in earnest 2 He neuer speaketh ill 3 He neuer speaketh but vpon good cause is necessarie for three respects To know the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prohibite vnapt times of purging phlebotomizing and giuing of physick There are three things needefull to bee knowne in foretelling The initiall houre the state of the heauens or their position vnto a certain houre the certaine effects of the heauens and Starres The earth hath three appellations animall vegetall minerall It hath three vertues or properties It is the matter whereby wee were first created the mother of all things the truest physick as touching our restauration and conseruation Hee that knoweth himselfe knoweth all things in himselfe God vnto whose likenes hee was made the world whose image hee beareth all the creatures with whom hee symbolizeth Mans dignity consisteth in three things In that God made him a reasonable creature innocent in his life potent in his dominion Man hath a threefold eie Of the flesh whereby hee seeth the world of reason whereby hee seeth his minde of contemplation whereby hee seeth God In one that shall worthily occupie the Pulpit are required these three things Meet to teach wherein are required Grauitie Learning Eloquence As in the Diuinity there is one essence and three persons So in Christ there is one Person and three essences his Deitie his soule and flesh Christs natiuitie is threefold diuine humane of his owne accord the first from his Father the second by his Mother the last by his will There appeared his benignitie and humanity at his natiuity from a threefold receptacle From the bosome of his Father wherein hee lay hid from the shadow of the Law wherein he was figured from the belly of his mother wherein hee was formed His vnion is threefold his deitie with the soule his deitie with the flesh his soule with the flesh Meet to reproue wherein are required Courage Iudgement His first vnion remained still the third was separated vpon the Crosse Christ lay in his graue 3 dayes Some will haue his soule to remaine three dayes in hell Philosophie is diuided into 3 partes physicall logicall morall The action of the soule is threefold By vegetating to bee existing by vnderstanding to be good by reasoning Meet to conuince wherein are required Arts Memorie Knowledge to be excellent good Her vegetable parts are 3 generatiue for the conseruation of their Species augmentatiue for the conseruation of her indiuiduous nutritiue for the perfection of her subiect There is a threefold liberty of free will One is of naure the other of grace the third of glory He that wil be a teller of true dreames must bee endued with these three qualities We are bound to flie hereticks for three causes Because they are excōmunicated and cut off from the body of the Church Because communicating with them we are made partakers of their idolatrie Because wee tempt God to make vs like vnto them He must haue a pure phantasticall spirit apt to prophecie hee must vse frequent meditation and moderate diet There be 3 kindes of learners one that vnderstandeth things of himself the other that harkens to things propounded the last that neither vnderstandeth himself nor will listen to others instructing And this is the worst of all saith Hesiodus Man vseth to dreame three manner of waies by impulsion from aboue First hee can foretell that hee hath some cognation with some celestiall bodie secondly that the aire is full of immortall creatures in which certaine sparkles of noted truth are apparant thirdly that Angels or some supernall powers speake familiarly with him And it is euen a note of true foretelling when the soule is neere departed out of the body There are three conditions of vertue the remouing of temptation multiplication of good workes delight in doing well There bee three kindes of triumphs Humility hath these three excellent properties 1 Shee thinketh no booke so bad but hath some good lesson in it 2 Shee despiseth none of whom shee may learn 3 Shee scorneth none of whom shee hath learned True when as for a mans merits a crowne or garland is giuen him by mutuall consent of the citizens most ample when hee is aduanced to dignity for his vertue most shamefull when he riseth higher through the losse or disgrace of other men All kinde of Cometographie consisteth in three treated of by Mizaldus with much learning and elegancie All kinde of Architecture is tried three manner of waies by the touch-stone by the hammer by the fire Euery modulation is threefold Assumption coniunction vse The art perspectiue putteth vs in minde of a tripled nature intellectuall animall corporeall Memorie consisteth chiefly in three partition common places images Euery peroration consisteth of three Enumeration indignation miseration That which wee call the leprosie is threefold pale white red from Saint Hieromes distinction Diuels are endued with a triple sagacitie Subtiltie of nature by their vespertine knowledge True genealogie consisteth in these three things 1 In the authority of a faithfull and autentique Writer 2 In the neere and aptest pronunciation of each regiō 3 In the site and opportunity of the place vnderstanding naturall things present Experience of time vnderstanding naturall