THE CONTENTS.

• THe Divine Attributes, consisting of Eternal Nature. page 1
• The Beginning in general; how they were pro∣duced and extracted out of Nothing, according to the Mosaical Philosophy, and what is meant by the word Nothing; then the first Principle, which is the dark Abyss or Chaos, without Form. p. 11
• The Centre and Circle of the Elementary Life of Man; shewing, what Power the Elements have over our Bodies. p. 25
• The Instrument of the Hebrews, whereby to know Events to come. p. 28
• The Names and Nature of the Seven Rulers of Nature, which are the chief Force and Power un∣der the Elements. p. 31
• The Bosom of Nature opened, and explained; giving a Description of the Nature and Qualities, of the Dark and Light Parts of the World. p. 33
• ...

• A Platform of the Heavens, Elements, and Earth; with a Demonstration of the Twelve Signs. p. 36
• The Power of the Seven Properties and Elements of Nature: proving, that those Planets and An∣gels Rule gradually and in order, over the Minds and Bodies of Mankind. p. 39
• The Situation of the Heavens and Earth, at the Creation of the Sun, Moon and Stars. p. 42

• The true Knowledge of Man, consisting of Ex∣ternal and Internal Nature, in the Elementary World. p. 45
• The Egg of Generation, or the Centre of Man. p. 48
• A Description of the Human Egg, or the Matrix of the Centre of Generation. p. 53
• How the Foetus in the Womb is governed, accor∣ding to the Elementary Power of the Seven Proper∣ties of Nature, and every one in order: as first, ♄, &c. p. 63
• Adam's Knowledge of the Stars, proved by Seth, and so carried down to the time of Josephus. p. 69
• The Astrology of the Ancients, proved out of the Holy Scripture. p. 70.
• An Enquiry what our Forefathers did, to search out Secrets and Wisdom in this Elementary Life, and to know Events to come. p. 72.
• ...

• The Stars are reckon'd a Form of Letters, ac∣cording to the Opinion of the Hebrews, and that it's possible to Read there whatsoever is to happen throughout the whole Universe. p. 84
• The Celestial Writing of the Ancients, and how those Hebrew Characters may be understood, and what they portend. p. 86

• The Lott of Man: shewing his Chance or For∣tune in this present World. p. 93
• The Number of things desired in this Elementary Life; and to know by this Angelical Lott or Guide, what is to come, Good or Bad. p. 96
• The Method of Effecting these Angelical Lotts. p. 105
• How to Project a Figure, wherein you may un∣derstand your Lott: it being the Divine Power a∣bove, or thy good Angel which Guides thy Hand. pag. 111
• The Power and Strength of these Lotts, and how the Divine Spirits are infused and incorporated into them, by the Influences of the Seven Properties of Nature. p. 118
• The various Significations, Names and Quali∣ties, of the Sixteen Lotts, or Figures, as they re∣late to the four Quarters of the Year. p. 122
• The Signification of the Words, Direction and Retrogradation; with the distinction of the Hou∣ses, which are Good, and which Bad. p. 127
• ...

• The Elementary Powers above, ruling over Ele∣mentary Bodies here below: wherein is discovered the Signification of the Sixteen Figures in the twelve Houses; also, the Shape and Proportion of Human Bodies, represented by those Sixteen Fi∣gures or Lotts. p. 137
• A Table of the Signification of the Sixteen Lotts, going out of one House into another: with another Table, of the good and ill Company of the Lotts a∣mong themselves. p. 143
• A Table of the Significations, Power and Strength of the Sixteen Figures in the Twelve Houses. p. 151
• A Brief Description of the Twelve Houses; answering all Doubts and Questions, which may be naturally desired in this our Elementary Life. p. 211

• The f••••st Experiment; interpreting of Somnium, or a Dream, for a certain Person of great Note and Reputation. p. 249
• The Misery threatning this our Querent; or, the Vision or Evil to come, unfolded. p. 255
• A Brief Account of the Delivery, Friendship, and Support of this Querent, under so great a Scan∣dal and Disgrace; drawn from this Angelical Work of Ours. p. 264
• ...

• The several Ways the God gives us Rules, to soresee our Elementary Life: With an Account of this Our Querent's Friends. p. 267
• Another Example, of Treachery and Villany; with many more Experiences on several occasions: drawn from this Angelical Work of Ours. p. 270
• Rules to know, what any Person comes to thee for, before the Party declares his Business. p. 276
• Another Way of Raising these Angelical Lotts, much on the Astrological Method. pag. 276

This following Book being in the Press, and near finished, will be speedily Published, and sold by the Booksellers.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Or, the Medical Expositer, in an Alphabetical Order; with a Division of Man's Body into its several Parts, with their various Names, and the Diseases they are subject to: in Latin, Greek and English, for the Benefit of all Physicians, Chyrurgeons, Apothecaries. By J Case, M. D.

TO THE INGENIOUS Mr. Thomas Tryon.

SIR,

THERE were two things that influenc'd me in this Dedication: the first, that this little Treatise might have the Honour of venturing abroad into the World, under the Protection of some Guardian Name: the other,

that I my self might have an Op∣portunity of gaining Acquaintance with a Person, whom I have long since Admired and Respected.

The many Useful and Learned Books, you have generously blest the World with, have establish'd to you a just and everlasting Reputa∣tion: especially that excellent Trea∣tise, call'd, The Way to Long Life, Health and Happiness, which I con∣fess, at the very first Reading, ob∣tain'd a double Victory; at once subdu'd my Reason, and engag'd my Affections.

Upon this account, SIR, it is, that I have assum'd the Confidence of placing you at the Front of the ensuing Discourses, not to Intitle you to the Patronage of my Defects and Imperfections; but to Defend and Secure what shall appear Rati∣onal, Useful and Honest, against

the petulant Assaults of those who are least able to Judge: Under the Shield of your Countenance and Approbation, I contemn and de∣spise the Snarling, Impotent Cen∣sures of Ignorant and Invidious Critics.

The Subject Matter of these Es∣says, cannot be strange to You: the whole Stream and Course of your Writings, affording evident and un∣deniable Instances of a true Philoso∣phical Genius, and of no ordinary Proficiency in Mathematical and Astrological Speculations.

If there be any thing advanced in this Attempt, trespassing upon the Humour of establish't Rules and re∣ceiv'd Maxims, it is to be consider'd, that all my Notions are purely Hy∣pothetical, not asserting any thing Positively and Magisterially, but only offering my honest Endeavours,

towards the Improvement or Illustra∣tion of an useful and necessary Science. And I faithfully promise, to renounce every Part of it, that shall be convicted, to intrench up∣on the Priviledge of good Manners and Christianity.

SIR, I shall not further inter∣rupt you in your more Weighty Concerns, but humbly beg leave to submit the Whole to your Perusal, and better Judgment.

SIR,

I am Your most Obedient, and most Obliged Servant, John Case.

TO THE Candid and Unprejudiced READER.

Generous Reader,

I Shall have no occasion to Apologize beforehand, either for the heighth of the Subject, or the manner of handling this VVork; when the Ar∣gument of every Part, can speak for the one, and a direct Proceeding in the Course proposed, for the other.

I have exposed my self a Subject to many Cen∣sures, and entreat the Reader not to undertake me with any sinister Prejudice; for my hope is, if he should faithfully trace me in that modest and care∣ful

Course, which I have exposed to your view, you may say in the Conclusion, Facilior currentibus quam reptantibus lapsus; for, I profess my self to be so free from all Arrogance and O••••entation, that, Ut caveam timendo, tu••a pertimesco. My Juvenilia, I must confess) are suitable to my weak Understanding or Youthful Thoughts, in these three great undertakings, viz. concerning God, and the Creation, with the Egg of Generation: if you find it do's not agree with your Philosophical No∣tions, refer it to my Instability, and that I may grow older, and I hope wiser. Pray remember that wise Sentence of Sophocles, Si Juvenis luxuriat, peccat; si Senex, insanit: not forgetting that of Seneca, the wise Philosopher, Ante senectutem cavendum benè vivere; in senectute benè mori.

Concerning the Creation of the World.

Upon due and serious Contemplation of the Crea∣tion, I have proposed to you a new Method thereof, and have ventur'd to Rencounter the first Chapter of Genesis; because my Sentiments and Thoughts tell me, that he that created all things, did it in a mo∣ment, and not in 6 days, as Moses tells you; for ma∣ny substantial and grounded Arguments, which may not be proper for me to demonstrate here in my Epi∣stle, only one thing which is to come, (according to the Scripture,) That the World shall have a an end in a moment, and in the twinkling of an eye; so sudden should be our Change, from the sleep of Death to Immortality.

There is the same likelyhood, and the same pro∣bability, that it was created in a moment; for El••him was, is, and will be for ever the same.

Now witty Reader, I have not ty'd you up to my Belief, but have led you through a wide Field of the Mosaic••l Philosophy, because you shall see the clash••g of the Scriptures in ☍, as the Waves of the Sea; and the Opinion of Authors, like the four Winds, which blow where they list.

But methinks, I hear a Voice asking me, What reason is it, that so many contrary Opinions concer∣ning Philosophy, shou'd rise in this World? or how the multitude of Dictates that the Microcosm hath, shou'd have a true Apprehension of the Macrocosm?

Reader, I must do as Men before me have done, i. e. to return you a Parabolical Answer, by way of Supposition. Suppose that a Man of a wonderful Wisdom and Understanding, had for a considera∣ble time enjoyed a glorious polished Globe, all full of Life, called, Nosce te ipsum, comprehending the whole Man, both outward and inward, being the little World, and consequently the great World also; having them thus both together, and repre∣sented in one and the same Subject, which he having offered to Men for their Instruction in Wisdom: then he upon their neglect and contempt of it, broke it into many Pieces, which a Woman out of pity, receiv'd into her Lap; for as much as she knew, that there was yet Life in them, and that by being united, they would come to Life again, as before: whereupon she searched throughout the World for such Wise Men, who by a due joining of the said

Parts, were able to restore its whole former Life; in which Search, she indeed met with many curious Wits and serious Persons. But yet as to the main Business, she came about, could return her no∣thing but bare and empty words, (they never having opportunely tryed or experienced, how to perform the same,) and thereupon fell into a necessity of convention and confusion about Words, or contend∣•…•… about the Matter among themselves; from Whence they fought stoutly with their Pens and To•…•…s against one another; notwithstanding that all of them owned the same common Name of Philo∣sophers; and the desire of this seeking Woman was not satisfied.

The like I may say, if I take a piece of Lignum Vitae, and cut out of it thousands of Chips, and sum∣m••n all the Mercurialists of the World to unite the scat••red Chips into their solid Body again; you would judge it (as before-mentioned) a labouring with their Tongues and Pens, and none be able to pick out the right Method.

Kind Reader, altho' I have presented a New Speculum Mundi, never publish'd to the World be∣fore, which are my Sentiments and Thoughts; nei∣ther can I find, that Moses ever had the knowledge of the Creation of the World.

I have now delineated to your Eyes, the first Form thereof, how every thing sprung out of the Abyss, when the Word was given; how Light and Darkness were separated into Forms, by the great Spygarick Powers, ascended out the Spiritual Powers of the Abyss, and formed the Canopy of the Heavens;

and from the innate Heats within, sprung forth the glorious Lights, viz. Sun, Moon and Stars.

I question not, but that I may have many croak∣ing Frogs of Egypt, lifting up their Tongues and Pens against me, or this my Opinion; tho' indeed, it may be endless, and senseless too. Not that I would go about to deny, but that some fault may be found, and properly to be attributed to my self, for want of Skill and Capacity, in reference to this Sub∣ject.

And without doubt, Reader, you may be desirous to be directed in the true way, to find out the My∣stery of the Creation. But in fine, I have another way of directing you to the true Method, viz. to seek to him who is called Theos, for your Knowledge and Understanding; for by him all things were made.

Concerning the Human Eggs of Generation.

There are many Authors have spoken something of the Eggs of Women, as is too copious here for me to nominate; giving you as it were, a hint or a glance of this great Work of Generation, but have hitherto left you in Darkness, and have not given you the plain Demonstration thereof: But here, I have produced to your view, the whole VVork in a large Figure, insomuch that it will make it very easy to your Understanding, or to Reason it self.

The whole VVork being laid down so plain; first, you may see the Rude, or Oviary Lump, having many small things, like the Spawn of a Hering, which

are called Eggs; the Seed or Sperm of Man being cast on them, breaks them, or we may say, separates one from the other, and falls into a Cavea, that Nature hath provided, as this Instrument of mine directs you; wherein may be seen the Growth or In∣crease thereof, every three VVeeks, or Month; first, in the Form of Benes, before Flesh is; then in the second Figure, you will see an Increase of Flesh, and how it comes to Perfection. The Birth of Man is also wonderful to be considered; for first, he was in his Mothers VVomb before he was this Embryo, or Poelus; whether three Bubbles, or some rude and indigested Lumps, or a Conception, according to some Writers.

As for Example, a Man was first a Boy, because from a Boy he grew up to be a Man; before he was a Boy, he was in Infant, and before an Infant, an Embryo.

The same way by which we gain an Art, by the very same we 〈◊〉〈◊〉 any kind of Science or Know∣ledge whatsoever: for as Art is a Habit, whose Object is something to be done; so Science is a Ha∣bit, whose Object is something to be known: and as the former proceedeth from the imitation of Exam∣ples, so this latter from the Knowledge of things Natural.

By the VVords of Aristotle, it evidently appears, by what Order the Knowledge of any Art or Sci∣ence is a tained; namely, by sense there remains an Impression of the thing perceived; by that Im∣pression is made a remembrance of it, and from multiplyed Memory, proceeds Experience.

These then may satisfie, that by Diligence and Industry, a Man may arrive to a considerable pitch of Knowledge of the Human Eggs of Generation, or the Birth of Mankind.

Give me leave therefore, to whisper this to thee, (friendly Reader,) that thou be sure to weigh all that I have delivered in this Exhortation, touch∣ing the Generation of Living Creatures, in the steady Scale of Experience, and give no longer cre∣dit to it, than thou perceivest it to be securely bot∣tomed on the faithful Testimony of thy own Eyes: this very thing did Aristotle advise us to; for so far only is Reason to be relyed upon, as those things which are demonstrated, agree with those things which are perceived by Sense.

Now to remove all prejudice that may accrue to me, Reader, I have not called this the absolute Inven∣tion of my own, because I had some footsteps to∣wards it by former Authors, as Hieronymus, Fab∣rioius ab Aquapendente, &c. and also many late Authors have hinted, or proposed such things, as Wo∣men having Eggs, but was never yet so plainly de∣monstrated to the meanest Capacity, as this my In∣strument will explain it at large.

Concerning the Lott of Man, in his Ele∣mentary Life.

To you that are wise and discreet, few words may suffice; for such a one judges not at the first, nor reproves by hear-say, but patiently hears, and thereby increases in Understanding; which

Patience brings forth Experience, whereby true Judgment is directed.

I shall not need therefore, to make any further suit to you, but entreat you to read the Third and Fourth Part of my Book, without prejudice; and having obtained this at your hands, I submit my self unto your Censure; hoping that you will con∣sider the Method of the whole Book, viz. 1. Of God, and the Creation. 2. Of Man's Creation; and then after Man is come into the VVorld, it's natural to all, to be inquisitive about future Events, or their Lotts or Chances in this Elementary Life, whe∣ther they are born for Great, Mean, an Small For∣tune.

I have presented to thee, pure and undesiled Rules, far beyond the Rules of Astrology in many things, and far easier and pleasanter to your Understand∣ing, formerly lying a long time in Darkness, and under a scandalous Name or Title, called Geo∣mancy and Magick, &c. by the common and vul∣gar People, who take the sence of the VVords a wrong way. So do many condemn the things, that they do not understand.

But because of the stupidity of most of this present Age, I will unfold to you this dreadful VVord. Observe, Magick it self, which the Antients did so divinely contemplate, is scandalized, with hear∣ing the Noyse of all Diabolical Sorceries; which Art (saith Mirandula,) Pauci Intelligunt, multi Re∣prehendunt; & sicut Canes, ignotos semper al∣latrant. Few understand, many reprehend; and as Doggs, bark at those they know not.

Many there are that abhor the very Name and VVord Magus, or Simon Magus, who being indede not Magus, but Gos, viz. familiar with evil Spi∣rits, usurped that Title. But Magick and Witch∣craft are far different Sciences: where Pliny be∣ing ignorantly scoffed thereat; for Nero (saith Pliny, lib. 30. Nat. Hist.) who had the most ex∣cellent Magicians of the East, sent him by Tiri∣dates King of Armenia, who held that Kingdom by him, found out the Art, after a long Study and Labour, which I now call Lotts.

Now Witchcraft and Sorcery, are quite contra¦ry, being the VVorks of the Devil.

But Magus is expressed, such a one as is conver∣sant in the Service of God, his Ordinances, &c. as Plato affirms, that the Art of Magick is the Art of VVorshipping God, as when the VVise Men came to Worship Christ; and this is the first Kind, which is called Divine Magick.

Secondly, The Latins did entitle them Sapientes, or Wise Men. Thirdly, The Greeks call them Phi∣losophers. Fourthly, The Egyptians were termed Priests. Fifthly, The Hebrews termed them Ca∣balists, Prophets, Scribes and Pharisees. Sixth∣ly, The Babylonians, they were called by the Name of Caldeans. Seventhly, By the Persians, Magicians.

So the Word Magus, of it self, imports a Contem∣plation of Divine and Heavenly Sciences. But un∣der this Name, are all unlawful Arts comprehen∣ded, as Negromancy and Witchcraft; and all for want of its true Name or Title, viz. Malefici or

Venefici, Sorcery, or Poysoners. These are the true Names of Witchcraft or Sorcery.

Seeing it's so, that Magick is a Divine Science, pray Reader, let me go under the same Denomina∣tion; for the second Kind of Magick is Astrology, or these my Lotts, being nothing but Signs and Planets, and no Conjuration in it, according to the vulgar Saying, but a pure undefiled Science, which judges of the Events of things to come, Natural and Human, by the Motions and Influences of the Stars, upon these lower Elements, by them observ'd and understood.

Philo Judaeus affirms, that by this Part of Ma∣gick, or Astrology, together with the Motions of the Stars, and other Heavenly Bodies, Abraham found out the Knowledge of the true God, while he liv'd in Chaldea: qui contemplatione crea∣turarum, cognovit Creatorem, (saith Damascen,) who knew the Creator by the Contemplation of the Creature. Josephus reported of Abraham, that he instructed the Egyptians in Arithmetick and Astrology, who before Abraham came to them, understood none of these Sciences.

Abraham sanctitate & sapientia omnium prae∣stantissimus primum Caldaeos, deinde Phoenices, demum Aegyptios Sacerdotes, Astrologia & Di∣vina docuerit. Abraham the wisest and holiest of Men, did first teach the Caldeans; then the Phe∣nicians; and lastly, the Egyptian Priests, Astro∣logy and Divine Knowledge.

Without doubt, Hermes Trismegistus, that Di∣vine Magician, who (as some say,) lived long be∣fore

Noah attained to much Divine Knowledge of the Creator, thro' the Study of Magick and Astro∣logy, as his Writings testifie to this day.

The third Kind of Magick contains the whole Philosophy of Nature, which brings to light the in∣most Virtues, and extracts them out out of the hid∣den Bosom of Nature, to human use; according to the Chymical Method of these sorts in Old Time, was, Albertus Arnoldus de Villa Nova, Ray∣mond, Bacon, and others.

I must expect some Calumnies and Obtrectations against this way of Writing, from the malicious pre∣judiced Man, and the lazy Affecters of Ignorance, with which this Age swarms; but I incite the Rea∣der to a charitable Opinion thereof, with a Christian Protestation of an innocent Purpose therein; for the thing it self is harmless, as a Lott or Lotts. You read of in the Scripture, the Lott fell on Jonah, and they cast Lotts for the Garment of our Saviour Christ, &c.

So I do intreat the Reader to follow the advise of Fabius, Qui litigant, sint ambo in conspectu tuo nocens & reus; if there be any Scandal in this Work of mine, it's taken, and not given: And this comfort I have, in that Axiom of Trismegistus, Qui pius est, summe Philosophatur. Therefore I present it without Disgust, to all of candor and in∣differency.

There are four sorts of Readers. First observe, Spunges, which attract all, without distinction or di∣stinguishing; Hour-glasses, which receive, and pour out as fast; secondly, Baggs, which retain only the 〈2+ pages missing〉〈2+ pages missing〉

To his Friend, Doctor Case.

Hen. Jones.

The Author, to his Book.

Reader, thou art desired to Correct the following Errata, with thy Pen, which have escaped, thro' the Negligence of the Press.

Pag. 3. l. 16. dele on, p. 15. for Dens r. Deus, p. 14. l. 2••. for Maker r. Matter, p. 17. l. 27. for illi r. illi, p. 20. l. 2. for seu r. &, p. 69. l. 6. for mutreberis r. mutaberis, p. 75. l. 19. for utra{que} r. uter{que} l. 20. for Templae r. Templ••, p. 282. l. 10. for admirabilis, r. admirabile, and the same in l. 23.

Page 1

THE ELEMENTARY Life of Man. (Book 1)

CHAP. I.

The Divine Attributes, consisting of Eternal Nature.

