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
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
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
A staffe hath fiue properties It is comely in the hand of a man it keepeth old men from falling it directeth a mans steps it is a terror to dogs being blinde it leadeth the blinde There bee fiue kindes of slaues The staffe of bread mentioned in Scripture the staffe of old age Alexes staffe Crosiers staffe a staffe of reed wherewith Christ was mocked by the Iewes To the curing of an Ague fiue things are required first to moue the bellie secondly to cut a veine thirdly to prepare the matter fourthly to purge last of all to comfort the members especially the heart There are fiue gyants mentioned in Scripture Nephan Rephaijm Anakim Og Goliah Fiue others are mentioned in Homer and Virgil Mars Tityus Antaus Turnus Atlas The disease wee call the Epilepsie hath fiue proper Epithetons It is called by Plynie Sontick by Celius Rodignie Lunatick by Apuleius diuine by Hippocrates holie by Aristotle Herculean or inuincible Some will haue it so called because Hercules was melancholick but Galen and others hold this opinion that it borrowed his name from Hercules because it is immoueable and irresistable as hard to be ouermastered as to pluck Hercules club out of his fist There are fiue things rise among those Paracelsians which they call as Elements Elementa matrices agri ventriculi minerae treated of by Quercetanus an excellent Hermetick and Spagyrick There are fiue kind of Amulets or preseruatiues good against the Epilepsie The seed of Piony or the roote hanged about the neck Corall the greene lasper-stone the hoofe of a certaine beast like to a fallow Deere the Heraclean stone Among the Antients there were fiue kindes of wine that did work maruellous effects The Heraclean which caused men to be mad Thasian which caused sleepe Arcadian which made women fruitfull Regio deligenda est vbi arbores â—ascuntur multa ricta non autem ex latere vno cad nies copiesae magnae vberes fructibus vbi nascuntur homines pulchrs bonae indolâ—â—i humani Al. lib. 1. cap. 5. Trazenian which caused them to bee barren Lycian which stopped the bellie There bee fiue things needfull to bee considered of him who meaneth to build an house Site Element ayre water wood From the site if the ayre bee wholsom from the element if the region bee not too hot nor cold from the ayre if it bee not seated among Fennes or marishes from the water if it stand far from the sea looking towards the North from the wood if it hath store of Oake or other tymber apt for building CHAP. VIII SIX THe Number of six is euery way full perfect diuine and that from the opinion of the Ægyptians who from the nerues of the fingers proceeding from the heart complicated together especially the finger next the least whereupon rings haue been vsually fixed doe hold that this Number is represented Macro Satur. lib. 7. cap. 13. Howsoeuer it cannot chuse but be a Number of multiplications power and veneration seeing of all the Numbers which are lesse then tenne it consisteth of his owne parts For it includeth a medietie a third and sixt part and he is the third medietie the third part of two the sixt part of one all which joyntly or seuerally make but sixe in the whole Hee hath other tokens of venerable estimation because it is a Theologicall Number bearing the type of the worlds creation Now the sixt dayes-worke according to some Theologists is no otherwise then a representation of the Trisagium called the Trinity which some interprete out of these words in the Psalme Dies dici eructat verbum et nox nocti indicat scientiam And againe according to the Septuagint translation In capite libri scriptum est de me Whosoeuer hath expounded that concerning the sixt dayes-worke hath not taught amisse if we dare beleeue Nicetas Choniates For the head and beginning of that Booke that is of the whole Scripture diuinely inspired vnto vs to speake with Saint Paul is the sixt daies-work figured to vs by this Number by which the whole Fabrick of the world was created From whose greatnes and superexcellencie the Creator is worthily to bee praised and adored But some Diuines will auerre that God made not the world in six distinct dayes as some imagine but in one day distinctly representing six seuerall things I answere that this Text of Scripture whereon these men seem so much to build must not be vnderstood so as that wee must take the dayes according as they note the distinction of times for God as I haue often proued in this discourse had no need of time dayes nor yeeres to finish his begunne work but according to the works of perfection which is signified and compleated by the Number of six orderly distributed into so many seuerall and limited parts For whether he made it in six dayes according to hourly or daily computation or framed it all in one day diuiding his work into six parts it is all one for the venerable esteeme and antiquity of the sixt Number It is enough for vs to know that in the creation of the world compleated in six parts or six whole dayes Heâ— ordered all things in measure weight and number Wisd c. 11. v. 17 according to that diuine Oracle of Salomon He that is desirous to