things future Reuelation of superior spirits knowing things that bee voluntary Among the damned three things beare rule Proteruious phantasie mad concupiscence iracundious furie There be three forces in creatures animall naturall vitall The soule of man consisteth in three The minde reason idoll which some call phantasie or imagination There are three faculties of the soule by which we resemble the Image of the Deity The intellect of minde called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken for the reasonable facultie The meanes whereby it discerneth all things which is compounded of common sense imagination and memory The rationall part which enquireth the causes and effects of things which can neither deceiue not bee deceiued as long it attendeth her office That part of Philosophie we call Metaphysicall consisteth in three things First it comprehendeth God next those mindes se-ioyned from the body last the multiplications beginnings of all kinde of doctrine by the steppes of nature called Axiomata There are three things which are euery where and no where according to Porphirie God vnderstanding the soule There is a threefold ladder of nature wherein three regions of triplicity and in euery of them one state of abstraction is considered The first is the obiect transparant and the exterior phantasie The second is the interior sense phantasie and brutish iudgement The third humane iudgement reason and vnderstanding of all which the minde is Lady and Mistresse There bee three principall meanes or wayes whereby wisdome or the knowledge of all things hath beene deriued vnto vs. The first anon after the creation of the world by tradition dispersed through a great many of nations which if it had not beene violated would haue beene found more profitable vnto mankinde The second by those
vocals among the Grecians Some will haue the golden age to consist of seuen there bee seuen doors of Nilus seuen kinde of metals all the life of man from his child hood to his decrepite age is diuided into seauen The first is vnder Mercuriâ— the second vnder Venus the third vnder Mars the fourth vnder Iupiter the fist vnder Saturne ouer the other two Sol and Luxa haue equall predomination as they haue ouer all the rest This Number is often mentioned in Scripture God denounceth seuen punishments in Leuiticus against his people c. 26. v. 18. Dauid likeneth the Word of God to siluer tried in a furnace which is fined seuen fold Psal 12.8 c. 9. v. 1. Salomon saith in his Prouerbs that wisdome hath built her house and set seuen pillars vnder to support it The Prophet Esay in diuerse places maketh mention of seuen gifts or gracious workings of the holie Ghost Mary Magdalen was possessed with seuen diuela And in the Apocalypse we finde this Number more frequent then in any other place of Scripture Seuen Churches of Asia seuen Candlesticks seuen Stars seuen Angels seuen Seales seuen Trumpets seuen Plagues seuen Vialles of which more shall be said in the latter part of this discourse But we will proceede to others It is said that the hearb called Heptaphyllum borrowing his name from the seuenth Number by a secret in stinct in nature resisteth any kinde of poyson whatsoeuer There bee seuen Planets hauing diuersities and contrarieties of operations To euery one of these Planets there bee proper and peculiar countries assigned To Saturne is appointed Bâ—nare Saxony Stiria Romandiola Rauenna Constance Ingolstade Spaine part of Italie Iewes and the Mores To Iupiter Babylon Persia Collen called Agrippine Vngarie and part of France To Mars the North part of Italy Germany England Saurematia Getulia Longobardia Gothland Padua Ferrara Cracouia To Venus Arabia Austria the higher Campania Vienna Augusta Vindelicorum delicorum Polonia the greater Sena the Heluâ—tians and Thuregians To Mercurie Greece Ægypt Iâ—landers Paris Vratislaue Viâ—una in Pannonia The other two luminaries because they are those generall significators and dominators of the whole Vniuerse as erst was said beare rule in each Planetatian prouince and therefore from the opinion of those Antients there is no certaine place assigned them Besides these seuen Planets there be seuen clymates assigned to them and their signes treated of by our Astrologians But some will say that from the Equatarie circle vnto that place where the day is longest there be 24 howres 48 parallells therefore there must be 24 clymates correspondent I answere with the solution of Mizaldus that the position and distribution of those Antients yea of Ptolomy the chiefest among them is very imperfect and therefore wee ought to beleeue our moderne Writers before the other especially in the site of the earth motion of Starres descriptions of countries according to Ptolomy himselfe alleadged by that excellent scholar Ioachim Vadian in his commentaries vpon Pomponius Mola And not onely in Astrologie but in the Art of Physick this rule must take place Ex cita Ioseph Querceta So that I finde the saying of Hippocrates most true Medicinam videlicet noneam esse assâ—ontam perfectîonem eui nihil addipossit sâ—d in qua semper velaliquid modo reprehendi mode corrigi modo addisci quâ—at As to euery one of those Planets meÌ„tiond before peculiar couÌ„tries are