Ierom vnfolding these words in the Gospell Dico vobis quod Angeli eorum in coelis semper vident faciem patris mei ministring vs such things as wee are to speak for wee knowe that God speaks within vs and he is the mouer and searcher of the heart and if we haue any diuine spirit within our bodies or mouing our mindes to any good action farre otherwise than the god of Socrates moued him mentioned by Apuleius wee must think it to bee God himself dwelling within vs opening the closet of our mindes or else that it is his diuine Spirit euermore speaking vnto vs in our prayers and supplications beeing ready alwaies in all our temptations and necessities to assist vs. What force the tongues of Angels haue what power belongeth to those blessed and heauenly Spirits what vertue is in our owne mindes or spirits segregated as it were from our bodies by any kinde of Enthusiasme transe or vision to vs is vnknowne more than God's Word hath reuealed vnto vs. And therfore it is good for vs Not to giue too much credit to such manner of Rabbinicall and hyperbolicall speculations seeing by the Word a man cannot warrant them There bee ten reuengers belonging to the minde of euery man which are indeed as so many Furies Ignorance sadnes inconstancy desire injustice luxurie enuy fraud anger malice which is somewhat neer to that wicked denarie co-ordination mentioned by those Hebrews The intellectuall world containeth ten properties or qualities It is diffusiue immutable incomprehensible most free noble perfect indiuisible constant vniuersall without contrariety Those ten Sphears figurated by Zacharie the Prophet C. 4. v. 2 3. by a golden Candlestick distinguished by seuen Lamps with a Boawl vpon the top of it with two Oliue trees ouer it are no other than those that we doo hold For the heauen called Empyrâ—um whatsoeuer light ariseth or is infused into bodies it is deriued as it were from that first Fountain We deny that it hath any true body This beareth rule ouer the other nine as a Captain ouer his souldiers as form doth the matter wherefore expressing the type of a Monade it maketh the tenth Number perfect This I haue borrowed from that admirable Theologist and School man Paulus Scalichius Conclu de mundo coelesti often cited in this discourse Now as touching the residue of those heauens or Sphears to speak after the manner of those Pythagoreans we may call the Moon if we will A celestiall kinde of earth an earthly kinde of heauen Mercury a versipellous Star transformable Lucan cals him The Arbiter of the water Venus the air vivificous by her temperate heat the Sunne the fire confirmed by reason But after an inuerse or preposterous order we may call Mars The sire because he is a
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
A staffe hath fiue properties It is comely in the hand of a man it keepeth old men from falling it directeth a mans steps it is a terror to dogs being blinde it leadeth the blinde There bee fiue kindes of slaues The staffe of bread mentioned in Scripture the staffe of old age Alexes staffe Crosiers staffe a staffe of reed wherewith Christ was mocked by the Iewes To the curing of an Ague fiue things are required first to moue the bellie secondly to cut a veine thirdly to prepare the matter fourthly to purge last of all to comfort the members especially the heart There are fiue gyants mentioned in Scripture Nephan Rephaijm Anakim Og Goliah Fiue others are mentioned in Homer and Virgil Mars Tityus Antaus Turnus Atlas The disease wee call the Epilepsie hath fiue proper Epithetons It is called by Plynie Sontick by Celius Rodignie Lunatick by Apuleius diuine by Hippocrates holie by Aristotle Herculean or inuincible Some will haue it so called because Hercules was melancholick but Galen and others hold this opinion that it borrowed his name from Hercules because it is immoueable and irresistable as hard to be ouermastered as to pluck Hercules club out of his fist There are fiue things rise among those Paracelsians which they call as Elements Elementa matrices agri ventriculi minerae treated of by Quercetanus an excellent Hermetick and Spagyrick There are fiue kind of Amulets or preseruatiues good against the Epilepsie The seed of Piony or the roote hanged about the neck Corall the greene lasper-stone the hoofe of a certaine beast like to a fallow Deere the Heraclean stone Among the Antients there were fiue kindes of wine that did work maruellous effects The Heraclean which caused men to be mad Thasian which caused sleepe Arcadian which made women fruitfull Regio deligenda est vbi arbores â—ascuntur multa ricta non autem ex latere vno cad nies copiesae magnae vberes fructibus vbi nascuntur homines pulchrs bonae