knowâ— one as touching this diuine Number and for what cause God made the world in 6 dayes and rested the seauenth let him reade Pious his Heptaplus where hee may feed his vnderstanding with vnspeakeable mysteries neuer vnderstood before Or if he meane to reason soundly or theologically as touching such hie and excellent poynts let him peruse Zanchins de optrâ—us Dei or Caluins exposition vpon Genesis Wee mean to go to the extendure of this Number The ages of the world are diuided into 6. Antichrist preuailed not much against the Church of God in those first six hundred yeeres after the passion of Christ So that a reuerend Pastor of Gods Church hath written The Protestants haue six hundred yeeres of light on their side the Rapists B. It wells Reply against H. a thousand yeeres of darknes Some hold that as the world was created in 6 dayes so it shall continue 6 thousand yeeres The art wee call mechanick is diuided into two but her parts consist in 6. The one is rationall including Numbers measures the positure of starres reasons of nature dimensions of longitude and altitude figures The other is chirurgick consisting of 6 Manganarie Mechane poatick Organopoetick Thaamaturgick centrobarick Scheropeick and that of Archimedes praised by Claudium in his verses God sheweth vnto man the knowledge of future things 6 manner of wayes By dreames birds wonders intestines of beastes spirits Sibilles That part of Astronomie called Calculatorie conâ—eyneth 6 kindes Exposition of elements composition ablation multiplication partition the inuention of the quadrate Later Euery narration consisteth of 6 elements The person cause place time matter the thing it self All kinde of works done
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
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
soule cannot disagree A Number mouing it selfe that which wee call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harmony spirit light Atomes fire aire earth As of Angels so there bee nine orders of diuells The first are called false gods for they will be worshipped as Gods looking for sacrifices and adorations whose Prince is Beâ—zebub The second are those spirits of lies spoken of by Saint Paul who are addicted to Oracles and by their inchantments delusions predictions and diuinations deceiue the people whose Prince is Artertera In our bookes against Antichrist and his members I haue counted the Pope for one of this number and I haue cited Bernard for mine authorityâ— who calleth Antichrist The Meridian Diuell The third are those vessels of iniquitie or wrath the inuentors of all manner of wickednes and euill arts Belial is their Prince The fourth are the reuengers of wickednesse whose Prince is Asmodeus The fist are those Prestigiators who fain miracles and seduce men vnder colour of false superstition Satan is their Prince If I were not to be thought vncharitable I should place our Iesuites in this rank The sixt are those aerie Spirits who send forth thunder lightning and tempests corrupting the elements causing pestilences and other direfull maladies their Prince is Meririm The seuenth are Furies sowers of discord warres vprores depopulations their Prince is Abadon or Apollion mentioned in the Apocalypse The eightth are slanderers and detracters messengers and explorators of strange newes whose Prince is Astaroth The last are tempters wherof one is appointed to euery man whose Prince is Mammon To conclude of all these there is neuer-a-one good and as One noteth Nullum est malum quod penetrare non audeant nullum bonum quod faciant There are nine holes or cauernacles in mans body whereby the naturall parts perform their duty according to their temperature handled at large by our Anatomists Iohannes Franciseus Picus nephew to Iohn Picus Earl of Mirandula hath written nine worthy Books against false Astrologie Chiromancie Geomancie Sooth-saying Magick Diuination whose contents you may reade in Posseuine Bibâ—soselec To. 2. Cap. 3. CHAP. XII TEN WEE are comne at length to the Number of all perfection within whose compass or centre all other numbers consist and without whom nothing seems to carry the type of perfection Pythagoras calleth it the receptacle and production of all things for that by a collectiue kinde of progression either it makes other Numbers the more perfect included within it or joyned with others it maketh his owne perfection the greater It is a Number without question of admirable power and vertue especially in that we call formall Arithmetick being chiefest among those sphearicall numbers From the vnitie dualty ternary and that which is called Tetrac'ys ariseth his compontion For that being originally diuided from his omnipotent power proceeding to the Art energicall concludeth ten Now the quinarre being his moitie standing in the place of Signifer conteyneth on his right side the next highermost Number which is six and on the left the next lowermost Number which is foure either ascending or descending conjoyned together just ten is made in the whole And being backwards reduced into one wherin lieth his excellency ten is made again which numbred vnto twenty make an vnity and so passing to an hundred a thousand and vpwards Therefore the Greeks note ten with the letter Iota