assigned according to their seuerall qualities so by euery one of these Planets seuerall vertues are signified By Saturn high contemplation judgement a firme and resolute purpose By Iupiter prudence temperance piety iustice By Mars truth fortitude heat and force of doing By Sol counsell charity which is the Queene of all vertues By Venus hope order and motion of desire By Mercurie faith and dilucidous ratiocination By Luna pacificous consonancie and moderate temperancie So likewise diuers and seuerall vices are signified by them Saturne signifieth melancholie sadnes tediousnes Iupiter couetousnes and tyranny Mars anger arrogancie reuenge Sol pride ambition Venus concupiscence lust lasciuiousnes Mercurie fraud cozenage lies Luna inclineth vs to things directly opposite vnto vs. There bee seuen naturall things elements commixtion humors parts faculties actions spirits handled at large by Hippocrates and Galen There bee seuen parts of the soule wherein reason anger desire take vp their lodging Acuminie wit diligence counsell reason wisdome experience All the whole body of the ciuill Law is conteyned in these seuen Articles following The first handleth those things the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second iudgements the third things themselues the fourth Hypothekes the fift what are the nature of Testaments and such things as are testamentarie in the sixt are diuers titles as touching the possession of goods the last comprehendeth interdictions exceptions actions procrastinations of time stipulations municipall titles significations of words rules of the Law with many other things which for breuities sake I must let passe The Canon Law deriued from the other and maintained by the Pope at this day may be diuided into as many There be seuen similitudes of Angels They are immortall inuisible indissoluble simple discreted in persons incommutable incommunicable to any other nature They are also impassible rationall happy foretellers of things to come gouerners of the world they take vpon them ayerious bodies when they are commanded they abide in those heauenly mansions The ayre hath seuen properties It is a vitall spirit it penetrateth euery liuing thing it giueth life and consistencie to all creatures it bindeth moueth filleth and refresheth all things whatsoeuer There may be seuen naturall reasons giuen as touching earthquakes The ayre fire water winde some subterraneous vapour some concauitie in the earth some down-fall There be seuen parts of harmonicall musick Sounds spaces Systemes kinds mutations modulations concent That which we call intellectuall musick conteyneth seuen also Minde imagination memory cogitation opinion reason knowledge answerable to the other The art called Geodesia Geodesia prunuâ— Geometricae exercitationis et actionis est campus from whence commeth the Geodeticall staffe is comprized in these seuen Streight plaine solid pedature porrect constrate the foot called quadrate Pythagoras going about to make proportions of musick as touching those celestiall orbes found out an instrument called Heptachorde This Heptachorde consisted of seuen strings The first is Hypates greater then any of the rest assigned to Saturne for the slownesse of his motion and grauitie of his sound The second is Parhypates assigned to Iupiter The third is Lychanus taking his name from the finger by which it is strocken assigned to Mars The fourth is Mese because it is middlemost attributed to Sol who obtaineth the middle place among those Planets The fift is Paramese as next to the middle giuen to Mercurie The sixt is Paranete neere to the last assigned to Venus The seuenth is called Nete the last in order attributed to Luna Some men perchance will make a doubt
Church that I knowe CHAP. XVII Arithmeticall Discourse I Minde not in this Chapter to play the Arithmetician by putting Numbers for ciphers ciphers for Numbers as though I were an Accountant or bredde vp in a merchants or Scriueners shoppe No I meane to frame a scale or ladder according to Theologicall Arithmeticke such an one as neuer was deuised by any man before This is no otherwise then a secret manner of discoursing as touching the subiects of euery thing according to the harmony of Numbers figures concents Wee know that Numbers worke much on the soule figures vpon bodies concent vpon creatures I will frame our scale first afterwards wee will proceede in order to speake of all their subiects Our scale conteyneth six degrees beginning from the higher most to the lowest The first is the Architypall world in which is 〈◊〉 that is the diuine essence beeing God himselfe Second is the intellectuall world in which are intelligences Third is the celestiall in which are those simple bodies wanting all kinde of permixtion Fourth is the lesser world where are placed those rationall bodies Fift is elementarie in this are placed those pure naturall and artificiall creatures Sixt is the infernall world wherein those euill and malignant spirits beare rule In the architypall world from whence comes the Law of prouidence discourse is made as touhing God by simple Numbers which properly signifie diuine things as denaries celestiall centenaries terrestriall millenaries of the world to come exemplified