THE SECRETS Of NUMBERS; According to Theological, Arithmetical, Geometrical and Harmonical Computation.  
Drawn, for the better part, out of those Ancients, as well Neoteriques.  
Pleasing to red, profitable to understand, opening themselves to the capacities of both Learned and Unlearned.  
Being no other than a key to lead a man to any doctrinal knowledge whatsoever.  
By WILLIAM INGPEN, Gent.  Wisd. 11.17. 
The Lord hath ordered all things in measure, number, and weight.  
Cognitio ●o●um altissimarum, est prima sapientia.  
LONDON, Printed by HUMPHREY LOWNS for JOHN PARKER, Anno Domini, 1624.   

Author pro suo libro, in laudem NUMERORUM.  
PRincipium rerum numerus, perfectio, sinis:  
Is sapiens, doctè qui numerare potest.  
Coelum scrutatur: terram metitur: averni  
Inquirit lasebras: ambit & oceanum.  
I modo, parue liber: numerorum nubila pande,  
Innumeros olim quae latuere viros.  
Nec clausa accedunt, quin omnibus obuia prostant,  
Quae nunquam scriptis docta fuere prius.  
Saepius ergo legas: mysteria magna docentur,  
Seu Sacra exoptes, Ethnica sive magis.   

In Zoilum.  
Haec qui non calles, ne turpibus excipe sannis:  
Est stolidi, ignotos carpere velle libros.  
Si ve● ò dubitas, quasi non sum vera locutus,  
Adsis: soluentur scrupea tota tibi.   

FRANCISCUS NEALE, EQVES AURATUS. * ⁎ *  

Fama tui illustris praecellens nominis, istud  
Rebus in adversis robur, constantia, virtus,  
Appellant steriles nostras, Francisce, camconas,  
Nostra patrocinio protegas monumenta, tuique  
Conserues nomen millena in saecula vatis.  
Inuidus allatret nae quisquam murmure Momus,  
Sibilet aut anguis sinuoso corpore serpens.  
Carmina sic incults foras audaciùs ibunt,  
Vnum sic mea musa tuum implorabit asylum,  
Solis ut aspicimus lucem surgentis Eôs.   

Naturam, ingenium, candorem, abs indole novi:  
Es patri similis tribus his: sunt caetera matris.  
Accedunt aliae coniunctae nomine dotes;  
Laudant quas multi, sed pauci imitantur, ut omnes  
Egregios equites inter ceu stella coruscas.   

HONOR, coniux eius.  
Hiccine Relligionis amor non dignus honore est?  
Ore Deum celebrans confessio viva fidésque,  
Nomine cum vestro cumque omine non quadrat aptè?  
Opergas seruire Deo, heröina pudica:  
Relligio has tibi donet opes, scandas ut olympum.   

Nullus vel Phydias melius vel pingat Apelles;  
Est speculo nullo facies formosior ulla,  
Aurea quam tua tepietas, quàm candor adornant.  
Lux solis calida est, non est nisi lucida-luna:  
Est Venus in speculo magè fulgida, quàm Venus ipsa?    

TO THE RIGHT WORTHY AND WORSHIPFUL Knight, Sr FRANCIS NEALE, one of his M aties justices of peace in the County of South. * ⁎ *  
TO whom may I better dedicate this Book of Numbers, then to yourself, who have been trained up in the Art of numbering, even from your infancy? I speak it to your deserved praise and commendation: Many go beyond you in the theoric, but few or none in the practic. I could wish, that some men could not Arithmetize and Merchandise so well as they do; Who whiles they number their wealth, their wit, their learning, their offices, their dignities, their , their lands, their rents, their moneys, the better part of their life vanisheth away: This is a fruitless and careless kind of numbering. It is said, that the Athenians (notable speculatives, but bad practics) had money to number only. What do men nou-a-days, but continually hoard up God's blessings, to number them? And yet when they have made their total account, they can never attain to the Art of true Numbering. To wean therefore the world, in what I may, from so sordidous and preposterous a kind of Arithmetic, I have compiled this work, treating of The Secrets of Numbers, contrary to the practice of our common Arithmeticians, as the two Zones are distant the one from the other; Wishing them, that among so many Theological, Arithmetical, Geometrical, and Harmonical numbers here set down, they would think on one more excellent, which is, To number their days. Which to do, in one word, is no otherwise, then to take something from the pleasures of the world, which they have greedily pursued, by way of subtraction; and to add so much to godly endeavours neglected by them, by way of multiplication: For, the time is short we spend in virtue, but long which we consume in vice. There is no Arithmetic comparable to this. Wherefore Pythagoras, reducing all things into Number, making his triplicity of perfection, in the end concluded thus: Si recta ratione vixeris, male acta dolendo, et bene acta gaudendo; deosque oraveris, ut opus tuum perficiant: tum exuto corpore, profectus in aetherem, eris immortalis Deus. I do persuade myself, that after you have read this book at vacant hours, you will be a better Pythagorean than ever you were; Or at least by turning over God's Book (as many times you do) you will not forget this one lesson: Recordare novissima tua, et in aeternum non peccabis. Pythagoras in all his life-time, for all his numbering, learned not this lesson; but Solomon, wiser than he, did. For that some things here may be above your capacity, and require more than a Delian swimmer for the searching of their bottom, I would not have you blame me altogether: For, as in other tractates I have laboured to instruct the unlearned only; so in this I have done my best endeavour to satisfy both the learned and unlearned, with equal contentment.  
We must consider, we live in a world of learning; and it is in reading of books, as it is in banqueting: Not only gross and simple viands, but the most dainty and delicate are called for, though they be something sharp & distasting to the stomach. I do not doubt, but upon conference had with you, I shall be able to break the shell, that the kernel of many abstruse and symbolical mysteries, never brought to light before, shall be fare more pleasing unto you: which, according to our small skill, I shall always willingly endeavour to perform. To him, who is that infinite Number, Unity in Trinity, and Trinity in Unity, according to Athanasius Symbol, I commend you and yours.  
Your loving and most affectionate kinsman, W. I.   

TO THE CHRISTIAN and well-disposed Reader.  
COurteous Reader, I have not collected & selected these Numbers, to infatuate or captivated thy judgement: neither is it my meaning to draw thee into a Labyrinth by any strange or new-fangled opinion; being not ignorant, how that an itching & pruriginous kind of scribbling, diving into the innermost secrets of forbidden Theology, hath marred the whole Christian world. I wonder, that learned men do not blush for shame, to blaze abroad to the common view such monstrous and impious paradoxes. Some have crept-out of late, masking themselves under the colourable title of Religion, and that with public authority. But, to speak truly, such manner of misbegotten labours, raking new and old organical fopperies together (except public authority suppress them in time) will be the utter overthrow of all Religion. If a man should collect into one entire volume the absurd pontions and propositions of all ancient and new Heretics, long ●g●e ●●othered and buried in silence, under a p 〈◊〉 〈◊〉 pretext for the confutation of them, and by this 〈◊〉 should blind the judgement, and dazzle the ●ics of many (simple people; shall not a man think it were both a damnable, temerarious, and preposterous kind of enterpize? But these men do worse, as much as Paganism exceedeth any heresy whatsoever. For, what is it to our Christian Religion established already, confirmed by so many witnesses both from heaven and earth, watered with the blood of so many blessed Saints, to be made acquainted with the religion of Paynims? Is it not enough for us to know jesus Christ crucified, to speak with Saint Paul? For, admit that it be done by way of public detestation and confutation, yet this is not enough. For, as Tertullian saith of some heresies, Nominasse eas tantùm, est refutasse: so it is here with such paganical superstitions: They are so monstrous, so impious, so absurd, so contrary to our Christian Verity, that they need no confutation. Nay, more than this; to confute them, or to bestow much time in the detection of them, according to Tertullian's Rule, is to allow of them; to give them the name of Religion, is to supplant Christ's true Religion; to open their fopperies by public writing, is to thrust the old and new Testament by the shoulders out of the School of Christians, and to place instead of them, the Alfache of the Saracens, the Fotoque of the japonians, and Mahomet's Koran. This is, with the old Academics, to bring in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; with the Pyrrhomists', their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, containing so many frivolous disceptations; than the which nothing could be found more absurd or pernicious. This is movere chordas non movendas. Nay, pray God, beginning with those Academics and Sceptics, to doubt of every thing, we prove not in the end plain Atheists, or mongrel Christians. Alas, that I should write it! Christian Religion was never in so great hazard, as it is now. For, whereas in times past we were but half Christians, for want of true knowledge and understanding; now, by reason of too much knowledge (I mean, knowledge of the brain) we are swerved clean from the rules of true Christianity. Christianitatis simulacrum fortè gerimus, saith one, rem ipsam deserimus. As touching myself therefore and this present discourse, a kind of necessity hath enforced me to make this protestation. I was never yet a broacher of new opinions; knowing, that novelty and singularity were ever the concomitants of heresy. There are three things that have kept me hitherto in the Catholic faith; The Word of God, the Catholic Church, the Consent of Fathers. In these three I have placed my anchor. As for Popery and Puritanisme (two main opposites and extremes, though the one less than the other) I have always detested. Neither have I maintained any perfidiousness of new error or heresy, as Heretics are wont to do: neither have I believed (to speak with Austin) any thing that the Catholic Church unbeleeveth, but have always with Saint Hierome, thought that to be the true and orthodox faith, which the Catholic Church hath taught me. As I have said in our books against Antichrist and his members: so I say again; Ego nihil sanctum, nihil firmum in meis dict is scriptisue esse volo, nisi quantum probet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whereof I hope I am an unworthy member. And again, I will say with S. Hierome, in his Epistle to Heldibius; Nobis nihil placet, nisi quod ecclesiasticum est: et publicè in ecclesia dicere non timemus ne iuxta Pythagorem, Platonem et discipulos eorum qui sub nomine Christianorum introducunt dogma Gentilium, etc. See whether S. Hierome was not afraid, that the pleasing doctrine of Pythagoras, Plato, and others, would pull down the austerulous Religion of Christ & his Apostles. See again, how dangerously some men go about, in stead of sound and orthodoxal assertions, contrary to Saint Paul's rule, to bring-in bare elements and rudiments of the world, to the scandal of our Christian Religion. Of whom I may truly speak, as Austin did of Dioscorus and others, who maintained Christ's doctrine, with the testimony of Gentiles; Quid nobis opus est, propter defensionem Christianae Religionis, quaerere guide senseris Anaximenes, et ●lim sepi●●s l●●●s in ani curiesuate recoquere? Quid, inquam, Democritus, Epicurus, Parmenides, et Melissus, alijque similes huius farine Philasephi sonserius, quorum doctrina erroribus natura e●rationi contrarijs plena suit? I speak not this by way of an Apology for myself, or that I mean to excuse my pen from error co-incident to other men, (it being an infallible or inseparable mark of our mortality), neither to free this numeral discourse presented to thy view, from all manner of exceptions, or stumbling blocks laid in my way. For, I dare not warrant all these Numbers and divisions, except they be read with judgement, charitably, and friendly understood, candidously and ingenuously construed. And so I doubt not, but the greater part of them will be found not only sound, according to probability, but Theologically and Orthodoxically sound. I mean it of those who are borrowed our of Fathers or Schoolmen. Others taken from those jewish Rabbins, I dare not vindicate from all exception. In a great house, to use Saint Paul's similitude, there be vessels of honour and dishonour. And in so large a field as I have walked, how can it be, but some things must needs distaste, although perhaps the better part may relish well? If then any thing offend the palate, or savour erroneously, God forbidden it should be laid to my charge, who am but the collector, not the Author of them. For, as all my grounds are taken on't of chose Ancients (a few excepted); as namely, Pythagoras, Plato, Aristotle, Macrobius, Philo, Themistius, and others: So all our Numbers, and their extendures for the most part, have been borrowed from sacred Scripture, ancient Doctors of the Church Rabbins, Schoolmen, such especially as savour any thing of Theologie. Others have been selected out of Philosophers, both natural & moral, Astronomers, Physicians, Anatomists, Mathematicians, Geometricians Arithmeticians, Paracelsians, civil Lawyers, to the number of an hundred and upwards. All that I have done to the full completing of this discourse, hath been, to explain and open such kind of mysteries as have been included or shut up in these numbers. For, though they are called secrets, for their secret and hidden virtues infused in them; yet many of them, by the light which I have showed, are liable even to common capacities. But I have not unfolded all, lest I might incur the displeasure of the goddess Eleusina, or seem to contradict the Rules of Pythagoras himself, who enjoined to his scholars a five-yeers silence; and under the veil of Numbers (as those Lullianes by their primary letters alphabetical) hath shadowed and coveted the better part of his learning, to the intent the common people should not understand them. If then I should have made all things common to those vulgar capacities, it would fall out with me, as he saith: Arcana definerent esse aroana, & glonia sua, deposit velo, ab indignis & profanis hominibus contaminarentur ac praculcarentur. As therefore I said before, I dare not warrant them all without exception or limitation; being not mine own proper, but the collections of other men: so now I say again, that I would not have any man to esteem me from their dignity or indignity, but rather what I am from mive own proper writings. For, if they shall lay heresy to my charge (which is the greatest impeachment that can happen to a true Christian), I will say with Ruffinu●, Est quidem gloriosum Christi exemplo u●iurias tolerare: sed unem notam haereseωs qui ferat vel dissinnulet non esse Christianum: And again with S. Hierom, Nolo in suspicion haereseωs quenquamesse patientem.  
Let no man therefore contemn my calling or profession, or pr●ferre the persons of men before their qualities, contrary to the Apostles and Tertullian's Rule. The wind bloweth where it listeth: and the Sun shineth illibable (to use Lactantius word) upon the just and unjust, without respect of Regions, Countries, or Climates. It is well said by One, Deus ubi vult, quando vult, quibus vult, dona sua impertit. Some perchance will object, that the better part of these are not properly Numbers, but divisions and distinctions. To whom I answer thus: If number be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, from distribution, as Scaliger will have it, then let them show me any division or distinction, that can be framed without number, distribution, or proportion; without which they may not consist, no more than number can without his equal or unequal parts. And yet they are not all bare numbers included in this discourse: for, besides them, there will be found many Theological Principles, many Rules from Astronomy, Geometry, Physic; moral, natural, and metaphysical Philosophy, the Art Spagyric, Cabala; as no book (I believe) of so small a volume, will contain the like. I have spaced, besides, among those ancient Hebrew & jewish Doctors, for the enquiry of sacred Symbols; wherewith, above all others, they seem to me most chief to abound. Of whom One writeth thus: Haebraeorum doctrina velut circulus omnium figurarum capacissimus, latiùs patet quam ulla alia sectarum disciplina. Others will say, that I have been too curious in the unfolding of them, and that I have given them too much virtue. I answer: If I should have blurred my paper with the Atoms of Epicurus, with the Cylinders of Anaxagoras, with the Sphere of Archimedes, with the wooden Dove of Architas, with the strange Paradoxes of Stoics; I might more justly be condemned of curiosity. As touching their virtue, this is mine opinion: I do hold, with Aristotle in his Metaphysics, that Number by itself hath no power of working; for, it is a quantity, and no quality: but the reason of number, which is (as it were) the form or image of time, concluding all the works of nature, worketh things admirable. If therefore thou hast any desire to be one of Pythagor as scholars, that is, according to art and judgement, to number well, read this book with attention, sobriety, discretion. I dare assure thee, that it will be a key unto thee, to open the secrets of any science whatsoever: for, in this little room are enclosed the flowers and blossoms of thirty year's study, gotten together with great pains, labour and industry. For, whereas I intended, many years ago to treat of such a subject; whatsoever by continual reading liked me, or was fitting for this present argument, I caused carefully to be set down in my notebook, according to the example of Pliny the elder, lest the lubricity of my memory should fail me.  
And now having made an whole body of them, partly from addition, partly from illustration, I present them here unto thy view; hoping, that from their worth, or from mine intention (which hitherto hath been to further the studies of young scholars) they will be acceptable unto thee. This one thing I must confess, that, for the space of one whole years contemplation in the art of numbering, I got more to the enriching of my poor store-house, than in seven year's theory I was able to do by any other study whatsoever. Yea, more than that, I have been so ravished with the study of numbers, that if any man will ask me, What is the chiefest Good next to God, that in this life I take delight in? I must answer, Number; if, What the second? Number; if, What the third? Number. So that, as Auenzaar the Babylonian saith, He that knows to number well, knoweth directly all things; iumping with Pythagoras & Plato in this point. Thus, desiring God, with Lactantius, that I may live no longer than to do good to his Church, and to that Christian Common-weal wherein I live, I bid thee Farewell.   

THE EXCELLENCY OF Numbers; and how far they stretch towards the attaining of all manner of Sciences.  

CHAP. I.  
PLATO, inspired as fare as any Philosopher that wrote of heavenly things, among those admirable precepts learned out of the school of Pythagoras, hath left us this Oracle; Prima sapientiae pars est, 
Under Orphical, I comprehend all that Orpheus hath written in his Hymns touching the Trinity, and union of the godhead; Under Symbolical, that part of supernatural Theology which is handled by those Rabbins in their th●dmud, or expositions.  bone numerare: The chiefest part of Philosophy, is, To number well. Under this word Number, I include not only Arithmetical and Geometrical Quantity, the superficial Tones and Sons of Music, those corporal Dimensions frequent among those Mathematics; but whatsoever is combined within the compasle of natural and supernatural Theology, called by some, Orphical and Symbolical, taking his beginning from that which Aristotle calls Primum Mobile; and never leaveth speculating, until it hath dived into the lowermost Centre of the earth. For, my meaning is, in this ensuing discourse, to show, how that there is no knowledge, either rational, moral, physical, or metaphysical, which hath not some cognation or participation with Numbers; according to that ancient Poet,  Quaque suos retinent numeros: numero omma plera. 
As touching their excellency, though the testimonies of Heathens are copious in this point, yet in sacred Writ we shall find plenty enough. For, whereas it is said, that God had disposed all things according to number, weight and measure, what is signified unto us, but that when he created the world out of the lump before it had, he made it an harmonious body, containing number, order, beauty, and proportion, in all the parts thereof. Now, as the Frame of the world soon shows unto us, that there is a GOD, the first and indivisible Unity from whence all other harmony proceedeth: so this God, although he be not to be measured with any quantity, as having all number within himself; yet the next way to know him perfectly, is, To begin with numbering. For, Except we worship one God in Trinity, and Trinity in Unity, without confounding the Persons, and dividing the substance (as holy Father Athanasius saith in his Creed), we shall never be saved. And it is worth observation: there is no number, little or great, begetting, begotten, or mixed of both, which hath not some spark of the Deity in it, wherein God may not be said familiarly to be known of us, yea, even to dwell with us; as farther in this discourse shall be made manifest. For example: Our common Creed read in the Church, being a Sum or an Abbridgement containing all the mysteries of Christian Belief, cannot be made known unto us without the ternary Number; seeing it consisteth of three parts. The first is, To believe in one GOD, Father omnipotent, Creator of heaven and earth. The second is, To believe in jesus Christ, God and Man. The third is, To believe in the holy Ghost. The first is a Symbol of our creation; the next, of our redemption; the last, of our sanctification. Again: all the Commandments of God consist of two, from whence the whole Decalogue is derived: whereof three Precepts, being of the first Table, concern our knowledge and love of God; the other seven, the love of our neighbour.  
Now, it is manifest, that the mysteries of our Christian Religion cannot be known without Numbers; no more can many parts of Scripture: for, the Book called the Apocalypse, styled by the holy Ghost itself, hath so many dark and problematical Numbers, so many mystical and symbolical impenetrables, that, without the Art of numbering, it were foolishness for a man to say, that he were able to understand them. As God therefore hath not revealed himself unto us, but by numbering: so man, as touching both parts, his soul and body (called a little world) cannot be known sufficiently, without the help of Numbers. Some therefore write, that the soul is no other than an harmony framed out of Numbers by a marvelous concordance: in which opinion, was Pythagoras and Plato. To find out, then, her essence, temperature, condition, quality, is to be skilled in the Art of numbering. As touching our body; it is composed all of Numbers, musical consent and harmony: for, Anatomists hold, 
Andra jaw. reu. Prasa. ante l●●. de anatomia.  that his symmetry reacheth in length, 300 minutes; in breadth, 50; in height, 30: according to whose proportion (having some kind of divinity included in it) the Ark of No (some writ) was builded. Yea, others stick not to affirm, that this Ark was builded of the wood called Cedar; which lasteth longer than any other. Now, 
Qui se ipsum norit, omnia noverit, cum in se rerum omnium habeat sunulachra.  for a man not to know himself (which is the greatest ignorance that can be), I mean, not to know the stature, temperature, and disposition of his soul and body, is to be unskilled in the Art of numbering. Now, I suppose, that some of those Ancients, especially Marcus Varro (though otherwise a learned man), have a little too much abased man, in affirming, that he came from the earth only: for, that is common to all creatures indifferently. But, the true Original of man, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for he is, of all other creatures, the most sociable. And it is to be believed, that man is to borrow his denomination rather from concord and co●sellowship, seeing that in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for like, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a similitude, which is not to be placed in the earth, nor in the body, 
Homo ●b●●e minor mundus appellatur, quia (us seribit Nazianzenus) De●is in ●pso extrim●et, sub b●●● quedam comsendio, qu●●q●●d disuse ant●a secerat.  but in the mind; wherein man excelleth all other creatures whatsoever. Man then, consisting of a soul and body, is a lovely and lively harmony, wherein God himself and the visible heaven is represented.  
There are many other speculative knowledges; which, without Numbers, can no more be discerned by us, than the Art of Geometry can be known without demonstration; the Art of Logic, without syllogizing. For, to measure the distance of those higher Planets, and how far they are sited from the Centre of the earth, cannot be done without numbering. Some of the Ancients writ, that the earth is from the Moon, 15625 miles; from the Moon to Mercury, 7612 and a half; from Mercury to Venus, so many; from Venus to Sol, 24433; from the Sun to Mars, 
A man cannot divide the age of man without numbering.  15625; from Mars to jupiter, 6812; from jupiter to Saturn, so many; from Saturn to the Firmament, 24427. Out of which may be gathered from Arithmetical Computation, that the earth, unto the visible heaven, containeth 108959 miles: under which (as Ptolomey affirms) there be eight Orbs or Spheres; 
For, a child of ten years old, is counted a Hind;  but, by reason of the tripled motion of the eightth Sphere, they make just ten in the whole, by a kind of multiplication. Archimedes therefore, That great Geometrician, who in a certain Table made of brass, made the whole visible heaven to be looked upon, 
A Youth at twenty, a Calf;  contrary to the opinion of some who envied his doctrine, could not have done this, 
A young man at 30, an Ox;  if he had been but superficially sighted in the Art of numbering. To know the circuit of the earth, and how fare it extendeth, cannot be done without Numbers.  

