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
produced vnder the doubleterme of a punct Beeing therefore of small force and efficacie his extendure cannot be so large as others be First wee will beginne with the two Tables of Moses of whom Austen writeth in this manner What disputations what letters drawne from Philosophers Fpistol 3. ad volusia what Lawes of Cities are to be compared to those two precepts of charitie wherein Christ said that all the Lawe and Prophets did consist Heer are morall logicall and politicall counsels to be learned Pythagoras rule taught his schollers consisteth of two to learne how to speak and to knowe how to hold ones peace The soule is composed of a twofold essence The one according to Pythagoras called indiuiduous which Plato calleth intelligible the other diuiduous which he calleth sensitiue There bee two parts in man animall and rationall the one sited in the heart the other in the head according to Plato's diuision There bee two senses in mans body interne and externe The one appertaineth to the soule and hath reason for his guide the other goeth through all the parts of the body ruling the things without the body whereof the sight and hearing is principall There be two principall affections called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure and griefe contrary to the doting of the Stoickes who will haue them proceede from opinion not from nature There be two vnderstandings in vs the one agent the other patient By that part which is counted immortall is signified the agent by the other the passible intellect There are two principall notices of things giuen vs from God whence all philosophy as from a fountain hath his beginning The one called Ana in the Hebrew Tongue whereby from the instinct of nature wee discerne good from euill which the Doctors of the Church call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other whereby wee know truth from falsitie called Conscientia The Art of Physick is diuided into two parts Theorique and practick Astrologie consisteth of two naturall and coniecturall Arithmetick is composed of two Numbers Par and Impar spoken of before Musick is either naturall or artificiall Artificiall is composed of two Arithmick and metrick There is a twofold life actiue and contemplatiue By the one is figured Lea by the other Rachel There be two astrologicall motions touching those wandring Starres the one from the West to the East the other from the East to the West of the first Glo be Libel contra astrologor iudicia which is the first and swiftest of all according to Trapezontius Historie containeth two kindes of narrations Those that be fabulous others that are serious Others diuide it into that which is manifest that which is hidden Fabularie consisteth of two sorts either to shew a man pleasure as encomicall arguments or by way of exhortation to deterre men from vice to vertue The one feigneth an argument as in Esopes Fables or expresseth truth vnder obscenous speeches or by certaine poeticall figments or perchance couereth it vnder some vaile or moralization as antient philosophers did That which is serious either it is geographicall temporall chronicall naturall annuall politicall and so forth There be two Sabbaths contrary to the opinion of some Rabbins who expounding these words in Ezechiel Sabbata meadedi eis vnder the plurall Number Cap. 20. ◠12. will haue euery kinde of rest mentioned in the law taken for a Sabbath The one is a Sabbath of rest the other a Sabbath of Sabbaths when cuery soule dislodged from his Tabernacle of sinne shall possesse his true and proper countrie giuen him as an inheritance which is the last and most glorious Iubilie By the first may bee signified the graue or the time that the soule of man is separated from the body There are two principal Cōmandements giuen vs from God wherin the whole Decalogue consisteth mentioned in our other Chapter To loue God and our neighbour as our selfe There are two Sacraments Baptisme and the Supper of our Lord. Popish Arithmetick hath found out others contrary to Christs institution There are two Secrets among those Cabalists One that is a simple Secret the other a Secret Cui non est simile called the Secret of Secrets The one is compounded of Art knowledge wisdome affection power habit of the minde and so forth The other from extasie voyce inspiration vision and whatsoeuer is giuen vs from aboue All the elements in the eight bodies of heauen according to Iamblicus after an heauenly manner are found two times retrograde from their procession according to the opinion of Picus they are twice enumerated Theologie is contemplatiue and practiue Saint Bartholomew alleadged by a Thalmudist diuides it into little great As the Hebrewes hold there be two worlds so Phylo will haue two Temples belonging to God One is this world wherein his holy Word is our chiefest Bishop the first begotten The other is our rationall soule whose Priest is the true man of God What can bee more plaine diuine miraculous saith one then for the highest Bishop of the Temple which is the world to become the diuine Word the first begotten The world to be the Temple of God The first-begotten which is his Word begotten from all eternitie to be the hie-Priest of this Temple which is our soule There is a twofold halite of the earth one moist resembling the water the other drie compared to the fire That which wee call Fatuus ignis is diuided into two precedent or subsequent The one is called Castor the other Pollux Man resembleth God in two respects In that hee is made according to Gods owne Image in that hee hath a rationall soule So that it is truly said by one Non reperitur aliquid in homine in quo non fulgegeat aliquid diuinitatis nec quicquam est in Deo quod ipsum etiam non representetur in homine There are two natures in Christ cōtrarie to the heresie of those Monothelites There be two letters mentioned in the Apocalypse wherein Christ hath shewed vnto vs all his diuinitie α and ω. And he hath done it for these reasons following For as α is the beginning of Greeke elements ω the end and terme so is he the beginning because no man went afore him and the end without end because no end shall follow him He is the beginning also of all things from whom all things proceed and for whom all things were made he is the end vnto which all things tend and in whom all things shall haue their abiding There are two Adams the one earthly cap. 3. v. 12. the other celestiall according to that saying in Genesis Ecce Adam sicut vnus ex nobis Hee sayd not one like vnto you speaking vnto the Angels according to some Rabbines exposition but like vnto vs making the second Person in Trinity For in the Angels there is a Number or alteritie which you will In vs which is meant by Christ the second Adam there is infinite vnity eternall simple absolute And yet