in this wise First the diuine essence is one the fountaine of all vertue and power Secondly it conteynes in it selfe eternall productions according to the will and vnderstanding Thirdly existing in persons the Father the Sonne and the holy Ghost Fourthly the existing Law of prouidence and of eternall happinesse in his holy and most blessed name 〈◊〉 Fiftly the existing Redeemer by the price of his fiue wounds of his bitter passion and in the name and vertue of CHRIST called Pentagrammaton Sixtly by creating and perfecting the world on the sixt day redeeming it againe the sixt day Seuenthly resting from his work called the Sabbath Eightly full of iustice and that iustice the fulnes of iustice Ninthly for that in the ninth houre he let goe his Spirit Tenthly in that the tenth day after his ascension he sent his Paraclete that is the holy Ghost Eleuenthly by sending his heauenly grace that is his comfortable Spirit in his most holy and blessed name In the intellectuall world from whence comes the Law of destiny discourse is made from intelligences in this wise First the foule of the world is one supreme intelligence the first creature the fountaine of life Secondly it is fellow vnto Angells which hath constituted that there should bee two intelligible substances Thirdly there are three hierarchies of Angells three degrees of the blessed foure triplicities or hierarchies intelligible foure presidents ouer the corners of heauen foure gouernours of the elements 4 beasts of sanctity 4 triplicities of Tribes foure triplicities Apostles 5 intelligible substances six orders of Angels which are not sent to gouern beneath 7 Angels which stand before the Throne of God eight rewards of beatitudes nine companies of Angels 9 Angells gouerning by triplicities 10 orders of the blessed bearing rule from the seprenary Number In the celestiall world from whence the Law of nature is cōsidered there is one Prince of Stars and fountain of light two great lights 3 quaternions of signs 3 quaternions of houses 3. Lords of triplicities 4 triplicities of signes so many qualities of celestiall elements fiue erraticall Starres called Domini terminorum six Planets passing from the Eccliptick thorow the latitude of the Zodiack 7 elements are adioyned to these with the Sun eight visible heauens 9 mouing Sphears ten Spheares of the world twelue signes of the Zodiack in foure triplicities of signes In the lesser world from whence the Law of wisdome consisteth there is to be considered first one liuing thing and last dying two principall seats of the soule three parts corresponding the threefold world foure elements of man so many powers of the soule and iudiciall faculties foure morall vertues foure elements of mans body foure spirits humors complexions fiue senses six degrees of man seuen members integrall distributed vnto Planers seuen holes or cauernacles of the head eight degrees of beatitude nine senses outward and inward ten arteries or pores of the inward man In the elementarie World where the Lawe of generation and corruption abideth there is to bee found one subject and instrument of all vertues naturall and supernaturall two elements producing a liuing soule three degrees of elements foure elements as many qualities seasons corners of the earth perfect kindes of mixt things so many kindes of creatures answerable to those elements fiue kindes of corruptibles or Species Mixtorum in Plants metals stones six subsanticous qualities of elements seuen birds of Planets so many fishes of Planets metals of Planets beasts and stones eight particular qualities nine stones representing nine companies of Angels tenne beasts of sanctity lifted vp to heauen twelue plants so many stones twelue moneths so many birds twelue sacred beasts and trees mentioned by those who haue treated any thing touching Orphicall Theologie In the infernall world where the Law of wrath and punishment endureth from euerlasting there is to bee seene one Prince of rebellious angels two captaines of diuels two things which Christ denounced against the damned three infernall Furies three infernall Iudges so many degrees of the damned foure Princes of diuels bearing rule in the elements called by Saint Paul Ayerie spirits foure riuers infernall answerable to those in Paradise so many Princes of diuels appointed ouer the foure corners of the world fiue corporall torments six diuels Authors of all calamities seuen infernall mansions if we beleeue Rabbi Ioseph in his booke called Hortus Nucis eight rewards of the damned nine orders of euill spirits tenne orders of damned to whom if you put the soules of the damned and three degrees of the damned they make just twelue degrees of diuels and damned He that can attaine to the Secrets of this scale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facile cognoseet to vse the words of that notable Peripatetick that is in one word he shall be able to comprehend both the sympathy and antipathy of all this whole Vniuerse set before his eies to contemplate he shall consider order which precedeth substance which bringeth proprietie which telleth vs what is absolute simple subiect what is the imperfection of substances of influences of parts with many other singularities beyond all formall naturall and artificiall Arithmetick Which scale in one entire summe hath shewed as much as in this whole discourse in grosse hath beene remonstrated so that it is no other than a compendious subtraction of the others confused and copious multiplication CHAP. XVIII Geometricall discourse WEE may discourse as wel by those Geometrical Figures seeing such māner of Figures consist of Nūbers Wherof their