A man at forty, a Lion;  Aristotle affirmeth, that the Mathematicians of his time, did attribute unto the earth in compass, 40 Myriad of furlongs; which make in the whole, fifty thousand miles. Our modern Astrologers will have the earth to consist of 20000 and 40 miles. 
Growing to fifty, a Fox;  Howsoever, whether they speak truly, or rove at random, 
At threescore, a Wolf;  it is certain from collection of Numbers, and by consent of Astronomers, that the earth, in respect of the heaven, is but a point. Which is proved after this manner: All Astrologers hold confidently, 
At threescore & ten, a Dog;  that every Star of the eightth Sphere is bigger than the whole earth. But there be many Stars which are not seen of us; and those which we see, are like unto puncts. 
At fourscore, a Cat;  Therefore, if the earth were placed in the starry Firmament, and should shine as the Stars do, it would not be seen of us. 
At fourscore & ten, an Ass;  Besides, the continual course of those Planets, without calculation, cannot be made manifest unto us. The Sun first stayethin every Sign 30 days and 10 hours: he maketh his course through the whole year, 
At an hundred a Goose. 〈…〉 I 〈◊〉.  from his own proper source; but the day he maketh not perfect, without the motion of the first Mover. Ventis compleateth her course in 348 days. Mercury, having some co-fellowship with the Sun, is different from him but 30 degrees: he finisheth his course in 338 days. The Moon goeth through the Zodiac every Month. Saturn stayeth in every Sign 30 Months: whereby it followeth, that he perfecteth his course in thirty years. jupiter abideth in each Sign for a whole year: and so he compleateth his journey in twelve year. Mars continues in every Sign forty days. 
Nice. Cho. thesa. orth. fide. l. 2. c. 9  These are the numeral conjectures of Archimedes and Ptolomey.  
Again, if we would know the Apocastaticall Revolutions, that is, in how many years they signify the world's continuance, used by those Grecians, it is not possible that it should be done without much skill of numbering: no more can we conjecture the greatness of the Sun or Moon, without the skill of cyphering. Some writ, that the Sun is ten times greater than the earth: if we believe Ptolomey, it is eightscore times bigger. So that to know the elevation of the heavens, the site of the Planets, the course of the Sun and Moon, their substance, their move, fall and declinings, those which we call Axes, Poles, Hemi-sphears, Circles, Septentrionals, Solstices, Equinoctials, Brumales, Australes, Signifers, Meridian's, Finitors, Colours, the twelve Signs, with their thirty and five Gestamines; what is the nature of those Epicycles, their breadth and length, what is syncentricall, what excentrical, what schematisms the Sun and Moon have, what is the fashion of the earth, what inclination of the world, what variety of shadows, what difference of hours, months and days, how many Climates and Zones, which are called Antocci and Periocci, under what Region Antipodes are (being all properties belonging to sphearicall Astrology), is to have recourse to the quantity, proportion, and disproportion of Numbers. So that nothing appertains to those higher Orbs, nothing to those inferior Planets, nothing upon the surface of the earth, nothing within her hidden bowels and treasures, treated of by our Alchemists, but proceedeth from the Art of numbering.  
I will dwell no longer upon these Speculatives; but with a touch or two, as touching other knowledges, will take an end. 
Neither can we ●●●de out the division & distinction of of each chapter or sentence in the Bible, without numbering. Some hold, that the Arithmencall partition of those Chapters, is not very ancient. For 500 years ago, or thereabout, among the Hebrews and Greeks, there was no place of divine Scripture numerously cited, besides the Psalms; which had their numbers, even from the Apostles time, as may be gathered out of the Acts of the Apostles. X●●. Sen●. B●llio 〈◊〉. 3.  Without the experience of numbering, we cannot learn those Hebrew Sabbath-days mentioned in sacred Scripture, those Paynime Festivall-days, the use of holy days, those Ægyptian days esteemed among those ancient Magicians, as planetarian or heavenly dispositures, such as among the Romans were called, Ante diem quartum Nonas Sextilis, numbered for blank days; as the 17 day of june among the Hebrews, the ninth of july, and the day wherein Moses broke the Tables, Manasses erected idols into Sancta Sanctorum, the walls of Jerusalem were broken, that time wherein both destructions of the Temple were permitted, the use of the julian year, the Spanish Era, the Gregorian Calendar, with many other singular observations, merely belonging to this Art.  
From hence if we go to the Art called Magia (which, as Picus writeth, certifieth us more of Christ's Divinity, than any other Art), we cannot proceed heerin without the curious inquisition of Numbers: for, what is all this Art, but the Art of numbering, seeing it consisteth of natural, formal, and rational computation, both in natural and divine things? And these Numbers they stick not to call The Numbers of Numbers: wherein joachim the Abbot was found most skilful. Neither can their Characters, upon whom they stand so much, having a certain community with those celestial Radiations (to use their own term), consist without numbering. Of which Picus writeth, Plus posse characteres & figuras in opere Magico, quàm possit quaecunque materialis qualitas. Last of all, how shall a man know, that Antiqnum accedat ab ave; aewm  next to eternity; eternity is next to God, who reigneth and ruleth beyond all eternity, being called, The Ancient of days, by Daniel; having all times and seasons under his power? How can a man be acquainted with the degrees of those 12 Signs mentioned before, in what points and minutes they consist, what interuallum there is betwixt the shadow and the Sun, how many hours and days there be in the whole year, for how ma●● years continuance the world shall last; except he know what it is to number? Out of all which premises we may gather, that the use of numbering is so large, so copious, so universal, that by the help of it alone, without the supply of other Arts, a man may find out the nature of propagation from Zaratas, Pythagoras' schoolmaster; 
Besides all there, and many others, a man cannot know the proportion and symmetry of Salomon's temple, described by so many old and new Writers; no, not the increment and decrement of the River Nilus, without the Art of Numbering: whereof read more in Po. Virg. l. 1. c. 18  what is addition, substraction, multiplication, used among our Arithmeticians; what is a Monade, a Diade, a Cube, a Square, a Triangle, a Circle, a Figure, frequent among Geometricians; what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among Musicians; what Phythagoras meant by One and Two, taking number for the mind of man, and how he attributeth to Numbers, all kind of virtues; how that Themistius, Boetius, and Auerroys extol them so, that they affirm, No man is able rightly to play the Philosopher without them; how that to find out the Secrets of Numbers lineally, superficially, and corporally, is, To know the formal compositure of the soul, the sympathy of the whole world, and how a way may be made to all kind of natural and supernatural Prophecy; how a man may dive into the nature of Oracles, have familiarity with Angels; and lastly, how a man may safely and compendiously attain to the knowledge, study, and practice of any science whatsoever. So that, to conclude this Chapter, In things corporeal there is nothing more divine than the mind of man; in things separate, nothing more excellent than Numbers.   

CHAP. II. The definition of Numbers, Division, Antiquity; what is that which is not comprehended under them.  
NVmber, called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (according to Themistius desinition), is not only that thing which is composed of Unities, but the thing itself which is numbered: 
Para. in 4. lib. physicor.  so that many times the things numbered are taken for the Numbers themselves. It is divided into two kinds, formal and specifical. Some will have it derived from distribution. Among Mathematics and Poets it is not taken for the same ●hing. Arithmetical is divided into Par and Impar. By one is ●●●ified the masculine; by the other, the feminine gender. Th● on●●s imperfect, dividuous, and infecundious; the other, perfect, fruitful, and individuous. Geometrical Number consists of puncts, which is a note impartile: it treateth of lines, strait, curved, circumferent, flexible, 
Rhombus est quatuor linearum aequalium, non orthogonalium, sed tangentium concursus. Cylindru● Geometricum corpus est, quod pro ●ius summitate habet duos circulos parallelloes. Conus geometrica figura est in ipsa basi habens latitudmem, in supersicie acumen, cum circularicontento. Enharmonium quod Enharmonica. Diatonicum est quod diatonica d●uisione utitur. Chromaticum quod chromatia. See of these in Briennius, an ancient writer, cited by Posse. Selec. Biblio. To. 2. cap. 1. Augustine calls the first audicial; the second, progressory; the third, occursory; the fourth, recordable; the last, sounding. Lib. de music. 6. c. 9.10.11.  jacent, perpendicular, altern, distermine, strait angles, square, narrow, summities, circles, semicircles, and those limits called swaddled; as also Figures, Trilaters, Quadrilaters, Multilaters. From whence come Equilaters, Equicrures, Gradates, Rectangles, Acutiangles, Obtusiangles, and such as are longer; as Rhombi, Rhombides, and Mensulae. In such as are solid, it comprehendeth Pyramids, Prismata, Conos, Cylinders, Cubes, Spheres, such as are called Octendras, Dodecaedras, Icosaedras, (consisting all of divers quantities) as hath learnedly been handled by Politian.  
Intellectual Music is compounded of three; Diapazon, Diapente, Diatessaron, resembling the three parts of the mind, that is, understanding, sense, and habit. The first comprehendeth seven things; the mind, imagination, memory, cogitation, opinion, reason, science. The second aimeth at four; sight, hearing, smelling, touching. The third consisteth of three; increase, height, decrement. That which is called Enharmonious, is correspondent to natural and moral Philosophy; Diatonicall, to Theology and Civil Law; Chromaticall, to the Mathematic and Economick. That which is productive, resembleth the changes of men's lives, and the conversions of manners. Of all symphonicall harmony, justice hath ever been taken for the principal: so that there is a threefold number or concord; Arithmetical, Geometrical, Harmonical. Proclus, an ancient Philosopher, constituteth five kinds of Numbers; in the voice, in proportion, in the soul, in reason, and in divine things: so that by putting Theological Number to the other three mentioned before, is to make a perfect harmony. Under which I include all those Numbers cited in Scripture, touching God, or the three Persons in Trinity; all those which are mentioned by those ancient Doctors of the Church, Schoolmen and others, who have treated of holy mysteries: whereof this Book shall afford great plenty. As touching the antiquity of Numbers, some make a question, whether they be more ancient than that which we call Superficies, and the line. Macrobius resolveth it in this manner: It must needs be, saith he, 
Lib. 1. in Somu. Scip. c. 5.  that Number is more ancient than the other; for that from the line we come to the other, as to the first, from whence all those Geometrical lines or rules are borrowed. The first finder-out of Numbers among the Heathens, is Pythagoras the Samian: some others attribute it to another Pythagoras, who was an excellent Graver or Carver. Linius will have them to be the invention of Minerva: 
Polidor. Virg: l. 1. c. 19  others ascribe it to Mercury. Howsoever, we need not contend much about their antiquity, seeing there is no Monument, old or new, which can make them so ancient as the Book of Genesis, or That of Numbers; where both in the creation of the world, and in the numbering of God's people, commanded by God, by Moses and Aaron, a remarkable Precedent is given us, to know how greatly the use of them was respected in those days. So that as God began and finished the Frame of the world with Numbers: so he will destroy the same, by numbering of his people unto judgement.  
Considering, then, all things are made capable of Numbers; the heavens, earth, sea, the soul and body of man, yea, the Angels themselves (if we believe those Cabalists); what is that which is not comprehended under Numbers? It is God himself, who is that Unity infinite, eternal, simple, absolute: in whom as there is no change; so nothing can be added or taken away from him. Who again as he is One from everlasting: so is he unchangeable in his purpose, unmoveable in his actions, past findingout in his ways, making his Throne that he sitteth upon, like himself, that the proportion of the one and other might be equal; according to the opinion of that learned School-man. To say then, that God is not to be comprehended under any Number (being an Essence numberless), cannot be offensive, seeing that Maximus, 
Lib. 2. c. 17  an ancient Father, teacheth us, His Godhead is indivisible, because he is without quantity: he is without quantity, because he is not endued with any quality: he is void of quaiity, because he is simple: he is simple, because he is interminate; interminate, because he is infinite; infinite, because he is immoveable; immoveable, because he wanteth beginning; and he could not have a beginning, because he was from everlasting. Now it resteth, that (according to order) we should speak of their worth and dignity, number, force, virtue, efficacy, energy, and how large their extendure is, as I find them here and there related by the testimony of famous Writers. Which, for avoiding of confusedness & fastidiousness, I have, according to their several properties, collected them all in a Sum, not omitting one Number from the least to the greatest; from the Vnary, to the Number of fifty, and upwards. Neither have we barely set down their Numbers, properties and effects, but have unlocked many of their mysteries, now and then by dividing them, now and then by adding light unto them, and now and then by bringing in authority and reason for the farther explication, explanation, and illustration of them. All which being performed according to the module of our skill, learning, and judgement, we thought it good in the later end of this discourse, to proceed to other speculations; borrowing their light from hence, or which properly are annexed hereunto by necessary consequence.   

CHAP. III. ONE.  
IF Pythagoras were not the Inventer of Numbers, as some make him; yet he was a great Amplifier and Illuminer of them, beyond the common practice of all other Philosophers whatsoever: so that if he were to be blamed in any thing, it was because he did attribute too much virtue to them. This is he, 
Lib. de cura. mor. Graco. 2. c. 6.  who, according to the testimony of Theodoret, Ambrose, and others, took his pedigree from the Hebrews, jearned much from Moses, and abstained not from the jewish Circumcision. Which a man can hardly believe, if he should be the Author of that transformation of souls into the bodies of other men, as it hath been untruely and impiously laid unto his charge: For, if a Dog (to make a comparison) that hath long fed upon the body of a dead Horse, may be said to be changed into a Horse, from his long habit 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 soul; or at least, touching the affection of the soul, not concerning the going of it out of one body into another. Now, What is this, saith, Capuio, than an equal care, a like ●notion or sympathy, a semblable study of some one man dead, long after to be found the self same in another man living? For, were it that Pythagoras Books were remaining among us, as they are all lost, we should soon find this imputation, laid upon him, to be exploded for a mere fable. And yet his Saying was not manifest, but a mere riddle; whereby he went about to show to that rude world, that the first Matter was not only capable of all kind of forms, but that it was avarous and communicable, and that it was not contented with any form. He then that was conversant in Moses school, that had learned what the first Unity was, and had attributed so much to Numbers, how could he be sotted with such a strange and senseless opinion? For, to think that the souls of men can pass out of one body into another, according as Pythagoras did into Euphorbus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est habendum, 
Ex Orthodoxi cuiusdam not is in M. Choniaten.  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 kind 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 well defended, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those Paracelsians, treated of by Euercetanus & others. 
Tetras gravis. affec. c. 10.  But (to come to our matter) Pythagoras Symbol was this; The beginning of all beginnings was Infinitum, Vnum, & Duo. Under 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 divinity should be enclosed under this Symbol. Now, although this Number, One, be not numerable, by reason of his indivisiblenesse, yet it produceth and createth innumerous forms of things of itself, and within itself. He therefore that knows not what is infinite, what is One, what is two, according to Pythagoras' divine rule of numbering, knows 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 itself. Whether then we respect this Number barely, as the beginning of all Numbers, or figuratively, the union betwixt the Father and the Son, God and Man, Christ and his Church, the soul and body of man, the wife and the husband, it must needs be a sacred Number. So then, as One cannot be divided, because it is a single Number (some account it for no Number, but the beginning of Numbers): no more can the humanity be divided from the God head, the Church from her Spouse, the soul from the body, the wife from her husband. For, this is a Maxim both in Philosophy and Divinity; Sola Vnit as omnino simplex, à se perfecta, non egreditur se: sed individua simplicitate & solitaria sibi cohaeret. Wherefore, setting all other virtues aside that this Number hath, it is easily to be gathered, that there is none that showeth unto us more clearly the Deity, the co-union of Christ with his Manhood, the nature and essence of that indivisible Unity, than this doth. Which hypostatical union (to speak with Damascen) exceedeth all other unions whatsoever. 
Lib. de orth. sid. 3 cap. 8. Deus est unus, qui, tesle Macrobio, vices temporum nesciens, in uno semper quod adest consistit avo, & rerum omnium principium nominatur   
Let us see now how far this Number extendeth. There is one God, one Saviour, one Faith, one Baptism, one world, one Phoenix in the world, one Sun, one Moon, one Ark of No, one Church, one Deluge, one Zodiac, one King in his Kingdom, one Shepherd of his Flock, one Leader among the Cranes, one Sovereign among Bees, one chief Ruler in the City, one soul in the body, one head. He that taketh away Unity, spoileth the Godhead, razeth the humanity of Christ, robbeth the Church of her paramour, taketh away the harmony of the soul and body, depriveth man of his Comforter, confoundeth the four Elements, renteth asunder the Frame of the whole world, disjoineth his sympathy, and (that I may conclude all in a word) marreth all order, consent and concord whatsoever. Therefore Boetius, who hath written divinely of Numbers, hath left us this for an Oracle: Every thing remaineth so long as it is one; but, divided 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 than that knoweth not one, knoweth nothing. We will conclude with the Poet, 
una fides, pondus, mensura, moneta sit unus,  
Et stat us illaesus totius orbis erit.    

CHAP. four TWO.  
AFter Monas, this is the first Number, called Par in compositus, having some resemblance to the first matter which is incomposite. It is the weakest Number of all, because of itself, without the help of others, it worketh nothing. The reason is, every thing existent is coupled with the turn Number, and is made perfect with the quaterne. As for example: bodies are measured by their longitude, latitude, and profundity; spirits, by the memory, understanding, will. So they are perfited by the fourth Number. As memory, alluding to understanding and will, is capable of the dual Number; understanding and the will, of the ternary: the will unto both maketh the quaterne Number consummate. So that the dual Number, as a noun adjective, standeth naked without help of others. Therefore it is joined with the fift Number, to underprop itself the better: from which conjunction the septinarie is framed. Macrobius referreth the one to the stars, called Erratica, the other to the Zones: the one, by reason of his scission; the other, from virtue of his Number. He sticketh not to call this the first Number, taking Monade for a point, for no Number at all. For, saith he, as a point is no body, but from itself maketh bodies: so is Monas no Number, but the beginning of Numbers. The first Number therefore, according to Macrobius Arithmetic, consisteth of two, which is like a line of a punct, produced under the doubleterme of a punct. Being therefore of small force and efficacy, his extendure cannot be so large as others be.  
First, we will begin with the two Tables of Moses, of whom Austen writeth in this manner: What disputations, what letters drawn from Philosophers, 
Fpistol 3. ad volusia.  what Laws of Cities are to be compared to those two precepts of charity, wherein Christ said, that all the Law and Prophets did consist? Here are moral, logical, and political counsels to be learned. Pythagoras' rule, taught his scholars, consisteth of two; to learn how to speak, and to know how to hold one's peace. The soul is composed of a twofold essence: The one, according to Pythagoras, called individuous, which Plato calleth intelligible, the other dividuous, which he calleth sensitive. There be two parts in man; animal and rational; the one sited in the heart, the other in the head, according to Plato's division. There be two senses in man's body, intern and extern. The one appertaineth to the soul, 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 principal.  
There be two principal affections (called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) pleasure and grief; contrary to the doting of the Stoics, who will have them proceed from opinion, not from nature. There be two understandings in us; the one agent, the other patiented. By that part which is counted immortal, is signified the agent; by the other, the passable intellect. There are two principal notices of things given us 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, we discern good from evil; which the Doctors of the Church call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The other, whereby we know truth from falsity, called Conscientia. The Art of Physic is divided into two parts; Theoric and practic. Astrology consisteth of two; natural, and conjectural. Arithmetic is composed of two Numbers, Par and Impar, spoken of before. Music is either natural or artificial. Artificial is composed of two Arithmick and metrick. There is a twofold life, active and contemplative. By the one is figured Lea; by the other, Rachel. There be two astrological motions touching those wand'ring Stars; the one from the West to the East, the other from the East to the West of the first Glow be, 
Libel. contra astrologor. iudicia.  which is the first and swiftest of all, according to Trapezontius. History containeth two kinds of narrations; Those that be fabulous, others that are serious. Others divide it into that which is manifest, that which is hidden. Fabularie consisteth of two sorts; either to show a man pleasure, as encomicall arguments; or by way of exhortation to deter men from vice to virtue. The one feigneth an argument, as in Esopes' Fables; or expresseth truth under obscenous speeches, or by certain poetical figments, or perchance covereth it under some veil or moralization, as ancient philosophers did. That which is serious, either it is geographical, temporal, chronical, natural, annual, political, and so forth. There be two Sabbaths, contrary to the opinion of some Rabbins; who expounding these words in Ezechiel, Sabbata meadedi eyes, under the plural Number, 
Cap. 20. ●. 12.  will have every kind 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 soul, dislodged from his Tabernacle of sin, shall possess his true and proper country given him as an inheritance, which is the last and most glorious jubilee. By the first may be signified the grave, or the time that the soul of man is separated from the body. There are two principal Commandments given us from God, wherein the whole Decalogue consisteth, mentioned in our other Chapter; To love God, and our neighbour as ourself. There are two Sacraments; Baptism, and the Supper of our Lord. Popish Arithmetic hath found out others, contrary to Christ's 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, wisdom, affection, power, habit of the mind, and so forth; The other from ecstasy, voice, inspiration, vision, and whatsoever is given us from above. All the elements in the eight bodies of heaven (according to jamblicus) after an heavenly manner, are found two times retrograde from their procession, according to the opinion of Picus, they are twice enumerated. Theologie is contemplative and practive. Saint Bartholomew, alleged by a Thalmudist, divides it into little & great. As the Hebrews hold, there be two worlds: so Phylo will have two Temples belonging to God. One is this world, wherein his holy Word is our chiefest Bishop, the first begotten. The other is our rational soul, whose Priest is the true man of God. What can be more plain, divine, miraculous, saith one, then for the highest Bishop of the Temple which is the world, to become the divine Word, the first begotten; The world to be the Temple of God; The first-begotten, which is his Word begotten from all eternity, to be the hie-Priest of this Temple, which is our soul? There is a twofold halite of the earth; one moist, resembling the water; the other dry, compared to the fire. That which we call Fatuus ignis, is divided into two, precedent or subsequent. The one is called Castor; the other, Pollux. Man resembleth God in two respects: In that he is made according to Gods own Image, in that he hath a rational soul. So that it is truly said by one, Non reperitur aliquid in homine, in quo non fulgegeat aliquid divinitatis: nec quicquam est in Deo, quod ipsum etiam non representetur in homine. There are two natures in Christ, contrary to the heresy of those Monothelites. There be two letters mentioned in the Apocalypse, wherein Christ hath showed unto us all his divinity, α and ω. And he hath done it for these reasons following. For, as α is the beginning of Greek elements, ω the end and term: 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 unto which all things tend, and in whom all things shall have their abiding. There are two adam's; the one earthly, 
cap. 3. v. 12.  the other celestial, according to that saying in Genesis, Ecce Adam sicut unus ex nobis. He said not, one like unto you (speaking unto the Angels, according to some Rabbins exposition), but like unto us, making the second Person in Trinity. For in the Angels there is a Number or alteritie, which you will. In us (which is meant by Christ, the second Adam) there is infinite unity, eternal, simple, absolute. And yet grant there were unity in the Angels (which some call imperfect), yet it cannot be compared to that unity which is in God. Therefore God never spoke of the Angels there, when he spoke of the Unity, 
Dici non potest quanto interstitio creator a creatura sit dissitus. N. Cho.  because it is repugnant, that the self same thing should be one in nature with God and his Angels; there is so great disproportion betwixt the Creator and the creature.  
Primasius, an ancient Father, maketh a twofold distinction of penitence: The one, before Baptism, 
Lib. de gratia at libero arburio.  which may be termed a deprivation of Baptism; the other, after Baptism, by which our sins are washed away. There is a twofold Church; the militant, and triumphant: in the one, the faithful dwell together with the wicked; in the other, the faithful alone. Man, when he dieth, hath a twofold receptacle: his body passeth into the earth, from whence it came; his soul, to heaven, from whence originally it descended. There is a twofould Book of life, of vocation, and election: we may have our names blotted out of the first, but not out of the last. Every dissolution of an argument consisteth in two; by distinguishing, by improouing. By distinguishing, when fallacies of words are detected through some ambiguity and construction; the one, by co-operation or conjunction; the other, by equivocation, many times through confusion of Synonimies, diversity of distinctions; or lastly, when the Principles be quite differing from their Principiata, as we call them. Again, by improouing, two ways: Either from the Principles themselves, by showing the absurdity of false Principles; or from reason, taken from authority; or by convincing the lesser authority with the greater, which is frequent among Logicians. Every Figure is either angular or circular. Those two appellations used by those Pythagoreans, Vnum and Bonum, may fitly be called the two Names of God. He is called One, because he is the beginning of all things, as also the unity of each Number; Good, because he is the end, rest, and absolute felicity of all things. The water produceth two kinds of living things; birds and fishes. Every point in the Line is twofold; strait or circular, according to Ptolomey. There be two manifest operations in the Whole, as touching celestial bodies; Motion and Illumination. There be two motions; one that is a man's own proper; the other, borrowed. There are two Stars beneficious unto us; jupiter and Venus. The Art military consisteth of two things; Men and munition. Logic consisteth of two; Invention and judgement. Two things are required in a soldier; Strength and discipline. Angels have a twofold vision; Matutine and Vespertine. Christ's incarnation was necessary for two respects: For the union betwixt the creature and the Creator, for that it was needful, that God should become man for the full satisfaction of man's offence; which by man alone could not be satisfied. As there be two Stars or Planets beneficious to us: so there are two maleficious; Sol and Mercury. There be two kinds of exhalations; aride and humectall: according to Plato's division of humours, crass and viscosius. Wherein our Alchemists do somewhat agree, though some think the contrary: for, their Sulphur serveth in stead of that which is aride and dry: their quicksilver standeth for humid and viscosius; even as by red wine they signify blood. Gold is of a twofold nature; spiritual, being astral, formal, volatle; corporal, being material or fix. To the making of that which we call, Aurum potabile, two things are required: The first is, that the gold be volatle, not able to be reduced to his first substance; the second, that the spirit of wine be added to this, that both may be made volatle.  
He that will be skilful in this Art, let him read Paracelsus Book, called Thesaurus Alchymistarum, page 398. Of this drink he writeth thus in another place: Tanta vis inest auro potabili, ut non satis possit praedicari. Maior enim vis confortandi non reperitur. Ita ut per hoc remedium omnes morbi curentur, inprimis y qui sunt in summo gradu: cuiusmodi est contractura. Besides, Libavius in his Alchymistry hath written well touching this Subject. 
Ficinus calleth the one, Paradise celestial; the other, supercelestial. Epist. lib. 6.  There is a twofold Paradise appointed for the twofold condition of man, spiritual and temporal, maintained by those Rabbins: The one, where that illuminant vision is, that is vivificous, which the Schoolmen call the intuitive knowledge of God, which happeneth to the soul separated from the body; the other, wherein contemplation, being not made, is called illuminant, which is made by connatural Species; and this is not beatificous. The one commonly is called celestial; the other, terrestrial. There are also two tortures appointed for the punishment of the soul, from their opinion; the one placed in the highermost; the other, in the lowermost world. Hell is taken two manner of ways; for the punishment, and so the devils carry hell continually about them; for the place of punishment, where the souls of the wicked are tormented. According to Phylo, there be two words, two reasons, two minds; one above us, as the exemplar of our reason; the other, our own reason itself. Natural science is occupied about two: either it handleth those things which commonly are in the things themselves; or those things which seem to be, but are not. Some will have the heavens composed of two elements, that is, from light and the water; others, from light and water permixed together. The art called canonic, consisting of harmonic, useth two kinds of instruments; Monachorde & Tetrachorde, consisting of twenty strings, called Nerui, treated of by Ptolemy. But this is found in Organs only percussorie, tensile, inflatile. That part of Astrology called Meteoroscope, handleth two things; difference of sublimities, distance of Stars. There are two kinds of veins, which are as conduits by which our meat is conveyed into the body. The one sort make way to the heart: the other are derived from thence. They which go to the heart, are as ministers, that they may convey from the liver to the heart, imperfect blood; which the heart receiveth, and turneth into that which is absolute and perfect. The other which come from the heart, provide, that the juice concocted by them, may be distributed through all the parts of the body.   