BEfore we speak of the Centre, or the Circle of the Life of Man, we must con∣sider the Matrix, which is the Centre and Essence of all Essences; all things are gene∣rated out of the Centre, and out of that which is Generated, all things are Created which are

Page 2

in being. The ground how the Eternal Word was in the Beginning, and the Word is Gods, and the Eternal Will is that Word: for the Eter∣nal God hath that Will in himself, and in that recomprehended Will is the Eternal Father of all things, the Eternal Deity hath its name God, for God and the Will hath no Maker; for he made himself from Eternity to Eternity.

Ex ipso, per ipsum, & in ipso sunt omnia: Of him, by him, and in him are all things.

Before we dive into the Bottomless Abyss of the Essential Philosophy, we must consider, that God is the true Wisdom and Foundation there∣of. Sapientiam possidet•• Deus in principium via∣ram suarum, antequam quicquam faceret à princi∣pio; ab Aeterno ordinata est; concepta erat cum nondum erant Abyssi; did possess Wisdom in the beginning of his ways, before he made any thing; from Eternity was she ordained; she was conceived where there was no Abyss.

Sapientia à Deo profecta est, & prior omnium: Created Wisdom comes from God, and was the first that Created all things.

I do imagine, and my mind gives me, that al∣tho' I be never so curious in my Indeavouring or Labour in this matter of my Expression, yet will my best Endeavours appear faulty in the cu∣rious Eye-sight of some Men, tho' perchance acceptable enough to others.

1. In the Beginning the Word of the Eternal Spirit created the Heavens and the Earth. 2. And the Earth was without form, and void, and dark∣ness was upon the face of the deep, and the Eternal

Page 3

Spirit moved upon the face of the Waters. 3. The Word said, Let there be Light, and there was Light. 4. The Word saw, that the Light was good; and the Word separated the Light from the Darkness. 5. The Word called the Light Day, and the Darkness he called Night. 6. And the VVord said, Let there be a Firmament in the midst of the Waters,—and divide the Waters from the Waters: And the Firmament was called Heaven. And the VVord said, Let the Waters under the Heaven be gathered together, and let the dry Land appear.

Seeing this Great Work of the Creation is not a matter of Faith, I leave the literal Sence of the Book of Genesis, and give you liberty to con∣jecture of mine of the Creation, or the great Spagyrick VVork.

In Contemplating on the first of Genesis, and then from the VVords of God himself, I have a strong fancy, that God made that wonderful Fa∣brick, viz. the Whole Universe, by a power∣ful Command or Word, in a moment of time, and not as Moses says, in six days: mind Job 38. v. 4.

Ubinam eras quum fundarem Terram? indica, si novisti Intelligentiam.

Quum canerent simul Stellae Matutinae, & cum vociferati sunt omnes filii Dei, ver. 7.

For, what may we hence conjecture, but that the Angels, Coche Boker, Stars of the Morning,

Page 4

and Beni Elohim, the Sons of God, beholding so great a Miraculous Wonder, together with their own as wonderful, formerly commanded at such an instant into a glorious Being, gave Shouts of Praise, and Acclamations of Joy, in Admiration of the great Creator's Omniporen∣cy: And we find the Voice of God descending, or delivering the Story of his incomprehensible Wonders with such a lofty Brevity, that we may well believe, he performed those Wonders with the same swiftness that he spake them.

Reason I.

It is an absurdity to say, That God created the World with distance of Time; first, for then the Act it self could not be properly said creare, but facere, to make. If we do but consider, that Creation is not only to raise a thing out of nothing, but to make it also with∣out time, which is an infinite Omnipotency only to be attributed to God, who acteth al•• things in a Moment, and cannot be bound to Time.

Reason II.

It is an absurdity to assert, that Time should be before Time it self; for Time is the Measure of Motion begun, but with the Motion of the Sun, Moon and Stars.

Now, according to the litteral sence in Genesis the Firmament which God called Heaven, was created the second Day, but the Sun, Moon and Stars, were not created till the fourth Day.

Now then, could there be Days and Nights

Page 5

which are nothing but Time, before Time it self?

Observation I.

Philo Judeus upon this Point, says, It's a sim∣plicity too gross and rustick to believe, that the World was created in six Days, or in a certain time; and, what think you of the two places in Genesis? First, it's said, In the Beginning, God created Heaven and the Earth. Then in the se∣cond place, it's said, That the Heavens were not created till the second Day, and the Earth till the third Day.

Observation II.

'Tis strange incoherence in the two verses, concerning the Creation of Light; there seem to have been two Days spent, which is an Indecorum to imagin, that after the Word it self had com∣manded, Let there be Light; do you not believe, That that VVord or Command, had not been sufficient to create Light, &c.

Reason III.

Seeing that Faith doth not bind us to believe otherwise, it's the most rational Conjecture, that by the first Light, was meant the Light of the Sun, Moon and Stars, &c.

Reason IV.

Observe the Text it self, which says, In the beginning of the Work, God created the Heavens and the Earth, that is to say, in giving Form to the dark Abyss or Lump, and created the Light; and in verse 3. it tells us, That the Light was created before either.

Page 6

Reason V.

VVhich is from the contrariety of the litteral Description, which allows four Days for the Creation of the Light, the Heavens, the Earth, and Luminaries. And in the next Chapter, we have these words: These are the Generations of the Heavens and the Earth, when they were created, in the day that the Lord God made the Heavens and the Earth. Now you see, it's but one Day, and before, it's said to be four days.

Reason VI.

It's said, That the World shall have an end in a moment, and in the twinkling of an Eye. So sudden should be our Changes from the sleep of Death to Immortality: there is the same like∣lyhood and the same probability, that it was created in a moment. Since it is created, and its End depends both upon the same Cause, which is God, who still acts without circumstance or distinction of Time.

Observation VII.

Man was created in a moment with the rest, &c. but on the contrary by the Prophet Ezekiel, speaking to the King of Tyrus; Thou hast been in Eden (says he) in the Garden of God. And now observe speedily after, The Workmanship of thy Drums and thy Flutes, was prepared in thee in the day that thou was created. This may give you a strong belief, that Man, and the Creatures which were made for his sake, were all created

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the same Day: Then much more in compli∣ance with our Belief, than with the litteral De∣scription of the first Chapter of Genesis.

Now I have a Question to answer, and that is, What is the meaning or reason, that the first Chapter of Genesis is so expressed?

I shall in this point give you the opinion of Procopius; he says, That Author might acco∣modate himself to the feebleness and rudeness of humane Understanding, which is so incapable of the Mystery of Generation, being so high and difficult, that the Hebrews anti••ntly would not permit it to be read, but by aged Persons, or such as were of a good Understanding; and this same premeditated compliance of the Writer, with means of human Capacity, &c. So we may conclude, That the whole was no more than a conjectural Moral, compiled by Moses or the Lawgiver, the more deeper to fix in the mind of his People, a Veneration of his intended Sabbath: so Divinity necessitated for a separate Day of Holy Worship, and so particularly neces∣sary for the reparation of human Nature, spent with continual Toil and Labour. It's not to be thought on, that he which made the whole Universe by a Word, could want rest from his Labour. St. Jerome and Masius were the greatest Interpreters of the Bible; and 'twas never found in the Pentateuch of the Bible, that God did ever dictate to Moses the Creation of the World, but the Ten Commandments. God created Man in his own Image, Male and Female: At that time Eve was not made, nor no News of

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her till the next Chapter; and she must have the Command of not eating the forbidden Fruit, be∣fore she had a Being, or not at all.

Now we have given you, as it were, the Spe∣culum of the whole Work, I will give you a glance of the whole Universe.

In the first place, lift up your Eyes, and be∣hold the Glory at the upper part of the Figure, where you may see the Hebrew Letters, which is in our English Letters Jehovah; which is, that Word or Spirit which made all things, and spake the Word, and it was finished: He rules all, and is above all, and gave himself a Name, and revealed himself to us, and said, I am the Lord thy God, &c. else we should never have known what Name or Title to have given him.

• ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jehovah in Hebrew.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Theos, in Greek.
• Deus, God in Latin.
• Dduw, or Duw, in Welsh or British.
• Godd, in Old English and Scotch.
• Dodd, in Saxon and Teutonick.
• Ndja or Dhja, in Mancks and Irish.
• Dieu in French.
• Dios in Spanish.
• Idio in Italian.
• Godt or Gott, in High and Low Dutch.
• Adad in Assyria.
• Syre by the Persians.
• Alla by the Arabians:
• Doyd, Thoyth by the Egyptians.
• Boeg by the Esclavonians.
• ...

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• Eloi by the Chaldeans, Mark 15. 34.
• Abdi, by the Turks and Mahumetans.
• Zimi by the Indians.
• Kong by them of China.
• Aesar by the Etruscians.
• Manu by the Molucca Islands in the Indies.
• Abba in the Syriac Tongue, Mar. 14. 36.

Deinde dixit, sum Patris tui Deus Abrahami, Deus Iitzchaki, & Deus Jahakobi.

And in another place God said, I am what I am.

So much concerning God, or the Word, or him that made all things out of the Abyss; and as for any further Demonstration or Knowledge, I must leave it till longer time, or until I can un∣derstand or am informed, how long the Chaos or Abyss, was before the Great Spagyrick Pow∣ers made so great a Fabrick as the Heavens and the Earth.

The next thing to Admiration, is the dark Lump unshaped, which is called the Chaos or Abyss, from whence all proceeded.

By way of Resemblance, behold how the Sun, Moon and Stars leap out with their Streams from the deformed Lump; when the Word was given, it made a Separation in distinct Na∣tures, just as the Chymist doth separate the spi∣rital part from the Caput Mortuam.

Now you must know, that the 7 Planets are the 7 Rulers of the World, by their different Natures, and are God's Instruments, as you shall be informed in another place.

Now out of those 7, God hath chosen one of them to put his Tabernacle in, that is the Sun.

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Behold one Wonder more, viz. The Lines or Streams which are drawn, or come from the Abyss or Chaos to the 7 Properties of Nature. You will find two Ranks of Stars getting out of the Streams, except ☉ and ☽, and they but one, which signifies and tells you, That they are the Stars or Houses (as the Astrologers call them) wherein the Planets delight, being made or generated out of the same Metal or Foeces, &c.

Example. Behold the Line of ♂, you will see one Ra k of Stars in one side of the Stream, and so on the other side, which may be called ♈ and ♏, the Houses of ♂, and so of the rest, the ☉ and ☽ but one House, &c.

The Blewness, or that we call Sky, was con∣densed with Fumes or Spiritual Parts of the A∣byss, and kept up by the 4 Winds, as will ap∣pear by Reason in another place.

The last Wonder is, The World finely ador∣ned and beautified, and also Adam in Paradise; all made and created by one Word or Command of God: and here the Philosopher calls Man the Little World, and the other the Great World, viz. Microcosmus & Macrocosmus: and also they say, That the World hath three Divisions, viz. Sublunary, Celestial and super-Celestial.

Now to define unto you what the World is called, viz. Mundus, or the World in the Hebrew Tongue, Holam, which implies thus much:

Quoniam per aliquot secula subsistat, in quo re∣rum ••rtus & interitus sit.

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Which is to subsist and continue for certain Ages, in which shall be the Death and Destru∣ction of all things. The Greek calls it Cosmos, which imports Ornament; which the Latin for perfect and absolute Elegancy call Mundus, because there is nothing mere neatly polished and beautified with all Creatures. So says Plin. Possidonius in Metr. That Mundus, or the World, which consisteth of Heaven, Earth, Ce∣lestial and Terrestrial Natures, or of Gods and Men, and those Things which were created to their use: some call the World Munaus, quasi Ornatus Mulieris, A Womans Ornament. But in short, the World is a fine thing.

CHAP. II.

The Beginning in general; how they were produced and extracted out of Nothing, according to the Mosai∣cal Philosophy, and what is meant by the word Nothing; then the first Principle, which is the dark Abyss or Chaos, without Form.

1. OBserve the Words of the most Excel∣lent 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉

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paration of the Divine Spirit, Elohim was effect∣ed in the 6 days work of the Creation; it's ex¦pressed there, That Darkness was upon the face of the Abyss.

2. And that Terra erat inanis & vacuum, the Earth was without shape and form; a plain de∣monstration, that the Heavens and the Earth were not as yet made, or in no Form; were one deformed Lump, or rude and indigested Mass; and all comprehended in one dark Abyss.

3. St. Augustin compares this Nothing unto a Speech; for while it's in the mind of the Speaker, it's nothing to him that is spoken to, before it's spoken. Plato compares it to a Dream, when a Man awakes, 'tis nothing but Imaginati∣on. But consider well, there are none, unless on Presumption or Ignorance, will be of the opi∣nion, that in those words, God made all things of nothing, ex Nihilo, of nothing; it ought not to be interpreted Nothing.

4. For the first Essence and Matter of all Things was from all Eternity in God, and with God, one and the same thing; and this we prove by ••••••ipture; says Moses, In principio creavit Deus Coelum & Terram.

5. Principium is not to be taken as a negative Nothing: for in plain Terms, that ex ipso, & per ipsum, & in ipso sunt omnia; Of him, by him, and in him, are all things proceeding from the Creator.

6. Hermes hath it, Infinita in Abysso, Aqua in∣super & Sp••ritus tenuis intellectualis per Divi∣nam potentiam in Chaos inerant: There was

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(says he) an infinite Shadow upon the Abyss, also Water and a thin intellectual Spirit: we are in the Chaos by the Divine Puissance. Now that there was a contained Water and airy Spirit complicitly, where in the dark Chaos or Abyss, it appeared by the Revolution of the Waters, upon the which Elohim the Eternal Spi∣rit was created.

By this you may discern, what the Substances of Beginnings of Things was, namely, the dark Abyss.

7. Observe now, that this generated Matter was Water, which the Presence of the all-in∣forming Spirit of the Lord did vigorate and enact in a Generality, and termed them by the name Shamaim, and that the Waters were the first Matter and Principle of which the World was made; no otherwise than out of a rude Mass or Lump, a great Pallace is fashioned or framed. This Moses confirms, first, for that it doth mention the Water from which the Spirit of God was created, after he had nominated the confused Chaos under the Title of the dark A∣byss; & Terra inanis & vacua, or the void and deformed Earth, and that before the first days Seperation; whereby it's plainly argued, that Water was the material Principle, created or inacted by Elohim Ruache; for as much as they were nominated before the first days work.

8. That it was the Eternal Wisdom or Spirit Elohim, who acted as it were the part of a Mid∣wife, did deliver and bring forth this Birth, and gave it Act and Form; as Moses says, That

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the Waters were the subject of that Separation, and was effected by the Spagyrick or Fiery Vir∣tue of the Word, or Elohim.

9. The Heavens above were made of the pu∣rest Brights, and most worthiest Waters, and the Elementary World beneath, of the grossest dark fort of Water; and that there was a mid∣dle kind of them, which participating of both extreams, was termed the Firmament, whose main Office was, to divide and separate the Water from the Waters.

10. Then out of the lower Waters, by the same Word or Spirit, three several Regions, namely, the Air, the Seas, and the dry Land; so the World, and every Member thereof, was out of this humid Spirit or aquatick Nature, which is visible by this Text; Coeli (saith he) erant prius & Terra, de Aqua & per Aquam existentes, verbo Dei.

11. The Heavens was Fire, and the Earth Water; and by Water existing in, and by the Word, the World is composed only of Heaven and Earth: and therefore it follows, that the whole World is made, and existeth of the Wa∣ter, and by the Water. So it's evidently pro∣ved, that the Original Maker of all things was Water.

12. The next thing I shew you, how all things were fashioned, formed and reduced into a spe∣cifick Act, and essential Being.

It first distinguished, and separated the Dark∣ness from the Light, and obscure and gross Wa∣ter from the subtil or pure, and then it disposes the Heavens into Spheres.

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13. It divides the gro••••est Waters into sublu∣••ary Elements: but observe in these Lines the great VVork:—Mundum ex materia infor∣••i creavit: Revelat fundamenta, & abscondita, ••ovit in tenebris constituta, & Lux est cum co; ••evelavit fundamenta è tenebris, & educit in lu∣••em ••mbram lethalem; Aquilon••m extendit su∣••er inane, & vacuum, & suspendit Terram su∣••er nihilum: nam sapientia ab ore ejus prodeunte, ••otundit at em Coelorum circumveniente sola, & in ••rofundo abyssi ambulante, omnia fecit Deus. Ad∣••rat ipsa quando prepar̄avit Coelum, quando certa ••ege & gyro velavit abyssos; quando Aethera fir∣••abat sursum, erat ipsa cum eo cuncta componens: ••psa fundavit Terram, stabilivit Coelos, erupit a∣••yssos, ••••bes rore concrescere facit; aptat pondus ••Aeri, appendit Aquos in mensura, dedit pluviae sta∣••uta, & viam fulgetro tonitruum: Coelos crea∣••at, & extendebat eos, firmabat T••rram, & quae ••erminant ex ea; Sapientia creavit Deus terram, & stabilivit Coelos prudentia; facit ut oriatur lu∣••en in Coelis indeficienter; & sicut nebula tegit om∣••em Terram: facit anni cursus, & constituit dis∣••ositus Stellarum. Facit Arcturum & Orionem: ••onvertit in mane tenebras, diem in noctem mutat; ••acat aquas maris, & effundit eos super faciem ••errae: preparavit terram in aeterno tempore, & ••eplevit eam bipedibus & quadrupedibus: ipsam ••ffudit Dens super omnia opera ejus, & super omnem ••rnem secundum datum; ipsa denique operatur ••nia, & Deus per ipsam operatur omnia in om∣••ibus, & ipse vivificat & animat omnia, ut Apo∣••olus: Quare Propheta recte, in sapientia omnia ••isti, repleta est terra possessione tua, &c.

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Wisdom created the World of Matter, with¦out Form; she revealed the Foundations of t•…•… deeoest, and discovereth the things that were h•…•… in Darkness, and Light is with her: she make•…•… the Foundations appear out of Darkness, an converteth the deadly Shadow into Light: s•…•… spreadeth forth the North upon the void 〈◊〉〈◊〉 empty Face of the Abyss, and hangeth the Eart•…•… on nothing: for God made all things by h•…•… Wisdom, which came out of his Mouth; at compassed about the Circuit of the Heavens, a•…•… walked in the profoundness of the Abyss: s•…•… was present when he prepared the Heavens, a•…•… he covered by a certain Law or Compass, th•…•… Abyss, when he established the Heavens 〈◊〉〈◊〉 Aether, all the Regions above; then was S〈…〉〈…〉 with him, as the Composer of all those thing•…•… she laid the Foundations of the Earth, and fa•…•… ned the Heavens, and broke up the Abyss, a•…•… made the Clouds together in a Dew: she ga•…•… Weight to the Air: she hanged or ballan•…•… the Water or Clouds by measure: she gave 〈◊〉〈◊〉 to the Rain its Law, and ordered the way to 〈◊〉〈◊〉 Lightning or Thunder: she created the Hea¦vens, and spread them abroad: she fastned 〈◊〉〈◊〉 Earth, and made things to grow on it, and es•…•… blished the Heavens by his Providence: 〈◊〉〈◊〉 causeth an indeficient Light to rise and app•…•… in the Heavens, and she covered it as it were with a Cloud, the whole Earth: she makes 〈◊〉〈◊〉 Causes of the Year, and institutes the Disposi¦tion or Nature of the Stars: she made the Pole Star and Orion, and turned Darkness into t•…•…

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Morning, and changed the Day into Night: she calleth the Waters of the Sea, and pours them upon the Face of the Earth: she had prepared the Earth for Eternity, and filled it with two∣footed and four-footed Creatures; God poured her forth upon all Flesh in a divine Measure: to conclude, she operateth and gives all things, as Solomon saith.

We should speak something of the two main Principles, viz. Heat and Cold: All Heat whatsoever doth attract and draw unto it, the Vapours and Humidity of the Earth and Wa∣ter, &c. We find the contrary by a Weather-Glass; for in only laying the warm Hand upon the Glass, the Air dilates its self immediately, and is so far from being attracted by the Heat, that contrariwise it flies away from the Hand. These two Principles will lead me into a larger Field, than I shall be able to go through in this small Tract; therefore I shall forbear.

14. But to speak something of the Universal Mystery of Rarifaction and Condensation; for it's proved, that by them the whole World was made, the Heavens fashioned in due order, and the Universal Elements altered, and changed af∣ter a Quadruple manner and condition.

15. The divine Philosopher Hermes saith, Mens ab essentia Dei nequaquam divisa, sed ille potius eo modo connexa quo Solis corpori Lumen: The mental Beam is not at all divided from the Essences of God, but rather joined and knit un∣to him, after the same manner that the Light is continued unto the Sun; whereupon it's evi∣dent,

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that the virtue of Heat is essential unto Light, as the act of Motion is never absent from emanating Brightness.

16. We may conclude then, that the Rari∣faction is nothing else but the dilating of Wa∣ter by Heat, which was first contracted by Cold; and Condensation on the other-side, is a con∣traction, or sucking and drawing of those watry Parts, which were dilated or separated by Heat; so that the subject of both of those Actions is Water, and the Foundation as well of the priva∣tive as positive Agent: the Nolunty or Volunty, that is to say, the Negative or the Affirmative Will of that one Eternal Unity, who is that all∣informing and operating Spirit, which act his Pleasure in all and over all, by his divine Organ, as well Angelical as Celestial and Elementary; which according to their diversity in disposition, are moved by this internal Act, to operate in this World the Will of the Creator.