Philosophers who searched curiously after the nature and causes of things The third hath lightned all kinde of nations and countries with his claritie dispersing the mist of naturall reason and Philosophie by his sunne-shining beames which is worthy the name of wisdome because it commeth from the fountaine of wisdome conteyned in the old and new Testament Those diuine personalities are three in Number and haue diuerse operations The power of the Father producing all things giuing to euery man his vnity The wisdome of the Sonne disposing all things vniting and copulating them together The loue of the holy Ghost conuerting all things to GOD tying the whole worke to his Maker by the band of charitie There are three faculties of the body One is Animall which from the braine passeth vnto the nerues as through certaine pipes transmitting sense and motion vnto all the parts of the body and nourishing the vnderstanding The other is vitall which from the heart vnto the arteries as by certaine chanells giueth life vnto the whole body The last is naturall which from the liuer to the veines administreth sustenance to all the parts of the body The preparation of solarie tincture spoken of much by those Paracelsians consisteth in three things In expurging renouating restoring the member affected Their philosophicall Mercurie is composed three manner of waies By sublimation precipitation distillation There were three kindes of musick much esteemed among the Antients Lydian Dorian Phrygian There are three things impossible to bee done To take from Iupiter his thunderbolt from Hercules his club from Homer his verse There is good cheere commonly at these three meales A hunters breakfast A lawyers dinner A friers drinking Cheese hath three good properties He that eateth enough of it shall neuer looke old for hee shall die whilst hee is young Hee shall not bee robbed in the night for hee shall neuer lin barking and coughing all night long Hee shall not bee bitten with a dog for he shall alwaies goe with a staffe in his hand Among the ciuill Lawyers there is a threefold brotherhood Vterinus by one Mother Germanus both by Father and Mother Patruelis by the Fathers side CHAP. VI. FOVRE SOme Numbers beare that soueraignty that they neither beget nor are begotten others beget and are begotten being the fourth Number which Pythagoras calls The fountain of nature Macrobius The jugall or conjunctatiue Number whose reasons are as follow For foure is made of two doubled it makes eight and so by duplications it will arise in the end to that which is infinite It is properly belonging to the terne Number to haue a middle place betwixt two summities or extremes whereby he is yoked mentioned in the former Chapter But the quaterne Number possesseth two medieties which is no other then a type of the worlds indissoluble creation consisting of foure elements For whereas there is in euery element two distinct qualities God hath so distributed to euery one of two one of these that hee hath made a federall knot or coniugation betwixt them First the earth in drie and cold the water is cold and moyst yet these two first elements although they haue contrary qualities in them ioyned to the other two they make a conuenient and temperant harmony according to their seuerall humors set downe in these verses mentioned by Themistius Terrapars terras pars vndea conspicit vndas Aethera dein aether vis ignea perspicit ignes Pax pacem monstrat litem lis aspera sentit Which hath caused Heraclitus to hold that All things are made by a certaine kind of disagreement Indeed of themselues they disagree but co-united to others by a secret commixtion or conglutination in nature they make no small concordance And this is according to Plate's rule whom Macrobius doubteth not to call Arcanum veritatis auerring that those things are firmely vnited together when as an interjected kinde of mediocritie maketh the cōplement the stronger but when as the medietie is doubled as in this Number you may finde those extimous things are not onely tenaciously but indissolubely tied and linked together These are the chiefest of Macrobius reasons to proue the efficacie of this Number But our Pythagoreans they proue the excellency of it by a kinde of paritie and imparitie this way One and three say they makes foure foure and fiue makes nine seuen and nine makes sixteene sixteene and nine makes twenty fiue So that all such kinde of Numbers that are so collected are found to bee quadrangular The Geometricians call these Gnomones Arithmeticians vnequall Numbers for that ioyned to others in order they will alwaies retaine the forme of the quadrant Number This Number seemeth therefore to bee a Number of perfection because when a man is worthy of some excellent title they say He is quadratus homo that is a man euery way perfect and compleat And it hath great affinity with the ternarie So that out of the foure elements and their 3 Interstitia to vse Macrobius word there is a finall and absolute commixtion of all kinde of bodies That as by the ternary Number there is a copulation made of euery thing so by the quaterne they are made perfect This is that Pythagoras calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specified before comming so neere to the perfection of the soule that the Antients were wont by it to make them a religious kinde of oath in this wise Iuro tibi per eum qui dat animae nostrae quaternarium numerum The first therefore of his extendure shall bee the foure elements the foure qualities of the soule the foure humors of the body the foure seasons of the yeere which this Number doth liuely represent Wee will proceed with others There be foure Cardinall vertues foure Euangelists foure Patriarks foure Oecumenicall Synodes foure chiefe Doctors of the Church foure Windes Euery site of a countrey is distinguished foure manner of waies By parallels angles positure of the Eccliptick and of the Sunne All these haue different qualities of humors and inclinations He that will know these configurations must acknowledge there be eight Windes as wel as foure according to P. Virgils distinction Lib. 1. cap. 27. according to their signes answerable to foure which do shew the singularitie of this Number In the Signifer there are foure triquetrall configurations The first is from the North conteyning Africk subiect to Borrolybicus and is gouerned of Iupiter and Mars The second is Austrisolane in the rising called Brumall subiect to Notapeliotes gouerned of Venus Saturn The third is mixed of Aquilo and subsolane in the rising solstitiall subiect to Borrapeliotis he is chiefly gouerned by Saturne and hath Iupiter for an helping companion The last mixed of Auster and Africk in the going downe brumall hee is gouerned by Iupiter and hath Venus for an helper So that the earth is diuided into foure quadrants according to the triangled Number Trigonum est spirituum astrorum transmutatio quadruplex iuxta numerum elementorum
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