CHAP. V THREE.  
THe Number of three is the first composite Number, called a multitude, of some; by our Arithmeticians, the ternary: his virtue and power is diffusive among all creatures. And it is a plenteous Number, because it is the fountain and wellspring of all things productive, the beginning of all procession, the continuance of all immutable substance, as in our third Chapter before was touched. By his multiplication with the unity and dualtie, he bringeth forth Tetraclys, one of Pythagoras Principles, being no other than the Idea of all things created; containing one, two, and that which is infinite. Whereto add four; and they will make, by a collective kind of procession, just seven: from seven, by doubling of the ternary Number, they will make ten: And because there is nothing without the compass of ten, Pythagoras most wisely hath said, that Number is the beginning of all things whatsoever. This is a Theological Number, because under this the Persons of the Trinity are lively represented. 
Ex citatio. Nice. Cho. thesaur. ortho. fidei. lib. 2. cap. 30.  For, as Gregory Nazianzen teacheth us, The unity beareth principality from itself: the dualtie ariseth greater from the ubertie of matter and form, whereby bodies are existent. The Trinity is definite from his own perfection. By one, is signified the co-union of the Godhead; by the other, the two natures in Christ; by the last, the triplicity of Persons. The first ternary Number, according to Gregory, exceederh the binary, lest the Divinity should be included in too narrow a room, or should diffuse itself, Vsque ad infinitum. Now, there is another reason why the Divinity should extend itself unto the third Number; because, among all other Numbers, the ternary expresseth the type of a balance most chief. But every man knoweth, that a balance is the very symbol of equality. So that it cometh to pass, that the triple Number, beyond all others, occupieth the middle place betwixt both extremes, that it is both even and unchangeable: so that a man cannot perceive any composition to arise out of this Number. But some will ask, Can not God represent himself unto us without Numbers, being without compass of all Number, infinite incircumscriptible, incomprehensible? I answer, Though God be one, yea, the unity itself, yet he hath divers names; not which show unto us his divers essences, or deities, but his proprieties only, issuing from him. Therefore it is holden a Maxim in Divinity: Nil obstet quo minus nomina numeralia in divinis admittantur, 
Paul. Sea. Encycloped.  etiamsi (ut aiunt) Lypersona dicat substantiam proprietate personali, quae varia appellatione nominatur, notione non personali. But herein we must take heed, that we do not Pythagorize too much, by tying the incircumscriptible Divinity to Numbers and Ciphers, more than his own word will warrant us. For, his unity is beyond all unity: his Deigenous fecundity (to speak with Dionysius Areopagite) is not to be measured with any name or title. So that there is no Unity or Trinity, no Number or fecundity, nor any thing else liable to our capacity, which can unfold this mystery of mysteries. And the reason is, as the said Dionysius writeth, 
Lib. de diui. nomi. cap. 2.  Because it lieth hid in that high and mystical Divinity, which in his own substance surmounteth the substance of all others by many furlongs. So that it is true which is left us by that ancient writer: Vnum non cognoscit Deum, nisi Deus. And again: Nos non apprehendimus de ipso, et de proprietatibus eius, nisi univorsalia; et haec paucissima. As this Number, by this fecundious multiplication, goeth beyond any other: so doth his extendure stretch fare and wide. There are three Persons in the Trinity. Christ saith, He is the way, truth, and life. There are three that bear testimony in heaven; The Father, the Word, and the Spirit. This triplicity is expressed in Deuteronomie, in these words: Magnus, potens, terribilis: some expositors have Reverendus. By which is showed, how great he was before the creation, in the creation, after the creation. There are three kinds of Principiata, or Entia, which you will. Some are works or magnitudes, 
Lib. de soelo.  according to Aristotle's meaning. Others dwell, and observe bodies and magnitudes. Tho last are dominions and beginnings of habitants and keepers; which, for their noble actions, are styled Olympian dwellings. For, as he saith, Nobilioribus nobiliora et altiora attribuuntur. Orpheus maketh three beginnings; jupiter, juno, and the Law. By jupiter, he understandeth the beginning of all things because he is the chiefest God; By juno, jupiter's bedfellow, the mother of all things: For in one of his hymns he writeth, Absque te nihil divinò vitae natura agnovit, and so forth; By the Law, nature's confirmative, or distribution. These Symbols have some identity with that of Plato, who putteth these three beginnings; 
Proclus will have Plato mean by God, the most Excellent of all efficient causes; by Matter, the subordinate subject of all things; by Idea, the fairest exemplar. In. 47, propos. l. 1. in Euclid●m.  God, Idea, Matter: which, Pythagoras hath symbolised under these three mentioned before; Infinitum, unum ac duo. So that Tecraclys (called of some, Pythagoras fourth Number) issuing out of these, is the cause of all perfection. Detestable therefore is the doctrine of Manicheus, making two beginnings; contrary to the doctrine of Moses, Pythagoras, and Plato.  
Paracelsus, Prince among those Chemics, maketh three beginnings of oylevitriolous, by the separation of those beginnings, that is, Mercury, or the spirit, from his oil, sulphur, and salt (which in their tryade, make an unity): it is admirable to think, what effects, in the curing of all manner of calculous diseases, it produceth. There be three kinds of worlds; 
There are three things belonging to God; Honour, to the creator; Love, to the Redeemer; Fear, to the judge. There are three things due to our neighbour; Obedience, to our superior; Concord, to our equal; well-doing, to our inferior.  Sensible, intelligible, architypall. The one is the receptacle of all quantity; the other, of virtue; the last, of principality, drawn from the former division. These three have divers respects: The one is circumscriptive; the other, definitive; the last, repletive, because there is the first, sempeterne, and sufficient good, whereby things corruptible, are made incorruptible; temporal, eternal; dissoluble, permanent and everlasting. By one, is signified God; by the second, this that is visible; by the third, the lesser world. There is a threefold necessity; Absolute, which is from God; physical, which governeth destiny; eventuall or consequentall. But I like the opinion of those Academics and Peripatetics better, because it is not so doubtful, and it cometh nearer to our Christian Religion. They make destiny to be the sole efficient cause of working in nature. Every creature which is in the world, consisteth of three; Simple, as the Elements and heaven; incorporeal, as the spirits; composed, 
There are three things belonging to ourselves; Cleanness of heart, silence of our tongue, chastisement or government of our body.  as man. All kind of Planetarean traiections are of three kinds; swift, sudden, momentane. There be three great heavens; Crystalline, Empireous, and the firmamental. Fire hath three properties; To consume, to incinerate, and to draw to his own likeness such things as are near unto it. Again, it is penetrative, communicative, divisive. Aire hath threefold qualities. It is subtle, mobile, perspicuous. Quicksilver is of a tripled disposition. Some will have it cold; others, hot; some others, temperate, that is, hot and cold. The Stars have three proper names. Some are called retrograde; some, progressive; others, stationary. The sect of physicians is threefold; Empirick, found out by Philinus Coos, Prince of that sect; methodical, brought into a Compendium by Themison Laodiceus the Syrian; rational, made persect by Hypocrates.  
There be three affections besides nature; The cause, preceding the disease; the disease, by which the action is first corrupted; Symptomies, which follow the disease. Diseases happen commonly in three parts of the body; In the Similarie parts, in the instrumental, in both of them. The first is called a morbous dispositure, where the first qualities or elements deflect something from their natural symmetry. The second is an evil constitution, which some term an official disease. The third is a dissolution of unity and continuity. Every purging medicament, according to Hypocrates Rule, must contain these three qualities: It must work quickly, safely, pleasingly. There are three theological virtues; three Charites; three kinds of Counsels; general, provincial, Episcopal, according to Canus division. There be three regions of the air; That which is lowest and nearest to the earth, being hot and cold; that which is composed of rain, snow, hail, which is cold and moist; the last participating of those higher bodies, called The highest region, which is hot. There are three exhalations, or impressions of the air, mentioned by Myzaldus. That part of astrology we call Dioptick, comprehendeth three things; The intercapedines of Sun, Moon and Stars. The Astrolabe invented by Ptolemy (if we believe Synesius, for some will have it not so ancient) appertaineth to this science. Civil government consisteth of three; Regnum, Optimates, Respub: Her excess containeth three likewise; Tyranny, oligarchy, Democracie. Plato divides it into three, as the soul of man. By reason, he intimateth philosophers; by anger, soldiers; by covetousness, artificers. The art Optic is divided into three: One searcheth out the cause of visible things, which through a certain kind of distance are thought untrue; as, when lines alternal do concur among themselves, and those quadrate angles are intercepted. The second, called Catoptick, is occupied about inflexions altogether. The third, called scenography, discerneth by what means abnumerous and deformious things may be feigned in Images; which are seen, for their distance and altitudes sake. Some part of it useth lines and angles concerning the sight, projections of beams, shadows, figurations of light, glasses, planes, globous, collumnarie, turbinall, hollow, convex, and so forth; treated of by Vitruvius and others. Our stile we writ with (especially in an history) ought to be fuse, contimuous, peryodicall. There is a threefold habitacle of the soul; heavenly, spiritual, earthly, prefigured unto us (if we believe those ancient Magi) by their threefold vestiment, made of linen, woollen, leather; which Adam made him, after he was thrust out of Paradise. Zoroastres dreamt of a threefold Fast, in these words: Adhuc tres diessacrificabitis, et non ultra. By which, some go about to interpret the coming of our Saviour to the last judgement.  
Eudoxus, an ancient Astronomer, attributeth to the Sun, three spheres; to the Moon, as many. The first carrieth the South-pole, from the East into the West, by a diurnal motion. The second driveth the South from the West into the East under the Zodiac, according to his longitude, from one sign into another; and it is called the motion of longitude. The third carrieth the South from the West into the East, under the Zodiac, according to his latitude, as the South declineth from the Ecclyptick: and this is called the motion of latitude. Philo useth three words, by which are declared many symbols; Image, Abscision, Eradiation. But these, being well understood, are no other than a symbol with that Chaldean; propriety, with Solomon; image, with Moses; delibation, with Cicero: where he faith, Animos nostros haustos et delibatos ex divinitate. And in his Tusculane questions he speaketh more clearly: Humanos animos decerpi ex ment divind; Making indeed (which is admirable in an heathen Philosopher) the divine mind (which is God) the Original of our soul. These heavenly bodies are three in Number; Shining, as the Sun; not shining, as other Stars and Planets, having but a borrowed light; Diaphanous or transparent, as all the celestial Spheres. There be three things which make the intention of heat; The greatness of light, density, and propinquity. The moving of the Stars differs three manner of ways: From their motion swifter or flower, for that some have more need of weight than others have; from the site of that region wherein they are moved. The circles of the Sun have three different appellations; straight, local, obliqne: the Greeks call them Zodiacs; the Latins, Signifers.  
Bernard holds, that grace consisteth in three things: Hatred of things past, contempt of things present, desire of things to come. God made the world by willing, understanding, by his immutable counsel: in which there wanteth nothing towards the workmanship thereof, beauty, and perfection. Though there be three Persons in the Trinity, equal in eternity, majesty and power; yet the Son is rather the Image of his Father, than the holy Ghost, according to the opinion of some Divines. There are three distinctions of intelligences. The first containeth the Cherubin, in the goodness of the Almighty; the Seraphin, in his verity and essence; Thrones, in his Wisdom and equity. The second hath Dominations, commanding that which others are to do; principalities, caring for public matters, as heads of the people, and such as resist the power of others, who oppose themselves against the Law of God. The inferior sort contain virtues, governing of the heavens, now and then conspiring together to work miracles, as Archangels, observers of divine worship, or Angels that are keepers of others. Which order being six in the whole, some call doctrinal, tutelar, procuratory, ministerial, auxiliary, receptive, or assistive. There be three Hierarchies of Angels appointed unto the service of God, and safety of men. Zanchius, a learned Divine, alloweth different offices, but no diversity of Hierarchies in those Angels. The perfect work of Angels consisteth in three things; To contemplate, to administer, to be as Ambassadors, Messengers, Prophets. There is a threefold mobility in Angels; Of nature, intelligence, will: Of nature, because every thing creaeed, turneth into nothing, if it be not guided by the hand of God's omnipotency; Of understanding, reaching unto the knowledge of things, and such as they shall utter; Of will, because they will not do this and that at one instant. There is a threefold Hierarchy; Supercelestial, in the order of nature; celestial, in the order Angelical; terrestrial, in men. Angels have a threefold knowledge of things; in the Word, in themselves, in the vision of the Almighty. Their state is threefold; Of innocency, of grace, of glory. Every motion is threefold; circular, straight, crooked. The knowledge of Astrology in a Physician, 
There are three things never asunder: Heresy, tyranny and policy. There are three singular points in a wise man. 

1 He never telleth a lie in jest or in earnest.  
2 He never speaketh ill.  
3 He never speaketh but upon good cause,    is necessary for three respects; To know the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to prohibit unapt times of purging, phlebotomizing, and giving of physic. There are three things needful to be known in foretelling; The initial hour, the state of the heavens, or their position unto a certain hour, the certain effects of the heavens and Stars.  
The earth hath three appellations; animal, vegetal, mineral. It hath three virtues or properties. It is the matter whereby we were first created; the mother of all things; the truest physic, as touching our restauration and conservation. He that knoweth himself, knoweth all things in himself; God, unto whose likeness he was made; the world, whose image he beareth; all the creatures, with whom he symbolizeth. Man's 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 eye; Of the flesh, whereby he seethe the world; of reason, whereby he seethe his mind; of contemplation, whereby he seethe God. 
In one that shall worthily occupy the Pulpit, are required these three things: Meet to teach; wherein are required, Gravity, Learning, Eloquence:  As in the Divinity there is one essence, and three persons: So in Christ there is one Person, and three essences; his Deity, his soul, and flesh. Christ's nativity is threefold; divine, humane, of his own accord: the first, from his Father; the second, by his Mother; the last, by his will. There appeared his benignity and humanity at his nativity, from a threefold receptacle: From the bosom of his Father, wherein he lay hid; from the shadow of the Law, wherein he was figured; from the belly of his mother, wherein he was form. His union is threefold; his deity with the soul, his deity with the flesh, his soul with the flesh. 
Meet to reprove; wherein are required, Courage, judgement.  His first union remained still the third was separated upon the Cross. Christ lay in his grave 3 days: Some will have his soul to remain three days in hell. Philosophy is divided into 3 parts; physical, logical, moral. The action of the soul is threefold: By vegetating, to be existing; by understanding, to be good; by reasoning, 
Meet to convince; wherein are required, Arts, Memory, Knowledge.  to be excellent good. Her vegetable parts are 3; generative, for the conservation of their Species; augmentative, for the conservation of her individuous; nutritive, for the perfection of her subject. There is a threefold liberty of free will: One is of naure; the other, of grace; the third, of glory. He that will be a teller of true dreams, must be endued with these three qualities: 
We are bound to fly heretics for three causes: Because they are excommunicated, and cut off from the body of the Church; Because, communicating with them, we are made partakers of their idolatry; Because we tempt God, to make us like unto them.  He must have a pure fantastical spirit, apt to prophesy: he must use frequent meditation, and moderate diet. There be 3 kinds of learners; one, that understandeth things of himself the other, that harkens to things propounded; the last, that neither understandeth himself, nor will listen to others instructing. And this is the worst of all, saith Hesiodus. Man useth to dream three manner of ways, by impulsion from above. First, he can foretell, that he hath some cognation with some celestial body; secondly, that the air is full of immortal creatures; in which, certain sparkles of noted truth are apparent; thirdly, that Angels or some supernal powers speak familiarly with him. And it is even a note of true foretelling, when the soul is near departed out of the body. There are three conditions of virtue; the removing of temptation, multiplication of good works, delight in doing well. There be three kinds of triumphs; 
Humility hath these three excellent properties. 

1 She thinketh no book so bad, but hath some good lesson in it.  
2 She despiseth none of whom she may learn.  
3 She scorneth none of whom she hath learned.    True, when as for a man's merits a crown or garland is given him by mutual consent of the citizens; most ample, when he is advanced to dignity for his virtue; most shameful, when he riseth higher through the loss or disgrace of other men. All kind of Cometographie consisteth in three, treated of by Mizaldus with much learning and elegancy.  
All kind of Architecture is tried three manner of ways; by the touchstone, by the hammer, by the fire. Every modulation is threefold; Assumption, conjunction, use. The art perspective putteth us in mind of a tripled nature; intellectual, animal, corporeal. Memory consisteth chief in three; partition, common places, images. Every peroration consisteth of three; Enumeration, indignation, miseration. That which we call the leprosy, is threefold; pale, white, red, from Saint Hieromes distinction. Devil's are endued with a triple sagacity; Subtlety of nature, by their vespertine knowledge, 
True genealogy consisteth in these three things; 

1 In the authority of a faithful and authentic Writer;  
2 In the near and aptest pronunciation of each region;  
3 In the site and opportunity of the place.    understanding natural things present; Experience of time, understanding natural things future; Revelation of superior spirits, knowing things that be voluntary. Among the damned, three things bear rule: Proteruious fantasy, mad concupiscence, iracundious fury. There be three forces in creatures; animal, natural, vital. The soul of man consisteth in three; The mind, reason, idol, which some call fantasy, or imagination. There are three faculties of the soul, by which we resemble the Image of the Deity; The intellect of mind (called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉), taken for the reasonable faculty; The means whereby it discerneth all things, which is compounded of common sense, imagination, and memory; The rational part, which enquireth the causes and effects of things, which can neither deceive not be deceived, as long it attendeth her office. That part of Philosophy we call Metaphysical, consisteth in three things. First, it comprehendeth God; next, those mind's se-joined from the body; last, the multiplications, beginnings of all kind of doctrine, by the steps of nature, called Axiomata.  
There are three things which are every where, and no where, according to Porphirie; God, understanding, the soul. There is a threefold ladder of nature, wherein three regions of triplicity, and in every of them one state of abstraction is considered. The first is the object transparent, and the exterior fantasy. The second is the interior sense, fantasy, and brutish judgement; The third, humane judgement, reason, and understanding: of all which, the mind is Lady and Mistress. There be three principal means or ways, whereby wisdom, or the knowledge of all things hath been derived unto us. The first, anon after the creation of the world, by tradition, dispersed through a great many of nations; which, if it had not been violated, would have been found more profitable unto mankind. The second, by those Philosophers, who searched curiously after the nature and causes of things. The third hath lightened all kind of nations and countries with his clarity, dispersing the mist of natural reason and Philosophy, by his sunne-shining beams; which is worthy the name of wisdom, because it cometh from the fountain of wisdom, contained in the old and new Testament. Those divine personalities are three in Number, and have divers operations: The power of the Father producing all things, giving to every man his unity; The wisdom of the Son disposing all things, uniting and copulating them together; The love of the holy Ghost converting all things to GOD, tying the whole work to his Maker, by the band of charity.  
There are three faculties of the body. One is Animal, which, from the brain, passeth unto the nerves, as through certain pipes, transmitting sense and motion unto all the parts of the body, and nourishing the understanding. The other is vital; which, from the heart unto the arteries, as by certain channels, giveth life unto the whole body. The last is natural; which, from the liver to the veins, administereth sustenance to all the parts of the body. The preparation of solary tincture, spoken of much by those Paracelsians, consisteth in three things; In expurging, renovating, restoring the member affected. Their philosophical Mercury is composed three manner of ways; By sublimation, precipitation, distillation. There were three kinds of music much esteemed among the Ancients: Lydian, Dorian, Phrygian. There are three things impossible to be done; To take from jupiter his thunderbolt, from Hercules his club, from Homer his verse. There is good cheer commonly at these three meals; A hunter's breakfast; A lawyer's dinner; A friar's drinking. Cheese hath three good properties: He that eateth enough of it, shall never look old; for, he shall die whilst he is young: He shall not be rob in the night; for he shall never lin barking and coughing all night long: He shall not be bitten with a dog; for, he shall always go with a staff in his hand. Among the civil Lawyers there is a threefold brotherhood: Vterinus, by one Mother; Germanus, both by Father and Mother; Patruelis, by the Father's side.   

CHAP. VI FOUR.  
SOme Numbers bear that sovereignty, 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 jugal or conjunctative Number: whose reasons are as follow. For, four 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 turn Number, to have 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 than a type of the world's indissoluble creation, consisting of four elements. For whereas there is in every element two distinct qualities, God hath so distributed to every one of two, one of these, that he hath made a federal knot or conjugation betwixt them. First, the earth in dry and cold; the water is cold and moist: yet these two first elements, although they have contrary qualities in them, joined to the other two, they make: a convenient and temperant harmony, according to their several humours, set down in these verses mentioned by Themistius.  
Terrapars terras; pars vndea conspicit undas.  
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 certain kind of disagreement. Indeed of themselves they disagree; but counited 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; averring, that those things are firmly united together, when as an interjected kind of mediocrity maketh the compliment the stronger: but when as the medietie is doubled (as in this Number you may find) those extimous things are not only tenaciously, but indissolubely tied and linked together. These are the chiefest of Macrobius reasons, to prove the efficacy of this Number. But our Pythagoreans, they prove the excellency of it, by a kind of parity and imparity this way: One and three, say they, makes four: four and five makes nine: seven and nine makes sixteen: sixteen and nine makes twenty five; So that all such kind of Numbers that are so collected, are found to be quadrangular. The Geometricians call these Gnomones; Arithmeticians, unequal Numbers; for that, joined to others in order, they will always retain the form of the quadrant Number. This Number seemeth therefore to be a Number of perfection; because, when a man is worthy of some excellent title, they say, He is quadratus homo, that is, a man every way perfect and complete. And it hath great affinity with the ternary: So that out of the four elements, and their 3 Interstitia (to use Macrobius word) there is a final and absolute commixtion of all kind of bodies: That, as by the ternary Number, there is a copulation made of every thing; so by the quaterne they are made perfect. This is that Pythagoras calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (specified before); coming so near to the perfection of the soul, that the Ancients were wont by it to make them a religious kind of oath in this wise: juro tibi per eum, qui dat animae nostrae quaternarium numerum.  
The first therefore of his extendure, shall be the four elements, the four qualities of the soul, the four humours of the body, the four seasons of the year; which this Number doth lively represent. We will proceed with others. There be four Cardinal virtues, four Evangelists, four Patriarches, four Ecumenical Synods, four chief Doctors of the Church, four Winds. Every site of a country is distinguished four manner of ways. By parallels, angles, positure of the Eccliptick, and of the Sun. All these have different qualities of humours and inclinations, 
He that will know these configurations, must acknowledge, there be eight Winds as well as four, according to P. Virgil's distinction. Lib. 1. cap. 27.  according to their signs, answerable to four, which do show the singularity of this Number. In the Signifer there are four triquetrall configurations. The first is from the North, containing afric, subject to Borrolybicus, and is governed of jupiter and Mars. The second is Austrisolane in the rising called Brumal, subject to Notapeliotes, governed of Venus & Saturn. The third is mixed of Aquilo and subsolane in the rising solstitial, subject to Borrapeliotis; he is chief governed by Saturn, and hath jupiter for an helping companion. The last mixed of Auster and afric in the going down brumal: he is governed by jupiter, and hath Venus for an helper. So that the earth is divided into four quadrants, according to the triangled Number. 
Trigonum est spirituum astrorum transmutatio quadruplex, iuxta numerum elementorum quatuor: vnumqu●dque regit ac durat ducentos annos, ut cumtrigonum igneum incipit, supernae planetae suam coniunctionem semper habent in ignto signo, donec trigonum hoc durabit. S●c de reliqais, Paracelsus.  The breadth is divided by the line of the german sea, from the sea Herculean, led unto the gulf called Isicus, and afterwards to the East of the Promontory back wards; which line separateth the North part from the South. But the line from the gulf of Arabia led through the Aegean sea, the puddle of Pontus and Meotides, parteth the East and the West. So that there are four quadrants according to the trigonous Number: the first called Celtic; 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 Ptolemy, a most diligent Interpreter of the heavens and their motions. Now although among the Ancients there was but a threefold division of the earth, containing four quadrants, yet in desciphring her different qualities, site, temperature, signs, we see how needful the use of Numbering is. By later invention another part of the world is found out, which will make this Number more complete than ever it was. 
There are 4 properties of speaking belonging to 4 several kingdoms, expressed thus in Latin. Galls cantant. Itali caprizant. Germani ululant. Angli iubilant.  There be four animal faculties in man's body, according to Plato's dimension: Attractive, retentive, alterative, expulsive. Virtues of those heavenly motions, and force of the Stars are known four manner of ways. By the coldness or moisture of the earth, by the temperature of the heavens, by the conjunction of the elements, by the secret power of herbs, plants, stones and metals, wherein the faculty of those Paracelsians chief consisteth. There is a quadripartite partition of creatures in Plato. For God looking back to the Idea of his mind, hath produced four kind of living things; Those which he calleth lesser Gods, or heavenly minds, airy creatures aquatill and terrestrial: 
Death is terrible to 4 sorts of men; 

1 To infidels that look for no resurrection;  
2 To the wealthy and rich man;  
3 To them that never tasted of the Cross;  
4 To them that are strong and youthful.    Aristotle in his book Degeneratione animalium (if he be sound understood) doth not altogether disagree in this point. There be four principal parts in man's body; Animal, vegetal, sensitive, rational. There be four instruments of motion; spirits first, sinews next, muscles or the instrumental parts of the back, the whole body last. There be four Crises, which Physicians ought not to be ignorant of; Simple, deficient, evil, imperfect and evil both. A Physician ought to be skilled in four things, whereby he may know those Crises the better; The four seasons of each disease, the beginning, increment, declination, & vigour. Whereto if he add the inspection of the urine, I dare assure him an excellent Physician. For of those diseases which happen in the liver and betwixt the veins, there is no certain sign to be had, but from the urine. Which is no other than an excrement of blood in the hollow vein, brought through the reynes and urinary passages into the bladder. Four things must be considered in the urine; 
There be 4 seasons or discrimined times touching the frame of the infant in the mother's belly, handled by Levinus Lemnius. Lib. de miranatu. 4. cap. 23.  consistency, heat, quantity, contents. The good urine will be known by these four properties: If it be mediocrous of substance, answerable to the portion which it receiveth, of a subrufe and subflavous colour, having his sediment white, light, equal. In a captain there are four things required; knowledge, experience, authority, fortune. In war four things must be had; money, weapon's, store of provision, and artillery. There be four parts of divine Philosophy. The first entreateth of God, according to the work of his vocation or predestination; the second of God, 
There be 4 things which drive away a friend without recovery, Eccles. 22. To blaspheme him, to disdain him, to open his secrets, to wound him traitorously.  as far as his power shineth in the effect of his creation; the third of God, as far as his wisdom surmounteth in the work of our Redemption; the fourth of God, as far as his goodness or clemency shineth in the work of our glorification. There were four Rivers compassing Paradise, showing the fertility of that place; Ganges, Tigris, Euphrates, Nilus. There be four laws bearing the names of four Gods: Saturnian, jovian, Fatal, Adrastian. Eudoxus, mentioned before, giveth to every planet, besides the Sun and Moon, four spheres. The first causeth diurnal motion; the second, the motion of longitude under the Zodiac; the third, 
Ecclyptica linea est qua media Z●diac● latitudinem dividit, ita ut gradus sint virinque sex. Zodiacus gradus 12. latus con●inet. Sub Ecclyptica linea ebliqua move. ur Luna. Ep●●ycius quid sit, vide Pe●rum Ali●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 means of latitude in the Zodiac, and that she may not reach to the poles of the Zodiac. For, as the Zodiac 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 Zodiac. Lest therefore, according to the probable opinion of Astrologers, the third sphere may bring the planet beyond the Zodiac, there is given a fourth, which driveth her towards the Ecclyptick, whose poles Aristotle (if we believe Eudoxus) assigneth not.  
There are four kinds of rights; natural, civil, national, military. Every element hath four properties: The fire is hot, lucid, penetrating, subtle in the greatest degree. The air humid, 
Time may be ill spent in learning, 4 manner of ways. 