17. How this Ruach Elohim being put once in Essences, worketh by his Angels in this sublu∣nary World, after four ways, viz. By his Ange∣lical Organs, of a contrary Fortitude in the Uni∣versal Element of the lower Water, both the ef∣fects of Condensation and that of Rarifaction; and to verify it by those Words, That this one Spirit is the Arch-Lord and Primate of the four Winds; else the Command of God would not have said, Come ye Spirits from the four Winds, and make those dead Carcasses to live again. Now this one Spirit worketh in and by Spiritual and Angelical Organs, in the execution which is ef∣fected by the four Winds.

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Observe, I saw four Angels stand on the four Corners of the Earth, holding the four Winds of the Earth, that they should not blow, neither on the Earth nor Sea, &c. By which it's evident, that those Angelical Presidents over the four Winds, were the Organs by and in the which the Spirits of the Winds were emitted or retained, accord∣ing to the Will of that Eternal Spirit which guided them, and where he listeth; so the said hot Winds do undo by Rarifaction, all that which the cold Northern Winds did effect by Conge∣lation.

18. After what manner this Spirit Ruach E∣lohim did frame out the Heavens, and shaped or made the Stars thereof, by his act of Conden∣sation and Rarifaction. The Heavens and the Earth were of Water and by the Water; so we see that the Word is the Agent, in the Con∣densation of the invisible Waters into a visi∣ble Earth.

19. Thus was the World in general, distin∣guished into thick and thin Regions by the divine Spirit, which was created on the Water. So says Hermes in these Words, Distinctis libra∣tisque rebus, quae igneo Spiritu vehebantur, emicuit Coelum, septem in Circulos.—Things being di∣stinguished and ballanced, which were sustained by a fiery Spirit, the Heavens did shine forth in seven Circles. It signifies, that it was a fiery Spi∣rit; and a little before, he called it, Splendorem Sanctum, the Holy Splendor, which sustain and bear up every Circle or Sphere of the Heavens in its due place: And the Wise Man says, Om∣nia

Page 20

Mensura Numeroque, & pondere, disposuis•…•… seu temperāsti; Thou hast disposed all things i•• Measure, Number and Weight, namely, into seven distinct Spheres, and an infinity of con∣densed Bodies.

20. I may say, that as the Substance of the Heavens is invisible by reason of its rarity, i•• like manner are the Stars visible by reason o•• their density; for it was Condensation that caused Visibility and Rarifaction, which is the occasion of Invisibility: But Aristotle is of the opinion, That the Stars are the denser Parts o•• their Orbs, but rather a Light which was in∣cluded in the Spirit of the dark Shadow of the Abyss; which Spirit, in separating Light from Darkness, soared upwards by virtue of the in∣cluded Light, and so according to the propor∣tion of that eternal formal Fire, which is •…•…∣tained unto this day.

21. How the lower Water or material sub•…•…¦nary Element was distinguished and heaped i•…•… to sundry distinct Spheres, which are particu∣lar Elements.

The Universal Substance of the World, was made only out of one thing, of a Matter that was produced out of the dark Chaos or Abyss, b•…•… the Spagyrick Virtue of the great World; t•…•… which Matter, Moses calls Water, and Her•…•… the Humid Nature; it must follow, that out 〈◊〉〈◊〉 this Catholick Mass of Water, the Univers•…•… Sublunary Element was derived, which is ca•…•…¦led by the Name of Air. Now this gener•…•… Element is by the Breath of the divine Spirit•…•…

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Ruach Elohim, altered and changed from one Shape to another; for that which is made the vi∣sible Waters, was made first of Air, which is an invisible Water: in this, observe the Words of St. Paul, Per fidem agnovimus, quod semper ita actum sit cum Mundo per Verbum, ut ex iis quae videri non poterant, fiunt ea quae possunt videri: We know by Faith, that has been ever acted with the World, by the Word, that those things which can be seen, were effected and made of those things which could not be seen.

22. We are taught by Chymical Experience, That Earth is nothing else but coagulated Wa∣ter, not visible Water; nothing else but invi∣sible Air reduced by condensation to a visibility; nor Fire, any thing else, but rarified Air: And in conclusion, all the sublunary Waters were in the Beginning but an invisible humid, or a watry Spirit or Air, and consequently the main sublu∣nary Elements were in Original nothing but one Air, because that Heaven was made before the Sea or Earth, as Moses tells us.

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27. To conclude, I will demonstrate the My∣stery of the Worlds Creation, by way of an A∣r••••hmetical Progression, after this manner:

Here we have the Progression in the Worlds Creation; where 1 is, it signifies the Unity which was before all things: which, while it was in it self, and did not shine forth, contained its inacted property within its potential Nolunty or Darkness; and therefore it was esteemed as nothing, in regard of Man's weak Capacity, al∣tho' in its self, it's all in all. Then the Rank 2, sheweth the actual emanation of the increa∣sed Light, out of the potential Unity; at the pre∣sence whereof, the humid Nature did appear out of the dark Abyss, 10. in the shape of Waters; so that the Light and Waters as active and pas∣sive, are ranked next after Unities.

Unity, thus,

• ○ Light
• ○ Water
• 2.

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by the Firy Spirit of Eternal Love and Unity, those two opposite Natures are joined together into the nature of Heaven by a spiritual Union or Composition; which is termed by the Platonicks, the Soul of the World, which the Philosopher calls by the name of Quinta Essen∣tia, the Quintessence: so also are the Heavens said to animate the Elements, no otherwise than the Soul doth the Body; so that this de∣gree of Progression in the Creation, standeth

Which importeth the four-fold alteration of the Catholick Element, by the four Winds, which was and is effected by the Word, the third day of the Creation; and this was nothing else but the general sublunary or lower Waters.

This therefore was the State of the VVorlds Creation, and in this very State (say many,) will continue, till it be Resined by the Firey Try∣al. This the wise Hermes according to Moses, described unto us thus:

Erat umbra infinita in Abysso; Aqua insuper & Spiritus tenuis Intellectualis per divinam poten∣tiam in Chaos inerant; storuit autem Splendor San∣ctus, qui sub arena & humida natura Elementa deducit: cumque indistincta fuissent, levia post Mundum in excelsam regionem provolarunt; gravia sub arena humida residerunt: distinctis libratisque rebus quae Igneo Spiritus vehebantur, emicuit Coelum, septem in Circulos, &c. An

Page 24

infinite Shadow of Darkness was in the Abyss; moreover, VVater, and a subtil intellectual Spi∣rit was by the divine Puissance in the Chaos, and a holy Brightness or Splendor, did flourish, which did reduce the Elements under the Heaven and humid Nature, and, as they were undistinguish∣ed; and afterwards that Portion which was Light, did fly up into the highest Region. The weightier part did reside, and take its place un∣der the Heaven. These things being thus di∣stinguished and ballanced, were sustained by 〈◊〉〈◊〉 fiery Spirit, the Heavens did shine forth in Seve•• Circles, as in the Table or Speculum on the o∣ther side.

In the first place, Behold the Circles and the Motions of the seven Properties of Nature.

You have seen already the Figure of the da•…•… Abyss or Chaos, how by the VVord all thing sprung sorth from that Centre of Eternity; no•• this signifies to you, the proper place or Circle of the seven Properties of Nature, viz. ♄, ♃ ♂, ☉, ♀, ☿, and the ☽, in their motion 〈◊〉〈◊〉 working Posture. Cast your Eyes in the Hea•…•… or Centre, and you will see A o, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The great Spagyrick of the Mi•…•… cosmus tells us, I am Alpha and Omega, the Be∣ginning and Ending; Oculus Dei, the Eter•••• Eye of God, or Centre of Eternity. This Fi∣gure comprehends whatsoever God and Eterni∣ty, the Eternal Birth of the Divine Essence, a•• all Eternal Mysteries are, both within Nature a••••

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without; and in its self (in the Eye) begetteth Majesty, which is the Heart and Power of the Eye.

But as for the Angelical Circle, and the work and nature of Angels, the Throne, and the Hea∣vens of Glory, which you see in the highest Cir∣cles, I shall pass by, and hasten on to my inten∣ded Business.

CHAP. III.

The Centre and Circle of the Elemen∣tary Life of Man; shewing, what Power the Elements have over our Bodies.

BUT by the way, it may not be amiss to consider, what our Forefathers did call this Canopy or Heavens, which has so neatly com∣posed round us, and left us as it were, in a Box.

Coelum potius Coelum, & Coelorum suprema Mundi pars: à Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à concavitate; the Heavens, Firmament or Sky.

Now we will endeavour to prove out of Scri∣pture, and leave Philosophy, that the ignorant may be satisfied in my intended Matter, viz. Predictions.

The Heavens have been called by the Holy Ghost, a Book; then doubtless we may conclude,

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that there are in this Book Letters or Characters which may be understood by some or other, t•• read them. Now that it is called a Book, ap∣pears out of Isaiah, who speaks of the last Day wherein all things shall cease; he saith, Compli••¦cabuntur, sicut Coeli; where the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caph, in He∣brew, which the Latins translate si••ut, signifi∣eth in the Original, quia: so that the Heaven•• shall be rolled together; and He at the same time gives the reason of it also, because they are a•• Book: As for a more larger Definition of the Word, I leave it to the Divines, &c.

They may say, as a Book: To this it may be answered, That it doth elsewhere fully decide this Controversy. Seeing that we speak of the Heavens, it makes mention of Lines and Let∣ters, which are Words that are most properly and essentially spoken of a Book, and make no use of the word sicut: which is an infallible Ar∣gument, that those words in the Passages before cited, Complicabuntur sicut Liber Coeli, are not Expressions of Similitude. Now that the Scrip∣ture, speaking of the Heavens, nameth expresly the word LETTER, will appear out of the First of Genesis; there the Hebrew Text runs thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bere∣shith bara El••••im & Haschamaim: that is to say, In the Beginning, God created the Letters or Characters of the Heavens: for this is the meaning of the Hebrew word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aat, which is a Letter: and as for the word Line, we find in Psal. 19. v. 4. In omnem terram exivit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, K••vam, Linea corum; understanding it's

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spoken of the Stars which are ranked in the Hea∣vens, after the manner of Letters in a Book, or upon a Sheet of Parchment: for God is said in the Holy Scriptures, to have str••tch••d out the Heavens as a Skin, calling this extension 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rachia; from whence the Greek might take the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies a Skin or Hid••; a Skin to be extended or stretched forth. God disposed and rankt the Stars in the manner of Characters, whereby, as a Book. Observe, and read them; Coeli enarrant gloriam Dei: The Prophets of old, called the Heavens a Sacred Book; as among the Jews, R S••meon Ben Jar∣••hay in the Zohar, on the Section Tem•…•…ti.

Exodus, C••fr. 305. where he sp•…•…s very ••earnedly of this Celestial Writing, tho' very ••bscurely. R. Abraham also, in his Jetsira, a Book of the Creation; and many more Authors may be named to this purpose: But this may ••atisfy the Reader, that the Heavens are Books, wherein all things are Registred of those under ••he Elements, either their good or ill Actions.

Now in this particular, we will endeavour to give you some account of the Primum Mobile, ••r the moving Circles of the Elements, which is ••y intended Business or material Subject; how ••ur Bodies are captivated by the Elements; and ••ave the Ang•…•… Circle, and the Glory of the ••ost High, to the Divines, and follow the lower ••egions. You see the Primum Mobile, a round ••ircle, with 12 Characters, called 12 Signs, ••ow in our days; and by those Signs thus cha∣racteriz'd,

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divides the Heavens in 12 parts, as every Sign into 30 dgrees; also you see the 7 Planets in their Circles in another place: You shall have a full demonstration by an Instrument: But I am willing to inform you, that in the begin∣ning, those Signs and Planets were put in form of Letters by the Hebrews; and by the Jews, and others, in the form of Living Creatures: And then the Caldeans and others, brought them in∣to these Forms, as in these latter times, ♈, ♉, ♊, ♋, ♌, ♍, ♎, ♏, ♐, ♑, ♒, ♓: ♄, ♃, ♂, ☉, ♀, ☿, ☽. Now it may please my Reader to take a view of Ancient Times, as in the following Chapter.

CHAP. IV.

The Instrument of the Hebrews, whereby to know Events to come.

THE Antients had of these Instruments, and made use of them in their Practices, as may be made appear out of the Historians; some of which have made mention of the Caldeans A∣strology, as namely Q. Curtius, who gave a•• account of all those that went forth out of Baby∣lon, for to receive Alexander the Great; he saith, Magnum deinde suo more Carmen canen∣tes; post Chaldaei Babyloniorum non Vates modo, se▪

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etiam Artifices: Where, by the word Artifices, he means those Astrologers who made their Practice those Arts; and this is the gloss of Heur∣nius, Ii Astrologi, qui Astrorum Cursus observa∣bant, vera Instrumenta in eum usum fabricantes. Here we may discover what the Ground was, of that Fable of Atlas, King of the Mauritani∣ans or Phoenicians, who fled before the Army of Joshua: for the Heavens, which the Greeks (whom we may truly say, have been the corrup∣ters of all Antiquity) say, that this Man who was both King and Astrologer, bare up with his Shoulders, was only a Globe or Sphere, not much unlike ours in late time, which he made use of for the Motions of the Heavens. The first Piece of that Instrument, was the Base or Foot of it, which was made of a thin Plate of Copper, and hollowed in the manner of a Bason; the three small Pillars lifted up from the Super∣ficies, whereon was written these three words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Din, Schalom, Emet, viz. Judgment, Peace, Truth; These Pillars bare up two great Semicircles, which made up a Tri∣angle, with such artifice, that it was neverthe∣less in the Superficies. Within you have a great perfect Circle, and within it two others, and all the same Metal with the Base; the first, which was the greatest of these Circles, had these words upon it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Schemai, Hascha∣maim, the Heaven or Heavens; the second had only upon it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Shamaim, the Heaven; the third had only one Word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Raquiagh, which signifies Expansum. The last and the first

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are nothing so much admirable as the middle∣most, which was beset round with very many lit∣tle Circles, which were all movable; among which there were seven which appeared more emi∣nent•…•… ••••an the rest, because they were placed by the Centre of the Instrument; all these little Circles had small Stars on them: and those which were upon the seven Circles, were marked each of them with one of those Letters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies the Planets in or∣der, first ♄: near these Letters was seen these following words in Hebrew,—Jom, Rischon, Schni, Schelicsi, Revighi, Chamischi, Chicsi, Sce∣vighi, viz. 1 2 3 4 5 6 7 days; every one of the Circles of the Planets, had upon them the number of Years they finished their Courses in, and that of the ☽, had Engraven on it these 12 Characters, viz.

א ש ט •• ת ת א א •• ת א נ

♓ ♒ ♑ ♐ ♏ ♎ ♍ ♌ ♋ ♊ ♉ ♈

These are the Names of the 12 Signs of the Months: And now I'll also give them at large in Hebrew, viz.

1 Nisan, 2 Atiri, 3 Stuan, 4 Tamuz, 5 Ab, 6 Aelot, 7 Tisri, 8 Tisuan, 9 Ristien, 10 Tebet, 11 Sch••bec, 12 and last, is Adar. And thus we reckon our Months, as March, April, &c.

Now these Circles were ordered so exactly, as that one might perfectly discern the degrees

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and distances there set down: in the middle of all, and in the very Centre, there was placed a little Blue Ball which was a little hollowed, sup∣posed to be the Earth. Here you see, that A∣strology is no new thing, and the heavenly Spheres in a perpetual motion.

I should not have here made this Observation, but only that I might be the better able here∣after, to make known the Virtue of the Anti∣ents Astrology, with that of the Egyptians, and the more Learned among the Arabians.

CHAP. V.

The Names and Nature of the Seven Rulers of the World, which are the chief Force and Power under the Elements.

THe Seven Properties of Nature have their Names in several Languages, first, from the Hebrew; and also every Angel or Planet has its lay to Rule in, as we observe to this day.

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chauai, Saturn, Saturday.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tsedek, Jupiter, Thursday.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Maactim, Mars, Tuesday.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chamah, Sol, Sunday.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nogah, Venus, Friday.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cocab, Mercury, Wednesdaey.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Levanah, Luna, Monday.

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A Planet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Saturnus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jupiter 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mars, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sol, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 V•…•… 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mercurius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luna, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

In Latin, Planet a a Planet, ♄ Saturnus, Jupiter, ♂ Mars, ☉ Sol, ♀ Venus, ☿ M•…•… curius, ☽ Luna.

In Arabick, ♄ Zazel, ♃ Hismal, ♂ Bar•…•… bcl, ☉ Sorath, ♀ Kedemel, ☿ Taphtharthar•…•… ☽ Hasmodiai.

The reason why they are called by the Names, as ♄, ♃, ♂, ☉, ♀, ☿, and ☽.

• ♄ à Saturo, to fill, or abundance; as our hot Authors says, that ♄ is wonderful, in Plenty Misery.
• ♃ à Juvando; quasi, est Juvans, from helpi•…•… or liberal to Mankind.
• ♂ Mars, quasi Mavors, magna vertens; t•…•…¦ning great Things, and acting high Exploits
• ☉ Sol, quasi Solus lucens, as only Shini•…•… or the Eye of the World, or Candle.
• ♀ Venus, à Veneror, viz. Honour, and gi•…•… due Reverence, and to Beautify, &c.
• ☿ Mercurius, quasi Merces, à merendo; sig•…•…¦fying Wages and Mercature, being the Ca•…•… and Author thereof.
• ☽ Luna, quia aliena Luce lucet, viz. shi•…•… with a borrowed Light.

This may serve to convince those Unbelie•…•… to this our Work, seeing our Authors have ta•…•…

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observation, and called the Seven Properties or Rulers of the World, after their nature and working, by Reason and Experience, and finding that God hath placed them in a working and na∣tural Posture: which you shall see at large, when the Bosom of Nature is opened.

CHAP. VI.

The Bosom of Nature opened, and ex∣plained; giving a Description of the Nature and Qualities of the Dark and Light Parts of the World.

THE Explanation of this Philosophical Fi∣gure of the 7 Properties or Qualities of Nature, which are called 7 Spirits or Forms, and are vulgarly called 7 Planets, viz. 1 ♄, 2 ♃, 3 ♂, 4 ☉, 5 ♀, 6 ☿, 7 and last, ☽.

You must observe, that the Sun is placed in the midst of them all, and from him proceed∣eth both Light and Darkness, as shall be demon∣strated: for the ☉ is the Centre and Heart of the six Planets, and also the only Centre of the whole Earth, that is, the Light of this World.

For a further enlightning of your Under∣standing, consider the Qualities of those afore-mentioned 7 Spirits: First of ♄, with his harsh,

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strong, and attractive Coldness, which shuts up the Abyss, and make Darkness in the Deep, and attracteth the substantiality of the outward Pow∣er of this Quality; and the Centre winds about like a Wheel, and that which is opposite to the Wheel is the Moon: as you may plainly see Saturn highest, and the Moon lowest; so

Jupiter, which ariseth from the first, and is the drawing Motion in the Hardness or Sharp∣ness; ♄ makes hard, and ♃ softens it again, or breaks it; and there is a continual striving in its self, and it cuts asunder the attractive quality and desire of ♄, and brings it into multiplicity and variety; it's a ground of the bitter Pain, and also the true Root of Life, and the Strike of Fire.

But there is a great Understanding in the Power; yet the Power cannot of his own might, awaken the Understanding.

But ♃ desireth a Freedom or Life in the Pow∣er, and that is, about the Wheel of ☿, thus; and is a stirring, and making a noise and

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Power, hath brought all things to a Subsistance and Being, for the Desire, by which he said, Let there be, &c. and the Desire hath made some∣thing where nothing was, but only a Spirit or the Word, which is God; and he hath made a spiritual and visibile Substantiality: We may see by the Elements, Stars, and other Creatures, the first Substantiality was the Heavens, &c.

Mars is the third Quality; seeing it is so, that ♃ and ☿ excelleth in the Fire, therefore it deno∣teth the first Moving, which strikes up the Fire, which is ♂, &c. which is a Stirrer, and a Cin∣der of the Fire, viz. a feelingness of the break∣ing off the harsh Hardness, and the ground of An∣guish, viz. a Flash or Lightning, wherein the Power, Colours and Virtues, do appear in these three first Qualities or Properties, and in it con∣sisteth the Ground of Anger, Hell and Darkness.

But now observe, that this Quality of Heat and Fire it self, cannot consist; for Fire desires Substantiality; and Fire hath no Substantiality; for Fire its self subsisteth not without Fuel to work upon; which Substantiality desires Meek∣ness, which is Venus, and is Light or Love, that are about the Wheel.

For it's the Meekness of the outward Na∣ture,

These 6 Properties are together, viz. ♄ ☽, ♃ ☿, ♂ ♀. So these Six are united into three substantial Qualities.

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The ☉, which is in the midst of the 6 Qua∣lities, is the Heart and Centre of them all, and is the spiritual Fire, wherein the Will of God, or Unity is made. You read in the Scripture, that God placed his Tabernacle in the Sun: all comes from this Unity, which hath incorporated and united its self with the natural Desire: for the burning Properties of Heat, proceed from the sharp Devouringness of the first Qualities, as follows: The Unity or Freedom, is the soft and still Tranquility, being amiable, and as a soft comfort, easy; and it cannot be expressed, how soft a Tranquility there is without Nature, in the Unity and Freedom of God. But the▪ Qualities, in order to Nature, are sharp, pain∣ful, and terrible, &c. and all is produced by the Power and Word of God.