vntruely and impiously laid vnto his charge For if a Dog to make a comparison that hath long fed vpon the body of a dead Horse may be said to be changed into a Horse from his long habite of feeding then may Pythagoras justly be condemned for his fond and fancie-full opinion For he taught this transanimation touching the body and not the soule or at least touching the affection of the soule not concerning the going of it out of one body into another Now What is this saith Capuio than an equall care a like â—notion or sympathy a semblable study of some one man dead long after to be found the self same in another man liuing For were it that Pythagoras Books were remaining among vs as they are all lost we should soon finde this imputation laid vpon him to be exploded for a meer fable And yet his Saying was not manifest but a meer riddle whereby hee went about to shew to that rude world that the first Matter was not onely capable of all kinde of formes but that it was auarous and communicable and that it was not contented with any form Hee then that was conuersant in Moses school that had learned what the first Vnity was and had attributed so much to Numbers how could he bee sotted with such a strange and senselesse opinion For to think that the soules of men can passe out of one body into another according as Pythagoras did into Euphorbus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est habendum Ex Orthodoxi cuiusdam not is in M. ChoniateÌ„ to speak with that excellent Theologist nay more than that it is to prejudice the Majesty of the Creator and to conspire against the verity of all kinde of sanctified Theology Yet admit that Pythagoras had imagined such a Chymene and was the prime Author of that fancy I do not see but his opinion might be as wel defended as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those Paracelsians treated of by Euercetanus others Tetras grauis affec c. 10. But to come to our matter Pythagoras Symbole was this The beginning of all beginnings was Infinitum Vnum Duo Vnder which three he signified God Idea and that which the Philosopher calls The first Matter All which three meeting together and producing that which we call Tetraclys which according to Pythagoras account is the Fountain and Spring of all production the beginning of all emanation and the permanent of all immutable substance it is impossible but that much diuinity should bee inclosed vnder this Symbole Now although this Number One bee not numerable by reason of his indiuisiblenesse yet it produceth and createth innumerous forms of things of it self and within it self Hee therefore that knowes not what is infinite what is One what is two according to Pythagoras diuine rule of numbring knowes little or nothing touching the Trinity for One signifies the Essence two the different respect of Persons infinitum the propriety of beginnings that is the Eternity it self Whether then wee respect this Number barely as the beginning of all Numbers or figuratiuely the vnion betwixt the Father and the Son God and Man Christ and his Church the soule and body of man the wife and the husband it must needs be a sacred Number So then as One cannot bee diuided because it is a single Number some account it for no Number but the beginning of Numbers no more can the humanity bee diuided from the God head the Church from her Spouse the soule from the body the wife from her husband For this is a Maxime both in Philosophy and Diuinity Sola Vnit as omnino simplex à se perfecta non egreditur se sed indiuidua simplicitate solitaria sibi cohaeret Wherefore setting all other vertues aside that this Number hath it is easily to bee gathered that there is none that sheweth vnto vs more cleerly the Deity the co-vnion of Christ with his Man-hood the nature and essence of that indiuisible Vnity than this doth Which hypostaticall vnion to speak with Damascen exceedeth all other vnions whatsoeuer Lib. de orth sid 3 cap. 8. Deus est vnus qui tesle Macrobio vices temporum nesciens in vno semper quod adest consistit auo rerum omnium principium nominatur Let vs see now how far this Number extendeth There is one God one Sauiour one Faith one Baptism one world one Phoenix in the world one Sunne one Moon one Ark of Noe one Church one Deluge one Zodiack one King in his Kingdome one Shepheard of his Flock one Leader among the Cranes one Soueraign among Bees one chief Ruler in the City one soule in the body one head Hee that taketh away Vnity spoileth the God-head razeth the humanity of Christ robbeth the Church of her paramour taketh away the harmony of the soule and body depriueth man of his Comforter confoundeth the foure Elements renteth asunder the Frame of the whole world disioineth his sympathy and that I may conclude all in a word marreth all order concent and concord whatsoeuer Therefore