1 If a man prefer Appendices before the substance of things;  
2 If a man confound arts without order;  
3 If a man read all things, and will be every where;  
4 If a man read or practise that, which is not agreeable to his profession.    transparent, subtle, light in the lesser. The water is cold, white, thick, ponderous in the same. The earth is dry, black, thick, and weighty in the greatest. God hath four excellent attributes: he is infinite, incomprehensible, incircumscriptible, eternal. God's name is expressed unto us in four Hebrew letters; Man, Zade, Pe, Sade: which some Rabbins appropriate to David's Kingdom. And it is written so, because this Number is even and perfect, and God is said to have no imperfection in him. Besides, the Persians do write the name of God with four letters, signifying the perfection of his divinity. The Wizards of Persia (called Magi) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Arabes, Alla; the Assyrians, Adad; the egyptians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, from running; meaning, that every where (while need requireth) he runneth, or is present to give us assistance: Or, as others expound it, from burning; that he will burn the dwelling of the wicked, when he is said to be a consuming fire unto them, according to Gregory the Great. We give to Angels four attributes; Subtlety of essence, perspicacity of understanding, faculty of free will, personal discretion. In Angels there be four dignities; Dignity of creation, grace of confirmation, love of creation, vision of the Divinity. There be four kind of metals which participate with the four elements; 
There were 4 things in use among the old Romans, which made them famous. 

1 They did usually fight with the enemy in their own territories; as, in Africa, not at home.  
2 They endeavoured to keep their soldiers in subjection.  
3 Their money and troops of horse men were always ready;  
4 Their forces by sea were greatly respected.    Earthly lead and silver, watery quicksilver, airy copper and brass, fiery gold and iron. In the soul, understanding resembleth fire; reason, the air; imagination, the water; sense, the earth. Our sight also is fiery; hearing, airy; smell and taste, is referred unto the water; our touching is earthy, always dealing with those crassious bodies. Now, our actions and operations depend of those four elements: A slow motion and solid prefigureth the earth; the water signifieth fear, sluggishness, and one that is negligent; the air, alacrity, friendly manners; the fire, an acute, vehement, or angry passion. Whatsoever man can think upon four manner of ways, God is. He createth every thing: he considerateth of them, created: he loveth them, because he created them: he maintaineth and sustaineth them.  
The soul of man is a four fold Number; substantial, uniform, conversive to herself, rational. Every noble soul hath a fourfold operation; One, divine; the other, intellectual, rational, and animal. It hath a divine operatition, by the image of divine propriety; intellectual, by formality of her participation with intelligences; rational, by the perfection of her proper essentiality; Animal or natural, by her communion with the body. The nutritive part of the soul hath four coadjutors; Attractive, which taketh in necessaries unto nutriment; Digestive, which separateth the good from the bad; Retentive, 
There are 4 kingly virtues required in 〈◊〉; Wit, Experience, Prudence, Love of their common wealth.  which keepeth the meat so long in one place until it be altered or concocted; Expulsive, which expelleth that which is superfluous in the nutriment. The soul, by understanding, knoweth all things four manner of ways; God, which is above her; herself, within herself; the Angels, near herself; and whatsoever is contained in the whole Universe beneath herself. Powers cognitive are considered by four differences of virtue intellective. 
There are four kinds of divine fury; love, poefie, prophesy, mystery. All which you may find in Ficuius. Episilib. 11.  The first is of nature, divided into agent and patiented. The second is of the object, dividing the understanding into speculative and practive; The third, of dignity, dividing reason in that part which is superior and inferior. The fourth is of comparison to the act, dividing the understanding into habit and action.  
That which the Philosopher calls force moving, is quadruple; imperative, conciliative, affective, or conciliative and affective. The first is Synderesis; some will have it to be Liberum Arbitrium. The second is reason. The third is will, natural, 
There be 4 notable qualities required in a Captain; That he be vali●nt, wise, nimble, eloquent.  and deliberative. The fourth is understanding practic. There be four sorts of true dreams. The first is between sleeping and waking; The second, that which one seethe of another; The third, whose interpretation in the night time is unfolded unto the dreamer; The fourth, that is rehearsed to him that dreameth. He that meaneth to gain any certainty forth of Oracles, must observe these four precepts: He must use abstinence, 
There are 4 properties of a good wife; To be well borne, to be well form, to be well moralised, to be well dowred.  which defendeth him against the encounterings of devils, and conjoineth him to God. He must observe temperancy, which strengthens health. He must abandon superfluous things. He must be respective of the meat he eateth. For, as One saith, usus siccorum ciborum, et corpus crassum iciunijs extenuatum, et facile permeabilem spiritum humanum, purum et potentem reddit. They therefore that drench their bodies with much drink, their souls with a plethorie of noxious cogitations, 
There are 4 things desired of all men, but never or seldom obtained; A sober maid, assured of look and mind;  can never dream true dreams, nor see heavenly visions, nor have any thing to do with the interpretation of experienced Oracles. For it will ever be a Maxim, Sicca anima sapientissima.  
All kind of variation in music consists of four kinds; systeme, love, consent, and modulation. There be four things which have an admirable power in nature; The stone called Heraclius, those plants called Cychoreus, Scorpiarius, Heliotropium. I here be four other things as admirable; 
A sad young man not given to lust & waist; A husband true, not ●elous and unkind; A constant wife, not wilful wise, but chaste.  The loadstone, the blood of a goat, the bunch that is upon the forehead of a fold, the stones of a Castor. Comets presage the death of Princes and great Personages for four causes, which are all particularly handled by Myzaldus. In every coe●licall signification or prediction as touching comets, four things must be observed, according to Ptolemy; Place, time, manner, quality. Bacchilides saith, that four things are required in a banquet; Moderate preparation of Bread and Wine; pleasing conference; true benevolence of the guests; good Wine, wherein old men take great delight. 
Comet. L●b. 2. cap. 4.  There were four properties in Caesar, which made him renowned through all the world; Labour, in the dispatch of his business; fortitude, 
The strength of France consisteth in these four things; First, that the States observe well their King; That they abound in riches; That they grow cunning and exercised in the war; That the Cities, Towns, and Castles, standing near the Frontiers, beo well peopled, and made strong; Claud us Sisellius De monar. Galliae. L. 2.  in the hazarding of himself; industry, in doing; celerity, in executing. To keep an house, four things are needful; To feed well, to feed enough, to , to till the ground; according to M. Cato. Those Alchemists or Paracelsians in refining of gold, use four organs or instruments; Solution, or putrefaction, whereby gold is brought to his first matter; Sublimation, by whose help the spirit, soul, tincture, strength, and virtue, lying hid in the gold, are drawn forth and segregated; Caloination, or physical digestion, by which the spirit and soul with the body, is made an union: so that out of the three parts, there is an unity made of the whole; Fixation, by which those three parts distinguished, are so firmly united together, that there can be no diwlsion of any of those parts the one from the other. In all those refinings or quintessences, they prefer the use of fire so highly, that one sticketh not to write in this wise, as touching the dissolution of the world: Sic mundus et elementa eiut, ignis interventu transitura font, at que etiam renovanda, et à pristiná formâ in chrystallinam longè perfectiorem, ●uriorem, et nobiliorem, ac in aeternum durabilem commutanda sunt. Gold, among all other Elixiries (to use Paracel us word) hath four especial qualities. It preserveth the body: it freeth it from all manner of diseases: 
Quer. Tetras: gravis. affec. cap. 32.  it keepeth it from corruption: it correcteth whatsoever is found morbidous or putrefactious. But this is meant, not of foliated, but of philosophical gold, spoilt of his crassious matter, 
The absence of some men from their native country, may prove dangerous for these four causes following; 

1 If they stay longer than was appointed them;  
2 If they return sooner than needeth;  
3 If they stay to avoid suits & contention;  
4 If of purpose, without hope of gain, they are long absent.    and reduced, by a various kind of workmanship, unto a certain kind of spiritualty; as those Paracelsians are wont to speak. Dioptometrie, which is no other than the Art of measuring, whatsoever cometh within the compass of measure, handleth four things; celestial, terrestrial, propinquous, distant through a quadrant Astronomical.  
There be four principal means whereby a man may surely know whether he hath attained to any knowledge whatsoever. The first is, if he seek out the difficulties consisting in the art he goeth about to learn: For, as Aristotle 
* Lib. 3. Metaphy.  teacheth us, Contrariorum demonstrationes dubitationes sunt de contrarijs. The second is, that he doubt whether he hath attained to the truth or no. For, as he writeth, 
* Posse. Biblio. selec. To. 2. cap. 10.  Qui quarunt; nisi primò dubitent, sunt corum similes, qui ignorant quonam ire opertet, et adhuc neque utrum innenerine, quod quaritur, an non, cognoscere possunt. The third is, if he know what is to be followed, what to be avoided, as touching the opinions of other men. The last is, if he be able to refute the opinions of others, by collation of other men's judgements, more sounder than others were. For, as Aristotle saith, 
* Lib. 7. Ethecor.  Opposita inxta se posita, magis elucescunt. Hipparchus, an ancient Astronomer, is said to be the first who did find out, that the lunary course was made betwixt four Callipicous periods. This man is called by Plynie, as one that was partaker of the counsels of nature; of Ptolomey, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a lover of truth. And he is cited often by Possenine, Clanius, and others, for the maintenance of their Romish Gregorian Calendar: wherefore he must be read with judgement. Death useth four instruments to the punishing of the earth; wars, and battles, penury, pestilence, 
These periods are called Callipaous, from one callippus, that was an Astronomer.  troops of wilde-beasts, figured in the 
* c. 6. v. 8.  Apocalypse, by that pale horse. There were four kinds of punishment, anciently inflicted upon parasites: They were thrown headlong into a deep river, tied about the neck with a Cowle, a Cock, a Snake, and an Ape.   

CHAP. VII. FIVE.  
THis Number is called Signifer, making a moîty of ten, 
There are five joyful mysteries mentioned in the Gospel; The incarnation of our Saviour, The visitation of Elizabeth, The birth of Christ in Bethleem, The presentation of our Redeemer, The finding him in the Temple.  and is placed in the middle, as in the midst of an host entrenched on every side. And it is no other than the unarie Number twice coupled with four, or twice four hemmed about with two Vnaries. It must needs contain some more than vulgar excellency, because it comprehendeth all things seen, felt, or understood, whether they be things intelligible, things corporeal, or such as have no body. For, as Macrobius saith, either God is the chief, or the mind is begotten of him, in whom is comprised the Species of all things; or he is the soul of the world, which is the receptacle of all souls; or heavenly things appertain unto us; or nature savoureth of the earth: and so the fift Number, including all things, is fully complete. Let us see what extendure it hath.  
There were five wise Virgins, and five foolish, mentioned in the Gospel. Pythagoras commanded his scholars to be silent five years. Nero, for five-yeers-space, 
There are five doleful mysteries; The prayer Christ made in the garden, The scourging of our blessed Saviour, The crowning him with thorns, The carrying his own cross, The crucifying his blessed body.  was the best of other Emperors: after five year's expiration, he became the worst of all others. There be five Senses. There be five capital Workmen as touching knowledge, cited by Ammonius a Christian Philosopher; The mind, discourse, opinion, imagination, sense: which are called the first and most potent Principles of Orphical Philosophy. There are five parts of physic. One entreateth as touching the nature of man, and his constitution, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The second conserveth health, and forseeth lest the body should fall into any malady, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The third inquireth causes, and their diverse symptoms, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The fourth containeth knowledge of things past, the consideration of things present, the fore telling of things to come, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The last, wherein the order of curing is showed, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
There are five glorious mysteries;  There were five famous in the Art of physic, before Hypocrates time; Apollo, Æsculapius, Chiron, Podalirius and Machaon, sons of Æsculapius. 
The resurrection of our Lord, The ascension of our Saviour, The descending of the holy Ghost, The assumption of our lady, The crowning of our Lady.  A Physician ought to behave himself wisely in five things; In his charge, towards his Patient, towards himself, towards the standers-by, towards his fellow-physicians, according to the counsel of Cardan. There be five things belonging to the Art military; Choice of young men, exercise, fortifying of castles and trenches, munition, instruction of the Camp: whereto if you put five more, it cannot choose but be complete; Oppugnation, propugnation, stratagems, fortification, ambushes. Every corporeal nature hath his seat five manner of ways; In the understanding, in the mind, 
There are five kinds of waters mentioned in holy Scriptures; The waters of Ralim, most swift; the waters of jordan, troubled; the waters of Bethleem, standing; the waters of Marah, bitter; the waters of Siloe, sour. Rom. 5.  in the creature, in heaven, below the Moon. He that will understand the meaning of Mercury's soporiferous Rod, must be capable of five things taught among those Platonics; How that the soul liveth a contemplative life, according to Saturn; politic and practic, according to jupiter; angry and ambitious, according to Mars; concupiscible and voluptuous, according to Venus; vegetable and stupidous, according to Mercury. He must also be acquainted with these five, frequent in Plato's Works; Eus, idean, alterum, status, motus, interpreted at large by Ficinus.  
Our election standeth firm unto us for five special reasons following: The first is the everlasting and immutable decree of God before the world was created, made as touching the liberation and reconciliation of all mankind. The second is the opening of this decree, by his promise made unto Adam, Abraham, 
Rom. 11  and the rest of the Patriarches, as touching the benediction to come. The third is the consideration of the will of God, tevealed unto us by his promise. The fourth is the commandment of God from heaven, that we should believe in his Son, 
john 6 Rom. 8 1 Cor. 5 1 Thes. 2 Ficinus holds, there be five kind of lights; In God, in Angels, in reason, in the spirit, in the body.  out of these words: This is my well-beloved Son; and so forth. The last is the holy Ghost, confirming and making us sure, that we are the chosen sons of God. The holy Trinity includeth in his essence five things; Unity, 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 virtue: for, it is a Theological Rule, which will overthrow their Popish real presence; Non est ubique Deus mole. corporis, sed prasentiâ Maiestatis. And according to this immensity, God is infinite, incomprehensible, 
There are five things which we ought not ●o put confidence in; 

1 Beauty, which is frail;  
2 Health, which is uncertain;  
3 Life, which is short;  
4 Honour, which is transitory;  
5 Pleasure, which is mixed with sorrow.    incircumscriptible, eternal, unchangeable, to make up the fift Number. There be five notions of God; Paternity, Filiation, procession, innascibility, common spiration. Whatsoever man can think-upon five manner of ways, God is. He is the most perfect, most worthy, most noble, most excellent, most mighty. He that will dispose the conception of his mind to others by way of teaching, must do it five manner of ways. First, he must prosecute that matter or subject he takes in hand. Secondly, he must clearly and perspicuously propound it to his hearers. Thirdly, he 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 kind of partition, repetition, epitomizing, doing all thing to that end, that he may find his hearers attentive, obtaining their benevolence, now and then from the persons, now and then from the things themselves. A Theologist, 
There are five things which often deceive 〈◊〉 

1 Wisdom which is small;  
2 Virtue which is weak;  
3 Will which is distorted;  
4 Affection which is turbulent;  
5 Reason which is unbridled. Rom. 12. ver. 1. Mathematicas disciplotas multi Sancti nesciunt quidem: & qui sciunt cas, sancti non sunt. Aug.    dealing with an adversary, must be able to distinguish five manner of ways; By Allegoties, Anagogies, Translations, Tropologies, History.  
There be five things inseparable: Heaven and earth; earth, and that which we call Inane; hell and darkness; the Spirit of God, and waters; light, and our bodies. The earth, void of itself, concludeth domestical darkness: than it is joined next unto light; by light, unto the heaven; by heaven, to the spiritual 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 kind of knowledge whatsoever, according to the opinion of the Ancients, is included in those five Books of Moses. All antiquity holdeth, that, from the virtues of five things, admirable employments have been effected; By prayer, fasting, alms-deeds, repentance, a chaste mind. And this is meant by Saint Paul; where he saith, Exhibiting our bodies as a sweet-swelling sacrifice to GOD, holy, pleasing, rational, obsequious, and so forth. Perfection of virtue consisteth in five; Sufficiency, order, religion, prelation, security. The Mathematics is a dangerous study for five respects. It is no true science: it leadeth not to felicity: it destroys the fundaments of natural Philosophy: it is full of obscurity: 
There are five thing necessary ●o a ●●●●ne. 〈◊〉 he must not 〈◊〉 igno●am of 〈◊〉 Pi●●●ples. ●●●●ondly, he 〈◊〉 must divide 〈…〉 the 〈…〉 interpret 〈…〉 ●on, ●●y, he 〈…〉 the ●●●●monies of Scripture, without perverting them, Lastly the must reconcile those places that seem contradictory. Hypertus de study, Theologico.  it is full of scurity: it hindereth Theology. Wherefore one writeth, Nihil magis nocivum Theologo, quàm frequens & assidua in Mathematicis Euclidis exercitatio. All kind of sounds in music have five differences; Sharpnes, gravity, space, Systeme, region of the voice: whereto add Indole or sense, called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there will be nothing wanting. Pronunciation consisteth of five; voice, countenance, gesture, comeliness, and habit of the mouth. The devil an noieth mankind five manner of ways; Outwardly, by hurting the body, as in job; inwardly, as those that are possessed, or lie in a trance, by impression of idols or imaginations, suggesting evil; by tempting the body to sin through exterior senses; lastly, by deceiving, through objection of false forms. For, he persuadeth good, through obetext of evil: he suggesteth evil, under show of good. he dissuadeth good, prayer, deeds of charity, for to avoid the crime of vain glory. He dissuadeth the less evil, to bring a man by despair unto the greater. Lucifor fell from his first dignity, for these five causes following. First, being placed in the highermost hierarchy, he was not content with his own proper state. Secondly, the consideration of his first happiness blinded him. Thirdly, because he overcame the first man by tempting, it was needful he should be overcome by the second. Fourthly, he loved himself, and his own private good, more than Him that created him. Last of all, he thought scorn, that any should be equal with him.  
There be five kinds of garments, according to Vives; Profitable, 
There be five excellent qualities in an horse, which he borroweth from five sundry beasts. 

1 Quickness or nimbleness from the Hare▪  
2 Ready sight and a fair hanging tail, from the Fox.  
3 That he eat his meat well, from the Wolf.  
4 That he hold his hair, and have strong hooves and posterns, from the Ass.  
5 That he love to be bridled by his master, from a woman under the comn and of her husband. Epid l. 6. Actius l. 1. de notis affec. c. 4.    precious, light, neat, vain. There are five hard works to be done; To play the Commander in the Field, to pray, to preach in the Pulpit, to teach in a school to bring forth a child. A staff hath five properties: It is comely in the hand of a man: it keepeth old men from falling: it directeth a man's steps: it is a terror to dogs: being blind, it leadeth the blind. There, be five kinds of slaves; The staff of bread, mentioned in Scripture; the staff of old age; Alexes staff; Crosiers staff; a staff of reed, wherewith Christ was mocked by the jews, To the curing of an Ague, five things are required; first, to move the belly; secondly, to cut a vein; thirdly, to prepare the matter; fourthly, to purge; last of all, to comfort the members, especially the heart. There are five giants mentioned in Scripture; Nephan, Rephaijm, Anakim, Og, Goliath. Five others are mentioned in Homer and Virgil; Mars, Tityus, Antaeus, Turnus, Atlas. The disease we call the Epilepsy, hath five proper Epithetons. It is called by Plynie, Sontick; by Celius, Rodignie Lunatic; by Apuleius, divine; by Hypocrates, holy; by Aristotle, Herculean or invincible. Some will have it so called, because Hercules was melancholic: but Galen and others hold this opinion, that it borrowed his name from Hercules, because it is immoveable and ; as hard to be overmastered, as to pluck Hercules' club out of his fist. There are five things rise among those Paracelsians, which they call as Elements; Elementa, matrices, agri, ventriculi, minerae, treated of by Quercetanus, an excellent Hermetick and Spagyric. There are five kind of Annulets, or preservatives, good against the Epilepsy; The seed of Peony, or the root hanged about the neck, Coral, the green lasper-stone, the hoof of a certain beast like to a fallow Deer, the Heraclean stone. Among the Ancients there were five kinds of wine that did work marvelous effects; The Heraclean, which caused men to be mad; Thasian, which caused sleep; Arcadian, which made women fruitful; 
Regio deligenda est ubi arbores ●ascuntur multa, ricta, non autem ex latere uno cad nies. copiesae, magnae vberes fructibus, ubi nascuntur homines pulchrs bonae indol●●i humani. Al. lib. 1. cap. 5.  Trazenian, which caused them to be barren; Lycian, which stopped the belly. There be five things needful to be considered of him who meaneth to build an house; Site, Element, air, water, wood; From the site, if the air be wholesome; from the element, if the region be not too hot nor cold; from the air, if it be not seated among Fens, or marshes; from the water, if it stand far from the sea, looking towards the North; from the wood, if it hath store of Oak or other timber apt for building.   

CHAP. VIII. SIX.  
THe Number of six is every way full, perfect, divine, and that from the opinion of the egyptians; who, from the nerves of the fingers proceeding from the heart complicated together, (especially the finger next the least; whereupon rings have been usually fixed) do hold, that this Number is represented. 
Macro. Satur. lib. 7. cap. 13.  Howsoever, it cannot choose but be a Number of multiplications, power, and veneration; seeing, of all the Numbers which are less than ten, it consisteth of his own parts: For, it includeth a medietie, a third and sixth part; and he is the third medietie, the third part of two, the sixth part of one: all which, jointly or severally, make but six in the whole. He hath other tokens of venerable estimation, because it is a Theological Number, bearing the type of the world's creation. Now, the sixth dayes-worke, according to some Theologists, is no otherwise then a representation of the Trisagium, called the Trinity: which some interpret out of these words in the Psalm; Dies dici eructat verbum, et nox nocti indicat scientiam. And again, according to the Septuagint translation; In capite libri scriptum est de me. Whosoever hath expounded that concerning the sixth dayes-worke, hath not taught amiss, if we dare believe Nicetas Choniates. For, the head and beginning of that Book, that is, of the whole Scripture divinely inspired unto us (to speak with Saint Paul) is the sixth daies-work figured to us by this Number; by which the whole Fabric of the world was created. From whose greatness and superexcellency, the Creator is worthily to be praised and adored. But some Divines will aver, that God made not the world in six distinct days (as some imagine) but in one day, distinctly representing six several things. I answer, that this Text of Scripture, whereon these men seem so much to build, must not be understood so, as that we must take the days according as they note the distinction of times: for, God (as I have often proved in this discourse) had no need of time, days, nor years, to finish his begun work; but according to the works of perfection, which is signified and completed by the Number of six, orderly distributed into so many several and limited parts. For, whether he made it in six days, according to hourly or daily computation, or framed it all in one day, dividing his work into six parts, it is all one for the venerable esteem and antiquity of the sixth Number: It is enough for us to know, that in the creation of the world, completed in six parts, or six whole days, He● ordered all things in measure, weight, and number, 
Wisd. c. 11. v. 17  according to that divine Oracle of Solomon. He that is desirous to know● one as touching this divine. Number, and for what cause God made the world in 6 days, and rested the seaventh, let him read Pious his Heptaplus; where he may feed his understanding with unspeakable mysteries never understood before. Or if he mean to reason sound or theologically as touching such high and excellent points; let him peruse Zanchins' de optr●us Dei, or Caluins' exposition upon Genesis. We mean to go to the extendure of this Number.  
The ages of the world are divided into 6. Antichrist prevailed not much against the Church of God in those first six hundred years after the passion of Christ. So that a reverend Pastor of God's Church hath written, The Protestants have six hundred years of light on their side; the Rapists, 
B. It wells Reply against H.  a thousand years of darkness. Some hold, that as the world was created in 6 days: so it shall continue 6 thousand years. The art we call mechanic, is divided into two, but her parts consist in 6. The one is rational, including Numbers, measures, the positure of stars, 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 showeth unto man the knowledge of future things, 6 manner of ways; By dreams, birds, wonders, intestines of beasts, spirits, Sibyl's.  
That part of Astronomy called. Calculatorie, containeth 6 kinds; Exposition of elements composition, ablation, multiplication, partition, the invention of the quadrate Later. Every narration consisteth of 6 elements; The person, cause, place, time, matter, the thing itself. All kind of works done in this life, are 6 in number. The first are those whose beginnings are called voluntary habituous, consisting in natural things done from the commandment of God; as, To plant, sow, eat, drink, to take physic, and so forth. The second are called absolute voluntary; as, All kind of operations, virtuous, vicious, scientificous, done with deliberation. The third are voluntary, standing in need of extrinsecall instruments; as, To build, dwell, cloth, and such like. The fourth, which to their own will require the will of some other; as, To contract matrimony, to join friendship, to request a thing, to speak to Princes, to sit in judgement. The fift are such as their ends are fortuitous or casual; as, Playing, hunting, following of a prisoner, buying, selling, putting out money to usury. The last are impulsive; as, a servant to do his master's business; a scholar to be 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 drunkenness; the fift is clamour and noise: the last is madness or fury, according to the Poet;  
Quod si in vas parvum vis vinum fundere maguum,  
Saepe potator is mor gitur ingenium.  
Every disease killeth a man for 6 respects; By altering the course of nature, by augmenting itself, by corrupting the principal parts, by extinguishing the heat, by destroying the body's food or nutriment. Therefore it is said by Physicians, that a man never 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 radical balsam of the life of man; 
Querce. tetras. gravis. affec. c. 10  by which only the soul is linked to the body.  
There be six humidous things in our body, especially within the veins and arteries; Blood, phlegm, choler yellow and black, whey, air. Original of diseases, according to the opinion of the Paracelsians, comes six manner of ways; From excrementitious exhalations in the body, from that we call cacochymy, from a vicious temperament, from old age, from the time or coldness of the region, from an obstructions kind of feeding. The herb called Seen, helpeth marvellously to the curing of 6 pestilent diseases; The pthisick, the pain in the head, scabs, pustles, itch, the falling Evil. There are 6 famous Writers, who have employed their wits in the knowledge of Herbals; M. Cate, Dioscorides, Columella, Pliny, Mosna, Palladius: to whom if you add a later Writer, that is, Arnold●s de nona Villa, you need not to seek after any other Herbalist. All kind of purging fruit-trees ought to have 6 kind of properties belonging to them, according to the counsel of Mizaldus an excellent Hortensian. They must bear sweet and generous fruits: they must not grow too tall, but somewhat near to the ground: they must not exceed three years of growth: they must be planted in a sweet and wholesome air, in a fat and luxurious ground; last of all, in a place defensive, that is, free from the injury of men and cattles. 
Some call this Vinum Alkei● gicum.  That wine which Mizaldus calls Haliacab●us, hath 6 notable virtues: It helpeth the pain of the reines: it is good against the pissing of blood, the retention of urine, the stone-collick, the extraction of the stone out of the bladder, the strangury. Yea, the same Author doth so extol the virtues thereof, that it is almost incredible which he writeth. 
Lib. de vini● medicatis.  The method for the curing of the falling Evil, consisteth of 6 rules, handled at large by Quercetanus in a peculiar discourse as touching this malady. A traveller must eschew these 6 things following; Poison, pride, papistry, women, wine, and wilfulness, 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 prove his excellency. First, it neither begets, nor is begotten, 
Lib. de mundi ●pifici●.  according to the saying of Philo. Some Numbers indeed, within the compass of ten, beget, but are not begotten, and that is the unarie. Others are begotten, but begot not 〈◊〉 as, the octonary. Some beget, and are begotten; as, the quaternary. Only the septenary, having a prerogative above them all, neither begetteth, nor is begotten. This is his first diulnity or perfection. Secondly, this is an harmonical Number, and (as I may term it) the well and fountain of that fair and lovely Digramma, because it includeth within itself all manner of harmony, Diatessaron, Diaponte, Diapason; all kind of proportions, Arithmetical, Geometrical, Musical. Thirdly, it is a Theological Number, consisting of perfection, 
There are seven remedics or preparatives against the sin of sensuality. 