CHAP. VII.

A Platform of the Heavens, Elements and Earth; with a Demonstrati•• of the 12 Signs.

THE 12 Stars, are the 12 Signs in number•• Those the Woman in the Revelatis•• (which the Dragon would have devoured) wo•…•… upon her Head, being 12 Stars, for one num∣ber: She received 6 from the Spirit of the••

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World, and the other 6 she had from the Ele∣mentary Centre, which the Word, or the Eter∣nal Centre, God created, &c. Two Numbers are come into one; for God became Man, and brought two numbers into one: she wore the Angelical Zodiac, and also the Human; and so the Image in the Revelations, had 12 Stars on her Grown; the Images represent God, and its the Similitude of God, in which he revealed himself: so those 12 Signs, or 12 Stars, are 12 Signs of the Zodiac, so called:

♈ ♉ ♊ ♋ ♌ ♍ ♎ ♏ ♐ ♑ ♒ ♓

A Figura Animalium quae in eo imaginantur▪ vel quod vitam & calorem Animalibus dare cre∣ditur.

But of these in another place.

From these Signs, and the 7 Properties of Na∣ture, proceed four Elements; which are nothing else but only from the Arches of the inward Centre, viz. from the 4 Properties of Eternal Nature, and breathed out from the inward Centre, and formed into a working Substance.

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Now observe the Sympathy of the 7 Proper∣ties, and the 12 Signs; they have Habitations or Places wherein they delight, which are called Houses, as in this Figure.

These 7 Properties of Nature, have their De∣lights, viz. ♄, ♃, ♂, ♀, ☿, in two Houses, one for the Day, and the other for Night, mark∣ed with D for Day, and N for Night, as you see in the Table; but the ☉ only one, viz. the Sign ♌, and the ☽ only ♋; and their Work∣ings and Operations are wonderful, and past ••inding out; in Ruling three Kingdoms, viz. Animals, Vegetables, and Minerals.

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CHAP. VIII.

Power of the Seven Properties and ••lements of Nature; proving, that •…•…ose Planets and Angels rule gra∣•…•…ally and in order, over the Minds ••nd Bodies of Mankind.

•…•…is manifest, that all inferior things are sub∣•…•…t to superior Bodies; after a manner (as ••roclus) they are one in the other, viz. infe∣•…•…r superior, and superior or inferior; so in •…•…eavens are things Terrestrial, but as in ••auses, and in a Celestial manner: And •…•… Earth are things Celestial, but after a •…•…strial manner, as in effect: so here are ••n things which are Solary, and certain •…•…s Lunary; the ☉ and ☽ make a strong •…•…ssion of their Virtues; whence it is, that •…•… kind of things receive more Operations •…•…operties, than those of the Stars and before spoken of.

•…•…t, ♄. Here are many things under the •…•… of Saturn and his Angel; among Ele∣•…•…, are Earth, and also Water: amongst Hu∣•…•…s, black Choler, and that is moist, as well •…•…las adventitious, adust Choser excepted, •…•…gst Tastes, sowr, tart, and dead; amongst

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Metals, Lead, by reason of its Weight and Cold; amongst Stones, the Onyx, the Ziaza, the Camomus, the Saphir, the proud Jasper; and several Plants and Trees, which are endless to name here.

Secondly, ♃ and his Angel; over Elements, the Air; over Tumours, Blood, and the Spi∣rit of Life; things which respect Increase and Nourishment; amongst Tastes, such as are sweet and pleasant; amongst Metals, Tin, Silver and Gold, by reason of their Temperate∣ness; amongst Stones, the Hyacinth, Beril, Sa∣phire, the Emerald, the green Jasper, and Airy Colours; and Power over many Herbs, &c. Corn, Barley or Wheat, &c.

Thirdly, Under the Power of ♂, and his An∣gel; of Elements, Fire and sharp acid things; amongst Humours, Choler, bitter Taste, tart and burning, and causing Tears; amongst Me∣tals, Iron and red Brass, and all ••iery, red, and sulphurous things; Stones, the Diamond, Load∣stone, the Blood-stone; amongst Plants, Hellebor, Garlick, and many more.

Fourthly, Those things under the Power of ♀ and her Angel, are called Venereal: first, of the Elements, Air and Water; amongst Hu∣mours, Flegm, with Blood, Spirit and Seed; of Taste, those which are sweet, unctious and de∣lectable; of Metals, Silver and yellow Brass; of Stones, the Beryl, Chrysolite, Emerald, Sa∣phire, the Cornelia, the Stone Aetites, the La∣••••ll, Coral, and all of a various white, fair, and green Colour; of Plants and Trees, the Vervain, Violet and Marygold, &c.

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Fifthly, ☿ and his Angel; first, Elements, Waters, altho' it moves all things indistinctly; as for Humours; those which are mixed with the Animal Spirits; as for Tastes, those that are various and strange, and mixed; as for Me∣tals, Quicksilver; and, as for Stones, the Eme∣rald and Achates, red Marble, Topaze, and those which are of divers Colours; as for Plants and Trees, the Hazel; and five leav'd-Grass, the Herb Mercury, and many others.

Sixthly, ☉ and his Angel, over Elements, the lucid Flame; in Humours, the pure Blood and Spirit of Life; as for Tastes, that which is quick, and sweetens; over Metals, Gold, by reason of its Splendor; amongst those which resemble the Rise of Sol, by their golden Sparkles; as doth the glittering Stone Aetites, and the Stone called the Eye of the S•…•… so in Figure, from the middle thereof, shines forth a Rise and Go∣vernour over many Vegetables.

Seventhly, ☽ and her Angel; Elements, Earth and Water, of the Sea and Rivers, and all moist things, in the midst of Trees and Animals; and they which are white; as Whites of Eggs, sweet Flegm; Metals, Silver; as for Stones, those that are white and green; as also Pearl, she hath power over many Vegetables.

Here you have but a glance of the Power of those Properties of Nature over the three King∣doms; and as for the full Scope and Power at large, it would make a large Volume: for my intended Business, is to shew you, what Power

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those 7 Properties and Elements have over the Bodies and Minds of Mankind. I shall only i•• form you, that those Planets and Angels R•…•… gradually and in order, and take their turns every one hath a particular Day, and also cer∣tain Hours, as shall be shewn in another place.

CHAP. IX.

The Scituation of the Heavens and Earth, at the Creation of the Sun, Moon and Stars.

THE Sun, Moon and Stars, were created on Wednesday, April 22, 18. h. p. m. about 4002 Years before Christ; this I understand by the •…•…ews, and many Authors, of this matter; 〈◊〉〈◊〉 some difference is amongst them: but be∣•…•… ••ere are some Philosophers in these our d•…•…l v••••ture to give the World this Form.

〈◊〉〈◊〉 •…•…n that the Equinoctial is not perma∣•…•… fixe•• to one day, but oftentimes va∣•…•… for certain, the Sun did enter the Ver∣•…•… ••ommonly called Aries, in the Morn∣in•…•… •…•…nesday, April 22, being on the t•…•… •…•…ir Creation. Thus, as the Night •…•… day, so was the Moon before the

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Sun Moon: and: stars Created: ••ednesday April 22th years Before Christ 4002.

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••n, as is seen in the Figure: this was the Opi∣••••on of Dr. Butler.

This we may perceive, that the Body of the •…•… was created in its Sphere, yet it could not ••ave Light till the Sun arose, and was created ••ith ☋, or the South-Node, as it was rising out ••f an Eternal Eclipse; out of which the Sun∣••••••e awakened her.

By this Form or Out-Birth, you may perceive ••••e whole Creation; and that the Earth or World which is the black Circle in the Figure, ••epresents the Earth in which we live; so we ••ay plainly see and understand, that the whole World is composed round with the Starry Hea∣ven and Elements: the use of which is, the Sun ••o give Light by Day, and the Moon by Night. So the Earth is as a round Ball or Apple, hanging 〈◊〉〈◊〉 the midst of a Glass, in the Form of a Globe.

Then observe how the two Points are oppo∣site to one another, viz. the Head of the Dragon, and Tail; ☊ in the Ascendant, and ☋ in the Se∣venth.

Now the Learned Astrologers tell us, that the Heavens or Starry Firmament is divided in∣to 360 Degrees, as you may see in the Circle, as ••hall be demonstrated to you at large, when we come to that Art called Astrology.

Now we have demonstrated to you the Out-Birth, viz. the Forms of the Heavens and Earth, I shall proceed in order to the fifth Work, or Day of Creation; for we could not properly call Time Night or Day, before the Sun and Moon

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was created; so on the fourth day, by the Pow•• of the Word, the great Sol of the World ope•• it self in the Essence, viz. the Life of the 〈◊〉〈◊〉 and watery, wherein God created all B•• Fish, Fowls and Worms, every one accordi•• to its Species and Forms; viz. from its pe•• liar Qualites of the Divine Mercury: Thus 〈◊〉〈◊〉 Eternal Qualities have moved themselves, a••¦cording to Evil and Good, as you may perce•• by the foregoing Instrument, or Bosom of N••¦ture, where you may see the 7 Qualities, wi•• their Essences and Mixture; for there are 〈◊〉〈◊〉 and good Creatures created, every thing a••¦cording to the Scripture Original in 〈◊〉〈◊〉 light of Nature; from which it is, that all Cre••¦tures in their Kind or Quality, do love one a••¦ther. Thus we may see, how the Creatures a•• in the Centre, before they are in themselv•• and that he knows, willeth, foreseeth, and fo•• ordaineth all things, and every thing together once.

Now we are come to the last Creature, whi•• is Man, the little World, and a wonderful Pi•• of Wisdom, Master and Ruler over all t•• Works of the Creatures, or Creation.

Therefore I have given you, as it were, Demonstration of the great World, or Ma••¦cosm, and I shall speak of Microcosmos; as y•• shall find in the following Book.

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THE Centre and Creation OF MAN; Astrologically, Theologically, Phi∣losophically, and Astronomically handled. BOOK II. (Book 2)

CHAP. I.

The true Knowledge of Man, consisting of External and Internal Nature, in the Elementary World.

POsteà dixit, faciamus Hominem ad imaginem nostram, secundum similitudinem nostram: qui dominentur in Pisces maris, & in Volucreis

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Coeli, & in Pecudes, & in universam Terram; que in omnia reptilia reptantia super Terr•…•… Itaque creavit Deus Hominem, ad imaginem quam Dei creavit eum: marem & foeminam 〈◊〉〈◊〉 vit eos.

God said, Let us make Man according t•…•… Image; and God created Man according to his Image: And Moses says, That God made 〈◊〉〈◊〉 with Clay, meaning, with the Composition the Elementary Powers: for tho' Adam was 〈◊〉〈◊〉 first Man, yet we read, that he had his Fall t•…•… he had his longing and eager Desires after m•…•… Fancies, which brought himself to a great M•…•… demeanor: But of this Man Adam, I'll say 〈◊〉〈◊〉 more, and let the first Species alone.

We read in Genesis, that God on the fifth d•…•… created all living Creatures, at one Revoluti•…•… of the Earth: so likewise you may observe•…•… one Revolution more, Adam was made.

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Now we will present you with the Opinion of Learned Philosopher, with the Paradisial ••ound and Turning of the Heavens from its •…•…st Primum Mobile, viz. two days after the ☉ •…•…d ☽ were created.

adam in paradice.

Thus Adam was created in that pleasant place •…•…radise, about the year before Christ 4. 002. •…•…z. on April 24. at 12 a Clock, or Midnight. •…•…ow this place Paradise is in Mesopotamia, where •…•…e Pole is elevated 34 deg. 30 min. and the ☉ •…•…eth 4 Hours sooner, than under the elevation the Pole of London: Now our curious Rea∣•…•…r may be inquisitive concerning this matter.

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If you will not credit these Reasons laid d•…•… pray read Josephus; there you will see some•…•… of this matter, viz. of the first Primum M•…•… or moving Posture of the World, and plac•…•… Paradise, and Elevation of its Pole. Many •…•…¦troversies have been about the Time and Se•…•… of the Year, therefore I shall not trouble Reader any further with them. Let the S•…•…¦pture be our Guide in this Matter; Let the•…•… (saith the Word) and there was: and also 〈◊〉〈◊〉 fifth days Work of the Creation, when the G•…•… hoppers were, and the Trees sprang out; this 〈◊〉〈◊〉 give us to understand, that the Time of Creation must have its beginning in the Spri•…•…

Now for the place or Centre of the Ea•…•… from whence we may observe the Poles, as a•…•…¦mentioned in Mesopotamia, where God pl•…•… Adam: So the Spring is two months soo•…•… there than here with us, under the Elevatio•…•… the Pole at London.

But for the Ages of the World, many h•…•… endeavoured to satisfie; Dr. Butler for one.

CHAP. II.

The Egg of Generation; or, 〈◊〉〈◊〉 Centre of Man.

IN the last Chapter, you have an accou•…•… the first Man Adam, of his wonderful C•…•…∣tion

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and Situation, who was in himself, Male and Female. But he who made all things by his Word and Power, said, it was not conveni∣ent for him to live alone; so there was a Divi∣sion, a Woman, called Eve, who is the Matrix of the Genetrix, and thus it stands in the Eter∣nal Will; and this is the Centre of Nature un∣der the Elements, Man, Microcosmos, or that little World, as the Compendium of the whole Creation, partake of both these Kinds, consisting of Soul and Body, formed of the Elements; Mo∣ses tells us, of the Dust of the Ground; also he partakes of an immediate Creation, with the cor∣ruptible Creatures, incontroulable in his Soul, breathed of God: therefore, in his Body he is by Nature corruptible, and his Soul immortal.

Now we will proceed on the Words before, the Female taken out of the Male, which is for Procreation, Convocation, and Multiplication; observe the Words of Moses:

Dixerat autem Jehova Deus, non est bonum esse hominem solum: faciam ei Auxilium commo∣dum ipsi.

These Words implie a Unity and Familiari∣ty of Adam with his Female Creature; and this to Posterity. The Philosophers in these our days, are at a stand for the Reason of that Love arising between Male and Female, telling us, it's only a strong Sympathy in Nature. But of this enough. And seeing that the first Man is the first Woman, it may be convenient to de∣monstrate

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to you something of the Egg of Mul¦tiplication.

But pray give me leave, before I run on wi•…•… these Demonstrations of the Human Egg of Ge¦neration, to give you a Demonstration touchi•…•… this Matter in Latin, from the wise Philosoph•…•… of Old, that the Reader may not want a suff¦ciency to whet his Understanding on.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De Generandi, aut Spermaticâ Facultate,

GEnerandi quoque vis, partis est ejus quae •…•…¦tioni non obtemperat: nam sine volunt•…•… nostra in somniis Semen emittimus, & cupidit•…•… Conjunctionis naturalis est; inviti enim ad eam •…•…¦rimur: quanquàm actio sine controversia in n•…•… sita est, & ab anima pendet. Etenim Instrument•…•… quae appetitioni naturali serviunt conficitur, & ab•…•…¦tinere ab appetitione eamque comprimere, in n•…•… est positum. Instrumenta autem seminandi facul¦tate praeditae Venae sunt, & Arteriae; in his eni•…•…¦per conversionem sanguinis primum humidum, qu•…•…¦ad seminis natur a vergit, ut in Mammis Lac, pr•…•…¦creatur. Horum enim vasorum alimentum hi•• humor est, propterea quod à principio è semine pre¦creata sint. Excoquunt igitur Arteriae & Ve•…•… Sanguinem in humidum, quod ad naturam Semi•…•… accedit, ut alatur: atque quod ex earum alimenu•…•…¦relinquitur, Semen fit. Fertur enim primu•…•… quidem multa circuitione in caput, deinde à capi•…•… per binas venas binasque arterias delabitur.

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Q••are si quis excidat venas, quae sunt circa aures, & parotides, Animal sterile reddit, & ineptum ad generandum; hae aut em venae & arteriae evadunt illud tort uosum, & quod instar varicum est, invo∣luerum, quod est ad Scrotum, ubi humidum illud quod ad semen accedit labitur in utrumque Testem. Una est arteria, unaque vena plena seminis, in qui∣bus perfectè semen perficitur, & per tortuosum pr∣rastatem, qui secundus testis est, cum flatu depelli∣tur; quoniam & arteria est quae mittit: ferri au∣tem etiam à vena, libidinosa petulantia ostendit. Cum enim diu concubuerint, & id, in quo seminis vis inest & Genitalem humorem, consumpserint, tum etiam per violentam contentionem parum san∣guinis emittit. Mulieres quoque omnes easdem, quas viri verè partes habent, sed intus, non ex∣tra. Aristoteles quidem, & Democritus, nihil vo∣lunt conferre Semen Mulieres ad procreationem Li∣berorum; quod enim mittitur à Mulieribus, sudo∣rem potius Membri, quam semen esse volunt. Ga∣lenus verò damnat Aristotelem, ait Semen emittere Mulieres, & mixtionem utriusque Seminis Foetum efficere; quare etiam concubitum mixtionem dici: non tamen perfectum Semen, ut viri, sed adhuc crudum, & humidius. Cum autem tale sit mulie∣ris Semen, alimentum sit utilis, & ex eo pars quae∣dam coriisive membranae Foetum ambientis, qui ad cornua concrescit, & quod à farciminis forma, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nominatur; quod reliquiarum cibi Foetus dum in uteri est receptaculum sit: in uno∣quoque autem genere animalis, tum faemina marem admittit, cum potest concipere. Quae ergo semper possunt concipere, semper conjunctionem admittunt,

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ut Gailinae, & Columbae, & Homo; sed caetera du•…•…¦gravida sunt, fugiunt conjunctionem, Mulier sempe•…•…¦admittit. Nam Gallinae quidem quod quotidie 〈◊〉〈◊〉 pariant, quotidie ferè cum mare congrediuntur Mulieres autem ut in caeteris rebus, voluntate su•…•… libera; ita etiam in concubitu post conceptionen Nam bestiae non à seipsis, sed à natura diriguntu•…•… & modus eis tempusque definitum, Naturae leg•…•… statutum est.

Notwithstanding their high Learning, they are in the Dark, as the Quaker saith; but An•…•…¦stotle in some of his Works, owns, that Wome•…•… have Eggs. No more of this, but I shall proceed in my former Method.

If the method be observed in the knowledg of Generation, we may be confident we have ar¦rived at the Principles themselves; and then will appear out of what first Matter, by wh•…•… Efficient, and what Possession the Plastick Pow•…•… hath its Original; and then also, what progres•…•… Nature makes in this Work: for both the fir•…•… and remote Matter appear the clearer (being stripped naked as it were) by Negation; an•…•… whatsoever is first made in Generation, that as it were the material Cause of that which succeedeth; as for Example, a Man was first Boy (because from a Boy he grew up to a Man before he was a Boy, he was an Infant; and be¦fore an Infant, he was an Embryo.

Now we must search further, what he was 〈◊〉〈◊〉 his Mothers Womb, before he was an Embryo•…•…

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Foetus; whether their Bubbles, or some rude and indigested Lump, or a Conception, or Co∣agulation of mixed Seed, or whether any thing else? According to the Opinion of Writers, an Egg or Eggs is the first Centre or Production under the Elements, of the Beginning of Man: so we come all from Eggs, &c. a Description of which, I will demonstrate at large in the follow∣ing Chapter.

CHAP. II.

A Description of the Human Egg; or, the Matrix of the Centre of Generation.

SEeing the Figures of Human Eggs are exem∣plificated to your View, we will in this Chapter speak something in particular concer∣ning the Body of Man, of his Formation, and some of his Parts.

It's well known, that the Soul's Bodily Union, and Conception in the Soul, is performed, or comes to pass after this manner: beneath in the Matrix, the Woman hath no Seed; but each side of her Womb hath many little Eggs, every one of which hangs by a small Filament: and these are born with her, and are found in all Female Creatures.

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Figure I.

Look upon the Figure, and behold the Matria of Conception, or Store-House of Multiplicati∣on; those Eggs appear as they at the Tread of a Cock in the Hens Egg, or as the Spawn of a Fish, in little rude Lumps or Spots.

In the Cohabitation of Man and Wife toge∣ther, after the spiritual Seed being united, or implanted in the Egg, and it hath received them; the said Egg doth, thro' its Ductus or Pipe, slip down, or off, from the said Lump of Eggs, into a certain Cavity, as Nature hath provided, in or∣der to its being further accomplished there; as you may see by the Figures following.

Fig. II.

Represents two human Eggs of a differe•••• bigness, being separated from the Egg, Lump, or Centre of Generation: two Eggs represent Twins; but one Egg, one Child.

Fig. III.

Represents an Embryo of 6 Days after Con∣ception.

A represents to the Eye, the inward part of the Membranes, Chorion and Amnion, being im∣perfectly formed, and in which there is as yet no appearance of the Hepar Uterinum.

B represents an Embryo, in which may be seen the distinction of the Head from the Body, but no delineation of any other Parts.

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Fig. IV.

Represents an Embryo of 18 Days after Con∣ception.

A, the Hepar Uterinum, with the Veins and Arteries, which are dispersed thro' the Sub∣stance of the Membrane.

BBBB, the Membrane Chorion, dissected.

CCCC, the Membrane Amnion, dissected in like manner.

D, the Navel-String.

E, an Embryo, of 15 or 16 Days, in which the Face begins to appear more distinctly, and the rest of the Members are somewhat formed and distinguished.