indolâ—â—i humani Al. lib. 1. cap. 5. Trazenian which caused them to bee barren Lycian which stopped the bellie There bee fiue things needfull to bee considered of him who meaneth to build an house Site Element ayre water wood From the site if the ayre bee wholsom from the element if the region bee not too hot nor cold from the ayre if it bee not seated among Fennes or marishes from the water if it stand far from the sea looking towards the North from the wood if it hath store of Oake or other tymber apt for building CHAP. VIII SIX THe Number of six is euery way full perfect diuine and that from the opinion of the Ægyptians who from the nerues of the fingers proceeding from the heart complicated together especially the finger next the least whereupon rings haue been vsually fixed doe hold that this Number is represented Macro Satur. lib. 7. cap. 13. Howsoeuer it cannot chuse but be a Number of multiplications power and veneration seeing of all the Numbers which are lesse then tenne it consisteth of his owne parts For it includeth a medietie a third and sixt part and he is the third medietie the third part of two the sixt part of one all which joyntly or seuerally make but sixe in the whole Hee hath other tokens of venerable estimation because it is a Theologicall Number bearing the type of the worlds creation Now the sixt dayes-worke according to some Theologists is no otherwise then a representation of the Trisagium called the Trinity which some interprete out of these words in the Psalme Dies dici eructat verbum et nox nocti indicat scientiam And againe according to the Septuagint translation In capite libri scriptum est de me Whosoeuer hath expounded that concerning the sixt dayes-worke hath not taught amisse if we dare beleeue Nicetas Choniates For the head and beginning of that Booke that is of the whole Scripture diuinely inspired vnto vs to speake with Saint Paul is the sixt daies-work figured to vs by this Number by which the whole Fabrick of the world was created From whose greatnes and superexcellencie the Creator is worthily to bee praised and adored But some Diuines will auerre that God made not the world in six distinct dayes as some imagine but in one day distinctly representing six seuerall things I answere that this Text of Scripture whereon these men seem so much to build must not be vnderstood so as that wee must take the dayes according as they note the distinction of times for God as I haue often proued in this discourse had no need of time dayes nor yeeres to finish his begunne work but according to the works of perfection which is signified and compleated by the Number of six orderly distributed into so many seuerall and limited parts For whether he made it in six dayes according to hourly or daily computation or framed it all in one day diuiding his work into six parts it is all one for the venerable esteeme and antiquity of the sixt Number It is enough for vs to know that in the creation of the world compleated in six parts or six whole dayes Heâ— ordered all things in measure weight and number Wisd c. 11. v. 17 according to that diuine Oracle of Salomon He that is desirous to knowâ— one as touching this diuine Number and for what cause God made the world in 6 dayes and rested the seauenth let him reade Pious his Heptaplus where hee may feed his vnderstanding with vnspeakeable mysteries neuer vnderstood before Or if he meane to reason soundly or theologically as touching such hie and excellent poynts let him peruse Zanchins de optrâ—us Dei or Caluins exposition vpon Genesis Wee mean to go to the extendure of this Number The ages of the world are diuided into 6. Antichrist preuailed not much against the Church of God in those first six hundred yeeres after the passion of Christ So that a reuerend Pastor of Gods Church hath written The Protestants haue six hundred yeeres of light on their side the Rapists B. It wells Reply against H. a thousand yeeres of darknes Some hold that as the world was created in 6 dayes so it shall continue 6 thousand yeeres The art wee call mechanick is diuided into two but her parts consist in 6. The one is rationall including Numbers measures the positure of starres reasons of nature dimensions of longitude and altitude figures The other is chirurgick consisting of 6 Manganarie Mechane poatick Organopoetick Thaamaturgick centrobarick Scheropeick and that of Archimedes praised by Claudium in his verses God sheweth vnto man the knowledge of future things 6 manner of wayes By dreames birds wonders intestines of beastes spirits Sibilles That part of Astronomie called Calculatorie conâ—eyneth 6 kindes Exposition of elements composition ablation multiplication partition the inuention of the quadrate Later Euery narration consisteth of 6 elements The person cause place time matter the thing it self All kinde of works done