the Hebrews by a punct which signes notwithstanding both to Barbarous and Latines represent a simple kinde of vnity whereof Pythagoras Symbole was framed often mentioned in this discourse His extendure stretcheth large Plato concheth all his moral Philosophy in ten Books touching the framing of a Common-wealth There be ten Commandements giuen vs from God three as touching the first Table seuen concerning the second 0314 0 wherein is redargued the insolencie of Papists who by putting out of one for their better confirmation of images and wrong-displacing of another haue gone about to marre this golden chain of vnity which God himself hath linked together with a knot of inuiolable and indissoluble confederacie Whom therefore GOD hath put together let no man put asunder There be ten Orbs or Sphcars three greater seuen lesser All these mooue sauing Empireum which is the Seat of GOD himself Vnder Chrystalline wee vnderstand that part of the first matter which according to Aristotle is diuided into 2 Orbs the highest being called Primum Mobile This is swift with his motion beeing of an influxiue vertue as touching things inferiour The firmament hath many of the others properties It is called the diuisiue or partition of waters gloriously arraied and picturated with stars There bee ten beginnings or elements belonging to symbolicall Philosophie cald of some The steps of a ladder by which a man may comprehend the knowledge of all things whether they consist in true vnderstanding sense science faith from the greatest vnto the least These contain diuerse kindes of workmanship according to the diuision of those learned Rabbines The first is the minde of man than the which nothing can be found more diuine By those ten Sephiroths are meant those 10 scales of perfection for as God in the greater world so the minde of man among those ten Sephiroths beareth the principality Those antient Iewish Rabbines speak much of these scales calling them by the name of generations or numerations The second is man himself begotten from the miracles of nature toÌ„ speak with Hermes others call him The vniuersall restauration of mankinde after his first Fall a little God the image of the Deity an intelliger of diuine mysteries an Angell on earth a Citizen of heauen with many other excellent appellations The third is a reception of our first father Adam and his posterity to the Colledge of Prophets continued by a kinde of succession or tradition successiuely one after the other For Eue being taught by Adam of a Sauiour to-come after shee had conceiued her first sonne cried out I haue found out that man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called in the Hebrew Language which letters she had learned before of the Angell called Metratton This was Cain as some Rabbines interpret who kild his brother Abel with a trunk of a tree some write a woodden key for at that time there was no vse of iron Now some either from this wood wherewith Abel was kild or from the Ark of Noe rather doo typically vnderstand the suffering of Christ vpon the Crosse made of wood for the saluation of mankinde for Iob saith that Noe did put his trust in the wood And that as Adam by eating of the fruit of the Tree of life did take life from himself and his posterity so by the wood whereon the second Adam was crucified it should be restored again The fourth consisteth altogether about the parts of symbolical Philosophie which the Rabbines call Anagogicall of which you may read enough in Capâ—iâ— Picus and Galatinus The first is as touching those two places Paradise and Hell
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
first Number is correspondent to the vnarie and denarie called Circulus because that vnity the center circumference of all things and the tenth Number coaceruated in vnity return backwards from whom the end coÌ„plement of al Numbers haue their beginning The Paracelsians do so wonderfuly admire and praise the vnarie Number that they stick not to define a Spagyrick after this manner Spagyricus is est quicunque nouit optimè discernore verum à falso à bono malum et impurum à puro segregare et abycere binarium vnitate sernata It is much in request among our Geometricians though they vse not the name so much but the thing it selfe A circle therefore beeing to them in stead of the vnarie is called a line infinite in which there is no Terminus à quo nor ad quem to speak Logicaly whose beginning and end consist of euery poynt Wherefore the circular motion is counted infinite not as touching time but the place So that this figure of all others is the most absolute and perfect Likewise the Pentagogon by the vertue of his equinarie and lineature which hee hath both within and without within hauing fiue Angles obtuse without fiue sharp circundated with fiue Hexagonous Triangles conteyneth a wonderfull mysterie Exagonius est triangulus qui omnes habet acutos angulos Which may bee said touching other figures as the Triangle Quadrangle Hexagonon Heptagonon Octagonon of which many by reason of their multiplicious intersections haue diuers and different reasons of discoursing according to the variable sâ—â—uation and proportion of their lines and Numbers Hexahedron est quod ex sex superfieiebus quadratis aque