1 To fly th●occasions of si●.  
2. To banish them.  
3 To pray most fervently to God-for help.  
4 To give affliction to thy body, as fasting, watching, discipline.  
5 To think of death.  
6 To make confession.  
7 To think, God doth see thee.    called by some, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because in the seventh 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 sanctification, because Moses commanded the same most venerably to be observed of the Israelites. It is the number of revenge, 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 five, or three and four. Now every one of these being excellent of themselves (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 virtues? I let pass many more reasons cited by Macrobius, Phylo, and others, to prove his excellency, contenting myself with a few of the better sort. Bythag●●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 confederacy. If I would run over all that hath been written touching his excelleneie, by ancient writers, I should scarce comprehend them in one volume. Being therefore the most great, most excellent, most divine, most perfect of all others, his extendure must needs be answerable to the rest. There be seven Wonders of the world, seven Wife men of Greece, seven cities contended for the bones of Homer. There be seven Suspicions, the greater and lesser made in the heavens: the heaven is engyrted with seven circles: there be seven erratical Stars. That which we call Ersa maior, is compassed with seven Stars: the assembly of Pleyades are composed of seven Stars: seven of them are seen: there be seven changes of voices, seven physical and natural move: seven vocals among the Grecians. Some will have the golden age to consist of seven: there be seven doors of Nilus, seven kind of metals: all the life of man, from his child hood to his decrepit age, is divided into seven. The first is under Mercuri●, the second under Venus, the third under Mars, the fourth under jupiter, the fist under Saturn; over the other two, Sol and Luxa; have equal predomination, as they have over all the rest.  
This Number is often mentioned in Scripture. God denounceth seven punishments in Leviticus against his people. 
c. 26. v. 18.  David likeneth the Word of God to silver tried in a furnace, which is fined seven fold. 
Psal. 12.8. c. 9 v. 1.  Solomon saith in his Proverbs that wisdom hath built her house, and set seven pillars under to support it. The Prophet Esay in divers places maketh mention of seven gifts or gracious workings of the holy Ghost. Marry Magdalen was possessed with seven divela. And in the Apocalypse we find this Number more frequent, then in any other place of Scripture. Seven Churches of Asia, seven Candlesticks, seven Stars, seven Angels, seven Seals, seven Trumpets, seven Plagues, seven Vials; of which more shall be said in the latter part of this discourse: But we will proceed to others. It is said, that the herb called Heptaphyllum, borrowing his name from the seventh Number, by a secret in stinct in nature, resisteth any kind of poison whatsoever. There be seven Planets, having diversities and contrarieties of operations. To every one of these Planets there be proper and peculiar countries assigned. To Saturn, is appointed B●nare, Saxony, Stiria, Romandiola, Ravenna, Constance, Ingolstade, Spain, part of Italy, jews and the Moors. To jupiter, Babylon, Persia, Collen, called Agrippine, Vngarie, and part of France. To Mars, the North part of Italy, Germany, England, Saurematia, Getulia, Longobardia, Gothland, Milan, Ferrara, Cracovia. To Venus, Arabia, Austria, the higher, Campania, Vienna, Augusta, Vindelicorum, delicorum, Polonia the greater, Sena, the Helu●tians and Thuregians. To Mercury, Greece, Ægypt, Islanders, Paris, Vratislave, Vi●una in Pannonia. The other two luminaries, because they are those general significators and dominators of the whole Universe (as erst was said) bear rule in each Planetatian province; and therefore, from the opinion of those Ancients, there is no certain place assigned them. Besides these seven Planets, there be seven climates assigned to them and their signs, treated of by our Astrologians. But some will say, that from the Equatarie circle, unto that place where the day is longest, there be 24 hours, 48 parallels; therefore there must be 24 climates correspondent. I answer with the solution of Mizaldus, that the position and distribution of those Ancients (yea, of Ptolemy the chiefest among them) is very imperfect; and therefore we ought to believe our modern Writers before the other, especially in the site of the earth, motion of Stars, descriptions of countries, according to Ptolemy himself, alleged by that excellent scholar joachim Vadian, in his commentaries upon Pomponius Mola. And not only in Astrology, but in the Art of Physic this rule must take place. 
Ex cita. joseph. Querceta.  So that I find the saying of Hypocrates most true; Medicinam videlicet noneam esse ass●ontam perfectîonem, evi nihil addipossit: s●d in qua semper velaliquid modo reprehendi, mode corrigi, modo addisci qu●at. As to every one of those Planets mentiond before, peculiar countries are assigned, according to their several qualities: so by every one of these Planets, several virtues are signified; By Saturn, high contemplation, judgement, a firm and resolute purpose; By jupiter, prudence, temperance, piety, justice; By Mars, truth, fortitude, heat, and force of doing; By Sol, counsel, charity, which is the Queen of all virtues; By Venus, hope, order, and motion of desire; By Mercury, faith, and dilucidous ratiocination; By Luna, pacificous consonancy, and moderate temperancy. So likewise diverse and several vices are signified by them. Saturn signifieth melancholy, sadness, tediousness; jupiter, covetousness and tyranny; Mars, anger, arrogancy, revenge; Sol, pride, ambition; Venus, concupiscence, lust, lasciviousness; Mercury, fraud, cozenage, lies. Luna inclineth us to things directly opposite unto us. There be seven natural things; elements, commixtion, humours, parts, faculties, actions, spirits; handled at large by Hypocrates and Galen.  
There be seven parts of the soul, wherein reason, anger, desire, take up their lodging; Acuminie, wit, diligence, counsel, reason, wisdom, experience. All the whole body of the civil Law is contained in these seven Articles following. The first handleth those things the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the second, judgements; the third, things themselves; the fourth, Hypothekes; the fift, what are the nature of Testaments, and such things as are testamentary: in the sixth are diverse titles as touching the possession of goods: the last comprehendeth interdictions, exceptions, actions, procrastinations of time, stipulations, municipal titles, significations of words, rules of the Law, with many other things, which for brevity's sake I must let pass. The Canon Law, derived from the other, and maintained by the Pope at this day, may be divided into as many. There be seven similitudes of Angels. They are immortal, invisible, indissoluble, simple, discreted in persons, incommutable, incommunicable to any other nature. They are also impassable, rational, happy, foretellers of things to come, governors of the world: they take upon them ayerious bodies, when they are commanded: they abide in those heavenly mansions. The air hath seven properties. It is a vital spirit: it penetrateth every living thing: it giveth life and consistency to all creatures: it bindeth, moveth, filleth, and refresheth all things whatsoever. There may be seven natural reasons given as touching earthquakes; The air, fire, water, wind, some subterraneous vapour, some concavity in the earth, some down-fall. There be seven parts of harmonical music; Sounds, spaces, Systemes, kinds, mutations, modulations, consent. That which we call intellectual music, containeth seven also; Mind, imagination, memory, cogitation, opinion, reason, knowledge, answerable to the other. The art called Geodesia, 
Geodesia prunu● Geometricae exercitationis et actionis est campus.  from whence cometh the Geodeticall staff, is comprised in these seven; Straight, plain, solid, pedature, porrect, constrate, the foot called quadrate. Pythagoras, going about to make proportions of music, as touching those celestial orbs, found out an instrument called Heptachorde. This Heptachorde consisted of seven strings. The first is Hypates, greater than any of the rest, assigned to Saturn for the slowness of his motion, and gravity of his sound. The second is Parhypates, assigned to jupiter. The third is Lychanus, taking his name from the finger by which it is strucken, 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, given to Mercury. The sixth is Paranete, near to the last, assigned to Venus. The seventh is called Neat, the last in order, attributed to Luna. Some men perchance will make a doubt, whether such an instrument may be made by art or no, or whether those higher orbs, so far placed from common view and understanding, might from such an instrument be lively represented unto us. But they need not make a scruple as touching this thing, seeing Archimedes, mentioned in our-first Chapter, did perform a far more illustrious piece of work-manship. And there was in the time of Angelus Politian, a Florentine, named Laurentius. who made a mechanical Sphere of that admirable and stupendious work-manship, 
Ipis. lib. 4. Epis. 8.  quadrate, after the fashion of a Pyramede, consisting of three cubits in length, his circle being made of gold, brasle; distinguished by so many colours, that Politian (who with his eyes did behold the curious work-manship thereof) hath nothing doubted to prefer it before the brazen globe of Archimedes, 
See more of illustrious works done by Claudius Gallus in Poss● ume, Biblio. Selec. To. 2. cap. 1.  as in the description you may read. Now, if these men, that seem to cast doubts of every thing they know not, should be acquainted but with the half of those singularities which the Geometricians and Mathematicians of our time, beyond the practice of those Ancients, have contrived; I suppose, they would wonder more. For, to show by art what a clock it is in every several region or country, according to each several hour of the day; what hour of our day is made at all times of the year; to measure at an inch the height of the mountain Caucasus; to make an artificial sail, by whose help the wind blowing, a governor or a Pilot may direct his ship either on the right side, or on the left; to make a galley cut the seas without wind or oars, by a quadrant astronomical; to measure the heaven, earth, sea, yea, hell itself: I think it cannot be done without much wondering. And yet there are several books written at this day, though not all as yet published, for the performance of these high, remote, and impenetrable mysteries, cited by Possevine and others. 
●●blio selec. to. 1. lib. 9 cap. 13.  It is true therefore which one saith, Scientia nullum inimicum habet nisi ignorantem. But to our Numbers again. There were seven sects of the jews cited by Niceta; Sadduces, Scribes, Pharises, Hemerobaptists, Nazarites, Essens, Herodians, There be seven orbs of the Planets: wherein Plato hath erred, by making the Moon to be sited above the Sun, contrary to the opinion of Ptolemy, and Regiomontanus; who place the Sun in the midst of those Planets. Now, if Venus and Mercury were beneath the Sun, as Plato imagineth, it would follow, that the Sun would lose his light, from the density of those bodies. The like would be found in the interposition of the Moon betwixt the Sun & our sight, which savoureth of much absurdity. Though therefore Plato were a great Philosopher, yet he was but a mean ginger. As nature, to the findingout of those secret treasures hid in the earth, hath 7 proper operations, as, distillations, evaporations, sublimations, exhaltations, circulations, rectifications, cohobations (portentous names, me thinks): so our Spagyricks or Chemics have as many more for the right ordering and preparing of their bituminous, fuliginous, oleaginous, sulphureous, sufflaminous, ebullious, carbonarious furnaces, to make our Epithetons answerable. Wherefore it is said by one of them, 
Io. Querceta. tet●as. gravis affect cap. 24.  Non minus baecars suis reuerberatorys surnis indiget, acmonte Æthna, et perpetuas stammas expirantibus natura. joseph Castiliensis, one of the best Rabbins, in his book, called The Garden of Nuts, giveth these seven titles to hell: Gehenna, the gates of hell, the shadow of death, the well of destruction, the scum of darkness, perdition, pit. Wherefore he concludeth thus, Haec captivitas est, ut peccata noxiorum maneant, ut iustos aqua comitentur praemia, et iniquos debita sequantur vitiorum tormenta. That incomparable Secretary of nature, Plynie, writeth of a tree that did bear at one time seven kind of different fruits. One bough carried apples; an other, nuts; others, barbaries, grapes, figs, pears, pomegranates: but he was too good to live long. Baptista Porta, a Neapolitan, in his book touching natural Magie, describeth a tree far beyond the other, 
He that means to draw the picture of a Lubber, must observe these 7 properties belonging to him: In height he must be the proportion of two Pigmies; In breadth, the thickness of 2 bacon-hogs; Of presumption, a giant; Of power, a gnat. He must be Apishly witted, Knavishly mannered, Crabbedly favoured.  and he sticketh not to call him the delicacies of the garden. But I dare not credit him, they are so prodigious things that he writeth. In ancient times they did use an harp consisting of seven tones, called Heptatonon, of which Terpander a Greek Poet writeth in these verses: 
At nos quadrisonis instantes saepè camoenis,  
Ind novoseythara heptanon● celebrabimus hymns.   
There is a sevenfold Chariot of charity, handled elegantly and succinctly▪ by that learned Platonic, Marcilius Ficinus. Epis. lib. 2. There are seven famous hills about the City of Rome: Capitolinus or Tarpeius, so named from the Capitole of jupiter. Palatinus, from Pallantes, Euanders' son killed by Turnus, and buried there. Quirinalis, from Quirinus Romulus, whose Temple standeth there. Auentinus, from Aventine King of Albania. Caelius, from a Tuscan Captain bearing that name. Viminalis, from a wood of vines growing there. Exquilinus, from the vessels or fragments of Tributes dispersed in that place.   

CHAP. X. EIGHT.  
ALL Numbers, being doubled, must needs be of great efficacy; it being so almost in every other thing. Therefore this is called a solid Number, being created from duplication of four; even as four is made of two. Macrobius likeneth it to Stereon, made after the form of a Die; which is called a square figure. Four being doubled, and made eight, it makes two quadra-simile●; which, with their altitude imposed upon them, make a form of a Cube, which is no other than a solid body. So that the Geometricians do hold, that twice two make four; and twice four, making eight, make a double solid body; as well as three times three, which is nine, or three times nine, making 27 in the whole, do make the other cube a solid body. Wherefore this Number and the seventh (because they are resembled to perfect and completed men full of years, worthy to govern a Commonwealth) have been thought worthy, by those Ancients, to make the soul of the world perfect and correspondent. His extendure is not the greatest, nor the least.  
There be eight Spheres allowed by Plato and Aristotle. Macrobius subscribeth unto them; and he seemeth to me to gather the excellency of this Number from those eight. Our later Wits have found out two others, mentioned before. The last of these, according to the probable opinion of Astrologers, is moved from the East into the West by a diurnal motion. The ninth, added to those eight, is volued with the tenth; and by his own motion contrariwise endeavoureth towards the ecclyptick line and poles of the Zodiac, which spaceth for an hundred years together in one degree: and for this cause he is called stern and hard to be perceived. The eightth is volued from the South to the North by his own motion; first, for his unequal; next, for his slow; lastly, for his swift pace. Other reasons amongst Astronomers I omit. Then be eight punishments appointed offenders, mentioned by Cicero; Loss, bands, stripes, talion, ignominy, banishment, death, bondage. Which have some resemblance to that distinction of hell, used by our Schoolmen: for they hold, that it is taken two manner of ways. For the punishment: and so devils carry hell about them still: or for the place of punishment; and so it is taken either for the punishment of sense or loss, where is darkness without and within, that is, absence of grace (for, this hath always mourning, as the Text saith); or for punishment of sense and loss both together, including darkness without and within; or for punishment of loss, and not sense, concluding darkness without, but not the same darkness which priveth us of grace. All these distinctions of punishment, mentioned before, are proved out of Scripture. The first, out of Esay; where he compareth the iniquity of men to a potter's pot, which is broken without pity. 
Cap. 30. ver. 14  The second, out of that place in the Gospel; where it is said, Bind him hand and foot, 
Cap. 19 ver. 29 Cap. 18.7.  and let him be cast into utter darkness, etc. The third, out of the Proverbs. The fourth, out of the Apocalypse. The fift, out of Esay 13. The sixth, out of Matthew 22. The seventh, out of Gregory; where, speaking of hell, he saith, Ibi mors semper vivit, meaning the second death, as it is in the Apocalypse. 
C. 1. v. 1.  The eightth, out of the Lamentations of jeremy. Although that God, in the Trinity of persons, be of an unious essence; yet, according to some Divines, there be many lesser gods (if it be lawful to use this word) as beams issuing from him. For, those whom the Philosophers call gods of nations, the Hebrew Rabbins numerations, we Christians call Attributes; which amount to eight in the whole. That which Orpheus means by Pallas, the same we attribute to GOD for his wisdom. That which the Philosophers by Mercury, the same we signify by his understanding. By Saturn, we mean propagation: and S. Paul doth not altogether abhor this word, seeing he allegeth Poets for his confirmation. By Neptune, productive force. By luno, a secret nature in things. By Venus, love which cometh from God. By Sol and Apollo, we understand in God a life that continually shineth. By Pan, we comprehend in God a reason as touching the fabric of the whole world, and how that his universal power stretcheth and diffuseth itself every where. So that it is thought, that many of those Heathen Theologists, though they ascribed many names to their gods, yet they worshipped but one true God: or, at leastwise, we may think them to be but Apes, following the steps of divinity as near as nature would permit them; symbolising with the Christians in many things, if they be well understood For, calling them gods of nations, or lesser gods, with the Philosophers, we mean not that they have equal power with God, or that they were to be worshipped, as our Papists (bending at this day too much to Paganism) will have their he-gods and she-gods. No; we mean virtues, or certain kind of operations, as so many celestial radiations or Sunbeams proceeding from that infinite and universal splendour of wisdom. And this did many of those wiser and sounder Philosophers think, howsoever they covered their doctrine with a veil of much darkness and obscurity, lest they should be understood of the vulgar people. We therefore hold (lest any man should mistake us) that all divinity cometh from God: therefore none but He only ought to be worshipped with any divine kind of worship. And this, I hope, will stand good both against Pagan and Papist.  
Man hath eight properties different from other creatures. He hath a long, broad, and upright body. He followeth that which is honest: whereas brute beasts affect that which nature liketh. He temperateth his passions to the rule of reason. He is elevated about the things of the world, by understanding alone. He hath friendship with all men, according to every degree of friendship. He is a civil and conjugal creature. By his nature, gentle and full of humanity. Last of all, he hath a perfect instinct both of mirth and sorrow inspired him. So that it is true which the Abderite saith, Magnam miraculum homo; and again by that admirable modern Philosopher, Vnicuique, homini impressus, est character civinus: cuius vigore possit attingere res sublim●s & profundas, idcoque, capax est omnis disciplina. According to the opinion of some Anatomists, there be eight bones in the scull of a man's head. There be 8 Diapazons or voices in music, according to Ptolomey; Hypodorian, Hypophrygian, Hypolidian, Dorian, Phrygian, Lydian, Mixolydian, Hypermixolydian. There be eight nominations belonging to God; Art, reason, substance, nature, life, sense, intelligence, certitude, discussed by Ficinus and others, who have interpreted Plato's Works. There are eight things good cheap in Court; Terrible lies, false news, unhonest women, feigned friendship, continual enmity, doubled malice, vain words, and false hopes. There be eight small blemishes, for which some men have hardly been taxed. The Athenians reprehended Simonides, for speaking loud; The Thebans, Paniculus for spitting much; The Lacedaemon, Li●urgus, for stooping; The Romans, their Scipto, for sleeping, snorting; The Vticens', their Cato, for eating with both jaws; The enemies of Pompey, for scratching his head with one finger; The Carthaginians, Hannibal, for going lose with his garments; Sillans, Caesar, for going malè cinctus.   

CHAP. XI. NINE.  
IF by duplication or copulation of Numbers, their powers and virtues must needs be the stronger, as in the last Chapter was proved; then of necessity it must fall out so when they are trebeled, containing a certain solidity and stability in them. So that if a threefold cord can hardly be broken, because of his united and auxiliary vigour; then much more these three cords, joined with six more, are unresistible, according to that of the Philosopher, Vis unita fortior. That this Number, from the opinion of Geometricians, carrieth no small divinity, hath been showed already out of Macrobius, for that his marvelous triplicity maketh a cube or a solid body. Now, every solid body consisteth of a threesold dimension, that is, longitude, latitude, and profundity, which is the perfection or Idea of solidity. So that a solid Number is as well composed of the unequal, as of the equal quality, especially if they be doubled or trebled. As for example: The Geometricians do hold, that fouretimes two, which is eight in the whole, being an equal Number, make a solid body. Even so threetimes three (whose beginning is Monas) and threetimes nine, consisting of an unequal Number, produce a threefold dimension, which is a solid body. His extendure is as large as some of the other.  
There are nine Muses signified under this word Mucmosune, containing nine elements in the whole. Whereupon Scaliger calleth this a most perfect Number; 
Poet. lib. 1. cap. 1.  from the consent of Musicians. But how can this Number, saith he, be applied to musical tones, seeing there are eight kinds of Diupazons, 
Though Scaliger followed heerin the opinion! of Ptolomir, by numbering but eight Diapazons, yet Aristexemus counteth 13, which is a greater Number.  not nine? Again, the Ancients erred in this, in that they called this, The Number of the heavens. For, there were but eight in those days when they lived: how then could the ninth agree with them? This of Scaliger, by way of objection, might easily be answered. For, by Scaligers confession, there were but three Muses at the first: afterwards the fourth was added. Then they grew from four to seven, from seven to nine. And why might it not be so with the Number of the heavens, seeing Calius Rodignie averreth, that they were nine at the first; and afterwards, by later invention, they grew to the Number of ten: even as that instrument called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Monatessaron, to make the harmony more full and complete? And it may be, that Coelum Empireum was not numbered for one of them among the Ancients. There be nine kinds of constitutions out of Galen; One temperate, or mediocrous, in which all the qualities serve, according to equilibrious proportion; eight are intemperate: in which, one or two excel the rest; from whence four simples, that is, hot and cold; four compounds, that is, hot and dry, hot and moist, cold and dry, cold and moist, are derived. In prescribing of sick persons a diet, nine things must be considered; Goodness, measure, quality, custom, 
Metattron is taken two wares: for Moses Angel, for the secret of the mind. According to these nine orders of Angels, Ficinus hath framed nine orders or degrees of the Trinity. Epis. lib. 2.  delight, order, time, the hour, and day. There are nine Spheres in the sensible world, moved from the heaven we call Empireum, which is unmoveable; unto which Metattron serveth. So there be nine companies of Angels moved by God, who is Primum mobile, serving him day and night. Some Angels are called Difformes; and they are personally distinct in their essence: of which, Lucifer was the greatest, falling the first day in which he was created, according to the opinion of some Divines. Some are made perfect and blessed after their conversion, endued with a co-operatin ggrace, wanting their own proper body; to speak with that notable Schoolman.  
There are 9 principal archhereticks, from whence all other proceed; Basilides, who dreamt, that God was a mind created, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who hold, that the nature of God came from the substàce of souls; Anthromorphites, that God was the image of a corruptible man; Collobarsus, that there were two gods; one true; the other called Deus, creator of the world; Simon Magus, that God was not the Maker of the world; Apelles, that there was one good God; the other bad, begotten from the other Archoutick, that the God of the Law and Prophets was not Father unto Christ; Sabellians, that God the Father was borne of the Virgin Marie, that he was crucified and buried; Mentagisinontes, that the Son was in the Father, no otherwise then one vessel in another. There be nine subjects of all living things; God, Angel, Heaven, Man, Imaginative, Sensitive, Vegetative, Elementative, and Instrumentative. All these have a threefold scale of understanding, whereby secrets of secrets are discerned; Of degrees, whereby their aptitude; Of nature, by which secrets with their secrets of secrets, from an eslentiall kind of collation, are examined and accommodated. Man hath nine co-adjutorie helps from those nine orders of Angels mentioned before. From the Angels, he is corroborated to be a messenger of the divine will. From Archangels, to bear rule over beasts, the fishes of the sea, and birds of the air. From Principalities, he obtaineth all manner of strength. From Virtues, the force or efficacy of strength. 
These things may be said to be true, according to a kind of resemblance or imitation, or (as he saith) Atonisive, but not really or potentially P. Scah, conclusio.  From Powers, he getteth help against his enemies. From Dominions, help to the attainment of his wished end. From Thrones, remembrance of heavenly bliss. From Cherubins, light of the mind. From Seraphins, perfect order of love and fervent charity. As touching all these auxiliary helps, our Schoolman, from whom I borrowed this Number, concludeth thus: In vanum laborant, qui naturali cursu, et proprus viribus, ad tam alt a contendunt. If we might glue credence to this learned man's distinction, I do not see but we might better give divine worship to God's Angels, than unto any Saint in heaven: For, it is without question, that great power is given them from God, 
Math. c. 4. v. 6.  for the preservation of mankind; otherwise the devil could never have cited Scripture 0198 0 to have tempted Christ in the wilderness, 
C. 19 v. 10.  how that the Angels had care over him, that he should not dash his foot against astone. 
C. 19.7. ●.  But in the Apocalypse, from the Angel of God we have an express commandment, that neither Angels, nor Archangels, nor Thrones, nor Principalities, aught to be worshipped, but God only; seeing all those Tribes, all those Hierarchies of Angels, all those Elders, praising God, and singing Halleluiah, fell down before the Throne of the Lamb, and worshipped him. If therefore Angels, co helpers and coadjutors to man, are not to be prayed unto; much less any saint of Heaven: who though they enjoy a place not much inferior to those Angels, and are made fellow heirs with Christ in one and the selfsame Kingdom, yet this must be imputed to Christ, not to their own righteousness; being sometimes men on earth as we are, subject to the like infirmities, as we be; and so shall remain, until Christ, with his glorious mantle of righteousness, shall cover our unrighteousness. Therefore such manner of Numbers, giving so much to Angels, whereby the least jot of God's glory, dominion, orpower, may seem to be impeached, ought warily and discreetly to be read. I know, our School-man had these and such like from Denuis Areopagite; who writeth so of these Angelical Orders, as though he were dwelling among them: but, by his leave, he writeth many things at random; some others he dreameth; yea, the best he writeth touching those hierarchies, are but bare conjectures; and those so childish, frivolous, paradoxical, as lever thought it mere tediousness and cutiosity to read them. This I thought good to annex by way of a Caveat, lest any man, through over much curiosity or simplicity, might be beguiled.  
There be ninethings which in the soul cannot disagree; A Number moving itself, that which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, harmony, spirit, light, Atoms, fire, air, earth. As of Angels: so there be nine orders of devils. The first are called false gods: for, they will be worshipped as Gods; looking for sacrifices and adorations: whose Prince is Be●zebub. The second are those spirits of lies, spoken of by Saint Paul, who are addicted to Oracles, and by their enchantments, delusions, predictions, and divinations, deceive the people; whose Prince is Artertera. In our books against Antichrist and his members, I have counted the Pope for one of this number, and I have cited Bernard for mine authority who calleth Antichrist, The Meridian Devil. The third are those vessels of iniquity or wrath, the inventors of all manner of wickedness and evil arts: Belial is their Prince. The fourth are the revengers of wickedness; whose Prince is Asmodeus. The fist are those Prestigiators, who fain miracles, and seduce men under colour of false superstition: Satan is their Prince. If I were not to be thought uncharitable, I should place our Jesuits in this rank. The sixth are those airy Spirits, who send forth thunder, lightning, and tempests, corrupting the elements, causing pestilences, and other direful maladies: their Prince is Meririm. The seventh are Furies, sowers of discord, wars, uproars, depopulations: their Prince is Abadon or Apollion, mentioned in the Apocalypse. The eightth are slanderers and detractors, messengers and explorators of strange news; whose Prince is Astaroth. The last are tempters, whereof one is appointed to every man; whose Prince is Mammon. To conclude of all these, there is never-a-one good; and, as One noteth, Nullum est malum quod penetrare non audeant, nullum bonum quod faciant.  
There are nine holes or cavernacles in man's body, whereby the natural parts perform their duty, according to their temperature; handled at large by our Anatomists. johannes Franciseus Picus, nephew to john Picus Earl of Mirandula, hath written nine worthy Books against false Astrology, chiromancy, Geomancy, Sooth-saying, Magic, Divination; whose contents you may read in Possevine, Bib●soselec. To. 2. Cap. 3.   

