The Major Works (English Library) (26 page)

Certainly the eies of the understanding, and those of the sense are differently deceived in their greatest objects; the sense apprehending them in lesser magnitudes then their dimensions require; so it beholdeth the Sunne, the Starres, and the Earth it self; but the understanding quite otherwise; for that ascribeth unto many things farre larger horizons then their due circumscriptions require; and receiveth them with amplifications which their reality will not admit: Thus hath it fared with many Heroes and most worthy persons, who being sufficiently commendable from true and unquestionable merits, have received advancement from falsehood and the fruitfull stock of fables. Thus hath it happened unto the Starres and luminaries of heaven; who being sufficiently admirable in themselves, have been set out by effects no way dependant on their efficiencies, and advanced by amplifications to the questioning of their true endowments. Thus is it not improbable it hath also fared with number; which though wonderfull in it self, and sufficiently magnifiable from its demonstrable affections, hath yet received adjections from the multiplying conceits of men, and stands laden with additions which its equity will not admit.

And so perhaps hath it happened unto the number 7 and 9, which multiplied into themselves doe make up Sixty three, commonly esteemed the great Climactericall of our lives; for the daies of men are usually cast up by Septenaries, and every seventh year conceived to carry some altering character with it, either in the temper of body, minde, or both. But among all other, three are most remarkable, that is 7 times 7 or fourty nine, 9 times 9 or eighty one, and 7 times 9 or the year of Sixty three; which is conceived to carry with it the most considerable fatality; and consisting of both the other numbers was apprehended to comprise the vertue of either; is therefore expected and entertained with fear, and esteemed a favour of fate to passe it over. Which notwithstanding many suspect to be but a
Panick terrour, and men to fear they justly know not what; and to speak indifferently, I finde no satisfaction, nor any sufficiency in the received grounds to establish a rationall feare.

Now herein to omit Astrologicall considerations (which are but rarely introduced) the popular foundation whereby it hath continued, is first, the extraordinary power and secret vertue conceived to attend these numbers; whereof we must confesse there have not wanted not onely especiall commendations, but very singular conceptions. Among Philosophers, Pythagoras seemes to have plaicd the leading part, which was long after continued by his disciples, and the Italick Schoole. The Philosophy of Plato, and most of the Platonists abounds in numerall considerations; above all Philo the learned Jew, hath acted this part even to superstition; bestowing divers pages in summing up every thing which might advantage this number. Which notwithstanding when a serious Reader shall perpend, he will hardly finde any thing that may convince his judgement, or any further perswade, then the lenity of his belief, or prejudgement of reason inclineth.

For first, Not only the number of 7 and 9 from considerations abstruse have been extolled by most, but all or most of the other digits have been as mystically applauded; for the number of One and Three have not been only admired by the Heathens, but from adorable grounds, the unity of God, and mystery of the Trinity admired by many Christians. The number of four stands much admired not only in the quaternity of the Elements, which are the principles of bodies, but in the letters of the Name of God, which in the Greek, Arabian, Persian, Hebrew and Ægyptian, consisteth of that number; and was so venerable among the Pythagoreans, that they swore by the number four. That of six hath found many leaves in its favour; not only for the daies of the Creation, but its naturall consideration, as being a perfect number, and the first that is compleated by its parts; that is, the sixt, the half, and the third, 1. 2. 3. which drawn into a summe make six: The number of Ten hath been as highly extolled, as containing even, odde long and plain, quadrate and cubicall numbers; and Aristotle observed with admiration, that Barbarians as well as Greeks, did use a
numeration unto Ten; which being so generall was not to be judged casuall, but to have a foundation in nature. So that not only 7 and 9, but all the rest have had their Elogies, as may be observed at large in Rhodiginus, and in severall Writers since: every one extolling number, according to his subject, and as it advantaged the present discourse in hand.
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Again, They have been commended not only from pretended grounds in nature, but from artificiall, casuall or fabulous foundations: so have some endeavoured to advance their admiration, from the 9 Muses, from the 7 Wonders of the World, and from the 7 Gates of Thebes; in that 7 Cities contended for Homer, in that there are 7 Starres in Ursa minor, and 7 in Charles wayne or Plaustrum of Ursa major. Wherein indeed although the ground be naturall, yet either from constellations or their remarkable parts, there is the like occasion to commend any other number; the number 5 from the Starres in Sagitta, 3 from the girdle of Orion, and 4 from Equiculus, Crusero, or the feet of the Centaure; yet are such as these clapt in by very good Authors, and some not omitted by Philo….

As for the Criticall daies (such I mean wherein upon a decertation
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between the disease and nature, there ensueth a sensible alteration, either to life or death,) the reasons thereof are rather deduced from Astrology, then Arithmetick; for accounting from the beginning of the disease, and reckoning on unto the seventh day, the Moon will be in a Tetragonall or Quadrate aspect, that is, 4 signes removed from that wherein the disease began; in the fourteenth day it will be in an opposite aspect; and at the end of the third septenary Tetragonall again; as will most graphically appear in the figures of Astrologers, especially Lucas Gauricus….

Lastly, Though many things have been delivered by Authors concerning number, and they transferred unto the advantage of their nature, yet are they oft times otherwise to be understood, then as they are vulgarly received in active and causall considerations; they being many times delivered Hieroglyphically,
Metaphorically, Illustratively, and not with reference unto action or causality. True it is, that God made all things in number, weight and measure,
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yet nothing by them or through the efficacy of either. Indeed our daies, actions and motions being measured by time (which is but motion measured) what ever is observable in any, fals under the account of some number; which notwithstanding cannot be denominated the cause of those events. So doe we injustly assign the power of Action even unto Time it self; nor doe they speak properly who say that Time consumeth all things; for Time is not effective, nor are bodies destroyed by it, but from the action and passion of their Elements in it; whose account it only affordeth; and measuring out their motion, informs us in the periods and termes of their duration, rather then effecteth or Physically produceth the same….