lateribus et aque triangulis integratur Octohedron est quod ex octo Isopleuris integratur et habet angules planos 24. et 6. solidos Duodecahedron est quod ex superficiebus peÌ„tagogis duodecim integratur habens angules planos 60. solidos 20. Icohedron est quod ex 20. Isopleuris componitur et contmet angulos planos 60. atque 12. solidos Put heereto that which we call Algebraicall demonstration whereof discourse may be made which is no other than restauration of Number if wee beleeue Euclide I haue spoken as touching the figure of the Crosse in our fourteenth Chapter But this must not be vnderstood of such kinde of figures onely which haue secret significations in them but of all others vsed in Geometry as the Spheres Tetrahedron Hexahedron Octohedron Hedron Dodecahedron and the like whose interpretations I haue caused to be set downe in our margent So Pythagoras and after him Timeus Locrus and Plato gaue vs to vnderstand that the first Cube of earth consisted of eight solid angles twenty foure planes six bases quadrated in the forme of a balance But they attributed to the fire a Pyramide conteyning foure bases Triangle and so many angles solid and twelue planes To the ayre they appointed an Octohedron consisting of eight bases Triangle six angles solid twenty foure planes To the water they assigned an Icohedron of twenty bases twenty angles solid To the heauen they gaue Dodecahedron composed of twelue bases Pentagonous twenty angles solid planes sixty He that is not superficially insighted in these Geometricall Figures can neuer attaine to the Art of true Numbring To the gayning of whose knowledge Euclides Demonstrations or Pappus Mathematicall collections especially if they were perfect will be of much worth But if they may not be gotten Posseuines 15. book of his selected bibliotheke entreating of Mathematicall discipline will serue in steade of the other because there he hath abbridged the whole worke of Euclide or else hath drawne it from others who took it in hand before him into a Compendium by deducing all those Mathematicall Numbers into certaine Theorems which are illustrated with a short scholie CHAP. XIX Harmanicall Discourse MVsicall harmony bringeth not a little faculty of discoursing seeing her power and vertues are so great that shee is called The Imitatrix of the starres of the soule and body of man Harmony consists of 7 Sones interuals kindes constitutions tones mutation melodie handled at large by Euclide And when she followeth celestiall bodies so exquisitely it is incredible to think how shee prouoketh those heauenly influxes how she tempereth the affections of her hearers their intentions gestures motions changeth their actions and manners allureth them to her proprieties either to mirth or sadnes boldnes or tranquillity and so forth We finde by experience that she draweth Beasts Serpents Birds Dolphins vnto the hearing of her modulation It recreateth the minde of man with Pipe Fiddle Timbrell Harp Lute Citharene Organ and with diuerse other instruments It erecteth the minde of man It cureth diseases especially that our Physicians call Tarantula which maketh a man to runne mad neuer leauing off kipping and dancing till it be cured by some melodious harmony It moueth Captains to warre It easeth and moderateth high enterprises and great labours taken in hand It recalleth furious and frantick persons from sudden and desperate attempts It comforteth trauellers It moueth pastime It mitigateth anger letificateth those that bee sad pacificateth such as are at discord It temperateth choler and to conclude all in a word it expelleth all vagrant wandring and imaginary cogitations whatsoeuer By this means discourse is made as Tensiones dicuntur ab instrument is ad eas comparatis a tendendo Pthongi vero eo guod voce etiam eduntur by sounds and concents Euclide calleth them Pthongos by harmonicall compositions tones mouings sones aswell instrumentall as naturall proceeding from the imperious conception of the minde affection of the heart and phantasie as also consonous and propin quous fundaments of kindes symboles similitudes by analogie concord of naturall and artificiall voices do take sweetly their beginning from hence The vse and necessity of all which is so great that one discourseth of them in this manner Si nihil moveretur sed omnia quieseâ—rent summum esset silentium si autem fieret silentium nihil moveretur nihil audiretur Quare ut aliquid audiatur necesse est priùs motum pulsumque fieri As if he should inferre that without motion and musicall harmony whereby all things consist neyther the higher heauens nor the lowermost Planets no Non est hannonice compositus ait Augustinus qui harmonia non delectatur not the soule and body of man framed from harmonicall symmetry could performe their duty Therefore the necessity of musick is so great so potent so admirable in each thing that it is impossible the world should consist without it What consist without it No not for a day not for an houre not for a minute no which is lesse not for a moment Musica apud Ciceronem in tribus consistit Numeris voribus modis L. 1. de Oratore Now it is to bee noted that all concent is either of sounds or voices Sound is a spirit Voice is a sound and spirit animated Speech is