Boetius who hath written diuinely of Numbers hath left vs this for an Oracle Euery thing remaineth so long as it is one but diuided into two Lib. de conso Philoso it remaineth one no longer And it was not without some secret mystery that Zenophanes Parmenides and Melissus said All was one and without one was nothing He then that knoweth not one knoweth nothing Wee will conclude with the Poet Vna fides pondus mensura moneta sit vnus Et stat us illaesus totius orbis erit CHAP. IIII. TWO AFter Monas this is the first Number called Par in compositus hauing some resemblance to the first matter which is incomposite It is the weakest Number of all because of it selfe without the helpe of others it worketh nothing The reason is euery thing existent is coupled with the terne Number and is made perfect with the quaterne As for example bodies are measured by their longitude latitude and profunditie spirits by the memorie vnderstanding will So they are perfited by the fourth Number As memorie alluding to vnderstanding and will is capable of the duall Number vnderstanding and the will of the ternarie the will vnto both maketh the quaterne Number consummate So that the duall Number as a noune adiectiue standeth naked without help of others Therfore it is ioyned with the fift Number to vnderprop it selfe the better from which coniunction the septinarie is framed Macrobius referreth the one to the starres called Erratica the other to the Zones the one by reason of his scission the other from vertue of his Number Hee sticketh not to call this the first Number taking Monade for a point for no Number at all For saith hee as a point is no bodie but from it selfe maketh bodies so is Monas no Number but the beginning of Numbers The first Number therefore according to Macrobius Arithmetick consisteth of two which is like a line of a punct
quatuor vnumquâ—dque regit ac durat ducentos annos vt cumtrigonum igneum incipit supernae planetae suam coniunctionem semper habent in ignto signo donec trigonum hoc durabit Sâ—c de reliqais Paracelsus The breadth is diuided by the line of the Germane sea from the sea Herculean led vnto the gulfe called Isicus and afterwards to the East of the Promontorie back wards which line separateth the North part from the South But the line from the gulfe of Arabia led through the Aegean sea the puddle of Pontus and Meotides parteth the East and the West So that there are foure quadrants according to the trigonous Number the first called Celtick the second the South part of Asia the third the North part of Asia the fourth the West part of Aethiopia according to the opinion of Ptolomie a most diligent Interpreter of the heauens and their motions Now although among the Antients there was but a threefold diuision of the earth contayning foure quadrants yet in desciphring her different qualities site temperature signes wee see how needfull the vse of Numbring is By later inuention another part of the world is found out which will make this Number more compleat then euer it was There are 4 properties of speaking belonging to 4 seuerall kingdomes expressed thus in Latine Galls cantant Itali caprizant Germani vlulant Angli iubilant There bee foure animall faculties in mans body according to Plato's dimension Attractiue retentiue alteratiue expulsiue Vertues of those heauenly motions and force of the Starres are knowne foure manner of waies By the coldnes or moysture of the earth by the temperature of the heauens by the coniunction of the elements by the secret power of hearbes plants stones and metals wherein the facultie of those Paracelsians chiefly consisteth There is a quadripartite partition of creatures in Plato For God looking back to the Idea of his minde hath produced foure kind of liuing things Those which he calleth lesser Gods or heauenly mindes ayerie creatures aquatill and terrestriall Death is terrible to 4 sorts of men 1 To infidels that look for no resurrection 2 To the welthy and rich man 3 To them that neuer tasted of the Crosse 4 To them that are strong and youthfull Aristotle in his booke Degeneratione animalium if he be soundly vnderstood doth not altogether disagree in this point There be foure principall parts in mans body Animall vegetall sensitiue rationall There be foure instruments of motion spirits first sinnewes next muscles or the instrumentall parts of the back the whole body last There be foure Crises which Physicians ought not to be ignorant of Simple deficient euill imperfect and euill both A Physician ought to be skilled in foure things whereby hee may know those Crises the better The foure seasons of each disease the beginning increment declination vigor Whereto if he adde the inspection of the vrine I dare assure him an excellent Physician For of those diseases which happen in the liuer and betwixt the veines there is no certaine signe to be had but from the vrine Which is no other then an excrement of bloud in the hollow veine brought through the reynes and vrinarie passages into the bladder Foure things must be considered in the vrine There be 4 seasons or discrimined times touching the frame of the infant in the mothers bellie handled by Leuinus Lemnius Lib. de miranatu 4. cap. 23. consistencie heat quantitie