soule cannot disagree A Number mouing it selfe that which wee call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harmony spirit light Atomes fire aire earth As of Angels so there bee nine orders of diuells The first are called false gods for they will be worshipped as Gods looking for sacrifices and adorations whose Prince is Beâ—zebub The second are those spirits of lies spoken of by Saint Paul who are addicted to Oracles and by their inchantments delusions predictions and diuinations deceiue the people whose Prince is Artertera In our bookes against Antichrist and his members I haue counted the Pope for one of this number and I haue cited Bernard for mine authorityâ— who calleth Antichrist The Meridian Diuell The third are those vessels of iniquitie or wrath the inuentors of all manner of wickednes and euill arts Belial is their Prince The fourth are the reuengers of wickednesse whose Prince is Asmodeus The fist are those Prestigiators who fain miracles and seduce men vnder colour of false superstition Satan is their Prince If I were not to be thought vncharitable I should place our Iesuites in this rank The sixt are those aerie Spirits who send forth thunder lightning and tempests corrupting the elements causing pestilences and other direfull maladies their Prince is Meririm The seuenth are Furies sowers of discord warres vprores depopulations their Prince is Abadon or Apollion mentioned in the Apocalypse The eightth are slanderers and detracters messengers and explorators of strange newes whose Prince is Astaroth The last are tempters wherof one is appointed to euery man whose Prince is Mammon To conclude of all these there is neuer-a-one good and as One noteth Nullum est malum quod penetrare non audeant nullum bonum quod faciant There are nine holes or cauernacles in mans body whereby the naturall parts perform their duty according to their temperature handled at large by our Anatomists Iohannes Franciseus Picus nephew to Iohn Picus Earl of Mirandula hath written nine worthy Books against false Astrologie Chiromancie Geomancie Sooth-saying Magick Diuination whose contents you may reade in Posseuine Bibâ—soselec To. 2. Cap. 3. CHAP. XII TEN WEE are comne at length to the Number of all perfection within whose compass or centre all other numbers consist and without whom nothing seems to carry the type of perfection Pythagoras calleth it the receptacle and production of all things for that by a collectiue kinde of progression either it makes other Numbers the more perfect included within it or joyned with others it maketh his owne perfection the greater It is a Number without question of admirable power and vertue especially in that we call formall Arithmetick being chiefest among those sphearicall numbers From the vnitie dualty ternary and that which is called Tetrac'ys ariseth his compontion For that being originally diuided from his omnipotent power proceeding to the Art energicall concludeth ten Now the quinarre being his moitie standing in the place of Signifer conteyneth on his right side the next highermost Number which is six and on the left the next lowermost Number which is foure either ascending or descending conjoyned together just ten is made in the whole And being backwards reduced into one wherin lieth his excellency ten is made again which numbred vnto twenty make an vnity and so passing to an hundred a thousand and vpwards Therefore the Greeks note ten with the letter Iota the Hebrews by a punct which signes notwithstanding both to Barbarous and Latines represent a simple kinde of vnity whereof Pythagoras Symbole was framed often mentioned in this discourse His extendure stretcheth large Plato concheth all his moral Philosophy in ten Books touching the framing of a Common-wealth There be ten Commandements giuen vs from God three as touching the first Table seuen concerning the second 0314 0 wherein is redargued the insolencie of Papists who by putting out of one for their better confirmation of images and wrong-displacing of another haue gone about to marre this golden chain of vnity which God himself hath linked together with a knot of inuiolable and indissoluble confederacie Whom therefore GOD hath put together let no man put asunder There be ten Orbs or Sphcars three greater seuen lesser All these mooue sauing Empireum which is the Seat of GOD himself Vnder Chrystalline wee vnderstand that part of the first matter which according to Aristotle is diuided into 2 Orbs the highest being called Primum Mobile This is swift with his