Fig. V.

Represents to the Eye, a grisly Skeleton of an Embryo, of three Weeks and three Days.

Fig. VI.

Represents an Embryo of one month four days.

A, the whole grisly Bulk of the Head, shew∣ing the grisly Points of both the upper and ne∣ther Jaw-Bone.

BB, the Clavicula, now all Bone.

CC, the Point of the Ossification of the Shoul∣der Blades.

DD, the wite Strokes defiguring the Ossisica∣tion of the Shoulders.

EE, the white Strokes, shewing the Ossisica∣tion of the Arm-Bone.

FF, these white Points in all the Reds, except the first and last, do denote the Ossification al∣ready begun in them.

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GG, the Thigh-bones, representing what is Bone in them.

HH, the greater and lesser Bone of the Leg clearly represented, and already of the Boney-Substance.

Fig. VII.

Shews an Embryo of two Months, which dif∣fers not from that of three months and 10 days, but only in bigness; and the lesser Bones, as was before hinted, are to be seen here; which in the other, did not as yet appear.

A doth exhibit the inferior Jaw-bone, distin∣guished into 6 little Bones.

Thus far we have shewn you the beginning of Generation, from the Ovum, or Egg, how the Growth and Perfection moves along by degrees; as you may see in the Figure of Human Eggs. And seeing it's not my business here to discourse through the whole Body of Anatomy, therefore (kind Reader) I refer thee to an useful Compen∣dium of Anatomy of mine in Latin, which will give you a full satisfaction of all at large, and in particular of the Eggs in Women, entituled, Compendium Anatomicum, nova Methodo institu∣tum; which may be had of most Book sellers in London.

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But because here is not yet a full demonstra∣tion of the Features in the Womb, I will present to your View, from the Beginning of the Skele∣ton or Boney Parts, a Figure of the Infant in the Womb come to Perfection, out of my fore∣said Book; and also its coming into the World, with its After-Birth, &c.

Figura Prima,

Situationem Foetus in Utero representat.

A Caput deor sum positum, adeo ut Nasus inter genua lateat.

BB Nates, quibus Calces affixi inveniuntur.

CC Brachia.

D Chorda umbilicalis, Cervicem circumligata.

Figura Secunda representat,

Foetum ex Utero exceptum, sed adhuc Placentae ligatum; uhi Vasa Umbilicalia separantur.

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AAA, Abdomen abscissum.

B, Hepar. C, Vesica urinaria.

DD, Intestina: E, Venae umbilicales.

FF, Arteriae umbilicales: C, Urachus.

H, Vasa umbilicalia unita; & communi tu∣nica investita.

L, Funiculus umbilicalis, ad Placentam exten∣dens.

KKKK, Venae & Arteriae per placentam di∣spersa.

LLL, Uteri Placenta.

Figura Tertia,

Embryonem in propria dimensione monstrat.

A, Os latum, cum Lingua.

B, Chorda umbilicalis.

C, Faemora & crura, cum Coccyge.

D, Quasi Caudae aspectum praebens.

Thus I have given you by Figures, the whole Generation, both Bone and Flesh, and some∣thing of Desection of the Infant.

But I must turn back a little again, to the Boney-Part, because I just now call to mind the Sayings of some Philosophers, touching this same Subject concerning Bones, derived from Scripture, That Eve was made out of a Bone or Rib; because the Central Spirit has its resi∣dence in the Bones, they being the first Product or Out-Birth of the said Spirits.

The Query is, Whether it will not follow from

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hence, That the Bones are the first material Be∣ing, which we may call Semen; from which the Flesh, as from a Spring or Fountain, doth continually proceed, and to which it must by Revolution, return again, in order to Perfection?

It is further Queried, what the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tzela, doth properly signify; of which it's said, Gen. 2. That the Woman was made. See∣ing that it hath several Significations, viz. a Bone, Prop or Support; a Rib, a Side, a Foun∣dation, a Building, &c. If you think that it was a Rib-Bone, we would willingly know which it was, and on which Side the Rib was taken, be∣cause the Ribs are fastned to the sides of the Ver∣tebrae of the Back-bone, and most of them are joined together by Cartilages, to the Sternum or Brest-bone; or, forasmuch as the Word also sig∣nifies a Beam, or any thing that is a Supporter or Prop; where if we take it in this sence, it can signify nothing but the whole Back-bone of a Man, which bears up the whole Body in like manner, as Beams support a Building: more∣over, whether, for to reconcile all these several Meanings together, we ought not to enquire, Whether the mid Part or Point, and the very Centre of the whole Back-bone and the Ribs, which are united to it; forasmuch as this Centre is that out of which Eve was made, &c. For we may easily know, that all the rest of the Bones in Man, proceed from this Centre, the Back-bone; because it is ridiculous to think, that an Embryo in the Mothers Womb, doth first begin to have Arms and Legs in 16 days after Con∣ception:

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whether I may not say, after a d•…•… weighing of all this, we may conclude, that Eve was made out of the very Centre of the whole Body of Man.

Now many may say, Is the Egg of a Woman in the Form of a Hens Egg? We say, No; but a Resemblance. But the main Reason here, that I present you with an Egg in the Form of a Hens Egg, is, because of that famous Author Fabricius, who saith, That the Contemplation of the Forming of the Foetus out of Eggs, is the largest of all; which appears in this, That the greatest part of Animals are gotten of Eggs.

It's a plain case therefore, that all Animals whatsoever, even Vipers also, nay, Man him∣self, are made of an Egg: and that the first Conception of all living Creatures which bring forth Young, are certain Eggs; just as the first Conception of all Plants, are certain Seeds: but what is common, is not admired. Observe, put the smallest Seed in its own Matrix, or Mother-Earth, and it springs up, and brings forth its own kind.

But O Man! thy place of Conception or In∣crease, is on thy Lump of Female Eggs. Cast thy Eye on the Figure of the Egg, and thou wilt see in the middle, a parcel of rude Lumps or Spots, as it were in the form of the Female Rowe of a Herring, which is the true resemblance of the Lump of Eggs in Women.

The true method of Conception, is thus: That when the Seed of Man is spilt on this rude

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Lump, or Eggs in Women, it washeth off, or moves those little Eggs, one from the other: and as Nature has provided, it falls into a small Cavity, or place by it self; the place being open when the Egg falls off, but when it's in, it clo∣seth up again. Thus Nature has its Effects; and in this place, the Foetus grows to perfection, and it's composed round with a Covering, like the Shell of a Hens Egg; the Midwife commonly calls it the After-Birth, when it comes into the World.

Further, look again on the Figure of the Egg, and you will see the Elements round it, viz. the 7 Properties of Nature, with the four Triple States, viz. Fire, Air, Earth, Water; also you have Signs wherein the seven Planets or Proper∣ties of Nature delight in: then you have a de∣scription of the Nature of them. As for Ex∣ample ♀ F, which signifies that Venus is a Female; and then concerning ♂, has the Letter M, which tells you that ♂ is Masculine; and so of the rest.

So the Matrix, or the Ovary Lump and the and the Seed of Man, are all Elements, and under the Power of the 7 Properties.

Be wise, O Reader! and learn the Nature of the Heavenly Bodies, and thou shalt do Won∣ders, without Conjuration. If thou want'st an Heir or Man-Child to inherit thy Land, ob∣serve a time when the Masculine Planets and Signs Ascend, and in full Power and Force, then take thy Female, and cast in thy Seed, and thou shalt have a Man-Child.

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Observe the same method with the Female Signs and Planets, for a Daughter, and so on.

It's not my business here to meddle or speak of the Nourishment of the Foetus in the Womb, or the Birth, because my Task is Elementary.

But if you please to read my Compendium Ana∣tomicum, you will have a brief Account of the Oval Nourishment, and Birth of a Child, from the Conception to the Birth; Fabricius concer∣ning his Oviary or Hens Eggs, Dr. Gibson con∣cerning Eggs of Rabbets, Dr. Willis concerning Brutes or Animals.

An Egg is the common Original of all Animals. Aristotle himself calls the very same things Worms in one place, and Eggs in another.

But it is needless to make use of his Reasons in this place, to prove it; seeing we are already convinced, that all Animals have their Original from these Eggs; and by the Experiments of our later Authors in this Particular, it's plain, that Man (tho' chief) was ingendred in, or by them.

Observe the same by Dr. Harvey, Dr. Gibson, &c. they give us an Example of the Eggs of Women by the Rabbets, by dissecting them be∣fore Conception, and at Conception; and so by degrees, to perfection. But my main business is, to shew how the Foetus is governed in the Womb, by the Elementary Power: I will give you the Opinion of Henricus Lindhout, Bruxel∣lensi Medicinae Doctore; ac Philosophorum.

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CHAP. III.

How the Foetus in the Womb is go∣verned, according to the Elemen∣tary Power of the Seven Proper∣ties of Nature, and every one in Order; as first, ♄. &c.

♄ ITaque supremus omnium Planetarum, primo Conceptum dirigit per primum mensem ab hora Conceptionis, materiam coagulat, constringit & exsiccat; sicut enim ipsa altior est caeteris Plane∣tis, & prior, ita ejus Regimen primo Creaturam hu∣manam ambit & gubernat. Si itaque ipse tum benè dispositus fuerit; erit Conceptio benè dispo∣sita & statuta, praesertim partes sive Foetus Ele∣menta Saturno subjecta.

♃ Disponit Conceptum in utero secundo mense; qui movet ventus coagulationis; & dispondit mate∣tiam, ut fiat mollis; dirigitque ventus ejus colo∣rem naturalem & commiscetur cum tali vento ma∣teria, erit{que} quasi Dormiens, qui semper monitur ad vigiliam, nec cessabit moveri donec forma totius accedat & in hunc Mundum Generetur.

♂ Mars, disponit Conceptum tertio mense, qui materiam illam ad sui naturam & colo∣rem mutat, in formam sanguinis deducendo, virtus{que} Jovis tunc latitat & quiescit; hinc fit, quod utero

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gerens tunc habeat propter ventus Jovis moventin Matricem cum materia in ea; sed in utero terus ferè mense semper cessat nausea propter Martem, qui tertium ipsum mensem dirigit: si it aque tunc benè fortunatur, eratque sanguis nati purus, & vix ac rarissimè super abundans nisi fortè propter vi∣tam inordinatam. Si vero male ipse disponitur, contrarium accidit.

☉ Oculus Mundi quartum mensem sibi vendicat, qui benigno & salutari suo calore humiditate su∣perfluas siccatis Membra Principalia conformat ca∣lore qua rarificat: illo etenim mense largitur omnium formarum fortitudinem, in Concep∣tum dando animam rationalem. Si igitur in quar∣to mense Sol ascendit ad augem, fuerit{que} in digni∣tatibus suis fortis, significat perfectionem & formo∣siatem vultus, quoniam tunc etiam natus erat magne potentiae eorum quae jam est adeptus.

♀ Disponit quinto mense, illo enim mense ap∣paret forma Membrorum & figuratur sexus, eri∣guntur que capilli, & excrescunt crines; Si ipsa tunc fuerit benè disposita, fortis, in dignitate sui, erit natus formosus, amicabilis, & plenus dulce∣dine, completus in facie & Membris; Si verò fue∣rit descendens, vel in domicilio Saturni, Natus e∣rit deformis & turpis.

☿ Sextum Mensem disponit; sed quia ipse e•…•… Planeta loquentiae & sapientiae, Doctrinae, sensus, ac nutritionis facit discretionem, ut Foetus se nutriat, & extendit Membrum Linguae, & vocalem Ar∣teriam ea ratione; Foetus eo mense validius incipit percutere manibus pedibusque in Matrice, & mo∣tus ejus fortificatur, appetitque exire de tenebris;

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sed nondum est tempus. Si ipse fuerit ascendens in Circulo suo, fortis, & benè dispofit us, variis ex∣ornatur donis, secundum varias irradiationes bono∣rum Planetarum, sin vero, contra contraria acci∣dent.

☽ Luna mense septimo; tunc Foetus formam com∣pletum adipiscitur in utero materno, habebit tunc fi∣duciam vitae & gubernationis; si isto mense nascatur puer, erit bona spes de vita nati, propter comple∣mentum significationum Planetarum.

Now to begin again; first to Saturn, then Ju∣piter.

Saturnus secundario Foetum mense octavo diri∣git; cujus virtute ipse infrigidatur in Matrice vis seminum, ita quod vix in ea apparent motus; & si puer eo mense exibit, eo quod siccus & conge∣latus quasi est, sepissimé moritur.

Jupiter sequitur, dirigit{que} Foetus nono in mense; qui facit ventum & motum, & tunc exit puer de tenebris & angustia ventris in hunc Mundum, eri∣git{que} tum Oculos ad lumen Solis, si est de die; vel ad lumen Candelae, si fuerit de nocte; miraturque de non visis, & propter loci angustiam per quem exit: quoniam constringitur & coarctatur. Incipit flere, percipiens miseriam hujus Terrestris Seculi, in quo hic filius universi sit, omiumque miseriarum subictum; ut Xenocrates in libro de morte, Axiocho recte dixerat.—Quid autem de illo (inquit) tibi videtur qui Nascentem jubet miseriam sua vitae lugere?

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Atque haec de Mundi Principiis, & Creatione, deque hominis principiis, & vertutibus siderum, acti∣onibusque, in ejus procreatione; longe aliter quam à Paracelso, aut ejusdem farinae Philosophis tradi∣ta sunt, persecuti sumus; in hac itaque via per∣sistentes, ad veriora progrediendum est.

So much for the Creation of the great, and and little Worlds.

But to go gradually along as I have begun, I ought to speak something of the Nature of Man, De Natura Hominis; but I find it's a large Field, insomuch that I shall forbear, and make it a Sub∣ject of it self, which will be ready for the Press very speedily.

Seeing Man by Nature is prone to Am∣bition, and of a lofty Mind, and apt to dive into Knowledge and secret Mysteries; it might be very proper in this place, to give you a word or two, as an Introduction to∣wards my present Task in Hand, viz. We have observed in this our Elementary Life, many certain and true Rules, by which we have foretold Events to come, &c. by the Canopy of Heaven and Stars, according to their Situation.

Now finding many Fools and Self-will'd People, that will not believe what is true or

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••ational, or what has been experienced from the beginning of the World.

So I am not willing here to trouble my self about any Vindication of this great Work, but direct you to that fa∣mous Sir Christopher Heydon's Vindication of Astrology, which may be to your con∣••ent.

But for your further satisfaction, I have in the following Chapter, begun from the beginning, by the first Man Adam, down to this Day, very short and brief; shewing you, first, that Adam was the first Man that took notice of the Elements, Power and Signification of the Seven Properties of Nature.

You may see in the next Chapter, how they of Old did observe the Seven Pro∣perties of Nature, in observing the ill Nature of Saturn, and the good Nature of Jupiter, because he was Author of Goodness; the old Hebrews called some of their Children by that Name Jupiter; Ja∣cob's Wife called her Son Gad, which is Ju∣piter, because he is to give a good brisk share of Body, and a good Principle; this was observed in old time, proved by Scri∣pture.

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In the third place, we have taken notice of Eleven Particulars, where we find by general Observations, the Changes and Turnings in this Box of Elements, of Pre∣servation and Destruction, &c.

Then fourthly, We prove to you, that the Starry Heavens are Books, and they are to be rolled together, in which you may read your future Hope and Fortune in the World; thereby shewing you also, that the Hebrews and others, read the Hea∣vens in their own Language, making up their Letters by the motion of the Stars.

So the main reason, why I thus trouble my self about the Hebrews, and Old Mat∣ters, is only to convince the Ignorant what the Truth is.

Many there be that will not believe, that they are under the Power of the Canopies of Heaven.

Alas! our Saviour Christ himself, was (as Man) under the Jurisdiction of the Elements: so your Bodies must be under subjection of those Powers.

But if you desire to know how to be a∣bove the Elements in your Mind, Will, and Understanding, strive to be as Saul when he sought his Fathers Asses, Sam.

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10. 6. And the Spirit of the Lord will come upon thee, and thou shalt Prophesie with them, and shalt be turned into another Man, viz. above the Elements.

Irruetque super te, ut prophetes cum eis, & muterberis in virum alium.

CHAP. IV.

Adam's Knowledge of the Stars, proved by Seth, and so carried down to the Time of Josephus.

ADam being the first Man, knew well that he was placed under the Elements, and he observed their Powers also.

This is prov'd by Josephus, that Adam and Seth were the first that practised this Science, or Power of the Elements; and that Abraham, when he fled into Egypt, taught it the Egyptians: this Truth hath so much the more force in it, in that it proceedeth from a Man whose Authority is unquestionable; so that we may perceive, that Pliny was much mistaken, when he affirmed, that none but Atlas was the Author of it: Besides, we are very certain, that Astrology was in use long before Atlas. Some say, that B••lus was

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the first that invented Astrology, and some as∣sure us, the Phaenicians were the Men. But sup∣pose it be so as others will have it, the Assyrians were the Inventers of it; yet still will it be true, that the Patriarchs were the Men, forasmuch as Abraham was an Assyrian, and his Predecessors were Phaenicians, a Colony of Assyrians having gone into Phoenicia. But if you will believe the Report of the two Pillars, which were erected before the Flood, upon one of which, all the Rules of Astrology was Engraven by Seth, and was preserved down to the very time that Josephus lived in, who assirms himself to be an Eye-wit∣ness of it: and by this we may see, that the first Man had understanding in the Motions of the Heavens. In my foregoing Chapters, I have described to you, what Instruments the ancient Hebrews figured out their Astrology by, and the Table of Atlas discovered.

CHAP. V.

The Astrology of the Ancients, proved out of the Holy Scripture.

FOR consirmation then of what we have here proposed, we read in Genesis, that Leah, Jacob's Wife called one of her Sons by the name

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of the Planet ♃, which is called Gad; under which no doubt, he was born: Et peperit Zilpah, says the Latin, following the Original, ancilla Leah ipsi Jacob filium, & ait Leah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bagad, & vocavit nomen ejus Gad; the vulgar Transla∣slation and St. Hierome, instead of Bagad trans∣late Faeliciter, which is the same with, cum bo∣na Fortuna: as it is proved by St. Augustine, who reprehendeth those that collected from the Text, that the Ancients worshipped Fortune; Unde videtur (saith he) non bene intelligentibus dari tanquam illi homines Fortunam, coluerint, &c. And that it may clearly and evidently appear, that the vulgar Translation understands by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gad, fortuna bona, which is given to the Planet Jupiter; turn to Isaiah 65. 11. Thus you may observe, that in old time the nature of the Pla∣nets was much observed.

Now if it be demanded, why do we not then any where else, meet with the like Example? Jacob Ben Samuel answered, That this was ob∣served chiefly, by reason of the Jealousy that was between the two Sisters Leah and Rachel, Ja∣cob's Wives; for Leah seeing that her Sister had two Children already, which made her so proud, that she began to boast, Comparavit me Deus cum sorore mea: fearing, lest that after she should have given over Child-bearing, her Sister would have the upper-hand of her, and that she should be no longer beloved of her Husband; she gave her Maid unto him, and caused him to go in un∣to her; and as soon as she perceived her to be with Child, she observed so well the time of her

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falling in Travel; and seeing her bring forth a Man-Child, and that under the Planet ♃ too, as she had learned from her Husband to speak, she counted her self to be more happy than her Si∣ster, and would have him to be called by that name, Fortuna.

These are the Astrological Observations of these Patriarchs, and which were Holy and Re∣ligious, in that they wrought in these good Men a continual Admiration of the Works of God.

But those that came after them, mixed Super∣stition with this Astrology of their Forefathers; it came in a short time to be corrupted, and to lose its first Purity.

You see in the very Beginning, that there was Enquiry after Fortune and Riches.

CHAP. VI.

An Enquiry what our Forefathers did, to search out Secrets and Wis∣dom in this Elementary Life, and to know Events to come.

First, KNowledge proceeds from Him who first created all things, who appeared in a Bush of Fire, and told us what he was, viz. I am your God, &c.

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Secondly, He sends his Angels and bright Spi∣rits, to tell us of things to come in this our Ele∣mentary Life.

Thirdly, We are come now to take notice of the Canopy of Heaven, and the Elements, for our Observation, or Knowledge of Things to come. Here is a question; Whether it's possi∣ble to read any things in the Clouds, and in o∣ther Meteors? Answ. Many ways; first, Read∣ing may be understood by Visible Signs, whe∣ther it be in Letters, Characters, Marks, Ci∣phers, Staves, Torches, Darts, Javelins, Knots, Streaks, Colours, Holes, Points, living Crea∣tures, or any other sensible thing. Now all those Figures or Signs may be represented in the Clouds three manner of ways; first, By Letters, or known Characters; secondly, By Hierogly∣phicks; and lastly, By Signs and Marks.

Fourthly, The most intelligible Signs, Marks, or Characters, that are Figured in the Clouds, are Armed Men, Battels, &c. which appear in order for many Days together, and do give no∣tice to Man of some sensible Event to come, and that to the great astonishment of all those Men that would reduce all things to the Principles of Philosophy. Twenty-four Years before the Birth of our Saviour Christ, there were two Ar∣mies seen to encounter each the other in the Air, miraculous to be seen: the running of their Horses, the voice of Men, and the clashing of their Armour. Soon after was this Vision made known to the World: for Marius and Sylla, by their Factions, making as it were a Shambles of

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the Field, were the cause of so much Bloodshed (Joseph. de Bel. Jud. l. 7. c. 12.) The Romans ne∣ver received a greater Blow.