contents The good vrine will bee knowne by these foure properties If it be mediocrous of substance answerable to the portion which it receiueth of a subrufe and subflauous colour hauing his sediment white light equall In a captaine there are foure things required knowledge experience authoritie fortune In warre foure things must be had money weapons store of prouision and artillery There be foure parts of diuine Philosophy The first entreateth of God according to the worke of his vocation or predestination the second of God There bee 4 things which driue away a friend without recouerie Eccles 22. To blaspheme him to disdain him to open his secrets to wound him traiterously as far as his power shineth in the effect of his creation the third of God as far as his wisdome surmounteth in the worke of our Redemption the fourth of God as far as his goodnes or clemencie shineth in the worke of our glorification There were foure Riuers compassing Paradise shewing the fertility of that place Ganges Tygris Euphrates Nilus There be foure lawes bearing the names of foure Gods Saturnian Iouian Fatall Adrastian Eudoxus mentioned before giueth to euery planet besides the Sunne and Moone foure spheares The first causeth diurnall motion the second the motion of longitude vnder the Zodiack the third Ecclyptica linea est qua media Zâ—diacâ— latitudinem diuidit ita vt gradus sint virinque sex Zodiacus gradus 12. latus conâ—inet Sub Ecclyptica linea ebliqua moue ur Luna Epâ—â—ycius quid sit vide Peâ—rum Aliâ—ce sem de sphara the motion of latitude as it declines from the Ecclyptick or toward the South and North the fourth which letteth that the planet goeth not but according to her meanes of latitude in the Zodiack and that shee may not reach to the poles of the Zodiack For as the Zodiack goeth by the poles of the third sphere so the third sphere deferring the planet according to the motion of latitude passeth through the poles of the Zodiack Lest therefore according to the probable opinion of Astrologers the third sphear may bring the planet beyond the Zodiack there is giuen a fourth which driueth her towards the Ecclyptick whose poles Aristotle if we beleeue Eudoxus assigneth not There are foure kindes of rights naturall ciuill nationall militarie Euery element hath foure properties The fire is hot lucid penetrating subtile in the greatest degree The ayre humid Time may be ill spent in learning 4 manner of wayes 1 If a man preferre Appendices before the substance of things 2 If a man confound arts without order 3 If a man reade all things and will be euery where 4 If a man reade or practise that which is not agreeable to his profession transparant subtile light in the lesser The water is cold white thick ponderous in the same The earth is drie black thick and waighty in the greatest God hath foure excellent attributes he is infinite incomprehensible incircumscriptible eternall Gods name is expressed vnto vs in foure Hebrew letters Mem Zade Pe Sade which some Rabbines appropriate to Dauids Kingdome And it is written so because this Number is euen and perfect and God is said to haue no imperfection in him Besides the Persians doe write the name of God with foure letters signifying the perfection of his diuinity The Wisards of Persia called Magi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arabes Alla the Assyrians Adad the Ægyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from running
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
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
in this life are 6 in number The first are those whose beginnings are called voluntary habituous consisting in naturall things done from the commandement of God as To plant sowe eat drink to take physick and so forth The second are called absolute voluntarie as All kinde of operations vertuous vicious scientificous done with deliberation The third are voluntary standing in need of extrinsecall instruments as To build dwell clothe and such like The fourth which to their owne will require the will of some other as To contract matrimony to joyne friendship to request a thing to speak to Princes to sit in judgement The fift are such as their ends are fortuitous or casuall as Playing hunting following of a prisoner buying selling putting out mony to vsury The last are impulsiue as a seruant to doo his masters businesse a scholar to bee constrained to school a hangman to execute his office There be 6 draughts in beer or wine some allowed others disallowed The first is drunk for health the second for pleasure the third to get sleep the fourth is drunkennesse the fift is clamour and noise the last is madnes or fury according to the Poet Quod si in vas parvum vis vinum fundere maguum Saepe potator is mor gitur ingenium Euery disease killeth a man for 6 respects By altering the course of nature by augmenting it self by corrupting the principall parts by extinguishing the heat by destroying the bodies food or nutriment Therefore it is said by Physicians that a man neuer dieth Cardan lib. de arte curandi parua but when the moisture of the heart is consumed For as one of those Spagyricks writeth Death is no other than the separation divulsion and consumption of the spirit and radicall