motion beeing of an influxiue vertue as touching things inferiour The firmament hath many of the others properties It is called the diuisiue or partition of waters gloriously arraied and picturated with stars There bee ten beginnings or elements belonging to symbolicall Philosophie cald of some The steps of a ladder by which a man may comprehend the knowledge of all things whether they consist in true vnderstanding sense science faith from the greatest vnto the least These contain diuerse kindes of workmanship according to the diuision of those learned Rabbines The first is the minde of man than the which nothing can be found more diuine By those ten Sephiroths are meant those 10 scales of perfection for as God in the greater world so the minde of man among those ten Sephiroths beareth the principality Those antient Iewish Rabbines speak much of these scales calling them by the name of generations or numerations The second is man himself begotten from the miracles of nature toÌ„ speak with Hermes others call him The vniuersall restauration of mankinde after his first Fall a little God the image of the Deity an intelliger of diuine mysteries an Angell on earth a Citizen of heauen with many other excellent appellations The third is a reception of our first father Adam and his posterity to the Colledge of Prophets continued by a kinde of succession or tradition successiuely one after the other For Eue being taught by Adam of a Sauiour to-come after shee had conceiued her first sonne cried out I haue found out that man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called in the Hebrew Language which letters she had learned before of the Angell called Metratton This was Cain as some Rabbines interpret who kild his brother Abel with a trunk of a tree some write a woodden key for at that time there was no vse of iron Now some either from this wood wherewith Abel was kild or from the Ark of Noe rather doo typically vnderstand the suffering of Christ vpon the Crosse made of wood for the saluation of mankinde for Iob saith that Noe did put his trust in the wood And that as Adam by eating of the fruit of the Tree of life did take life from himself and his posterity so by the wood whereon the second Adam was crucified it should be restored again The fourth consisteth altogether about the parts of symbolical Philosophie which the Rabbines call Anagogicall of which you may read enough in Capâ—iâ— Picus and Galatinus The first is as touching those two places Paradise and Hell
truth diligence That which the Paracelsians call Antimonie hath twelue excellent preseruatiues The first is called Panchreston helping many euill affections Pantagogon fit to purge all kinde of humors Theodoretum There be thirteene mathematicall instruments cited by Posse Biblio Selec To. 2. cap. 9. for his diuine help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his efficacie in preseruing of health Soterion an wholsome medicament Lysippyreton extinguishing all kinde of hot agues Theodoton a remedy giuen vs from God Theopempton sent from God Panareton endued with all kinde of vertue Polychreston good for many things Isochryson which is to be equalled with gold Lysiponon mitigating all kinde of paine and griefe There be 18 kindes of pthongs in musick treated of by Prolomy â—uchde and others There bee fourteene externe chanels or passages in mans head according to some Anatomists Vnder the seuenteene those seuenteene humors mentioned by Cardan may be represented Zoroastres dwelt in the wildernesse twenty yeeres Moses in his booke of Genesis instructed from God himselfe entreateth of twenty two high and profound poynts such as were neuer handled by any Phylosopher Iew or Gentile Polidor Virgil maketh mention of twenty seuerall nations which worshipped twenty strange gods The beginning of the world God principles of humane things that we call Chaos Deep darknes waters Arid hearbes plants Sunne Moone Starres beastes man the soule intelligent Angels Deluge Gyants Towre of Babel diuision of Tongues and so forth All these things and much more he hath written in such a stile and character that those antient Hebrewes Greekes and Latines L b. 1. cap. 1. haue wond ed at his writing So that some haue not sticked to call him Gods Secretary taking pen in hand to write by his appoyntment There are twenty two Hebrew Letters according to the Number of those Latine Elements There be twenty foure propheticall books called Canonicall according to the Greeke Alphabet Twenty foure Elders are mentioned in the Apocalypse There were twenty foure famous Physicians of Arabia whose names are these alphabetically set downe in this wise Aboal Achme sonne to Abraham Agazo