CHAP. XII. TEN.  
WE are comen 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 collective kind of progression, either it makes other Numbers the more perfect, included within it; or, joined with others, it maketh his own perfection the greater. It is a Number (without question) of admirable power and virtue, especially in that we call formal Arithmetic, being chiefest among those sphearicall numbers. From the unity, dualty, ternary, and that which is called Tetrac'ies, ariseth his compontion. For that, being originally divided from his omnipotent power, proceeding to the Art energicall, concludeth ten. Now, the quinarre being his moiety, standing in the place of Signifer, containeth on his right side the next highermost Number, which is six; and on the left, the next lowermost Number, which is four: either, ascending or descending, conjoined together, just ten is made in the whole. And being backwards reduced into one (wherein lieth his excellency) ten is made again: which, numbered unto twenty, make an unity; and so passing to an hundred, a thousand, and upwards. Therefore the Greeks note ten with the letter jota; the Hebrews, by a punct: which signs, notwithstanding, both to Barbarous and Latines, represent a simple kind of unity; whereof Pythagoras Symbol 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 Commonwealth.  There be ten Commandments given us from God; three as touching the first Table, seven concerning the second: 0314 0 wherein is redargued the insolency of Papists; who, by putting out of one, for their better confirmation of images, and wrong-displacing of another, have gone about to mar this golden chain of unity, which God himself hath linked together with a knot of inviolable and indissoluble confederacy. Whom therefore GOD hath put together, let no man put asunder. There be ten Orbs or Sphcars; three greater, seven lesser. All these move saving Empireum, which is the Seat of GOD himself. Under Crystalline, we understand that part of the first matter, which (according to Aristotle) is divided into 2 Orbs, the highest being called Primum Mobile. This is swift with his motion, being of an influxive virtue as touching things inferior. The firmament hath many of the others properties. It is called the divisive or partition of waters, gloriously arrayed and picturated with stars. There be ten beginnings or elements belonging to symbolical Philosophy, called of some, The steps of a ladder; by which a man may comprehend the knowledge of all things, whether they consist in true understanding, sense, science, faith, from the greatest unto the least. These contain divers kinds of workmanship, according to the division of those learned Rabbins. The first is the mind of man; than the which, nothing can be found more divine: 
By those ten Sephiroths, are meant those 10 scales of perfection.  for, as God in the greater world; so the mind of man among those ten Sephiroths beareth the principality. Those ancient jewish Rabbins 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, tun speak with Hermes: others call him The universal restauration of mankind after his first Fall, a little God, the image of the Deity, an intelliger of divine mysteries, an Angel on earth, a Citizen of heaven, with many other excellent appellations. The third is a reception of our first father Adam and his posterity to the College of Prophets, continued by a kind of succession or tradition, successively one after the other. For, Eve, being taught by Adam of a Saviour to-come, after she had conceived her first son, cried out, I have found out that man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so called in the Hebrew Language: which letters she had learned before of the Angel, called Metratton. This was Cain (as some Rabbins interpret) who killed his brother Abel with a trunk of a tree (some writ, a wooden key): for, at that time there was no use of iron. Now some, either from this wood wherewith Abel was killed, or from the Ark of No rather, do typically understand the suffering of Christ upon the Cross made of wood, for the salvation of mankind: for, job saith, that No 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 Philosophy, which the Rabbins call Anagogical: of which you may read enough in Cap●i●, Picus, and Galatinus. The first is as touching those two places; Paradise and Hell: for, they all hold, that there is a twofold place appointed unto man for his twofold condition and reward; corporal and spiritual. The one is called An illuminating speculation, that is, vivificating: the Schoolmen call it An intuitive knowledge of God; which accompanieth the soul separated from the body by the light of glory; which, to them that earnestly seek after heavenly things, is only beatificous. The other containeth an illuminating kind of vision, but no contemplation; which is made by Species connatural, and is not accounted blessed. The one is heavenly; the other, terrestrial. The Rabbins hold, especially Raban Gernudensis on Exodus, that a man shall never be made capable of the first intuition, before the soul is separated from the body. If at any time, say they, GOD be said to be seen of man, that is, with any corporeal sense, it is done by an Angel, and not otherwise. It seemeth, that these Rabbins, 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 be found in rerum naturâ. The sixth 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 Mover; one with the heavenly nature, as being inferior; and with the Angelical nature, as being superior. Now, the supreme world, with that third incomparable and supersupreme, communicate together in the soul of Messihas, as being an essence between them both, consociable with the Angelical and divine world. Neither doth the soul of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ, but that the one is the Well of living waters; the other, the river of life. Hence comes it, that there is a corporeal world; which, first, is composed of the heavens, and heavenly 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 being animated, is illustrated with his own proper mind, which is called Metratton. Now, the supreme world consisteth of separated intelligences, full of Species and forms, including soluted minds and Angels: of those Symbolists it is called, Idea ideata omnium vitarum; unto which is referred all kind of individual 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 & ultra extenditur, nec concavus, nec convexus, nec carinatus, nec superficiem habens. The seventh is as touching the Sabbath, which is the mystery of the living God, and symbol of the higher world, where all kind of labour ceaseth: whose breach is forbidden us 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 inferior world; the other, belonging to the superior: the one affirmatively; the other negatively, according to that distinction mentioned in our fourth Chapter going before. The eightth is to be understood of those fifty gates of intelligences, committed all to Moses, save one; and of those admirable paths of wisdom, wherein all the divine Law is comprehended, and all kind of science, whether it be literal, anagogical, verbal, arithmetical, geometrical, harmonical. Of these, more shall be said when we come to the fiftieth Number. The ninth is wholly occupied about Symbols of Angels. For, as one of their Rabbins writeth, Look what tongues our mind●s have in spirit and verity, the same tongues have Angels. And as those divine Spirits speak with the tongues of Angels: so do the spirits of men harken to the ears of the mind. This rabbinical doctrine must be wisely read, and with cautelous circumspection. For, by this we must not allow of familiar Spirits (called Geny or Lar, by those Platonics) 
See more as touching this point, out of S. jerom, unfolding these words in the Gospel: Dico vobis, quod Angeli eorum in coelis semper vident faciem patris mei.  ministering us such things as we are to speak: for we know, that God speaks within us, and he is the mover and searcher of the heart; and if we have any divine spirit within our bodies or moving our minds to any good action (fare otherwise than the god of Socrates moved him, mentioned by Apuleius), we must think it to be God himself dwelling within us, opening the closet of our minds; or else that it is his divine Spirit, evermore speaking unto us in our prayers and supplications, being ready always in all our temptations and necessities to assist us. What force the tongues of Angels have; what power belongeth to those blessed and heavenly Spirits; what virtue is in our own minds or spirits, segregated (as it were) from our bodies by any kind of Enthusiasm, transe, or vision, to us is unknown, more than God's Word hath revealed unto us. And therefore it is good for us, Not to give too much credit to such manner of rabbinical and hyperbolical speculations, seeing by the Word a man cannot warrant them.  
There be ten revengers belonging to the mind of every man, which are indeed as so many Furies; Ignorance, sadness, inconstancy, desire, injustice, luxury, envy, fraud, anger, malice; which is somewhat near to that wicked denary co-ordination, mentioned by those Hebrews. The intellectual world containeth ten properties or qualities. It is diffusive, immutable, incomprehensible, most free, noble, perfect, indivisible, constant, universal, without contrariety. Those ten Spheres figurated by Zacharie the Prophet, 
C. 4. v. 2, 3.  by a golden Candlestick distinguished by seven Lamps, with a Boawl upon the top of it, with two Olive trees over it, are no other than those that we do hold. For the heaven called Empyr●um, whatsoever light ariseth or is infused into bodies, it is derived (as it were) from that first Fountain. We deny, that it hath any true body. This beareth rule over the other nine, as a Captain over his soldiers, as form doth the matter: wherefore, expressing the type of a Monade, it maketh the tenth Number perfect. This I have 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 heavens or Spheres, to speak after the manner of those Pythagoreans, we may call the Moon (if we will) A celestial kind of earth, an earthly kind of heaven; Mercury, a versipellous Star, transformable. Lucan calls him The Arbiter of the water; Venus, the air, vivificous by her temperate heat; the Sun, the fire confirmed by reason. But, after an inverse or preposterous order, we may call Mars The sire, because he is a kindler of discord; jupiter, 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 Sphere not wand'ring, we may call The earth, the order of computation requiring it so; but that Copernicus will not allow it, seeing he maintaineth, that the earth moveth: which error was first broached among some of those ancient 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; above which there is nothing to be seen with our eyes. Now, some will have the waters under the heaven, to be those seven. Stars which are under the Firmament. These are congregated, all, into one place, because, as he saith, Omnis Planetavum. virtus in uno Solc collecta est; meaning by this, that they borrow all their power and light from the Sun. This congregation of waters is not absurdly called, The Sea or Ocean. We hold the waters above the Firmament, to be that Crystalline Orb; and in him, those Animals, which otherwise are those Signs of the Zodiac. To that celestial Frame, God hath given a living substance, rational, capable of understanding: so that it is true which Aristotle saith; Nihil reluctari coeleste corpus suo motori: True, if we hold, that Coelum Empyreum is not moved, but from GOD itself, who moveth all things by his omnipotent power, but is moved no ways himself. 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 mutual and continual contradictions.  
The true vie of Astrology consisteth in theseten following: First, it showeth us the causes of the admirable dislimilitude, not only as concerning Regions, but touching the wits of men, and their manners, under divers Climates. Secondly, it remonstrateth what is the cause, that so great diversity ariseth. Thirdly, what destinies or events at certain times are like to fall upon Countries; being called, Indiciall Astrology. Fourthly, it foretelleth the varisble state of the air and other elements at every moment. Fistly, it telleth us the happy or unhappy increase of fruits, be it corn, wine, oil, or whatsoever else the earth bringeth forth: which was experimented by Thales; who, foreknowing a dearth to come, kept-in his fruits, and sold them at an high rate. Sixtly, wars, famine, unusual drought, inundations, death of cattles, changes of Kingdoms, destruction of Princes; and so forth. seventhly, what times are fit to sow, plant, or to do any other thing appertaining to the Art of Husbandry. Eightthly, it giveth much light to those who profess Physic, take upon them to be Pilots, discoverers of Countries and Kingdoms, or will gain them any knowledge in the Art Apodemicall. Ninthly, from this science are made Prognostications and Ephemerideses, needful for all sorts of men. Last of all, it showeth us the temperature of all kind of individuous, all kind of hourly, daily, weekly, monthly, yearly dispositures, alterations, and inclinations.  
Auicenna teacheth us, how that there are ten things which will show unto us fitting time or occasion to take physic; Trembling of the heart, oppression in a man's sleep (some call it Incubus) giddiness of the head, a turbidous countenance, weakness of motion, vehement ruddiness in the face, tears of the eyes, sadness and fear, solitariness, a kind of lassitude, and loathing of meats. And he concludeth thus: Omnis res quae de suo mutatur usu, maxim autem agritudo praesens, medelae indigens iudicat. Our Treatise, wherein I have proved the Bishop of Rome Antichrist, consisteth of ten invincible reasons or demonstrations. Politic fellows, or Philosophers, are commonly bewitched with these ten pestilent evils: They are not content with the present state. Their god is the Commonwealth: their Scripture is Parliament: their life is sensuality: their end is damnation: they are fit for all times; not unmeet for all places: they are content with all religions: they go up and down to hear news: they think their wisdom only wisdom, as the Grecians and Romans did.   

CHAP. XIII. Of confused and promiscuous Numbers.  
WE have gone along in order, from the Vnarie, to the denary Number, being the form or perfection of all the rest. We mean to speak now of others following. I call those confused or promiscuous, which are cited by authors without any order or partition, many times not giving them a right signification, according to their worth and dignity, perchance huddling them together all in a heap, without note and distinction, slightly or perfunctorily passing them over. In this Chapter therefore, according to our module, we will entreat of all their kinds, significations, virtues, extendures, not omitting any one noted by others, to have the least representation of virtue, mystery, divinity included in him. First we, will begin with the twelfth Number.  
There is nothing so remarkable in this, as the twelve signs. For according to this Number, the Ancients have divided the Zodiac, following here in the Moon for their guide and mistress. Every sign they have divided into 30 parts. For the Sun (as they affirm) in thirty days space runneth his course through the twelve parts of the Zodiac. Marry, whether he runneth his course alike, there groweth the question. Some Astrologers affirm, that he runneth over the South signs, 
There be twelve excellent and precious stones, treated of by Lemuius, which have many and rare virtues in them Lib. de mira. natu ac Exhor. ad vitam. op. institu, cap. 58.  swifter than those of the North. In our books therefore as touching Antichrist and his members, we have symbolised something touching these twelve signs, by making the Number of Antichrist and his Ministers, according to Theological, Astronomical, anatomical proportion, to agree with them. Wherein nothing is omitted as touching the lineaments and fabric of that vast and monstrous body, from grounds of Anatomy, nothing belonging to their signs, from rules of Astronomy. So that if I have fitted them with curious points out of Theology, Astrology, Anatomy, Physic, and Metaphysical Philosophy, beyond their expectation; I hope they will ascribe it to the few hours and days I have spent in the Art of Numbering. 
The Kings of France (if we believe Claudius Sisellius) have usually twelve chosen Counsellors of State about them.  This Number is not without his extendure, answerable to his dignity.  
There be twelve Apostles, twelve Patriarches. About the time of those ancient Hebrew Prophets, there were twelve learned Philosophers, that were famous for the Art of Chronography, cited by that excellent Scholar Pererius; Thales Pythagoras, Heraclitus, Anaxagoras, Democritus, Parmenides, Empedocles, Socrates, Plato, Aristotle, Epicurus, Zenum. Cardan, a man of subtle judgement, much reading and understanding, combineth the duty of a Physician in these twelve qualities; 
Lib. de art curan. parua.  Touch, sight, smell, memory, wit, learning, experience, wisdom, judgement, contempt of worldly things, singular love of the truth, diligence. That which the Paracelsians call Antimony, hath twelve excellent preservatives. The first is called Panchreston, helping many evil affections; Pantagogon, fit to purge all kind of humours; Theodoretum, 
There be thirteen mathematical instruments cited by Posse. Biblio. Selec. To. 2. cap. 9  for his divine help; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for his efficacy in preserving of health; Soterion, an wholesome medicament; Lysippyreton, extinguishing all kind of hot agues; Theodoton, a remedy given us from God; Theopempton, sent from God; Panareton, endued with all kind of virtue; Polychreston, good for many things; Isochryson, which is to be equalled with gold; Lysiponon, mitigating all kind of pain and grief. 
There be 18 kinds of pthongs in music, treated of by Prolomy, ●uchde, and others.   
There be fourteen extern channels or passages in man's head, according to some Anatomists. Under the seventeen, those seventeen humours mentioned by Cardan, may be represented. Zoroastres dwelled in the wilderness twenty years. Moses, in his book of Genesis, instructed from God himself, entreateth of twenty two high and profound points, such as were never handled by any Philosopher, jew, or Gentile; 
Polidor. Virgil maketh mention of twenty several nations which worshipped twenty strange gods.  The beginning of the world, God, principles of humane things, that we call Chaos, Deep, darkness, waters, Arid, herbs, plants, Sun, Moon, Stars, beasts, man, the soul intelligent, Angels, Deluge, Giants, Tower of Babel. division of Tongues, and so forth. All these things, and much more, he hath written in such a stile and character, that those ancient Hebrews, Greeks, and Latins, 
L b. 1. cap. 1.  have wondred at his writing. So that some have not sticked to call him God's Secretary, taking pen in hand, to write by his appointment. 
There are twenty two Hebrew Letters, according to the Number of those Latin Elements.  There be twenty four prophetical books, called Canonical, according to the Greek Alphabet. Twenty four Elders are mentioned in the Apocalypse. There were twenty four famous Physicians of Arabia, whose names are these, alphabetically set down in this wise: Aboal, Achme, son to Abraham, Agazo, Asal, Albumazar, Albuer, Ammuram, Anicenna, Auerrois, avenzoar, Ebezenzar, Elabin, Hunim, Hamech, Elengezar, Haly Abbas, 
Saint Hierom affirms, that the Hebrews made them a Cytharen consisting of 24 strings to the form of Δ. Epist. ad Darda. de. instru. music.  Haly son of Abbas, Isaac Abenamaram, Mesne, Rabi, Razis, Sabor, son of Zuzer King of Medoram, Serapio, Xirase King of Med. It seemeth by this, that Physic was in great request in those times, seeing Kings were not only Patroness, but chief professors of that Æsculapian Science; which now by unskilful Empirics 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 Schoolmen, it will easily be proved, that hell hath twenty four several and distinct punishments; Heat of fire, a gnashing of teeth, darkness, smoke, weeping, sadness, aspect of devils, crying, aridity, thirst, sulphureous smell, the worm of conscience, bands, prison, fear, grief, shame, envy, rancour, want of divine vision, the taking away all hope of redemption, 
Andra. Lau. Anato, lib. 5. cap. 8.  proteruous fantasy, mad concupiscence, irascible fury. The twenty fift Number is famous for this, in that there be so many intern holes or crevices in the head of a man, according to the probable computation of some Anatomists. The twenty seventh is a solid Nùber, consisting of three times nine, spoken of before; under which progression, Huga de S. Victore concludeth the quaterne faculties of the soul. The thirtieth Number is not without some secret virtue, being a triplication of the denary; neither doth it want his signification, 
There are 30 Ornaments required in a fair Virgin, expressed elegantly in verse by Cornigerus, which were found in Helena of Troy. Silua. nuptial.pagina. 182.  because, in the space of thirty days, the Sun runneth his course through the twelve parts of the Zodiac, touched before in this Chapter.  
His extendure is famous for those thirty ancient Civil Lawyers, whose books are mentioned in the Pandects of justinian the Emperor. Their several names are also recorded by that excellent Scholar and Latinist, Angelus Politian. There be thirty two teeth in a man's head, by consent of all Anatomists, on both cheeks equally divided. But it is strange, that most men should have so many, and others so few. Some writ, that Enripheus, Cyrenens, and Phirrus that was King of Epirontes, 
Epis. lib. 5. Epis. 11.  had but one tooth in their uppermost jaw; and that Direphna daughter to Mithridate, wanted both rows 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 Zodiac hath thirty five burdens, called in Latin Gestamina. But there is no Number more famous in the Scripture than the fortieth Number. God made the rain to fall forty days together on the earth. Christ made the reign of our salvation to abide forty hours together upon the earth after his Passion, 
M. Vigerius de cham christia.  according to the Symbol of that learned Cardinal. Moses took the Law upon mount Sina, for forty days. Christ, in forty hours, went away Conqueror over heaven, earth, and hell. Helias, fed with one morsel of bread, came in forty days to the Mount of Oreb. Christ, fed with the Martyrdom of his Cross, after forty hours expired, came from darkness to life again. Christ again did fast forty days in the desert, and overcame Satan. Now, for the further explaining of this; some hold, that the soul of Christ remained separated from his body forty hours, taking them from three days: For, he suffered about the vernal Equinoct, that is, at that time when the days and nights are of one length; and about the middle of the day he let go his spirit. So that he died six hours before the Sun went down: because, in the time of the Equinoctial, if the day have twelve hours, the middle of the day hath six before Sunset. He was buried about the completorie hour, that is, about the going down of the Sun. He stayed in his Sepulchre an whole night going before the Sabbath day, and the whole day of the Sabbath, which contain in them twenty four hours. In the morning going before the Dominical day, which was the third day of his death, he rose again. The morning goeth for two hours before the Sun riseth. So that we must believe, his body remained in the grave on that third day, for the space of ten hours. Now, six hours of the day of his death, and twenty four of the whole Sabbath day, make full thirty. Add ten hours more of the night following the third day, and they make up just fotty. Therefore the soul of Christ was separated from his body for the space of forty hours, that is, six before his burial, and after that, thirty four. But in this computation (which cannot be done without exact Numbering) we must observe one singular Note; How that the Evangelists, attributing the space of Christ's death to the Ablative sense, will not have whole days meant hereby, but part of whole days. By this we may learn, how needful the use of Numbers is, to the right understanding of diverse passages in Scripture, whether they be doctrinal, or historical.  
Now, in Chronologie, or just supputation of years, that is, to know how long those ancient Kings mentioned in Scripture, did reign, there is nothing so needful as the Art of Numbering. And if you mark it well, in all their several Reigns or Regiments, no Number occurreth so often as the fortieth Number; as though God had appointed under this Number, the whole race or period of their kingly succession to have been concluded and determinated. As for example: Moses governed forty years; Othoniel, 40; Barac and Deborah, 40; Gedeon, 40; the Philistines interregnum consisted of 40. Saul, David, reigned as many; which I have collected from the computation of Canus, 
I.o. Theo. lib. 11 cap. 5.  who hath joined Theology and Chronologie together the best of any Popish Writer that I know. The Rabbins in their Thalmud speak much touching those forty two divine letters, & such as had them in venerable estimation: 
Lemnius holdeth, that men children are perfectly form in their mother's belly in the space of 30 days, but women in 42 or 45 Lib. de Mira. natura. 4 cap. 23.  but what they signify, and to what use they serve, I could never yet learn from them. It is holden by those learned searchers of natural Philosophy, confirmed by many famous Physicians, that the whole Fabric of man's body in the space of forty five days, is perfectly and absolutely framed in Embryo, or the mother's belly. Epimenides slept for the space of fifty years. This Number must needs be virtuous and famous, for that it representeth those fifty gates of intelligences mentioned before. For, according to those Rabbins, (notable for their Symbolical doctrine) there was nothing before the creation, but God and his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his only wisdom gotten from all eternity. So that the gate of the first creation, being shut from Moses, notwithstanding he sought out the Law by the other nine and forty, I●sue did inquire it by one less; Solomon by two, who (as Rabbi Akib expoundeth) laboured above measure to reduce the same, but could not. Hence, saith Rabbi jacob Cohu, our ancient Fathers walked through many ways, that in the and they might put their feet in these admirable steps of wisdom delivered them by Zadkiel to Abraham our Father. I dare not wade too far among those jewish Doctors, lest I should wander out of my way. For they are mysteries: and I believe, if Sphinxes interpreter were here, he would scarce unfold them. Now, besides the enquiry of these fifty gates and thirty two paths, 
The year of man's age 63 hath ever been accounted perilous, because that where every 7 & 9 year meet together they make seven nine, or nine sevens, being 63 in the whole, and therefore it is called of the Philosophers, Climactericus: In which year and in 70 there have died the most famous men of the world. Christ, when he was here on earth had his 72 Disciples.  they were very curious in searching out the Number of God's name, called Tetragrammaton: which if it be well expounded, say they, will arise to fifty two, according to the Number of Angels. And this Number they slick not to call The college of letters.  
The five and fiftith Number hath his excellency in this, in that according to calippus and other ancient Astronomers their calculation, all the Planets with their Spheres, either retrograde or stationary, contain just the quantity of this Number. The last Number that I mean to speak of, is the seventy two, famous for so many years together, from the translation of the Bible out of the Hebrew into the Greek Language, by those seventy two interpreters, by commandment of Ptolemy the Ægyptian Emperor; being a work that could not have been done with the help of man, if the holy Ghost (whose interpreters no doubt they were) had not seconded them, beyond their own expectation. Of these and their diverse celles appointed them, with certain questions propounded before the Emperor, you may read in Aristoas a Greek Author, though I am not ignorant how that Vines (upon what warrant I know not) hath laboured to impeach his credit, by counting him for a counterfeit, as elsewhere I have noted.   