Many such Instances we may speak of ne•…•… home, but I am afraid my Book will swell too big

The Philosopher gives us these Verses to the same effect:

Qui elles se forment, en cet diverse portraicts dont, Les ventes, les transforment En Centaurs, Serpens, Hommes, oyse aux poissons, Et d'une forme, en autre errent en cent Fasons.

Englished thus:

How into several Forms themselves they throw, Which Winds change into Shapes of things below; Birds, Fishes, Serpents, Centaures, Men, and thus Shift, in a round of Figures various.

Fifthly, Observation of Knowledge is from the Air, the Clouds being a Representation of things here below, and consequently purely natural, and are formed by the Providence of God. Of this latter Kind, are those spoken of by the Author of the History of the Maeccabees, where Judas fighting in Heavens Quarrel, had an Apparition sent him, of five Horsemen appea∣ring in the Air, which pursued his Enemies strongly, that above 20000 fell on the place;

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besides, this Prodigy happened also in a clear day, when the Air was not darkned with Clouds. So, I may be of the opinion with Car∣dan and Pomponatus; that oftentimes, we may see in the Air or Cloud, as in a Looking-glass.

Sixthly, Now we come to that of Rain, wherein we can make no other use of Reading, but by Hieroglyphicks; and of this kind is the Raining of Blood, or Water of the Colour of Blood, such as fell in Switzerland, Anno 1534. which fell upon Peoples Cloaths in the form of Crosses.

Picus Mirandula hath given a large Copy of Verses; among which, you have the Story of a wonderful Deliverance, as followeth:

Permixtamque crucem rubo spectavimus olim, Nec morum discrimen erat, sacer atque prophanus, Jam conspecta sibi gestabant mystica; Patres Conscripti & pueri, conscriptus sexus utraque, Et Templae, & Vestes, à summa Caesaris aula, Ad tenues vicos, ad dura mapalia ruris, Cernere erit liquidò deductum ex Aethere signum.

The same kind of Rain figured like Crosses, which hapned in the time of Julian the Apo∣state; it signified, the Sufferings of the Church, and the Ignominy of the Cross, as you may see in the Chronicle for several Years, as 747, 783, 959, 1503, 1507. you shall find, the like has been the Forerunner of such Truths. It hath been observed in Germany, that an intollerable Dearth

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happened, to despair; they were suddenly com∣forted by a Showre of Wheat, which was 〈◊〉〈◊〉 to fall from the Clouds, signifying a great plenty of Corn.

Seventhly, Also Meteors, tho' they are natu∣rally produced, do yet sometimes serve for Sig•…•… which God makes use of when he intendeth t•• communicate unto us some Secrets. As for the Wonders of the Israelites, they were in Hebre•• Letters or Characters; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vau, very perfectly expressed: and this was the reason, (say they) that the Israelites wondering at this Character 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vau, saying one to another, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Manh••n, viz. What meaneth this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vau? and so on to a thousand Mysteries, and raising strange kinds of Significations, Exod. 6. When they saw this Letter, which is numb. 6, signifying, that six days of the Week, they were to gather their Manna.

This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vau signifies, the Misery and Sorrow wherewith God threatned them for Murmuring; they say, it's the Hieroglyphick of Labour & Ser∣vitude, appears out of Levit. 25. Exod. 21. and signifies Labour; they were to work six days.

The Meteors or Signs in the Heavens, have produced great things in these our Days; but being frequent, I shall not mention them. But the Observation of the Jews is something pretty.

Eighthly, Snow, Hail and Fro••t, do sometimes bear strange Characters, the Reading whereof we will not neglect: There have been often seen, strange Figures, which have born a Cross,

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a Buckler, a Heart, or a Death's Head. It's not many years since those Hieroglyphical Figures were seen in Provence; and soon after a destru∣ction of Beasts: and a little while after that, this miserable Country had their Fields covered with Souldiers, and all their strong Places Be∣sieged and Assaulted, with so much Bloodshed, that the very Memory of it will be always grievous unto them. The Story of these Figures confirms that which Cornelius Gemma hath ob∣observed, in these words, Inventa est saepius Grando cui futurarum rerum manifest ê ut more Clypei, aut Pugnae, aut Crucis insculpta imagines spectarentur. Kepler hath observed, that the Snow is not without its Wonders: but no more of this.

Ninthly, The Rainbow, one of the most No∣ble Meteors that is formed in the Clouds, name∣ly, that the Figure of it (as R. Capel says) repre∣sents the Letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caph, which the Jews writes in this manner 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which might be the reason why God placed it in the Heavens, to be a sor∣rowful Memorial of the Deluge; for this Letter stands for 20, which is the number of Sorrow. Jacob served in Laban's House 20 Years; Joseph was sold for 20 Pieces of Silver; the flying Roll, wherein was written the Sins of all Men, and was 20 Cubits long; and at 20 years of Age the Is∣raelites began to serve in the Wars.

Helena in Homer, complain'd of her own Misfortune, takes notice of this number 20.

Quatuor hic jam lustra moror, quò tempore nunquam Iratus misera mihi verba indigna dedisti.

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Also the Poets, when they expressed any thing of Sorrow, in this Number 20. Thus Ulys∣ses is reported, to have undergone 20 years Misfortune.

Quosque tuli, post tot Terrae Pelagique labores, In patriam veni, jam nunc labentibus annis Vicenis.

Many more of the like nature are produced by Bungus.

Tenthly, Comets are the chiefest, which are in use in the Discovery of such Secrets, which is usually the Death of Princes. Julius Caesar died shortly after the appearance of a Comet; this is no News: But we may take an Example of this present Time, where effects of a Comet is fresh in mind; I saw my self, with many others, a strange Comet but two days before the Duke of Monmouth was taken in the West, and a Bla∣zing Star over all Europe, before the Death of K. Charles II. These are the true Signs, which God is pleased to foretell of great Troubles to come.

I will give you the words of Virgil.

—Non aliàs Coelo toties cecidere sereno Fulgura, nec diri toties arsere Cometae.

They do not only respect Death of Kings and Princes, but also of great and mortal Diseases, Drought, and Barrenness of Fruit, a strange Heat in the Air.

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Eleventhly, Here is another sort of Reading, which might be perform'd in the Air; first, it may be taken from the flying of Cranes; of which St. Jerom saith, Grues viam sequuntur ••••dine literato; flying in order, and keeping their Ranks: at an instant that the Wind turns, by this means they defend themselves from Assaults; for on which side the Eagle comes, he encoun∣ters with nothing but Bills; just as a Body of Horse setting upon a Body of Foot, meets with ••othing but Points and Pricks.

Now the Letters and Forms, shews us only the diversity of the Winds, or else their manner of ordering themselves in Battel; the History of Birds and Fowls of the Air, is wonderful in knowledge and Apprehension, too large for ••is Place.

But meeting with a Verse of Ovid, touching this matter, I must go on further. Many call Ovid a Heathen; if so, he was a witty one.

Os Homini sublime dedit, Coelum{que} videre Jussit, & erectos ad sidera tollere Vultus.

God with a lofty Look did Man endue, Commanding him the Heavens and Stars to view.

Observation hath been taken, from the meet∣ing together of the two Superior Properties of Nature, viz. ♄ and ♃, in matters of the Church, Laws and Governments, which may

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well be the Alteration of Kings, Princes 〈◊〉〈◊〉 Governments, &c. being Seven in number.

• The first meeting of ♄ and ♃ from the be∣ginning of Times, was in 600 years of the world, viz. 3200 before Christ.
• The second was in the year of the World 1600.
• The third did fall out 2400, which was 1600 years before Christ.
• The fourth, in the year 3200 of the World.
• The fifth, the coming of Christ 4000 years of the World.
• The sixth falls out in 800 years after Christ which was 4800 years of the World.
• And the seventh was 1600 years after Christ.

Now the Effects or Wonders of them, are, 〈◊〉〈◊〉 First, Under Enoch; his name signifies (Cate∣chised) as, Gen. 14. 14. (Chanikan,) Catechised or Trained up in Religion as well as Warfare•…•… he was taught of God to walk with God; he •…•…∣ved 360 years before his Translation, after good pleasing Life; he was as the Patriar•…•… were, viz. as a chief Bishop in his time; and 〈◊〉〈◊〉 his Labours the Church was preserved in 〈◊〉〈◊〉 Age.

The second Meeting of ♄ and ♃.

This fell in the time of Noah, 1600 years of the World; in which Century the Universe Deluge destroyed the wicked World, whi•…•… then was drowned in Wickedness; before it was

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drowned in Water. Noah was in his Ark a who••e year, with all his Provisions, from No∣vember to November again.

The third Meeting of ♄ and ♃, in ♌.

Falls in the year of the World 2400, under Moses, when the Church had again another Sab∣bath of Rest, from her long and grievous Slave∣ry in the Brick Bondage of Egypt. Read the Scripture of the place, and you will find, that they were to make Brick without Straw.

The fourth Meeting of ♄ and ♃,

Falls in the 3200 years of the World; this Meeting came under Solomon and the King of Israel; according to the famous Tycho Brahe, the Church had a resting time from Trouble, &c. the Scripture tells you so.

The fifth Meeting of ♄ and ♃.

Under this, came our Saviour Christ, who is greater than great Solomon, Mat. 12. 42. He is the Prince of Peace: This was a little more than 4000 years of the World.

The sixth Meeting of ♄ and ♃,

Falls in the year of the World 4800, that brought in Charles the Great; under whom was the Roman Empire, in the time of Leo III. be∣ing

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Pope, who prostituted his Keys to the Em∣peror's Feet: for which the Popish People pull'd out his Eyes, and cut off his Tongue. Read the History, Prideaux's Introduct. p. 96.

The seventh Meeting of ♄ and ♃.

There are a parcel of irrational Animals, which speak very scandalously against Predicti∣ons; they say, That we can speak nothing true of things to come, unless told of it before, or when they are past.

Now let the World judge, and speak as they find; in the Year 1682, I then published a Book, Entituled, Speculum Mundi, in which are now to be seen, the very Actions of these great Revo∣lutions. It being then my chief intention, to discover to the World, those great things Pro∣vidence was probably likely to bring to pass, from the Influences of the Meeting of the two great and superiour Beings, the two Rulers of the World, viz. ♄ and ♃, and likewise from the great Eclipses of the ☽, in Anno 1684, such an Eclipse hath not been these hundred Years, and at that present time so many Planets in the House of Religion. Then in pag. 2, you will find, I cryed out with Admiration and Astonish∣ment, with the words of Dionysius Areopagita, who seeing the strange Eclipses of the ☉ and ☽, at the very hour of our Saviour's Passion, saying,

Aut Deus Naturae patitur, aut Mundi machina dissolvitur!

Which is, either the God of Nature suffers, or the Frame of this World is dissolved.

So in pag. 4. I delivered my Judgment, that

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here would be great Alterations in most parts of Europe, of Laws, Customs, Constitutions of People in Matters of Religion, and Changing of Kings and Kingly Government.

And is not this all true! Were not the Popish Principles the root or cause of these Mutations and Changes? And did not a Prince come from Holland with a handful of Men comparatively, to that brave Army of K. James's? And when this handful of Men came towards them, they all fled as the Chaff before the Wind; and to Ad∣miration, K. James himself fled to France, when none perswaded him from his three Kingdoms; and then (soon after) the Prince of Orange was Crowned King of England.

O that such things should be done without a drop of Bloodshed! Surely Reader, this is from the Powers above; and the Powers above gave us a foresight of it by the Rulers ♄ and ♃.

This hath been so admirable, that our Athe∣nians have taken notice of in their Book, in ask∣ing a Question, Whether a small irrational Crea∣ture as a Spider, had not a Heart? Because, when Death or Oppression comes, it struggles, and makes a bustle to save its self; intimating, that K. James neither strove nor struggled, to save his three Kingdoms or Credit. This was a Comical Joke on the poor Abdicated K. James.

Observe the following things; After the Death of K. Charles, the Popish Party began to Rule, and quickly after suppress'd, and cut off the Head of the Duke of Monmouth: then the Prince and Princess of Orange was Crowned

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King and Queen of England; and not long after Queen Mary dyed, with a long and tedious War of nine Years standing: so this Revoluti∣on is a wonder to human Reason; the Circum∣stances whereof would fill a large Volume.

As for the small Conjunctions, I leave to the Astrologers, which happen once in 20 Years.

CHAP. VII.

The Stars are reckon'd a Form of Let∣ters, according to the Opinion of the Hebrews, and that it's possi∣ble to read there whatsoever is to happen throughout the whole Uni∣verse.

REader, did you never take notice of the Celestial Writing, seeing that the Scri∣pture so plainly speaks of it?

Pray take notice of this curious piece of Anti∣quity: Seeing that the Heavens are Books, and at the last day, they are to be rolled together, as a Book or Rolls; therefore they must have Let∣ters. And I am willing to give you the method of the ways of the Old Hebrews, who searched after the Heavenly Writing for News.

And for confirmation of this, observe a Book,

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Entituled, Narratio Joseph, in his time highly in esteem amongst all Men; wherein the Patri∣arch Jacob gave his Blessing to all his Children, telling them, That he had read in the Tables of the Heavens, all that ever was to befall them and their Posterity. Legi (saith he) in Tabulis Coeli quaecunque contingent vobis, & filiis vestris. Where the same Original concludes as well in this Tract, as in this Question, Utrum Stellae a∣liquid Agant? as in his Book, De Facto, chap. 6. That the greatest Mysteries may assuredly be read in the Heavens, by reason that the Stars are disposed and ordered there, in the Form of Characters. Nay, John Damascene says, That they are CLEAR MIRROURS; inti∣mating, that we may see distinctly see there, even as far as to the most secret motions of our Souls, which was the Saying of St. Augustine.

For my part, I shall not question the Truth of it, but proceed to the Practical Part, as the He∣brews did in their Hebrew Characters: This Holy Language being the first in the World, and sometimes there are New Stars, which take their Method thus:

As for Example, in this Word AKE, if one add an L, it will be no longer AKE but LAKE, or if in the middle of a Word, or this Word; as thus an R, it will alter the Word, and make it ARKE; so that we see one Letter, as an L or an R, absolutely change the whole sence; in the same manner is it with the Stars, where the New Stars are added, varieth both in the Writing and Sence.

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CHAP. VIII.

The Celestial Writing of the Ancients, and how those Hebrew Characters may be understood, and what they portend.

TO perfectly understand this Celestial Wri∣ting, we must observe the Vertical Stars; for, those which are over a Kingdom (saith A∣bindan) do shew whatever is like to befall it, and as the Astrologers observe in this our time.

Now saith the Author of this Celestial Wri∣ting, We know that these Mutations shall hap∣pen on the Earth, because we see they are writ∣ten in the Heavens: And this is the reason, that R. Chomer affirms, that the aforesaid Medusa's Head, or the Stars that compose it, did foretell the lamentable Desolation of Greece; because, that five of the principal Stars did for a good while together, make up this Word:

Which is in the Conjugation Charab Second, signifying, to be Desolate; understanding particularly this of Greece, over which these

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Stars did shine; because that the number of its Letters, which are Jod, Vau, Nun, and which being put together, make up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Javan, that is to say, Greece doth yield the same number that Charab doth; as you may behold in the follow∣ing Example.

2 2 8

••••〈☐〉〈☐〉

Charab.

Destroyed, Desolate.

Sum—12

5 6 1

••••〈☐〉〈☐〉

Javan.

Greece.

Sum—12

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According to these Principles, any Man might fore-see by the putting the Stars together of the same Constellation, the destruction that Italy was threatned with.

One Junctin, and Italian Priest, who was a great Astrologer, hath these words:

Illud verò (saith he, speaking of this Medusa's Head,) nunc Apuliae & Neapolitanorum Reg∣no est verticale, moxque Italiam invadet; quibus suam quoque cladem allaturum esse, maximopere est verendum.

Now how long before-hand, these Celestial Letters do fore-shew the Changes that are to happen, you are to take notice of the Hebrew Letters before-mentioned.

In the next place, the method how to be able to understand this Celestial Writing; we must learn to know the true Stars, as Oriental, Occi∣dental, Meridional, and Septentrional; the Quar∣ters of the Heavens are very essential in this way of Reading: For if we desire to know the good Fortune and Prosperity of a Kingdom, or any other Affair, we must read those Letters which are vertical to it, or which want not much of being so, from the West towards the East; and if you would be informed of the ill Fortune, look out, and read from the North towards the West.

This is the way of the Hebrews. Now con∣cerning the Rules laid down; some certain Se∣crets of this Celestial Writing, which are spoken of by R. Rapol, Chomer and Abindan, which are

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the Three which have most written on this Sub∣ject. I have before shewn you, how the Stars of the Constellation, called Caput Algol, being ver∣tical to Greece, did foreshew the Destruction of it. The like is to be observed in the rest of the Stars, when they are vertical to any other Kingdom; tho' they are ordered, and are to be understood otherwise.

Some time before the Temple of Jerusalem was burnt and consumed by Nabuzaradan, it was observed, that Eleven of the Stars that were the most vertical to it, composed for a considerable time together, these five Letters:

Also, before the Jews saw their Scepter cast down to the ground, and their Liberty carried Captive unto Babylon, five Stars were for a long time together, observed to compose these three Mystical Letters:

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a word, which signifies to break, cast down, and to drive out; and the number of the Letters, which is 505, was the number of years that the Jewish Kingdoms had stood, from Saul to King Zedechias.

Thus the Persians or Assyrians, who were the ruine of the Monarchy of the Jews, saw the Pe∣riod of their own Empire; after that, four of the Vertical Stars had composed these 3 Letters,

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that of the Turk, which was observed seven Vertical Stars, which being read from the West to the East, makes up this Word:

Many more such-like Examples we may pre∣sent the Reader with, concerning this Celestial Writing, but this may give an insight of the method and way of reading the Will of God in that Heavenly Book, which is said to be at the last Day rolled together as a Roll of Parchment.

But if these few Examples are not sufficient for your Understanding, pray read my Authors, Ropol, Chomer and Abindan; there you will find it expressed, that it's not every one that can read these Hebrew Letters, or Celestial Writing, but whom God is pleased to give that Gift of Reading; as, none but Daniel, who was a just Man, none but he could interpret those Visions.

Remember still, that the Elementary Life of Man is very Changeable and Transitory; it's na∣tural for all Men to be inquisitive after future Changes and Alterations during their Lives, see∣ing it's as a Bubble, or as a Snip tossing up and down by the Waves of the Sea.

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THE Angelical Guide. BOOK III. (Book 3)

CHAP. I.

The Lott of Man; shewing his Chance or Fortune in this present World.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, DIVINATIO, signifies no more but Elementary and Earthly things; the searching after which, concerns the Trans∣actions of our Lives here below, by the Power of the superiour Bodies of the Four Elements

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and Seven Properties of Nature, which we have formerly spoken of, and also the Twelve Signs (♈ ♉ ♊ ♋ ♌ ♍ ♎ ♏ ♐ ♑ ♒ ♓) of the Heavens, which sympathize with our Bodies and Actions at home, and produce good or ill Fortune.

To be more plain, we may call it by this name, Sortitor, Consortitor: Take your Lott, or cast your Lott.

Let us speak a Word or two of Providence.

Quid sit Providentia?

Verum esse Providentiam, cum per haec apertum est, tam per ea quae dicentur, deinceps elucescet: dicamus igitur quid sit Providentia. Providentia est rerum procuratio, à Deo suscepta. Definunt eandem sic; Providentia est Dei voluntas, per quam omnia quae sunt, aptè gubernantur: quod si Dei volunt as est providentia, necesse est recta ra∣tione, & optimè, & divinissimè, & qua sola ra∣tione recte se habeant fieri quae sunt, neque melioris ordinis esse capacia. Necesse est autem eundem esse qui res efficiat, & effectis provideat. Neque enim rectum est, nec decet, alium efficere, alium ea quae effecta sint procurare; nam hoc quidem certe imbecillitatis est: multa sunt etiam in Ani∣malibus simulachra, & imagines eorum quae dixi∣mus: Quidquid enim genuit, cibum quoque foetui procurat; & Homo etiam de caeteris omnibus quae ad vitam degendam spectant, quoad ejus fieri potest prospicit: Quae vero non provident, ob imbecillita∣tem non provident. Quare ostensum est, Deum esse qui provideat, & Providentiam esse ejusdem.

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Thy Lott and thy Providencs are in general, all things that thou canst enjoy in this Elementary Life; and God is the Fountain and Free-giver, and gives thee Rules and Understanding to know them.

This is inter nos, amongst us, or our selves; to know whether the Lott will be good or ill, is my present Task in this Chapter: but before we go on, a word or two concerning the word LOTT; it has two significations, it is first counted a square Thing, as a Dye, or other thing cast into a Pitcher or Pot, thence to be drawn out again, to end Strife or Difference.