balsam of the life of man Querce tetras grauis affec c. 10 by which onely the soule is linked to the body There be six humidous things in our body especially within the veines and arteries Bloud phlegm choler yellow and black whey aire Originall of diseases according to the opinion of the Paracelsians comes six maner of waies From excrementitious exhalations in the body from that we call Cacochymie from a vicious temperament from old age from the time or coldnes of the region from an obstructions kind of feeding The herb called Sene helpeth maruellously to the curing of 6 pestilent diseases The pthisick the paine in the head scabs pustles itch the falling Euill There are 6 famous Writers who haue imployed their wits in the knowledge of Herbals M. Cate Dioscorides Columella Plinie Mosna Palladius to whom if you adde a later Writer that is Arnoldâ—s de nona Villa you need not to seek after any other Herbalist All kinde of purging fruit-trees ought to haue 6 kinde of properties belonging to them according to the counsell of Mizaldus an excellent Hortensian They must bear sweet and generous fruits they must not growe too tall but somewhat neer to the ground they must not exceed three yeers of growth they must bee planted in a sweet and wholesome aire in a fat and luxurious ground last of all in a place defensiue that is free from the injury of men and cattell Some call this Vinum Alkeiâ— gicum That wine which Mizaldus calles Haliacabâ—us hath 6 notable vertues It helpeth the pain of the reines it is good against the pissing of bloud the retention of vrine the stone-collick the extraction of the stone out of the bladder the strangurie Yea the same Author doth so extoll the vertues thereof that it is almost incredible which he writeth Lib. de viniâ— medicatis The method for the curing of the falling Euill consisteth of 6 rules handled at large by Quercetanus in a peculiar discourse as touching this malady A traueller must eschew these 6 things following Poyson pride papistry women wine and wilfulnesse beginning with a letter CHAP. IX SEVEN THis Number is the most excellent of all others and there are many reasons many notable opinions among learned men to proue his excellency First it neither begettes nor is begotten Lib. de mundi â—pificiâ— according to the saying of Philo. Some Numbers indeed within the compasse of tenne beget but are not begotten and that is the vnarie Others are begotten but begot not 〈◊〉 as the octonarie Some beget and are begotten as the quaternarie Onely the septenarie hauing a prerogatiue aboue them all neither begetteth nor is begotten This is his first diulnity or perfection Secondly this is an harmonicall Number and as I may tearm it the well and fountaine of that faire and louely Digramma because it includeth within it self all manner of harmony Diatessaron Diaponte Diapason all kinde of proportions Arithmeticall Geometricall Musicall Thirdly it is a Theologicall Number consisting of perfection There are seuen remedics or preparatiues against the sin of sensuality 1 To fly thâ—occasions of siâ— 2. To banish them 3 To pray most feruâ—ntly to God-for help 4 To giue affliction to thy body as fasting watching discipline 5 To thinke of death 6 To make confession 7 To thinke God doth see thee called by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because in the seuenth day God ceasing from his work all things were made perfect It is the Number of rest therefore called by some It is the number of sâ—nctification because Moses commanded the same most venerably to be obserued of the Israelites It is the number of reuenge the number of repentance the number of beatitude expressed by the Poet O terque quaterque beati Lastly it is the number of the Psalms of penitence Fourthly because of his compositure For it is compounded of one and 6 two and fiue or three and foure Now euery one of these beeing excellent of themselues as hath been remonstrated how can this Number be but far more excellent consisting of them all and participating as it were of all their excellent vertues I let passe many mo reasons cited by Macrobius Phylo and others to proue his excellencie contenting my selfe with a few of the better sort Bythagâ—â—as calleth this Number Vinculum humana vitae Cicero rerum omnium modum as that it should link and tie all things together by an indissoluble knot or confederacie If I would runne ouer all that hath beene written touching his excelleneie by antient writers I should scarce comprehend them in one volume Being therefore the most great most excellent most diuine most perfect of all others his extendure must needs bee answerable to the rest There be seauen Wonders of the world seauen Wife men of Greece seauen cities contended for the bones of Homer There be seauen Sâ—pâ—â—â—onâ— the greater and lesser made in the heauens the heauen is engyrted with seuen circles there bee seuen erraticall Starres That which we call Ersa maior is compassed with seauen Starres the assembly of Pleiades are composed of seuen Starres seuen of them are seene there bee seauen changes of voices seuen physicall and naturall mouings seuen
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
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