Asal Albumazar Albuer Ammuram Anicenna Auerrois Auenzoar Ebezenzar Elabin Hunim Hamech Elengezar Haly Abbas Saint Hierom affirmes that the Hebrewes made them a Cytharen consisting of 24 strings to the forme of Δ. Epist ad Darda de instru music Haly sonne of Abbas Isaac Abenamaram Mesne Rabi Razis Sabor sonne of Zuzer King of Medoram Serapio Xirase King of Med. It seemeth by this that Physick was in great request in those times seeing Kings were not onely Patrones but chiefe professors of that Æsculapian Science which now by vnskilfull Empiricks and methodians is taken in hand to the great reproach of that worthy and learned study Out of the Text of Scripture and Denuis Areopagite as also from some School-men it will easily be proued that hell hath twenty foure seuerall and distinct punishments Heat of fire a gnashing of teeth darknes smoke weeping sadnesse aspect of diuels crying ariditie thirst sulphureous smell the worm of conscience bands prison fear grief shame enuy rancor want of diuine vision the taking away all hope of redeÌ„ption Andra. Lau. Anato lib. 5. cap. 8. proteruous phantasie mad concupiscence irascible furie The twenty fift Number is famous for this in that there bee so many interne holes or creuises in the head of a man according to the probable computation of some Anatomists The twenty seuenth is a solid Nùber consisting of three times nine spoken of before vnder which progression Huga de S. Victore concludeth the quaterne faculties of the soule The thirtith Number is not without some secret vertue being a triplication of the denarie neither doth it want his signification There are 30 Ornaments required in a faire Virgin expressed elegantly in verse by Cornigerus which were found in Helena of Troy Silua nuptial.pagina 182. because in the space of thirty dayes the Sunne runneth his course through the twelue parts of the Zodiack touched before in this Chapter His extendure is famous for those thirty antient Ciuill Lawyers whose bookes are mentioned in the Pandects of Iustinian the Emperor Their seuerall names are also recorded by that excellent Scholar and Latinist Angelus Politian There bee thirty two teeth in a mans head by consent of all Anatomists on both cheekes equally diuided But it is strange that most men should haue so many and others so few Some write that Enripheus Cyrenens and Phirrus that was King of Epirontes Epis lib 5. Epis 11. had but one tooth in their vppermost jawe and that Direphna daughter to Mithridate wanted both rowes of teeth An Lau. Anato lib. 5. cap. 12. In Hercules and others a threefold chest was found But this was beyond the ordinary course of nature The Zodiack hath thirty fiue burdens called in Latine Gestamina But there is no Number more famous in the Scripture then the fortith Number God made the raine to fall forty dayes together on the earth Christ made the raigne of our saluation to abide forty houres together vpon the earth after his Passion M. Vigerius de cha christia according to the Symbole of that learned Cardinall Moses tooke the Law vpon mount Sina for forty dayes Christ in forty houres went away Conqueror ouer heauen earth and hell Helias fed with one morsell of bread came in forty dayes to the Mount of Oreb Christ fed with the Martyrdome of his Crosse after forty houres expired came from darknes to life againe Christ againe did fast forty dayes in the desart and ouercame Satan Now for the further explaining of this some hold that the soule of Christ remained separated from his body forty houres taking them from three dayes For he suffered about the vernall Equinoct that is at that time when the dayes and nights are of one length and about the middle of the day he let goe his spirit So that hee died six houres before the Sunne went downe because in the time of the Equinoctiall if the day haue twelue houres the middle of the day hath six before Sunne-set He was buried about the completorie houre that is about the going downe of the Sunne He staied in his Sepulcher an whole night going before the Sabbath day and the whole day of the Sabbath which contayne in them twenty foure houres In the morning going before the Dominicall day which was the third day of his death he rose againe The morning goeth for two houres before the Sunne riseth So that wee must beleeue his body remained in the graue on that third day for the space of tenne houres Now six houres of the day of his death and twenty foure of the whole Sabbath day make full thirty Adde tenne houres more of the night following the third day and they make vp iust fotty Therefore the soule of Christ was separated from his body for the space of forty houres that is six before his buriall and after that