This is not our meaning: But to take our Lott from him who made all things, Acts 1. 26. not that the Event of a Lott comes from Stars, Fortune-tellers, Devils or Saints, but from God only, whose priviledge is, to order the Successi∣on of them. This we own as a Truth; but we are not unsensible, but that God hath laid open his Heavenly Book before our Eyes, and given ••s Knowledge, from the Heavenly Motions and Influences of the glorious Light of his Will and Intentions towards mortal Men. Tho' we find good Fortune proceeding from the Beams of ♃, or ill from ♄, we are to look to God, from whence it comes, and on ♃ or ♄ as Messengers from him: To cast Lotts upon a People, to challenge Lordships and Power over a People, to dispose of them at their pleasure, as Men account that which is their own, which by casting a Lott, falls to be their Portion, Joel 3. 3. Many pla∣ces

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in Scripture may be to our purpose; but th•…•… may satisfy us, as to divide a thing by Lott.

We all have a desire by Nature, to know what may be had by Lott.

On my Vesture did they cast Lotts.

The whole Verse runs thus:

Et quum crucifixissent eum, dispertiverunt 〈◊〉〈◊〉 stimenta ejus Sorte.

CHAP. II.

The Number of Things desired in this Elementary Life; and to know by this Angelical Lott or Guide, what is to come, Good or Bad.

First, ♈.

TO know whether I shall live long, and in what Disposition my Body now is in?

What is the intention of my Will?

Where is the place of my Abode?

The length and shortness of Life?

What is the first Matter, Thing, or Trade, to be handled first?

What shape of Body shall I have?

What hidden Matters are there in my Heart

What Complexion, and whether ill favoured

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or well made, and whether a smooth or hairy Body?

The Nature, whether Healthy or Sickly, Strong or Weak in Body?

The beginning of all Enterprizes?

The Joy or Sadness, naturally?

Touching the Members of the Body, the Head, or Matter of the Brain, the Understanding, Reason, or any part of the Head?

Secondly ♉.

To know what is there to come to me?

What moveable Goods may accrue?

From whom may they be expected?

Shall I gain or consume?

Of two, whether shall win the Lott?

Whether cheated or not?

Whether Persons we deal withal be Rich or Poor, and whether my Money be in the Hands of Fools or Knaves?

Whether I may be a great gainer in the place where I live and dwell?

Whether the thing lost was stolen?

Whether my Trading will be gainful?

Whether 'tis best to Trade near or far off?

Whether a Promise made on Money-Matters comes to good or ill?

Whether 'tis good to go far for Money or Mo∣vable Goods? &c.

Whether I shall not be robbed on the way?

Whether I shall return safe with my Money?

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Thirdly ♊.

How to know our Brother's Sisters Kindred or Relations?

What the Number of them are, and the place of their Abode?

Whether my Brother or Sister loves or hates me?

Whether I have a good or bad Neighbour?

Whether I shall receive a Letter, or Embassa∣ges, from any particular Friend or Acquaintance?

Whether it will be good to go a small Journy?

Whether the end of a Journey be good or ill, and the issue thereof?

Whether there will be ill Company in the way, to prejudice me?

What is the Nature of my Brothers, Sisters or Relations? will they give me any thing while Living, or when they Die?

Fourthly ♋.

To know when my Grandfather, or my Great Grandfather, or that Old Rogue my Father, will Die?

Whether I shall ever enjoy my Fathers Estate?

How long will my Father live?

When shall have Money, or my Fortune from him?

My Father and I being at Difference, shall we ever be Friends?

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What Land or Houses shall I have?

Shall I be Poor or Rich?

What manner of House, City or Town, shall I live in?

What Disposition will the People be I shall meet with?

Will Old Men and Women be good for me to converse withal?

My Father is gone to Rome; is he living or dead?

Whether a Town or Castle shall be taken?

Whether I shall ever find hidden Treasure, or things lost or stole.

What store of Gold and Silver hath my Bro∣ther or Sister?

Whether the Father or the Son will die first?

Whether it's good to buy Land or Houses?

Whether the Towns Besieged, will be taken?

Whether a Ship on the Sea will return with good or ill Success?

Whether I shall live a long or short time in my present Dwelling.

Fifthly ♌.

To know whether I am now with Child, or •…•…ever shall have Children?

Shall I have Male or Female?

Shall I live a merry Life, and in Content?

Whether I shall get a good Mistress?

If a Person be tight in Cloaths?

Will a Messenger come quickly with News or Letter?

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Is my Father Rich or Poor?

Is my Friend a Man or Woman?

Will the Earth be Fruitful?

Will my Life this year be pleasant, by Ba••∣que••ting, Kissing, Dancing? &c.

Will the Way be pleasant in my Sporting?

Shall I not be robb'd or beaten?

Are my Friends Dead or in Prison?

Whether Good-conditioned or Ill-qualitied?

Sixthly ♍.

To know whether I shall ever keep a Pack 〈◊〉〈◊〉 good Hounds, or a parcel of good Hogs o•…•… Sheep, or ever be plagu'd with Ratts or Mi•…•…

Shall I ever keep Servants?

Will my Servants prove true and honest?

Shall I gain by my Servants, Men or Women▪

Shall I be Sickly or Healthy all my life?

VVhat Nature will my Disease be of?

VVill the Physician be Skilful or not?

Is it good to visit a Sick Person?

If Young Beasts be lost, shall they be found?

VVhether 'tis good to buy and sell small Beasts, as Sheep, Lambs, Hogs, &c.

Seventhly ♎.

To know whether I shall ever Marry?

Will my Wife be a Whore, or Honest?

Will my Wife be a Stranger or Neighbour▪

Shall I have a Fortune?

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What manner of Person will my Wife be, or her Shape of Body?

How many Wives may I have?

Will my Wife or I die first?

What manner of Dealers may I meet with in my Trade.

Shall I be pester'd with Thieves?

If any thing is stolen, shall I take the Thief?

If I Fight, shall I get the better?

Shall I have the best in Law Suits?

May I have my desire in what I love, or gain my Wife with ease, or much trouble?

There are two Court me; which is best for me to marry?

Will my Wife be a Scold, or not? shall we never part in matter of Strife in the Marriage-Life?

Will there be Wars or Peace?

Will the Man or VVoman be of a good Un∣derstanding?

If things missing, are they in the House? or will they be found?

Is it good to move to another place?

Eighthly ♏.

To know the time of Death, when, and how?

Will my End be violent or natural, to die in my Bed?

If a Man be Murder'd, who kill'd him?

Who shall inherit his Estate?

Will the Estate of my Wife or my Friend, be great or small?

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Who are the Counsellors of my Wife, and 〈◊〉〈◊〉 Enemies?

How doth the Person do that is from home?

The Gain or Profit due from a Stranger's Country?

If I lend any thing, will it be return'd again?

If I lend my Money, shall I gain?

Will the Fear I am in, end in good or ill?

Ninthly ♐.

To know concerning Church-men, Ministers, or Parish-Clerks, Monasteries or Temples?

To know of Book-Secret Arts, and Religious Persons?

Is it good to deal with Church-men?

VVhat will the Study of a Person be?

Shall I have the Bishoprick or Abby I desire?

May I prosper therein?

Shall I be Doctor in any Faculty, or Judge in any Court, or President or Judge in any High Court?

VVill Dreams come to pass, or what do they signify? &c.

VVhether a Person be VVise or a Fool?

VVill long Journies be good or bad? will the Ship at Sea or the Man of VVar come to a good end?

Is the Ship I intend to Sail in, a good or bad Sailer?

How long shall I tarry? Days, Months, or Years?

VVill the Ship suffer Shipwrack?

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Tenthly ♑.

To know whether I shall ever come to Honour, or be a Justice of a Peace?

VVill it be profitable for me to be Servant to Kings or Princes, or Noble Men?

Shall I live in Honour, in my Trade and Busi∣ness now in hand?

Concerning my Mother or Grandmother?

VVill my Mother die in a short time?

May I gain by her Death?

Doth my Mother love me?

VVhat Trade must I be of, to prosper?

VVill a King's Reign be long or short?

Is it good for a King to go out of his Palace, and take a Journey?

Shall a Person of Honour be Banished out of the favour of Kings and Princes?

VVill the King or Judges do Justice?

VVhat manner of Person is my VVives Fa∣ther?

Eleventhly ♒.

To know what Friends I may have, or whe∣ther my Hopes will be fulfilled?

Are my Friends faithful to me?

Shall we reap Gain by Friends?

May we be safe by whom we give Credit?

VVhat is the Substance of a King or Noble Man?

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VVhat Estate has my VVives Father? shall I gain thereby?

Shall I gain by the Court, or Great Persons?

If a Promise is made, whether true or false?

Shall we prosper all the Year?

VVill Fruits of the Earth be cheap or dear?

Twelfthly ♓.

To know whether I shall ever be in Prison?

If in Prison, when released?

Shall I gain or profit by a Prison or Prisoners?

VVill any Old VVoman chatter against me like a Devil?

If a Prisoner Escapes, will he be taken?

Is it good for me to deal in Great Cattel, as Horses, Mules, Sheep, &c.

If a Horse be stolen, who is the Thief?

VVhich way the Horse stray'd?

In buying Great Cattel, shall they be good or bad?

May a Man go boldly before his Enemies?

Shall I be Arrested?

Here are near Two hundred Questions natural∣ly desired in this Elementary Life, to know where, when, and how, these things may fall on you by LOTT, which you may understand in this fol∣lowing Chapter.

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CHAP. III.

The Method of Effecting these An∣gelical LOTTS.

THese Questions or Desires, are divided into 12 Parts; so also are the Heavens divided into Numb. 12. being twelve Divisions, an∣swering in particular these twelve Questions.

Take an Example as followeth.

Ascend. begin. of all things Oriental. 1 ♈.

Succeeding House of Substanc. 2 ♉.

Cad. House, Brothers and Sisters. 3 ♊.

Angle of North sig∣nif. old People. 4 ♋.

Succed. place of Pleasure. 5 ♌

Cad. signifies Banishm. Servants. 6 ♍

Angle Occid. Marriages, Enemies. 7. ♎

Succed. Sorr. Death, Wiv. Fortune. 8 ♏

Cad. of Relig. long ••our Dreams 9 ♐.

Medium Coeli, the place of Honour. 10. ♑

Succed. Angle 10. place of Joy. 11 ♒

Cad. place of Captiv. Im∣prisonm. 12 ♓.

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The Parts of Man's Body is signified by 12 Parts, or Signs of the Zodiack.

Example.

♈ Acquisitio.

♉ Laetitia.

♊ Rubeus.

♋ Albus.

♌ Via.

♍ ☊

♎ Amissio.

♏ Tristitia.

♐ ☋

♑ Populus.

♒ F. Major.

♓ Carcer.

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These are the Deys which you may cast your Lotts withal, and the same which the Indians, Caldeans and Hebrews, made use of, as their good Angels, in directing their Hands to know Good or Ill in this Life: And it lyes in Dark∣ness to this Day, by reason it's in Hebrew or in strange Characters, which are unknown to us; and by that reason, many are afraid of this Art, because of the VVord Geomancy or Conjuration.

Now in plain English, it's no more than the 12 Signs of the Zodiack, and the 7 Properties of Nature, or Rulers of the VVorld, which we have formerly spoken of, viz. ♄ ♃ ♂ ☉ ♀ ☿ ☽, composed and joined together, according to Strength, VVeakness, or Meanness.

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Take the Example by this Table.

This Table being so plain, it needs no fur∣ther Explanation: therefore we will proceed to shew you, how to project a Figure, wherein you may understand your Lott.

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First consider, before thou Raisest these 16 Lotts, that it's a Divine Work; for it's the Di∣vine Power above, or thy good Angel which guides thy Hand: Therefore be thou prudent 〈◊〉〈◊〉 all this Matter, free thy self from Passion and Malice: Let not thy Head or Fancy be cap∣tivated with strong Wine: for if thou art vain and childish in this Work, thou wilt bring thy self to Disgrace; for in it lyes a great Myste∣ry, in Raising those Figures by an Angelick Hand.

I shall say no more; but pray mind the Ground-work, and consider from whom thy Lott comes; it's from him which is the Maker of all things, which gives thee thy Lott, and casts thy Dey for thee.

CHAP. IV.

How to Project a Figure, wherein you may understand your Lott; it being the Divine Power above, or thy good Angel which Guides thy Hand.

HEre you shall have an Example, in order that you may make Strokes, Stars, Circles, Pricks; as thus:

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When thou goest about these, look on th•• four Fingers; for you are to prick four lines, o•••• longer than the other, as your Fingers are which serves for the first Element, and four line•• more for the second Element, and four mo•••• for the third, and so for the fourth, &c. a•…•… at every end of the Lines, leave Two, or One But number them not when you prick the•• down, but follow this Example:

Now I would know what would Remain? take my Pen and bring two and two together, 〈◊〉〈◊〉 you may observe in the uppermost Line.

And as this,

So this in Pricks.

So couple them together, and you will 〈◊〉〈◊〉 what will remain.

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Now we will Frame the four Elements, or four Figures, as follows.

Behold the first four Lines; the odd makes 〈◊〉〈◊〉 the first Figure, and the other 3, 4 lines, make 〈◊〉〈◊〉 in all 1, 2, 3, 4 Figures, which are set in or∣••••r in the following Page.

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These four are called the Increase or Ma•…•… from whence all the other Figures are Pr••∣ced; the first is attributed to the Fire, the 〈◊〉〈◊〉 con•• to the Air, the third to the Water, and 〈◊〉〈◊〉 fourth to the Earth. From these four, co•…•… four more, in taking of the first four Heads 〈◊〉〈◊〉 Stars for the first Figure, the second Stars for 〈◊〉〈◊〉 second Figure, the third Rank of Stars for 〈◊〉〈◊〉 third Figure, and the lower Rank for the 〈◊〉〈◊〉 Figure; which makes Eight Figures.

Now from these 8 Figures, you are to mak•• four more.

Observe, you must take the first Stars 〈◊〉〈◊〉 the first, and two Figures just under them: i•• the Stars be even, so place them: and if they be uneven, as one: so the two Figures: and so of the third and fourth: you must do as mu•…•…

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••o make the ninth Figure, as you did the first and second, and also the tenth, eleventh and twelfth; 〈◊〉〈◊〉 here by Example.

Now we will shew you, how to frame the Witness and the Judge, out of the foregoing Fi∣•…•…re: The Witness called Right, is taken from •…•…m the ninth and tenth Figure, the Left is from 〈◊〉〈◊〉 eleventh and twelfth; and from the two Witnesses we form the Judges; and if those are •…•…od Figures, the Demand will be good; if ill, 〈◊〉〈◊〉 will come to a bad End.

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Here is the whole Figure in the old Fashion.

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This is the Way and Method of Raising your Lotts, which are 16 in all, and cannot be more, and by those well understood, you may see how Transitory your Elementary Life is: But to be more plain, we will make use of these Lotts in the manner and form as the Astrologer doth, viz. in 12 Divisions of the Heavens or Earth, which you please to call it, and the two Wit∣nesses and Judges in the Model. Behold the Figure on the other side.

Thus, after you have raised your Lotts of Fi∣gures, you may easily transform them in this manner as you see, viz. into Signs and Planets united, as you have in the foregoing Tables, or as in this Figure, where you have the true Me∣thod and Form of all your Lotts in English Names; for we have cast off all the strange and hard Characters and Names of the Arabians, Hebrews, Greeks and Latins, because you should not be frightned thereby, or of the Word Geo∣mancy or Conjuration, &c.

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CHAP. V.

The Power and Strength of these Lotts, and how the Divine Spirits are infused and incorporated into them, by the Influences of the Seven Pro∣perties of Nature.

IN this Chapter, you will be shewn the great Strength, Ability, Force and Power of those 16 Lotts, and how the Divine Spirits are infused into the 16 Figures, by the Seven Properties of Nature, by the Power of him which made the World, and how the Planets and Spirits are in∣corporated into the Figures.

All inferior Bodies are exemplified by the su∣perior Powers or Spirits, which are above our Bodies, Minds or Souls.

They place themselves very intelligibly in the Soul of the World, differing the one from the other by absolute Forms; so that all Power in God, is but one Form; but in the Soul of the World, they are many: they are placed in the midst of all things; whether they be joined to the Body, or separated from the Body; by a certain Participation they are placed in Na∣ture, as certain small Seeds of Forms, are infused by the Power above.

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They are placed also in those 16 Figures; whereon the Shapes and Properties of Virtues of inferiour Species, as also their Properties do depend; so that every distinct Lott or Figure, hath its Power that is suitable to its Form: which also proves a wonderful Power, according to the Disposition of things, good or ill; for all these Influences, these Figures may be received, and may also be hindred by the indisposition of the Matter, or according to the Person, or his Quality: such is the signification of the Lotts, which receive Virtue and Power from above: Thus the Seven Properties and their Powers are incorporated into these 16 Lotts, and are the cause of the Virtue of the Figures, of their Signi∣fication, of their Product, and all things past, present, and to come.

In the next place, those that intend to under∣stand the Lotts aright, must know their Ele∣ments. By which, you may see from whence all things come, whence Mankind and Beasts; whence Fire, Rain, Snow and Earthquakes are; the great Sea-beats over her Banks, and then a∣gain returns; whence the Power and Strength of Herbs, Courage and Rage of Brutes, all kind of Stones, and all sorts of Worms, &c.

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First, The Element of Fire is the Principle of all the other; for it's the reception of all Ce∣lestial Rays and Influences; in it are contained Seminal Virtues of all things.

Secondly, The Element of Water is wonder∣ful, and to be admired; for there is so great a necessity of Water, that there is no living Creature can live without it; the moistnings of Water can bring forth in it the Seminary Virtues of all Vegetables, &c.

Thirdly, The Element of Air, is a Vital Spi∣rit passing through all things, and gives Life to all Living or Breathing whatever, and unites its self into all mixed Bodies.

Fourthly and Lastly, These four Elements are the ground of all compounded things, viz. Fire, Air, Water and Earth; of which all Elementa∣ry inferiour Bodies are comprehended, not by way of heaping up together, but by Transmu∣tation and Motion; and when they are de∣stroy'd, they are dissolv'd into Elements again: for there is none of the sensitive Elements that are pure, but they are more or less mixed, and apt to be changed one into the other.

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CHAP. VI.

The various Significations, Names and Qualities, of the Sixteen Lotts, or Figures, as they relate to the four Quarters of the Year.

First, THE Spring Quarter hath these four Lotts in order, four in every Quar∣ter, as followeth:

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In Divisions of Elements, as,

• First, Fiery, hot and dry, ☉ dir. ♒. ☿ dir. ♎. ♃ dir. ♈. ♄ ♂ ♐.
• Secondly, Cold and Earthy, ♀ retr. ♎. ☿ retr. ♍. ♄ dir. ♓. ♃ ☿ ♍.
• Thirdly, Airy, hot and moist, ♀ dir. ♋. ♀ dir. ♎. ♄ retr. •• ☉ retr. ♉.
• Fourthly, Watry, cold, ☽ full ♑. •• retr. ♉. ☽ dec. ♌. ♄ retr. ♊.

• First, Over the Fire, trip ☉ rules by Day, ♃ by Night.
• Secondly, Over the Earth, trip. ♀ rules by Day, ☽ by Night.
• Thirdly, Over the Air, trip. ♄ rules by Day, ☿ by Night.
• Fourthly, Over the Watry, trip. ☽ rules by Day and Night.

Now Eight of these are Masculine, and the other Feminine; The Masculine are these in La∣tin; Albus, Fortuna Major, Puella, Acquisitio, Tristitia, Populus, Caput Draconis.

The Female, are Amissio, Via, Conjunctio, Ru∣•…•…, Carcer, Laetitia, Fortuna Minor, and Cauda Draconis.

The English Names are as follows:

1. Wh••••e, 2. Great Fortune. 3. Girl. 4. Obey∣ing. 5. Sa••••ness. 6. People. 7. Height. 8. Lost. 9 Way. 10 Together. 11. Red. 12. Prison. 13. ••••y. 14. Little Fortune. 15. Below. 16. Youth, 〈◊〉〈◊〉 Beardless Boy.

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Example: If you find a Masculine Lott in a Masculine House, governed by a Masculine Pla∣net, it shews the Person to be manly; if Fe∣male, more womanly, &c.

These Lotts are Quadrupeian; viz. Youth, Joy, great Fortune, Obeying, Prison, all four-footed Creatures.

Fruitful People, Red, Low, Joy, Way.

Barren, White, Great Fortune, Together, Sad.

Courteous, are, White, Together, Sad, Girl,

Slow-voic'd People, Way, Red, Low, Joy.

The use by way of Example: Suppose you have those Figures and Planets incorporated in∣to the Ascendant, as Puer, Amissio, Fortuna Major, Fortuna Minor, Acquisitio, Caput Draco∣nis, Carcer, Cauda Draconis: The condition of the Party is something of the nature of the Crea∣ture which the Planets, Figures or Lotts, signi∣fie. If the Lott be Puer, the Man or Person is rash and hasty, &c. if Amissio, stedfast and resolved, his Countenance or Complexion swar∣thy, and so on; for the Signs and Planets signi∣fie any thing that may be proposed. Consider always, the Strength and Weakness, good or ill by Nature: If we find when a Question is ask∣ed, That Albus, Conjunctio, Puella, or Tristitia, is in the Ascendant, then we may expect the Party to be of civil Carriage, very easy to be Pleased, and of a good Understanding.

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This Table differs but little from that of A∣strology, only for your satisfaction, to see how the Lotts or Figures are united in Nature with the Signs and Planets.

First, Planets. Secondly, Figures. Thirdly, Houses. Fourthly, Exaltation. Fifthy, Tri∣plicity. Sixthly, Detriment, Loss and Fall.

