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
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
a spirit vttred with a voice or sound signifying something whose spirit by a certain sound or voice goeth out of the mouth Calcidius a great Platonick holdeth that it is sent from the innermost part or penetrall of the heart or minde Others make another 3 fold diâ—â—ision thus Vnum genus musica est quod instrument is agitur alterum quod fingit carmina â—erlium quod instrumeÌ„torum opus carmenque diâ—udiâ—at And whereas all kinde of musick consisâ—eth of these three Sound voice mouth discourse is made fitly through the subjects of them all So that by this means that is by the proportion of concent and the voice wee may proceed thus Among the Planets Iupiter Sol Venus Mercurie are owners of concent others more of voice than concent as Saturne especially of such as are sad rawking graue slowe and of those sounds verging towards the centre Mars preoccupieth such as are sharp acute threarning swift angry The Moon those that bee mediocrous Iupiter graue constant studious pure graciously sweet and energious Venus lasciuious luxurious effeminate voluptuous and such as be in their circumference dissolute dilatous queint and delicious Mercurie hath remissious concents multiplicious and with a certaine strenuity 10 viall and iucund From those particular harmonies Iupiter obtaineth a Diapazon and he carrieth grace with a Diapente Sol hath a Diapazon and by reason of his 15 tones a Disdiapazon Venus holdeth grace with Diapente Mercurie with Diatessaron These kindes of concents from the distance of Planets one from the other will bee quickly found our For the space betwixt the earth and the Moon contains a hundred Interuallum est quod continetur duobus sonis acumine grauitate differentibus Tonus est quidaÌ„ vocis locus Systematis capax latitudin careÌ„s Sonus est concinnus vocis casus ad vnam extensionem Interuallum diapazonest du plum Interuallum diapazon est multiplex Diapazon est minus sex tonis Diatessaron est minus duobus tonis hemitoâ—io Diapente minus est tribus tonis bemitonio Euclid l. 6. propos 25. It a Deus disposuit spharas eaâ—umque moâ—us temperaut vt que madmoduÌ„ Pythagoricis Platonicisque placet in aflimabilem harmoniam melodiam que conficiaÌ„t Ficinus epist l. 6. twenty and six thousand Italian stades making an interuall of sound From the Moon to Mercurie half that space maketh a semitone As much from Mercurie to Venus maketh another From thence to Sol a tripled tone and half maketh Diapente From the Moon to Sol a duple with a Dimidium maketh Diatessaron From Sol to Mars ther is as great distance as from the earth to the Moon making a tone From thence to Iupiter half of that maketh a semitone As much from him to Saturn maketh another from whom to the starry clement there is a space of a semitone interjacent So that from Sol to the starry element is found a Diasteme a Diatessaron of two tones and a half from the earth a perfect Diapazon of six tones integrall From hence by proportion of those planeticall moouings one to another and with the eightth heauen the sweetest Musick of all others resulteth Out of which may be gathered that what from the Fabrick of this whole Vniuerse what from the symmetry proportion harmony of all his parts linked together what from the mutuall concent of heauens Planets elements there is nothing that beautifieth the workmanship of the Creator more nothing that so liuely setteth out the creature as musick It is said by Plutarch who borrowed it from Plato that GOD in framing of the world had plaid the part of an excellent Geometrician and that he caused this Geometricall Paradox to bee most truely verefied that is Two figures granted a third remaineth equall to one like to the other Now it is without all question that God by making so many contrary elements agree together by adding so many tones and sones to those visible and inuisible heauens hath plaid the part of a notable Musician as well as a Geometrician But let vs go forward The proportion of those moouings of Saturn to Iupiter is duple sesquialter of Iupiter to Mars sescuple of Mars to Sol Venus and Mercurie which make their journey alike duple proportion of them to the Moon duodecuple of Saturn to the stelliferous element millecuple and ducentuple So again between the fire and air there is a twofold harmony begotten Diapazon and Diapente betwixt the air and water the like betwixt the water and earth Diapazon with a double Diapente and Diatessaron Betwixt the fire and water ayre and earth harmony ceaseth For there is a contrariety of qualities among those yet they agree through the intermiddle element I haue drawne this harmonicall multiplication out of others to shew what power musick hath in all kinde of bodies whether they bee celesâ—iall or terrestriall againe to remonstrate that the Art of Numbring which way soeuer a man will goe extendeth it selfe to the certaine knowledge practice and contemplation of all Sciences whatsoeuer confirming that which was spoken in our first Chapter Wherefore by reading of this discourse I doe wish as Augustine sometimes did Lib. de music a. 6. cap. 16. that the Reader may gather that harmony and sweet delight that from contemplation hee may gather prudence from sanctification temperance from impassibility fortitude from ordination iustice which are foure cardinall vertues This moued that godly Father to the compiling of that worthy discourse as touching Musick Where towards the later part he concludeth thus touching the soule of man Tunc autem firma erit at que perfecta vt numeris corporalibus non anertatur à contemplatione sapientiâ— c. CHAP. XX. A method touching Numerall Figurall and Harmonicall discourse SEeing we haue proceeded thus far for the enabling of those who haue not bin initiated nor matriculated in the School of Numbring I wil adde one Chapter more for the perfect coÌ„pleting and terminating of this whole discourse Which vnknown or at least slightly passed ouer I do not see how all the former though substantially cemented tied together can remain vncontrollable vnanswerable vnuiolable In euery discourse therefore especially of this nature Geometricall Arithmeticall proportion is chiefly to be respected But the discourse of proportion is found most easie in the subiects of Numbers For the Numbers of all subiects are so disposed that they may not exceede the Duodenarie Seeing therefore the Number is certaine and as it were limited a man shall soone finde out the proportions of discourse if he know once the highest Hoxagonon from the communication of correlatiues For from thence he shall bee able to deriue simple contractions and such as be proportionall doubting in nothing if hee follow this methode prescribed him Hee shall see then what fellowship and commerâ—e hell hath with heauen sense with vnderstanding As touching discourse of proportion it receiueth communication of the Hexagonon in the subiects of figures as
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
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
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
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