All which perpended, it may be easily perceived with what insecurity of truth we adhere unto this opinion; ascribing not only effects depending on the naturall period of time unto arbitrary calculations, and such as vary at pleasure; but confirming our tenets by the uncertain account of others and our selves. There being no positive or indisputable ground where to begin our compute; that if there were, menhave been severall waies mistaken; the best in some latitude, others in greater, according to the different compute of divers states, the short and irreconcilable years of some, the exceeding error in the naturall frame of others, and the lapses and false deductions of ordinary accountants in most.

Which duly considered, together with a strict account and criticall examen of reason, will also distract the witty determinations of Astrology. That Saturn the enemy of life, comes almost every seventh year, unto the quadrate or malevolent place, unto that where it begun: that as the Moon about every seventh day ariveth unto a contrary signe, so Saturne, which remaineth about as many years, as the Moon doth daies in one signe, and holdeth the same consideration in years as the Moon in daies; doth cause these periculous
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periods. Which together
with other Planets, and profection of the Horoscope, unto the seventh house, or opposite signes every seventh year; oppres-seth living natures, and causeth observable mutations, in the state of sublunary things….

Another mistake there may be in the Picture of our first Parents, who after the manner of their posterity are both delineated with a Navell. And this is observable not only in ordinary and stained peeces, but in the Authentick draughts of Urbin, Angelo and others.
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Which notwithstanding cannot be allowed, except we impute that unto the first cause, which we impose not on the second; or what we deny unto nature, we impute unto Naturity
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it self; that is, that in the first and most accomplished peece, the Creator affected superfluities, or ordained parts without all use or office.

For the use of the Navell is to continue the infant unto the Mother, and by the vessels thereof to convey its aliment and sustentation. The vessels whereof it consisteth, are the umbilicall vein, which is a branch of the Porta,
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and implanted in the liver of the Infant; two Arteries likewise arising from the Iliacall branches, by which the Infant receiveth the purer portion of bloud and spirits from the mother; and lastly, the Urachos or ligamentall passage derived from the bottome of the bladder, whereby it dischargeth the waterish and urinary part of its aliment. Now upon the birth when the Infant forsaketh the
wombe, although it dilacerate,
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and break the involving membranes, yet doe these vessels hold, and by the mediation thereof the Infant is connected unto the wombe, not only before, but a while also after the birth. These therefore the midwife cutteth off, contriving them into a knot close unto the body of the Infant; from whence ensueth that tortuosity or complicated nodosity we usually call the Navell; occasioned by the colligation
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of vessels before mentioned. Now the Navell being a part, not precedent, but subsequent unto generation, nativity or parturition,
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it cannot be well imagined at the creation or extraordinary formation of Adam, who immediately issued from the Artifice of God; nor also that of Eve; who was not solemnly begotten, but suddenly framed, and anomalously proceeded from Adam.

And if we be led into conclusions that Adam had also this part, because we behold the same in our selves, the inference is not reasonable; for if we conceive the way of his formation, or of the first animals, did carry in all points a strict conformity unto succeeding productions, we might fall into imaginations that Adam was made without Teeth; or that he ran through those notable alterations in the vessels of the heart, which the Infant suffereth after birth: we need not dispute whether the egge or Bird were first; and might conceive that Dogges were created blinde, because we observe they are litered so with us. Which to affirm, is to confound, at least to regulate creation unto generation, the first Acts of God, unto the second of Nature, which were determined in that generall indulgence, Encrease and multiply, produce or propagate each other; that is, not answerably in all points, but in a prolonged method according to seminall progression. For the formation of things at first was different from their generation after; and although it had nothing to precede it, was aptly contrived for that which should succeed it. And therefore though Adam were framed without this part, as having no other wombe then that of his proper principles, yet was not his posterity without the same:
for the seminality of his fabrick contained the power thereof; and was endued with the science
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of those parts whose pre-destinations upon succession it did accomplish.

All the Navell therefore and conjunctive part we can suppose in Adam, was his dependency on his Maker, and the connexion he must needs have unto heaven, who was the Sonne of God. For holding no dependence on any preceding efficient but God; in the act of his production there may be conceived some connexion, and Adam to have been in a moment all Navell with his Maker. And although from his carnality and corporall existence, the conjunction seemeth no nearer then of causality and effect; yet in his immortall and diviner part he seemed to hold a nearer coherence, and an umbilicality even with God himself. And so indeed although the propriety of this part be found but in some animals, and many species there are which have no Navell at all; yet is there one link and common connexion, one generall ligament, and necessary obligation of all whatever unto God. Whereby although they act themselves at distance, and seem to be at loose; yet doe they hold a continuity with their Maker. Which catenation or conserving union when ever his pleasure shall divide, let goe, or separate; they shall fall from their existence, essence, and operations; in brief, they must retire unto their primitive nothing, and shrink into that Chaos again….

They who hold the egge was before the Bird, prevent this doubt in many other animals, which also extendeth unto them; for Birds are nourished by umbilicall vessels, and the Navell is manifest sometimes a day or two after exclusion; the same is probable in all oviparous exclusions, if the lesser part of egges must serve for the formation, the greater part for nutriment. The same is made out in the egges of Snakes; and is not improbable in the generation of Porwiggles or Tadpoles; and may be also true in some vermiparous exclusions; although (as we have observed the daily progresse thereof) the whole Maggot is little enough to make a Flye, without any part remaining.