CHAP. XIIII. Happy, unhappy Numbers.  
ITearm them happy or fortunate, which either in their syllables or elements exclusive, or their sense inclusive, bring some notable or joyful tidings, either present or future; or otherwise being as uttered by God's own mouth; or by his Prophets, have been esteemed holy, venerable, of high account until this day. In Genesis we find it written, Ipse conteret caput Serpentis; referred to the seed of the woman, and not to the woman herself, as some Popish Interpreters will have it. This was, sure, an happy promise made, representing the quaternary Number, being uttered in so many words. For, Christ, which was the seed of the woman, hath played the Conqueror, four manner of ways: By freeing us from original sin, wherein Adam and Eve both were first polluted; by breaking the snares of Satan, who had tempted them; by triumphing over the power of hell; by trampling death and his sting under his feet. This quadruple blessing, being a pledge of his promise made to our first parents, could not choose but be acceptable to them and their posterity. The Angel Gabriel, for the confirmation of this promise, in his salutation unto the Virgin Marie, spoke two words, more powerful, more ponderous, more remarkable in their few elements, than of every man can be well understood. What are those? Aue Maria; containing the binary Number, every letter almost including within it some secret mystery. Which no man doth better expound, than that ancient Father Irenaeus, in this similitude: As Eve was seduced by an Angelical Speech (he meaneth, 
Lib. 5. cap. vlt.  the temptation of that Serpent), whereby she might flee from GOD, having prevaricated his Word: so this Eve, by the Angel's salutation, was evangelized, whereby she might bear Christ, being obedient to the Word. And as the one was tempted to forsake GOD: so the other was persuaded to obey GOD; that one Virgin might be the others Advocate. And as mankind was subject to death by the means of a Virgin: so it was restored again by a Virgin; the virginal inobedience of the one being equally poized with the virginal obedience of the other. Now, Irenaeus hath not only alluded to the Angel's salutation, by calling her Blessed, but unto the bare elements, aswell typically to be understood; wherein this message was delivered: for, Aue, by inversion of the letters, is Eua. As then the first Eu●, by prevaricating God's Commandment, did flee from the face of God: so the second, by bearing Christ in her womb, and being made obedient unto the Word (for, Irenaeus must not otherwise be understood), hath been a principal means or instrument to reconcile us again to God, which was Christ the second Adam. For, whereas he saith, that the second Eve was made an Advocate for the first, it is meant, that her obedience to the Word, was acceptable before God, bearing him in her womb, that should be the Redeemer of his people; that as by the disobedience of the one, sin entered into the world: so, by the obedience of the other, an universal restauration should be looked for again. So that if any thing were admirable and praiseworthy in that virgin, to make her an Advocate for the other (to use Irenaeus word), it was surely her obedience to the Word spoken by the angel, conjoined with a lively faith, that she should bear a Saviour; and no otherwise. I could insist upon many others of this kind; as, The blessing bestowed upon Abraham, In semine tuo benedicentur omnes nationes; the song of the three children praising the Lord in the fiery furnace; the Song of Simeon; the Farewell of Stephen, couched in these seven words, 
Some will have the 7 words that Stephen spoke at his departure, to signify those 7 heavenly graces that shined in him.  In manus tuas, Domine, commendo spiritum meum; and those spoken by the Prophet, Ecce. ex tribu jesse; meant by that victorious Lion of juda: all which contain no vulgar representation or signification of Numbers included in them. But, leaving them, we will come to those words of Christ upon the Cross; expressing the most happy, most courageous and triumphant conflict that ever was endured since the world began. Neither do I think, that those words were uttered by any kind of lamentation, as some imagine; but rather from invincible courage and magnanimity, if a famous and learned Cardinal of Rome, in his exposition, deceive me not. That which I am to insist upon, as especially serving my purpose, are those two Hebrew words, Eli Eli; containing the dual Number in form as they lie, but in their proper signification representing the two Persons in Trinity; making this parcel of Scripture (to the unfolding of which, many learned men have employed their wits) to be fare otherwise understood, than the bare elements seem to import. Now, because this Cardinal's exposition (as seemeth to me) wresteth not the sense of Scripture, but fitteth my purpose; and, of all others that ever I read, setteth out most lively the victory of Christ upon the Cross, I thought it good, word for word, to set down as followeth.  
After he had repeated the words of Christ expressed by the Evangelist, thus he commenteth: If our Lord jesus Christ was not forsaken; if he fell not from the strength of his mind; if not from hope; if he knew assuredly, that his soul should not be left of his Divinity, but should be joined with his body again; if he left his momentary life willingly, it is not fit that Christ should utter those words in any lamentable sort, My God, my God, and so forth. And therefore I think beer lies a mystery; 
Marcus Vigerius.  which I had rather bear and learn, than express or teach: yet I will say something, not far from our Saviour's meaning, as I think. Our Lord jesus Christ was the Son of God, and trui God, the second Person in Trinity, God with the Father, God with the holy Ghost; all three as one God, and by that union altogether impartible, indivisible, and wholly inseparable the one from the other: and yet the Son suffered on the Cross; not the Father, nor the holy Ghost. When the work of our redemption was taken wholly in the Person of the Son, all three together, the Father, Son, and holy Ghost, worked. All three appeared in his natinity. The Son was born alone. His peregrination, his doctrine, his miracles, his Passion, his death following, all three worked and effected: the Son alone suffered. This mystery, this ineffable Sacrament, this inaccessible Secret hid in darkness, the Lord jesus would have open by these words; that if we may not ascend to the same wholly, yet in part we may learn with sobriety and trembling. My God, my Father, my God, my holy Spirit, who hitherto have laboured in all things with me, but I only have suffered all things; wherefore have you forsaken me, and are now separted from ●●ee in bearing this Cross? So that these words of Christ shown forth the magnitude of his mind, and no fear at all.  
Hitherto that Cardinal, out of his book called Decachordum Christianum, 
The Scape-goat, mentioned in the old Testament, hath euer been accounted a figure of the Passion of Christ.  written upon the life and Passion of Christ. To whose words may be added, for the further explaining of this secret Symbol; As a man, that, in the midst of his enemies, being forsaken of his friends, fighteth the more valiantly, under hope of victory: so Christ, in this agony hiding his Divinity, or laying it aside for a time, forsaken of his two friends that so long had worked with him (God the Father, and God the holy Ghost), all alone, and in his own proper person, did manfully and victoriously undergo the terrors of death. So that whether we consider the word Eli, from his tripled element representing the whole Trinity, or the word doubled, expressing but two persons, the Father and holy Ghost, it cannot choose but stir us to an exceeding admiration and contemplation, as often as we read them; but far more, if from our dull senses and feeble understanding, we were able to comprehend them. I must confess, that the Cardinal's doctrine seemeth directly opposite to the common torrent of some English Divines: but my protestation is not to over sway the opinions of others better learned than myself, to build my faith (which is the anchor of a Christian man) upon the fancie-full opinion of any private man. Only this I must say by way of just defence, that he was learned, religious, exceeding devout, from whom I borrowed it. Who although he savour Popishly affected, by reason of the corruption of those times he lived in, yet he is nothing so superstitiously given as many of his fellows were.  
Their doctrine then, who maintain that Christ upon the Cross did suffer pains of the damned and reprobate, seemeth very harsh to me. And I would have them take heed, 
All the Fathers do speak but of Christ's bodily sufferings, If therefore one drop of his blood was enough for the redemption of mankind, much more so many streams of blood issuing from all the parts of his body, as if it had been a precious ointment.  that whereas Christ at his nativity, his circumcision, in all his works and miracles he did in his life time, was both God and Man; upon the Cross, and in his Passion, by a strange kind of divinity, never dreamt of in the Primitive Church, he should show himself less than a God, less than a man. From Scriptures, if we go to stories of the Church, plenty of happy Numbers will be found. The most ancient and of greatest moment, is that which was spoken from heaven to Constantine the Emperor, when he fought against the Tyrant Maxentius in these words, In hoc Signo vinces. Which four elements have no small virtue and admiration included in them, portending more intrinsically, then extrinsically they seem. For as there was visibly seen a form of the Cross in the element: so the figure of this Cross is agreeable to the four words uttered, which doth make the excellency and wonder of it far greater than outwardly it appeareth.  
This figure therefore of the Cross (that I may unfold so great a mystery) of all others is the straightest, containing four strait Angles, according to those four elements resounding from heaven. And it is the first description of that we call Superficies, having both longitude and latitude, which some aver to be corroborated with those heavenly powers, because their strength resulteth by the rectitude of Angles and beams. Whereby it cometh to pass, that the Stars are then most potent, when, in a celestial form, they obtain four corners, 
They that show themselves enemies to this ancient and venerable sign, being no other than a badge or cognisance of our Christian profession, will become enemies to Christ who suffered upon this Cross.  and by projection of their beams one from another, do make a Cross. Which also hath great correspondency with the quinarie, septenary, and novenarie Number. Therefore among the Arabes (men that were curious in the search of high mysteries) the sign of the Cross was had in no small admiration, as being a most firm receptacle of all manner of heavenly intelligences. Other Numbers I count unhappy, which by their exposition do signify or portend some fatal calamity to men. As, in Scripture we have Man's, Tekel, Phares, spoken to Balthasar: which, expressed in three Hebrew elements containing the ternary Number, did (no doubt) signify unto him a threefold calamity or downfall; The ruin of his Kingdom, the sacking of Babylon, the letting-in the river Euphrates for the passage of Cyrus and his host, as a just punishment denounced against him for his threefold sin and wickedness; Pride, Idolatry, drunkenness. Of this kind there will be found many in Scripture; as, Christ's word denounced against Hicrusalem, those which he spoke to the rich man; Paul to Demas; Peter to Simon Magus; the holy Ghost in the Apocalypse, to the Church of Laodicea: which all contain some inward secrecy of Numbers, parted from their elements, or which, without exact calculation both of words and letters, may not be well understood. So that such kind of Numbers, as these be, may be called  or implicit, because they be not properly taken for Numbers, except the words or elements are divided from each other, wherein they are secretly or inclusively touched. The last Number I mean to insist upon, is out of the Apocalypse, included in the word Lateinos; A word of such hidden and impenetrable mystery, that since Saint John's time that did utter it, it is a thousand and six hundred years, and yet among some it is hardly understood. Yes, this word of all others hath frighted the B. of Rome more & his ministers, than the D. of Bourbon did, when he and his soldiers seazedupon the city of Rome, made his Holiness to entrench himself in his castle of S. Angelo, & could not be redeemed nor his Cardinals without a great sum of money. To unfold this secret Number I need not, seeing I have performed this task already in our Books against Antichrist. Sure I am, it consists of 8 elements, cuery letter containing a Number, more or less; and it is the Number of the Beast; and his Number is the Number of a man, as well in Hebrew, as in Greek: and I do not doubt, but this Number, rightly numbered according to Theological Computation, will confound him and all his numbers, although they be almost numberless. For brevity's sake, I let pass those Climacterical or Enneaticall years, consisting of 63 and 70, making either seventimes nine, or mine-times seven, which have been fatal to sundry learned and honourable Personages; as also the octonarie month, being found noxious and prodigious to the birth of children, by reason of the malignant disposition of Saturn; judicially handled by that learned Anatomist, 
Lib. 2. quast. 38.  Andraear Laurentius. Neither have I leisure, curiously to insist upon the opinion of that learned Clerk, Hugo de S. Victore, 
L. 2. didas. c. 3  as touching the term of man's life, consisting of 80 years, handled with much subtlety and dexterity.   

CHAP. XV. Mystical and Symbolical Numbers.  
I Call them so, that either from or under their riaked elements, their proper names and significations, represent some unknown power or energy, or, for some other respects, contain some Secret in them. There be many of this kind; and therefore I will runne-over but some of the chiefest and choicest among them. By the sixt-daies-work, our Rabbins understand six extremities of building, proceeding from Bresit, as Cedars do from Libanus. They hold, that Messiah Eno● maketh his conjunction with the denary spirit and Levite; that to the firmament, and waters under the firmament, and the visible heaven, are attributed 17, 18 and 19 gates to every one according to their degree; which, put together, do amount to four more than those which were mentioned in our thirteenth Chapter. They hold again, that out of the spirit, is produced the word and voice; yet these three are but one. Those which they call Imperfections of influences, in their collection communicant arise from 10 to 5110. That which they call Absolute in the subject, proceedeth from the unity to the novenarie, Order processive surmounteth from ten to ninety. Substance in things proper remaineth entire; but their imperfections, from an universal collection, go from 20 to 7670. Imperfections of parts in distributing of virtues, proceed rightly from 25 to 2838. Whether these be mystical, symbolical, or Cabalistical Numbers, it skilleth not greatly: sure I am, they pass mine intelligence. Capiat, qui capere potest. I have borrowed them of purpose from those Synagogicall Doctors, to exercise the wits of those who are better Arithmeticians than myself. I mean to go to others more familiar.  
When God made the world, he said It was good. This word Bonum includeth five elements, having a secret signification: for, this creation was good five manner of ways; As touching the Creator, that was God; creature, that was man; form, that was the beginning of all things, one of Orpheus' Principles; matter, that was prima Idea, as Plato holds; workmanship, which is no other than his eternal Wisdom: Or this way; Good, to contemplate, praise, glorify, extol, worship his Power and Majesty shining therein. It was said to Abraham as touching the promise, In semine ●●o, and so forth, mentioned in the Chapter going before. Now, Isaas was born of this seed; which some writ with six elements, agreeable to the promise couched in six words. Otherwise it may signify those six places he dwelled in; Canaan, Ægypt, Gerar, Beersheba, Sodom, and the Cave wherein he was buried: for, the grave, in many places of the Bible, is called An house or dwelling, by a metaphor much used among the Hebrews,  
Besides these, there are proper Names belonging to God: which, either divided into Numbers, by parting of their clements, or without Numbers, have secret and mystical significations. Which being seven in number, 
Septenarius nusmerus est omnium aliorum perfectisimus. As touching the signification of these words, see more in Lemnius exhor ad vitam optim. insh. cap. 59  according to the septenary perfection, it is admirable to tell what they signify in the Hebrew Tongue. The first is Eloth, signifying GOD. The second, Eloi; as much as to say, My God. The third, El: which if it be pronounced with a thin aspiration, it signifieth God; if with a sharp, one that is strong or valiant. The fourth is Adonai, signifying Lord. The fift, Sabbath, that is, Lord of the Sabbath: some others interpret it, Lord of virtues. The sixth, Saddai, that is, apt or potent. The seventh, Am, which is a name ineffable; according to that spoken to Moses, I am that I am: or, My Name is from one generation to another. The Greeks call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, wanting vowels or syllables. The Samaritans called him jube; 
The earth fiddib, 2. cap. 29.  not knowing the force and etymology of that word, as you may read in Nicetas, from whom I have borrowed this interpretation. Now, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Greek is not without his numeral application. For, whether you will have him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, He that is, signifying his essence; or Bonus, because it is the proper appellation of God, saith Denuis; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because by his course or ambite he containeth all things both in heaven and earth; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 
God is called A consuming fire in Scripture, because he consumeth the tents of the wicked.  from burning (making all a quadruple Etymon), it cannot be, but that unspeakable mysteries are contained under these appellations. Now, the words, Good, just, holy, being but his attributes, represent his nature well, but not his essence, which (to speak truly) is ineffable. To call him Lord, King, and so forth, signifieth his habit to things opposite, because his power stretcheth from four denominations. He is Lord unto those who are subject to his dominion; King to others who are under his government; Creator of all things created; Pastor over those whom he feedeth. We will come now to the Apocalypse, to see what secret Numbers we can find there. There is no place of the old and new Testament, that affordeth such plenty.  
The first Number is α and ω, representing the dual number, 
Chap. 1. ver. 3.  which I have unfolded in our fourth chapter. Seven Churches of Afia are not without a mystery: 
Verse 11.  which some will have to be an Antitype of our Protestant Churches; Helvetia, Switzerland, Geneva, France, Flandirs, Scotland; England: how truly according to historical narration, let others indifferently consider. For my part, I dare not contradict them, seeing the spirits of former Prophets (according as hath been fore-prophecied) must be subject to those later. And in prophesying we find it true, as well as in other learning, which One saith, Semper deprehendit posterior atas, quod non vidit prior. Seven Candlesticks signify seven Churches. 
13  By those seven Stars, 
16  are understood 7 famous Doctors of the Primitive Church. 
C. 3. v. 1.  Seven Spirits represent those seven distinctions of gifts, abounding in those seven Churches mentioned before. By ten days, 
C. 2. v. 10.  are mystically understood ten years: and those ten years make a type of the ten-yeers persecution under Traian the Emperor. 
C. 3. v. 12  By the word Jerusalem, is meant a twofold Hierufalem; One in this life, when the Church of God shall come to his perfection and purity, anon after the fall of Antichrist; the other an heavenly Jerusalem, where the souls shall rest, symbolising two Sabbaths, mentioned in our fourth Chapter. 
C. 4. v. 3  By the jasper stone, Sardine, and Rainbow, are represented the three Persons of the Trinity. The jasper signifieth the Father; Sardine, the Son; Rainbow, the holy Ghost. Four beasts signify four ages of men wherein the Gospel shall be preached: 
8  others apply them to four principal teachers in God's Church. 
C. 7. v. 1.  By four Augels, are meant these 4; Contention, ambition, heresy, war 〈◊〉 which are four messengers sent from God to punish the earth. And all these proceed from four corners of the earth, that is; Contention, from the East; ambition, from the West; heresy, from the South; war, from the North. What could be more contentious than the Eastern or Greek Church? What more ambitious than the Roman, who hath enriched herself with the spoils of other Churches? As touching the South parts, it could not be, but much heresy preutiled there, seeing Pelagius the Monk came from thence. Concerning the North, it hath ever been a Pronetb; Ab Aquilome awnemalum.  
By those Numbers of Tribes, 
C. 7. v. 4.  is meant not only the calling of the jews, but of the Gentiles. 
C. 8. v. 10.  By the great Star which fell from heaven, is meant Arr●us; who, with his bitter heresy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath corrupted the Fountains, that is, the pure and incorrupted water of God's Word. By the second Star, is understood the Pope or Mahomer; which you will. Those two Witnesse● signify the two Testaments. In that it is said, 
C. 11 v. 3 V. 18  The Gentiles were angry, we may find the Papal malice truly represented, furiously enraging against two worthy instruments of God's Church, john Husse, and Ieroms of Prague, for maintaining the doctrine of Christ. 
C. 12. v. 7  By Michael and his Angels, is meant Constantane the Emperor, and his Christian Army; by the Dragon, Maxentius, Maxemi●ius, Litinius, and others, sighting against him. The beast that riseth out of the sea, is the Bishop of Rome: his seven heads and ten horns signify those 7 hil● about Rome; his power and principality being defended with ten mighty Kings of the earth. As touching the word Lateinos, read our third demonstration; proving, that the Bishop of Rome is Antichrist. 
C. 14. v. 19  By those 1600 furlongs, some understand the whole Region of England burning with persecution in Queen Mary's time: for, 1600 furlongs make 200 English miles. 
C. 17. v. 9  Seven Kings signify so many kinds of Romish Governors, successively succeeding one another. Under those ten horns, ten Kings are figured, which shall fight against the Beast; answerable to the other te●ne, which took his part. By Babylon, is signified a twofold Babylon, Constantinople and Rome: as heretofore there was one in Chaldea, another in Ægypt. As there is a twofold Church, a twofold Babylon: 
C. 20. v. 5. & 6  so there is a twofold resurrection understood in the Apocalypse; The one, to the embracing of the Gospel; the other, to be partaker of those joys prepared for the Elect.  
See how in a little room I have analyzed or epitomised all or the most part of those mystical Numbers cited in the Apocalypse. Who then, without the Art of Numbering, or the Spirit of God assisting him, is able to unfold the one half of such hidden, impenetrable, symbolical, and unspeakable mysteries? They therefore that boast themselves to be Secretaries of the holy Ghost, and think they are able by common intelligence to comprehend all the secrets of this book, err greatly, and cause others to err as well. For, as it hath pleased God to open them to many, by illustrating this age far beyond all others in all kind of knowledge whatsoever: so he hath (no doubt) reserved some of them to himself. So that no man in all his life time, no, not in a thousand years, if he could live so long; no not the most learned and judicious Divine that ever took pen in hand, by any long study, practice, or contemplation, is able to comprehend them all. This to be true, I dare maintain from the testimony of Irenaus; who, taxing certain. Heretics for the curious searching of forbidden mysteries, 
Lib. 2. cap. 4.  concludeth in these words: Si ergo et in rebus creaturae quaedam ac carum cognitio adiacent Deo, quaedam autem et in nostram venerant scientiam: quid mali est, si et corum quae in Scriptures requiruntur, quaedam quidom absoluamus secundum gratiam Dei, quaedam autem commendemus Deo; ut semper quidem Deus doceat, homo autem semper discat?   

CHAP. XVI. Theological discourse touching divine Numbers.  
BEcause I have spoken before something of Theological Numbers, I thought it good in this Chapter to discourse as touching the Art of divine Numbering; that unto young Students, or novel Divines, desirous to be skilled in such an high mystery, I may prescribe a certain Idea or platform for them to imitate. Which I cannot better do, than out of the words of Saint john, to frame them a kind of ladder or scale, whereon to set their feet, or by whose direction they may safely walk without error. john, desirous to unfold unto us as much of the Divinity of Christ and his humanity, as might be fitting for us, beginneth thus by Numbering: In the beginning was the Word, and the Word was with God. For one of the second order, is God himself: and whereas within his divine essence, production of two remaineth (for, Number consisteth of himself, according to Beetius an excellent Peripatetic; and according to One, the binary Number alone naturally is procreated), it must needs follow, that those two Saint john speaketh of, the beginning and the Word (the one of order, the other of Number) must of necessity be God, because within God there can nothing be but God. These three therefore, the beginning, the Word, and God, being the original or fountain of all thing, whether they be celestial, supercelestial, terrestrial, corporeal, incorporeal, Angels, men, brute beasts, plants, and so forth: these, I say, comprehend but one essence, seeing that God is one, and his unity is indivisible, as the Vnarie Number is. For, this essence of God is nothing at all divided, although two productions or emanations are numbered out of one: as in corporeal things many times it happeneth, that unity, moved into duality (if it be lawful for me to make such a comparison) proceedeth to the ternary, the substance of things remaining (for, in the turn Number no composition can be perceived), as of a branch, or bough; but more fitly, the body of a man, his arm, or finger. Out of one therefore, produced unto two in divine things, ariseth the Trinity: unto which if essence be given, formally distinguished from them, it will become a formal quaternity, which is infinite; one and the Number of two, being the substance, perfection, and end of all Number; which, by a collective kind of progression, make ten in the whole, according to Arithmetical and Geometrical computation, maintained often in this discourse.  
Besides the Number of ten, there is nothing; for, it fetcheth his beginning from one, and goeth backward to one, ending where it began, and beginning where it on death. So that worthily and most divinely, according to John's sacred Arithmetic, In the beginning was the Word, and the Word was with God, and God was the Word; and all three were one Word, only divine, infinite, incomprehensible, extrinsecally associating itself to man: from whose light infused, all inferior virtues are directed, derived, & governed; that is (according to the exposition of the Hebrews) so long as the understanding, intelligent, and intellect (expressing the ternary Number) be one and the selfsame. For, as the Prophet saith, inspired (no doubt) with a divine Vision of the Trinity, In lumius tua videbimus lumeu; that is, 
Deus ipse est lumen immensum, in scipso consistens, ac per se in omnibus, et extraomnia per immensum. Lib. 5.  from the influence of the mind which floweth from thee, we understad & are rectified, according to Phyle's explication. Now, if a man should go further by numbering or should at least find out the ternary Number, whereby the Trinity is expressed in these words; Qui est supra omnias, peromnia, et in omnib●●, it cannot be but that Ine●aur (a notable expounder of the Apocalypse) will give us much light to the understanding of this mystery. The Father, saith he, is over all things, and he is the ●●●ad of Christ: through all things the Word is, and he is the Head 〈◊〉 the Church: the Spirit is in all things, and he is the Water of life, ●●ich the Lord bestoweth upon them that believe in him, and know●●●at he is the Father of all things; over all in all. From hence ●wee should go, as by a ladder, to those three Theological ●ertues, or to those words in the Gospel, There are three that care witness in heaven, and so forth, to find out their virtues ●y numbering, or to any other Theological Number mentioned in Scripture, especially the ten Commandments, including both the ternary and septenary Number, by distinguishing the first and second Table; how much think you might be added to the study of Divinity, by such a kind of Arithmetic, practised but of a few, and that jejunely, God wots, without a●t, without wit, without learning? But, leaving this for a taste, until I may be better able to furnish a greater banquet, I will proceed to the next; referring the Reader to Hugo de S. Victore, who hath laboured much in this kind; and in his book called The Schoolmaster, hath showed more light to the opening of sacred Numbers, than any Father of the Church that I know.   

CHAP. XVII. Arithmetical Discourse.  
I Mind not in this Chapter to play the Arithmetician, by putting Numbers for cyphers, cyphers for Numbers, as though I were an Accountant, or bred up in a merchants or Scrivener's shop. No: I mean to frame a scale or ladder according to Theological Arithmetic, such an one as never was devised by any man before. This is no otherwise then a secret manner of discoursing, as touching the subjects of every thing, according to the harmony of Numbers, figures, concents. We know, that Numbers work much on the soul; figures, upon bodies; consent, upon creatures. I will frame our scale first; afterwards we will proceed in order to speak of all their subjects. Our scale containeth six degrees, beginning from the higher most to the lowest. The first is the Architypall world, in which is 〈◊〉, that is, the divine essence, being God himself. Second is the intellectual world, in which are intelligences. Third is the celestial, in which are those simple bodies, wanting all kind of permixtion. Fourth is the lesser world, where are placed those rational bodies. Fift is elementary: in this are placed those pure, natural, and artificial creatures. sixth is the infernal world, wherein those evil and malignant spirits bear rule.  
In the architypall world, from whence comes the Law of providence, discourse is made as touhing God, by simple Numbers, which properly signify divine things; as, denaries, celestial; centenaries, terrestrial; millenaries of the world to come, exemplified in this wise: First, the divine essence is one, the fountain of all virtue and power. Secondly, it contains in itself eternal productions, according to the will and understanding. Thirdly, existing in persons, the Father, the Son, and the holy Ghost. Fourthly, the existing Law of providence, and of eternal happiness in his holy and most blessed name 〈◊〉; Fiftly, the existing Redeemer by the price of his five wounds of his bitter passion, and in the name and virtue of CHRIST, called Pentagrammaton. Sixtly, by creating and perfecting the world on the sixth day, redeeming it again the sixth day. seventhly, resting from his work, called the Sabbath. Eightly, full of justice and that justice, the fullness of justice Ninthly, for that in the ninth hour he let go his Spirit. Tenthly, in that the tenth day after his ascension, he sent his Paraclete, that is, the holy Ghost. Eleventh, by sending his heavenly grace, that is, his comfortable Spirit in his most holy and blessed name. In the intellectual world, from whence comes the Law of destiny, discourse is made from intelligences in this wise: First, the foul of the world is one supreme intelligence, the first creature, the fountain of life. Secondly, it is fellow unto Angels, which hath constituted that there should be two intelligible substances. Thirdly, there are three hierarchies of Angels, three degrees of the blessed, four triplicities or hierarchies intelligible, four precedents over the corners of heaven, four governors of the elements 4 beasts of sanctity, 4 triplicities of Tribes, four triplicities Apostles, 5 intelligible substances, six orders of Angels, which are not sent to govern beneath, 7 Angels which stand before the Throne of God, eight rewards of beatitudes, nine companies of Angels, 9 Angels governing by triplicities, 10 orders of the blessed, bearing rule from the seprenary Number.  
In the celestial world, from whence the Law of nature is considered, 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 signs, so many qualities of celestial elements, five erratical Stars, called Domini terminorum, six Planets passing from the Eccliptick, thorough the latitude of the Zodiac, 7 elements are adjoined to these with the Sun, eight visible heavens, 9 moving Spheres, ten Spheres of the world, twelve signs of the Zodiac, in four triplicities of signs. In the lesser world, from whence the Law of wisdom consisteth, there is to be considered first one living thing, and last dying, two principal seats of the soul, three parts corresponding the threefold world, four elements of man, so many powers of the soul and judicial faculties, four moral virtues, four elements of man's body, four spirits, humours, complexions, five senses, six degrees of man, seven members integral, distributed unto Planers, seven holes or cavernacles of the head, eight degrees of beatitude, nine senses outward and inward, ten arteries or pores of the inward man.  
In the elementary World, where the Law of generation and corruption abideth, there is to be found one subject and instrument of all virtues natural and supernatural, two elements producing a living soul, three degrees of elements, four elements, as many qualities, seasons, corners of the earth, perfect kinds of mixed things, so many kinds of creatures answerable to those elements, five kinds of corruptibles, or Species Mixtorum in Plants, metals, stones, six subsanticous qualities of elements, seven birds of Planets, so many fishes of Planets, metals of Planets, beasts and stones, eight particular qualities, nine stones, representing nine companies of Angels, ten beasts of sanctity lifted up to heaven, twelve plants, so many stones, twelve months, so many birds, twelve sacred beasts and trees, mentioned by those who have treated any thing touching Orphical Theology.  
In the infernal world, where the Law of wrath and punishment endureth from everlasting, there is to be seen one Prince of rebellious angels, two captains of devils, two things which Christ denounced against the damned, three infernal Furies, three infernal judges, so many degrees of the damned; four Princes of devils bearing rule in the elements, called by Saint Paul, Airy spirits; four rivers infernal, answerable to those in Paradise, so many Princes of devils appointed over the four corners of the world, five corporal torments; six devils, Authors of all calamities; seven infernal mansions, if we believe Rabbi joseph, in his book called Hortus Nucis; eight rewards of the damned, nine orders of evil spirits, ten orders of damned: to whom if you put the souls of the damned, and three degrees of the damned, they make just twelve degrees of devils and damned. He that can attain to the Secrets of this scale, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facile cognoseets, to use the words of that notable Peripatetic, that is, in one word, he shall be able to comprehend both the sympathy and antipathy of all this whole Universe set before his eyes to contemplate: he shall consider order, which precedeth substance, which bringeth propriety, which telleth us what is absolute, simple, subject, what is the imperfection of substances, of influences, of parts; with many other singularities, beyond all formal, natural, and artificial Arithmetic. Which scale, in one entire sum, hath showed as much as in this whole discourse in gross hath been remonstrated: so that it is no other than a compendious subtraction of the others confused and copious multiplication.   

CHAP. XVIII. Geometrical discourse.  
WE may discourse as well by those Geometrical Figures, seeing such manner of Figures consist of Numbers. Whereof their first Number is correspondent to the unarie and denary; called Circulus because that unity (the centre & circumference, of all things) and the tenth Number coaceruated in unity, return backwards; from whom the end & compliment of all Numbers have their beginning. The Paracelsians do so wonderfuly admire and praise the unarie Number, that they stick not to define a Spagyric after this manner: Spagyricus is est, quicunque novit optimè discernore verum à falso, à bono malum, et impurum à puro segregare, et abycere binarium, unitate sernata. It is much in request among our Geometricians, though they use not the name so much, but the thing itself. A circle therefore (being to them in stead of the unarie) 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 every point. 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 virtue of his equinarie and lineature which he hath both within and without; within having five Angles obtuse, without, five sharp, circundated with five Hexagonous Triangles, containeth a wonderful mystery. 
Exagonius est triangulus, qui omnes habet acutos angulos.  Which may be said touching other figures; as the Triangle, Quadrangle, Hexagonon, Heptagonon, Octagonon: of which many, by reason of their multiplicious intersections, have diverse and different reasons of discoursing, according to the variable s●●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 pentagogis duodecim integratur, habens angules planos 60. solidos 20. Icohedron est, quod ex 20. Isopleuris componitur, et contmet angulos planos 60. atque 12. solidos.  Put hereto that which we call Algebraicall demonstration, whereof discourse may be made; which is no other than restauration of Number, if we believe Euclid. I have spoken as touching the figure of the Cross in our fourteenth Chapter. But this must not be understood of such kind of figures only which have secret significations in them, but of all others used in Geometry; as, the Spheres, Tetrahedron, Hexahedron, Octohedron, Hedron, Dodecahedron, and the like; whose interpretations I have caused to be set down in our margin.  
So Pythagoras, and after him Timeus Locrus, and Plato, gave us to understand, that the first Cube of earth consisted of eight solid angles, twenty four planes, six bases quadrated in the form of a balance. But they attributed to the fire a Pyramid, containing four bases Triangle, and so many angles solid, and twelve planes. To the air they appointed an Octohedron consisting of eight bases Triangle, six angles solid, twenty four planes. To the water they assigned an Icohedron of twenty bases, twenty angles solid. To the heaven they gave Dodecahedron, composed of twelve bases Pentagonous, twenty angles solid, planes sixty. He that is not superficially insighted in these Geometrical Figures, can never attain to the Art of true Numbering. To the gaining of whose knowledge, Euclides Demonstrations, or Pappus Mathematical collections (especially if they were perfect) will be of much worth. But if they may not be gotten, Possevines 15. book of his selected bibliotheke, entreating of Mathematical discipline, will serve in stead of the other, because there he hath abbridged the whole work of Euclid, or else hath drawn it from others, who took it in hand before him, into a Compendium, by deducing all those Mathematical Numbers into certain Theorems, which are illustrated with a short scholy.   

CHAP. XIX. Harmanicall Discourse.  
MVsicall harmony bringeth not a little faculty of discoursing, seeing her power and virtues are so great, that she is called The Imitatrix of the stars, of the soul and body of man. 
Harmony consists of 7; Sons, intervals, kinds, constitutions, tones, mutation, melody; handled at large by Euclid.  And when she followeth celestial bodies so exquisitely, it is incredible to think, how she provoketh those heavenly 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 sadness, boldness or tranquillity; and so forth. We find by experience, that she draweth Beasts, Serpents, Birds, Dolphins, unto the hearing of her modulation. It recreateth the mind of man with Pipe, Fiddle, Timbrel, Harp, Lute, Citharene, Organ, and with divers other instruments. It erecteth the mind of man. It cureth diseases, especially that our Physicians call Tarantula; which maketh a man to run mad, never leaving off kipping and dancing, till it be cured by some melodious harmony. It moveth Captains to war. It easeth and moderateth high enterprises and great labours taken in hand. It recalleth furious and frantic persons from sudden and desperate attempts. It comforteth travellers. It moveth pastime. It mitigateth anger, letificateth those that be sad, pacificateth such as are at discord. It temperateth choler, and (to conclude all in a word) it expelleth all vagrant, wand'ring, and imaginary cogitations whatsoever. 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 (Euclid calleth them Pthongos) by harmonical compositions, tones, move, sons, aswell instrumental as natural, proceeding from the imperious conception of the mind, affection of the heart and fantasy; as also, consonous and propin quous fundaments of kinds, symbols, similitudes by analogy, concord of natural and artificial voices, do take sweetly their beginning from hence. The use and necessity of all which is so great, that one discourseth of them in this manner: Si nihil moveretur, sed omnia quiese●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 infer, that without motion and musical harmony (whereby all things consist) neither the higher heavens, nor the lowermost Planets, no, 
Non est hannonice compositus, ait Augustinus, qui harmonia non delectatur.  not the soul and body of man (framed from harmonical symmetry) could perform their duty. Therefore the necessity of music 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 hour, not for a minute; no, which is less, not for a moment.  

Musica, apud Ciceronem, in tribus consistit; Numeris, voribus, modis. L. 1. de Oratore.  Now it is to be noted, that all consent is either of sounds or voices. Sound is a spirit. Voice is a sound and spirit animated. Speech is a spirit uttered with a voice or sound signifying something; whose spirit, by a certain sound or voice, goeth out of the mouth. Calcidius, a great Platonic, holdeth, that it is sent from the innermost part or penetral of the heart or mind. 
Others make another 3 fold di●●ision, thus: Vnum genus musica est quod instrument is agitur: alterum, quod fingit carmina: ●erlium, quod instrumentorum opus carmenque di●udi●at.  And whereas all kind of music consis●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 consent and the voice, we may proceed thus: Among the Planets, jupiter, Sol, Venus, Mercury, are owners of consent; others, more of voice than consent, as Saturn, especially of such as are sad, rawking, grave, slow, and of those sounds verging towards the centre. Mars preoccupieth such as are sharp, acute, threatening, swift, angry; The Moon, those that be mediocrous; jupiter, grave, constant, studious, pure, graciously sweet and energious; Venus, lascivious, luxurious, effeminate, voluptuous, and such as be in their circumference dissolute, dilatous, quaint and delicious. Mercury hath remissious concents, multiplicious, and with a certain strenuity, 10 vial and iucund. From those particular harmonies, jupiter 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; Mercury, with Diatessaron. These kinds of concents, from the distance of Planets one from the other, will be quickly found our. For, the space betwixt the earth and the Moon, contains a hundred, 
Interuallum est quod continetur duobus sonis, acumine & gravitate differentibus. Tonus est quidam vocis locus, Systematis capax, latitudin carens. Sonus est concinnus vocis casus ad unam extensionem. Interuallum diapazonest du plum. Interuallum diapazon est multiplex. Diapazon est minus sex tonis. Diatessaron est minus duobus tonis & hemito●io. Diapente minus est tribus tonis & bemitonio. Euclid. l. 6. propos. 25. It a Deus disposuit spharas, ea●umque mo●us temperaut, ut (que madmodum Pythagoricis Platonicisque placet) in aflimabilem harmoniam melodiam que conficiant. Ficinus epist. l. 6.  twenty and six thousand Italian stades, making an interval of sound. From the Moon to Mercury, half that space maketh a semitone. As much from Mercury, 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 there is as great distance, as from the earth to the Moon, making a tone. From thence to jupiter, 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 integral. From hence, by proportion of those planeticall movings one to another, and with the eightth heaven, the sweetest Music of all others resulteth.  
Out of which may be gathered, that what from the Fabric of this whole Universe; what from the symmetry, proportion, harmony of all his parts linked together; what from the mutual consent of heavens, Planets, elements, there is nothing that beautifieth the workmanship of the Creator more, nothing that so lively setteth out the creature, as music. It is said by Plutarch, who borrowed it from Plato, that GOD, in framing of the world, had played the part of an excellent Geometrician, and that he caused this Geometrical Paradox to be most truly verified; that is, Two figures granted, a third remaineth, equal 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 sons to those visible and invisible heavens, hath played the part of a notable Musician, as well as a Geometrician. But let us go forward. The proportion of those movings of Saturn to jupiter, is duple sesquialter; of jupiter to Mars, sescuple; of Mars to Sol, Venus and Mercury (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, air and earth, harmony ceaseth. For there is a contrariety of qualities among those, yet they agree through the intermiddle element. I have drawn this harmonical multiplication out of others, to show what power music hath in all kind of bodies, whether they be celestial or terrestrial; again, to remonstrate, that the Art of Numbering, which way soever a man will go, extendeth itself to the certain knowledge, practice, and contemplation of all Sciences whatsoever, confirming that which was spoken in our first Chapter. Wherefore by reading of this discourse, I do 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, he may gather prudence; from sanctification, temperance; from impassibility, fortitude; from ordination, justice; which are four cardinal virtues. This moved that godly Father to the compiling of that worthy discourse as touching Music: Where, towards the later part, he concludeth thus touching the soul of man: Tunc autem firma erit at que perfecta, ut numeris corporalibus, non anertatur à contemplatione sapienti●, etc.   

CHAP. XX. A method touching Numeral▪ figural, and Harmonical discourse.  
SEeing we have proceeded thus far for the enabling of those who have not been initiated nor matriculated in the School of Numbering, I will add one Chapter more, for the perfect completing and terminating of this whole discourse: Which unknown, or (at least) slightly passed over, I do not see how all the former, though substantially cemented & tied together, can remain uncontrollable, unanswerable, unviolable. In every discourse therefore (especially of this nature) Geometrical & Arithmetical, proportion is chief to be respected. But the discourse of proportion is found most easy in the subjects of Numbers. For, the Numbers of all subjects are so disposed, that they may not exceed the Duodenary. Seeing therefore, the Number is certain, and as it were limited, a man shall soon find out the proportions of discourse, if he know once the highest Hoxagonon from the communication of correlatives. For, from thence he shall be able to derive simple contractions, and such as be proportional; doubting in nothing, if he follow this method prescribed him. He shall see then, what fellowship and commerce hell hath with heaven, sense with understanding. As touching discourse of proportion, it receiveth communication of the Hexagonon in the subjects of figures, as fare as those figures arise out of Numbers, and contain within them a numeral kind of discourse. For, every figure hath his proper fundaments from consideration of itself; as a circle, considered by himself, hath a plain virtue, contented with one Supersicies, and hath lines alike brought from his centre to his circumference. Likewise a Sphere taketh his consideration from Geometricians and Astronomers. Such a frame as this is being made, every part admitteth his process of Art; and, as many differences have been assigned to any of these subjects, so many discrepances of terms as touching this workmanship may be limited. And therefore a man may reason of the goodness and virtue of a circle, according to the circular differences handled at large by our modern Geometricians and Mathematicians. By this means it is easy for every man to make him a sca●e both of ascending and descending, according to the variety of his w●t; as also after the manner of Georgins Leontinus, or such ●s we call Lullistes: he may be able to reason sound and substantially of any thing brought into question, handling or prosecuting any Theme, Problem, or Paradox, according to Art or judgement: As, one way ●ouching the virtue of angles; another way, of the virtue of bases, by making his process unto a cube, or to the declaration of a figure, by method of discourse set before his eyes. As then these things have been spoken of sensible figures: so proportionably they ought to be understood of such as be intelligible; as in Tropickes, Colours, Arctic, Antarctic, and the like. By this method he shall come to some more than superficial knowledge in those mathematical disciplines. Whereto I should have given far greater light in this discourse, if I had not lost the works of Carolus B●●illus, a great Symbolist and Theologist, and one that was the best and most absolute Mathematician of his time; Especially his Conclusions, his books of the Trinity, and that admirable and portentous work of his, De Nihilo, envying, or rather emulating Leontinus mentioned before. In like manner an harmonical discourse may be instituted by consideration of those we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, belonging to those subjects; especially if the difference be considered betwixt sensual and sensual, as diasteme of tones; betwixt intellectual and sensual, as consent of Planets, with the virtue of inclining from their, concourse, as well universal as particular; as, constancy, purity, gladness, iucundity, by Diapazon, Disaiapazon, Diapente, Diatessaron; as also between the intellectual and intellectual; as unity, equality, verity, and so forth. All these grounds I have borrowed from those Ancients, being little or nothing beholding to our Neotoriques', though I know, in all kind of Geometrical, Arithmetical, & Mathematical Sciences, they are more to be valued then the other. But touching mine own knowledge (which is small, God wots, especially in these elementary speculative, and numeral mysteries) I know no man of our times, that hath given me any light as touching this discourse or hath so much as superficially handled this subject, beside Paulus Scali hive, a great Baron and Nobleman of Hungary; for his admirable and promiscuous learning knowledge in the tongues, deep and profound Theology, a miracle of his time. To whom (ingenuously I must confess) I have been more indebted for that poor knowledge I have gotten, then to any other ancient or modern whatsoever. Many have to any other ancient or modern whatsoever. Many have written touching this subject; as, Barotius of Platonical Numbers, Petrus Bongus, de mystica numerorumratione, jacobus Maz●enius, and Petrus Gregorius, as touching Arithmetic, both natural and artificial: but none of these have come unto my hands. I could, notwithstanding, have larged this treatise with Nubers alphabetical, the variation of figures, discourse, of rules, of tables, peregrine discourse, common discourse, discourse of forms, discourse touching the key of knowledge, with examples thereto adjoined, universal discourse: but my intent hath been chief to keep myself within mine own proper module, and not to transcend the height of my horizon, laying down out of my poor store-house (consisting of notes gathered for many years agone) and collecting out of others as much as might give any light to this present subject, or which might further young Students (Divines especially) to take upon them such a like enterprise, or at least to add something from their learned labours, towards the full completing & enriching of this painful and laborious piece of workmanship. For we are all in debted to posterity: and when we have done all that we can do Deo, Ecclesia, Patriae, by spending our talents for God, Church, and Country, yet we shall not be able to repay so much as in duty, love and affection we own unto them. So, concluding our whole discourse with twenty Chapters, here I make our Period; that beginning with Number, I may end with Number.  
FINIS.    

Numerorum secreta heroico carmine concinnatae.  
QVi numer are potest exactè, hic singula novit;  
Divina, humana, infernalia, magnaque parua.  
Quod nomen Patris, sobolis quod spiritus esse  
Creditur, Haebraicè, Graecè, textumque Latinè.  
Nomina suntque decem divini numinis, atque  
Quadraginta, alis fed sexaginta put ârunt.  
Qui se producunt, gignunt, sunt ordine quinque  
Namque pecus, stercus; producunt stercora simum:  
Fimus alit gramen: lac, gramina; lac pecus ipsi.  
Si numer are velis naturae arcana Deique,  
Extorrente suo capias nil, nil nisi punctum.  
Princip●● caret unalis numerus, quoque fine:  
Vitamen ac virtute sua infinitus habetur.  
Si tamen hic numerus non sit, numerum creat ipse;  
Ac numerale regit regnum tanquam Deus aut Rex,  
Efficiens summas, primique trianguli ad instar.  
Denotat arcanum, Christi vox ter repetita:  
Literanam quaevis non est sine pondere, sensis.  
Exprimitur Psalmotriginta Passio Christi.  
Septimus atque dies sanctorum Sabbata sigmat.  
Stat gradsbusque novom (mihicrede) hierarchicus ordo.  
Sunt triaquae sonat hoc verbum Tetragrammaton altum.  
Pact to divina est, nomen, vel significatum.  
Elenat humanam mentem venerabile nomen,  
Mentique erectae miscetur fignificatum.  
Haec duo Maiores nostri tenüere ad amussim.  
Tertium at excellèns sancti promissio Verbi,  
Nequaquam Patribus, sed Mosi innotuit uni.  
Litera quod signat per Tetragrammaton Haebr●a,  
Hoc per Tetractin Graeci dixer● magistri.  
Prima Mathematices per quartum regula constat.  
Physica quinetiam ratio hinc deducitur omnis:  
Perque decem Sephiroth signantur nomina divina,  
 Iudaeorum sanctissima Cabala monstrat.  
Sicque jovem veteres cum quattuor auribus vmbrant  
juxta Pythagoricos, quia sit Quaternio summus.  
Hunc quoque per numerum sunt hicroglyphica sacra  
Per baculum, scutum, serpentem, oculumque peracta.  
Quinque habet in pretio divina ac docta Mathesis:  
Haec sunt unum, pax, totumque reductio & impar.  
Est nihil infinito, puncto, nil prius uno.  
Principium rerum numeru●que unarius extat.  
Ex uno punctoque simul reliqua omnia fiunt.  
Vltra unum ac punctum nihil est & in ordine rerum.  
Istud Arithmeticus, Mathematicus, ac Geometra  
Demonstrat, probat, ac validis rationibus urget.  
Quattuor appellant Paradisi flumina prisci  
Oceanum, quorum est Princeps dininus Homerus.  
Est his divinis, humanis rebus origo  
Existens, manans, foecundans, denique stillans,  
In quodcunque genus speciémue migraverit ipsam.  
Angelu exist it divinae portio mentis,  
Magnus homo, parvusque Deus sit ritè vocandus.  
Eius inaequali numere natura not anda est,  
Atque pari nunquam, numero Deus impare gandet.  
Quin dico numero, numerus quia manat ab uno:  
Impare sed dico, quia Dys quam proximus adstat.  
Ex primo, bino acterno, Quinarsus extat:  
Quem multi Veteres suprema luce creatum  
Appellant mundi radium intellectuallsque.  
Vox He hebraea notat quantum valet at que character.  
Litera Nau signat quantum senarius ipse,  
Quae nota fit coeli, terrae, namque omnia iungit.  
 natura caret nihilo, nullo nec abundat,  
Magnus Aristoteles ut quondam est ore locutus:  
Partibus omnimodis sic hic perfectus habetur.  
Sunt numeris completa sacris oracla johannis:  
Abdit a nam sacrae Triadis mysteria pandunt.  
Atque stilum mirata fuit schola docta Platonis.  
Sed nemo novit Triadis bene symbola sacra,  
Sit nisi Dijs similis, divino flamine tinctus.  
Quattuor aetates munds statuêre Poetae:  
Quinque tamen sapiers Hesiodus esse fatetur;  
Hocque modo nobis statuam Danielis adumbrat.  
Sex facit he xameron, septem faciúnt que moderni.  
Septima quin aet as Christum sub carne videbit.  
Sunt quinque ac Veteres qui sumunt nomen jesu:  
Quos Scripturanotat, quibus au●ea nomina ponit.  
At que figura velut Christi sit spiritualis  
Hoc sacrum verbum quod Pentagrammaton omnes  
Dicimus, & quod nos summo celebramus honore:  
Corporeum sic est sig num crux semper habenda.  
Practica pars crux est, est pár sque theorica nomen.  
Trisque characteribus naturae tempore Christus  
Imploratus erat, quattuorsed tempore legis.  
Quinque vocatus erat veniente at sole salutis.  
Sex simul ac fuerant cum facta est Passio Christi;  
Mors, anima, ac Deitas, sanguis, caro, vitáque iunctim.  
Tres partes anni designat musicâ Apollo.  
Hypate designat brumam; aestatemque Neate.  
Ver Dorion signat, vel saltem temperat ipsum.  
Sic tres sunt voces: mediaest gravis, est & acuta.  
Mundanae molis duo sunt extrema putanda.  
Est coelum Empyreum, terra est, immobile utrumque:  
Illa movet nunquam, vasto sed pond●re p●rstat,  
Circuitum ad quia nulla sibi sit data potestas.  
Hoc fixúmque manet, quia robur corperis omne  
Virtutémque simul voluendi continet in se.  
Ordine stat primus numerus, sequit úrque figura.  
Atque prior plana est solidâ quacunque putanda.  
Omne tamen corpus solidum est prius ut moveatur.  
Circulus est quaedam in seipsum conversa figura,  
A cuius centro deducta est linea quaeque.  
Æternum quid ●●t? momentum, immobile punctum est;  
Cuineque succedit punctum, cui nec praeit usquam:  
Incipit à se nam, seipso sine fine quiescit.  
Est velut atque Deus status immutabilis, unus,  
Absque loco, spacio, fine fine ac tempore constans:  
Sic numero prior est, numerum nam continet omnem;  
Principium ac cum sit, numeris dabit his quoque finem.  G.I.