• First, You have that Figure or Lott called Puer; it tells you, that he is of the nature of the Sign ♈, and his Planet ♂, and of his House.
• Secondly, You have the Planets House by Day and Night; if you find it so in a Question, it's as a Man in his own Castle, strong and powerful.
• Thirdly, If in his Exaltation, as a Man proud, and without fear or care.
• Fourthly, In Triplicity, as a Man in Business or Trading.
• Fifthly, If in his Detriment, as a Man going the way of Ruine.
• Sixthly, If in his Fall, as a Man ruined, or in Prison.

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CHAP. VII.

The Signification of the Words, Di∣rection and Retrogradation; with the distinction of the Houses, which are Good, and which Bad.

NOw Direction and Retrogradation are two. First, Dir. signifies, a Man to go swift in •…•…is Business or Trade; then Retr. signifies, one to decay, or to consume his Money.

This following Table of Lotts, gives you to understand, what Figure or Lott is Direct, and which Retrograde, and signified by three Letters; as I have shewn in my first Demonstra∣tion of the Figures, or Lotts.

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We have already told you, that this Work is divided in 12 parts or Houses: Now observe, some are good, and some again are ill.

• First, Good, 1, 10, 11,—Houses.
• Secondly, Mean, 2, 3, 4, and 9,—Houses.
• Thirdly, The Evil, 6, 7, 8, and 12,—Houses.

Observe these Rules, and you will have Knowledge.

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The Aspects of the Houses, and the Figures, you may see by the Table on the other side.

The Use of this Figure, is of great conse∣quence; the outwardmost, are 12 Lotts or Fi∣gures; the second, is their Nature, as to Mas∣culine and Feminine; the third, is the 12 Signs of the Zodiack, with their Elements, being uni∣ted with the 12 Houses, &c.

Then lastly, in the middle, you have the Lines and Aspects from one House to another, both dexter and sinister; the first House begins with the Sign ♈, and so in order; which will give you a clear light of the usefulness of your Lotts, either for good or ill: A Figure in the first House, beholds another in the eleventh House with a Sextile dexter Aspect, and so of the rest.

The Houses are fix'd, movable, and common.

• First, Fix'd, 2, 5, 8 and 11—Houses.
• Secondly, Common, 3, 6, 9 and 12—Houses.
• Thirdly, Moveable, 1, 4, 7 and 10—Houses.

Albus and Laetitia, are double-Bodied.

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Observe, what by a Figure or Lott is here meant.

Acquisitio is raised by Pricks, as,

And taken for the Nature, Virtue and Power of ♃ dir. in ♈, which makes a complete Figure, as ♃ dir. ♈, joined and united together, as one Body, and so of the rest; Planets are join∣ed to the Figures, some Retrograde some Direct, which differs much from the Rules of Astrolo∣gy: for they place ♂ in ♈, and ♀ in ♎, &c. but ours are select Bodies.

On the other side, I will give you a Table of the Hours of the Lotts, and the Planets.

The Use of the Hours of the Lotts.

When you raise a Figure of Lotts, observe what Day and Hour it is.

Example. In the Table of Hours, you will find the seven Days and Nights: so if you find the Lott in the Ascendant Lord or Lady of the Hour, so much the stronger.

Suppose I Raise a Figure of Lotts on a Mon∣day, the first Hour in the Forenoon, I find Via, ☽ decr. in ♌. I look at the top of the Table, and find Fig. 1. I guide my Eye down to Mon∣day, and find Via; so he is Lord of my Ascen∣dant and Hour; so observe in all the rest, &c.

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Now in erecting your Lotts, in the main there are but 12 Figures, tho' 15 makes up a Figure; for Three are taken from them, viz. two Wit∣nesses and one Judge.

The signification of the two Witnesses are thus:

The Witness placed at the right hand, is put for the Querent, and rules all the right side, as, 2, 3, 4, 9 and 10; it gives you light what the Question is, before propouided.

The left Witness, contains all what the Fi∣gures signifies in that side, as 5, 6, 7, 8, 11 & 12.

The right Witness tells you of Joy, Pleasure and Happiness, of him that asks the Question of things past.

The left Witness tells you of ill luck to come, or things enquired after, if ill Figures; if good judge otherwise; right for the Querent, and left for the things desired, and belongs to no House; only taken from others, to give a judg∣ment on things demanded.

The Judge is the 15th Figure produced from the two Witnesses, to judge of the end of things demanded, and to know, if it's good or bad. Some say, that the Judge ought to be even; if not, give not judgment on it.

If the Judge be good, the Question will come to a good end; if ill, the contrary. If the Judge agrees with the right hand Figures, good to the Querent, and things demanded; if it's the same with those of the left hand, it signifies ill to the Querent of the matter desired.

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Thus far we have shewn you the Method of the 16 Figures, whereby you may know and find the Power and Strength, Weakness and Feeble∣ness of your Enemies, by this Divine Way of Working.

CHAP. VIII.

The Elementary Powers above, ruling over Elementary Bodies here below: wherein is discovered the Significa∣cation of the Sixteen Figures in the Twelve Houses; also the Shape and Proportion of Human Bodies, re∣presented by those Sixteen Figures or Lotts.

IN my former Chapter, I have demonstrated to you, near Two hundred Questions to be Answered, naturally desired in this Elementary Life, and easily to be answered by these Lotts: As you may see, the Questions are divided in 12 Parts, or Houses; therefore, when you have a Question to be resolved, turn your Eyes to the foresaid Chapter, and you will find what House it belongs to.

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As for Example; If for your self, the first House or Ascendant; if for Money or Goods, the second; if concerning Brothers or Sisters, the third; if the Father, the fourth; if Pleasure and Children, the fifth; and so of the rest. Mind still, that the Ascendant is for him that asks the Question, and the other Houses are to answer the Question: and according to the Nature, Power and Strength of your Lott or Figure, judge of the Matter or Thing enquired after, either good, or ill Success, &c. Here follow certain Tables, which are the Foundation of the whole Work.

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Note, That you are to vary your Judgment according to the Houses, Aspects and Company, both for stature of Body, and Nature: or if a good Figure be in a good House, it augments the goodness; but if an ill Figure be in an ill House, it multiplies the evil; which makes a cursed Per∣son for all ill: If you find a good Figure in a bad House, you may suppose, it will be good for the present, and will last but a small time; and so judge according to Reason.

The good Houses, 1, 5, 10, 11. The mean, 2, 3, 4, 9. The ill, 6, 7, 8 and 12. Also consi∣der the Strength and Weakness of the 16 Lotts, by the foresaid Rules, and the Table of Hours; for in it, there's the Power and Strength of the Figures.

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CHAP. IX.

A Table of the Signification of the Six∣teen Lotts, going out of one House into another; with another Table, of the good and ill Company of the Lotts among themselves.

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These two Lotts, Acquisitio and Amissio, may serve you as an Example for all the rest, if you observe their Natures; one is good, and the other bad; as you see Acquisitio, is throughout all the Houses, good in all things, according to the na∣ture of the House, or Matters they signifie: so likewise Amissio, is ill in all things or de∣mands, which may be drawn from the 12 Hou∣ses, as you have been formerly taught; and al∣so, what Lotts are good or ill, and the good and ill Houses. So vary your Judgment accordingly.

Again, If the second House or Lott, go into the third, thy Brethren will rule over thy Goods; the fourth, thy Father; fifth, thy Children, or the Alehouse; and so of the rest, according to the Rules of all the other.

If the Question be, Shall I see or speak with my Brother? If thy Lott is found in the third House, it's a true testimony that thou shalt speak with thy Brother; and so on.

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Concerning good Company.

Good Company is to be much desired, and ill Company is to be abhorred; it's good Compa∣ny that brings many to Happiness, and ill, which brings many to the Gallows.

Now we have a method in these our Lotts, to know our Company, or our Associates and Com∣panions. Observe this Rule; the Ascen∣dant and the second House, are Companions; and so observe in order, the second and third House, the third and fourth House, the fourth and fifth, the fifth and sixth, the sixth and se∣venth, the seventh and eighth, the eighth and ninth, the ninth and tenth, the tenth and ele∣venth; and lastly, the eleventh and twelfth Houses. Thus they are united together in Com∣pany.

You are now to consider the Natures and Qua∣lities of those Lotts by the foresaid Tables; and if you find a Lott in the second House of an ill principle, you may be then fearful of being drawn away, or trapan'd, and perswaded to an ill thing: if the Lotts are both good, fear not, for good may be thy Fortune. Then again, if thou find'st a watery Lott in the first House, a fiery Lott in the second House, then you may say, the Company is not good; and by this Method, you may judge right of your Society in general: so, if they are of one Nature, and of one Triplicity, you may believe, you are upon a sure ground, &c.

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CHAP. X.

A Table of the Significations, Power and Strength of the Sixteen Figures in the Twelve Houses.

First House.

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CHAP. XI.

Brief Description of the Twelve Houses; answering all Doubts and Questions, which may be natural∣ly desired in this our Elementary Life.

The First House.

THE Querent is, First, He or She, that pro∣•…•… pounds the Question.

The Quesited are, He or She, or Things Enqui∣•…•… after.

2dly, The Figure is Radical, when the Que∣•…•… comes to thee with true Affection and In∣•…•…on.

3dly, The Figure is verified also by certain •…•…s, Marks, or •…•…rs, about the Querent or •…•…sited.

Example. If the Lotts which rule the Hour, 〈◊〉〈◊〉 any of the four Angles, there are Moles, •…•…ding to the Figure or Lotts: then consider 〈◊〉〈◊〉 Lott in the Ascendant; there you shall find •…•…es.

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• 1. Puer, in the first House; a Scar in the Head or Face, or Burnt, or dark Mole.
• 2. Conjunctio, there they are on the Belly.
• 3. Puella, then on the Back-bone.
• 4. Rubeus, on the Arms.
• 5. Carcer, on the Feet.
• 6. Via, on the Brest or Stomach.
• 7. Albus, the Belly.
• 8. Fortuna Major, the Legs.
• 9. Populus, the Knees.
• 10. Cauda Draconis, the Thighs.
• 11. Caput Draconis, the Belly.
• 12. Acquisitio, the Head; Scars or Moles.
• 13. Laetitia, the Throat.
• 14. Amissio, by the Navel.
• 15. Tristitia, the Secrets.
• 16. Fortuna Minor, a Spot on the Face.

If the Significator of the Moles be in their 7, 8, 9, 10, 11 or 12 Houses, they are visible to the Eye: if in the other Houses, not to be se•…•…

If the first Lott goes into other Houses, there is a Mole.

Now of the Time when things come to pa•…•… it is taken from three Parts, viz. Fixed, Com∣mon, and Moveable: if the Lotts are moveable the first signifies Weeks; if common, a Month if fixed, a Year and two Months.

Things are hindred commonly, or frustrat•…•… by ill Aspects, as □ ☍, or ill Lotts, or bad Com∣pany, as you have been formerly taught.

Things are finished, or brought to pass by go•…•… Aspects, as △ ✶, or ☌, good Company, a•• good Lotts, &c.

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In Pag. 125. you have a Table, of great use: shewing the Names of the Lotts or Figures, and how they are Rais'd, in Power or Weakness.

These Rules will direct you, when you have a desire to know, what Part of the World it's best to live in; First, Look for ♁, or good Lotts, and observe what part of the Earth: the Compass will guide you in your Journey, and lead you to the place of Gain.

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Now we will proceed on to the 12 Houses in short, and leave out the two Witnesses and the Judge, and draw our Judgment from the 12 Points, then raise your Lotts, as in the beginning; you may (if you please) transform them into Planets and Signs, &c. As Fortuna Major, ☉ dir. ♒. and Fortuna Minor, ☉ retr. ♉, as you are taught in the Table before mentioned.

A German Gentleman desired me to Raise this following Figure for him, who was very desirous on several occasions, hearing of this Angelical Enquiry.

In this manner, first I rais'd the Lotts, and turned them into Signs and Planets, &c.

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Judgment from the first House.

The first House signifies, the Life, Tempera∣ture and Corporature, ♀ retr. in ♎, or Amis∣•…•… is in the Ascendent, represents this Querent wonderful, according to former Rules, viz. a tall Man. Turn to the place of Description of the Body.

De Vita qualitate, & quantitate.

Quest. 1. Concerning Life, and length of Days.

Answer this Question; consider first, if thy Lott on the Ascendant be fixed, movable, or com∣mon.

Secondly, Consider if thy Ascendant is free from ill Company or Aspects: if fix'd Lotts, and good Aspects, long Life; if common, a middle Age; if movable, a short Life; if not helped with good Aspects, behold from 4, 6, 8 or 12 Houses, long Life: but if the first goes into the 6th, 8th or 12th, with ill Company, a short Life, and the same if the first is beheld from ill Hou∣ses or Places: I judge that our Querent may live to a good middle Age, because the four Angles are possessed with indifferent good Lotts. His Opposite is Puella, the 10th; it looks on the As∣cendant with a □, and so doth the 4th; but yet we have no need to fear a Stroke to Destruction: neither do we find, that Amissio goes out into any other House of ill.

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De Nati Accidentibus.

Quest. 2. Of the good or ill Accidents, atten∣ding Life.

It may be expected from good or ill Lotts or Figures, which possess the first of the Principal Places of the Figure: if good, it signifies good in the whole Life; but if it be otherwise, his days will be full of Trouble.

If Career or Tristitia is in the Ascendent, much Melancholy and Calamities may be expected; they are two Lotts ruled by ♄.

If Puer or Rubeus be there, generally mad, cholerick, hasty sort of Persons, because ♂ rules those two Lotts, and oftentimes meets with Thieves.

If Drag. Tail in the first, never without Scan∣dal and Disgrace; and such sorts of Accidents will be. And thus we must consider the good and bad.

Observe also, when the first Lott moves into an ill or good House, the Accidents of Man may be traced, and so on.

Ill Company, and Aspects from ill Places, hin∣ders the excess of good; so on the contrary, the good prevents the mortal stroke of evil.

Now if you desire to know the Time of the good or ill, consider if thy Lotts in the principal Places, be Fixed, Mean, or Common, as the for∣mer Rules direct; so according to the good or

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evil Lotts, you may expect good or ill. Consi∣der in what part of the Figure your Lotts are; so you may easily know what is coming, good or ill; if in the 10th House, good Lotts, Honour and Credit; if the Lott is ill, expect the contrary. In like manner consider the rest of the Houses, for your Knowledge.

The Chaldeans, and the old Philosophers, have given us other Rules to know the time of Acci∣dents, and to know the Names of Persons, which are as follows.

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The first Table shews you the Name of any Person, the Thief that hath stolen, or the name of a Town or Castle, or any strong Place, &c.

Note, The Lott on the first House, takes the first Syllable; likewise that of the 10th, the se∣cond and third Syllable, of the Letters of the Light, which you find in the 4th House; and so you have your desire.

Or thus: Take the Letters of the 1st and 7th House; as often as you take the said Letters, so often move your Figures; if you find it not, take the Letters of the 10th.

The first Figure hath the first Letter of the Name; the 7th and 10th, the Middle; the 4th and 5th, the End of the Name.

First, The Figures under the Lotts of the first, is the number of Years, Months or Days of your Accidents. In this, consider your former Rules.

The Second Table is from the Seven Proper∣ties of Nature, which have power to rule over the Lott or Lotts.

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Example. ♄ is Governour over Carcer and Tristitia; so observe the rest in order, &c.

Consider three several Ways, viz. Strong, Mean, or Weak.

♄ Years 58—44—30

If you desire to know what part of ones Life may be best. Answer, If you find good Lotts in the 1st, 12th, and 11th, the Querent will be happy in his Minority; if in the 10th, 9th and 8th, in his 20th Year; if in 7, 6 or 5th, in his middle Age; if in 4, 3 or 2d, his later, or old Age. Some say, that every House gives 12 Years.

As for what part of the World, your Com∣pass will guide you, where ♁ or good Lotts are; and as to East, West, North or South, for bear those places; ill Lotts are often there.

If thou intendest to visit a Dealer or Friend, and think'st, or intendest to find him at home.

Observe these Rules; have an eye to the 7th House, because it's of Dealing, Acquaintance; otherwise the 11th House; if Puella be in the 7th, and go into the 10th, or in the 1st or 4th House, he is at home.

If any Lott in the 7th moves, and move into a Succedent, he is not at home, but at his Neigh∣bour's: if in Cadent, far off.

If thou visitest a Brother, have an eye on the 3d. house, if a Father the 4th, if thy Master, the 10th House.

In the last place, if thou desirest to know the state and condition of a Person absent; if it be no Relation, take the 7th House, and behold

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what Lott there is, and if you find him moved into the 6, 8, 4 or 12th Houses, you may well say, he is dead: or if Via or Populus be there, it's the same.

If at any time, you find the Lott of the first; 7th, or 3d, or where ever your Concerns are, if you find him to be moved, or go into ill Houses, as the 8th, 6th, 12th or 4th, it's in danger of Sickness, if not Death; but if it go into good Company or Houses, you may say the Party is in good Health.

The Second House.

De Nati Substantia & Divitiis.

Quest. 1. Of the Querent's Substance and Riches.

AS for Riches, if there are in the Second House good Lotts or Figures, and free from ill Company or Aspects, the Native will have Riches; and judge according to Strength.

And ♁, and Acquisitio in the First House, and also good Figures in the Second House, viz. good Company, the Querent will be very Rich.

But, if you find good Lotts in the first, and ill Lo••••s or Company in the Second House, it tells you, that Riches will be got, but spent extrava∣gantly again.

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If Fortuna Major and Acquisitio in the first h. and Populus in the second h. great Riches by Industry.

But if the 2d. Figure goeth in the 11th House, of Friends, Riches will tumble in on him.

But if he go into bad Houses, judge contrary.

Mind in what House they pass into, and judge from whence Riches or Poverty comes.

• If 3d. House, from Brethren.
• If 4th. from Fathers, or Old People.
• If 5th. from Children.
• If 6th. from Servants, or Cattel.
• If 7th. from Wives, Dealers, or Thieves.
• If 8th. from Death of Acquaintance.
• If 9th. from the Church, or Strangers.
• If 10th. from the Master, or Person of Quality.
• If 11th. from many Friends.
• If 12th. from a Horse, or Cow, or Prison.

Consider this well; for the Native may lose, as well as gain; if you intend to know, con∣sider the Houses and Lotts.

☽ And ♃ Friends, ☽ ♂ Fnemies, ☿ ☉ Friends, ☿ ♀ Enemies, ♀ ♃ Friends, ♃ ☽ Enemies; also good and ill Aspects.

This may satisfie the curious Reader, if I persuade no further; if Matters are considered between Party and Party, viz. the Ascendant for the Querent, and one of the other House, for the Question.

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So this Rule may serve, to know if Money lent, when to receive it; Wages due, if re∣coverable.

The Third House.

Uter ex Fratribus aut Consanguineis, prior morietur?

This place tells you of Brothers, Sisters, Neigh∣bours, Relations, &c.

1. IF you have a desire to know the state and condition of them, familiarity or love: consider the Lotts and Planets, of their Nature, Aspects and Company, and their going into good Houses, and you may expect very sweet∣natur'd Brethren and Neighbours; but if thou findest Rubeus, or Ca••da Dra••onis, thou mayest expect a damn'd Pack of them, to eat thee out of house and home, and beat thee soundly; if Populus is there, they will be about thy Ears, as a Swarm of Bees.

2. If thou art willing to know the State of an absent Brother, &c. consider the foresaid Rules.

3. As for thy Inland Journies, follow the same Rules.

4. Try, and search, (if thou mistrust) whe∣ther Noise, or Reports are true.

5. Or, if it be good to take their Counsel.

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6. As for the number of Brethren, look in the 〈◊〉〈◊〉 House, and see how many Aspects or Planets; there are so many Brethren. If Female Lotts 〈◊〉〈◊〉 Planets, you may say Sisters; if Male, Bro∣•…•…ers.

Consider your Rules well, and turn to your •…•…rmer Tables for your Direction, to distinguish Good from Evil.

The Fourth House.

De Fine cujuslibet Quaestionis.

THIS House is called the North-Angle of the Earth; and it is the Judgment of many, that it signifies the Manner and Method of all things propounded by a Question.

Note, The Quality of the Lotts of the 4th. House; if thou art willing to Buy Land or Hou∣ses, the first is the Buyer, 7th the Seller, and the 10th h. the Price; the 4th signifies the thing to be bought; if good Lotts in the 4th. the thing is a good thing, House or Land, &c.

If the first Lott goeth into the 4th, the Buyer will have his desire, and the sooner, if Populus or Via be in the 4th House.

2. Will the House or Land be prosperous? if Companied well, and beheld by good Aspects; if Carcer in the 4th House, it's good plain ground; if you find in the 4th, Puer, Fortuna Major, or Acquisitio, it's hilly and mountanous.

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If Amissio, Conjunctio or Carcer, very good if Populus, Via and Rubeus, watry; if Albus Puella, ☋ ☊, and Tristitia, very rugged.

3. Is it good to move to another House? If thou findest good Lotts in the 1st and 4th House move not; and if the 7th House is free from il•• Company or Lotts, it's a sign that the Place wil•• be prosperous, where thou intendest to go; 〈◊〉〈◊〉 those places are ill, the contrary.

4. If Treasure is hid: See if the first Lott and 4th are good, and the first moves into the 4th; then assure your self there is Treasure; if ill Lotts and Company, no good.

5. If thou art willing to know, if ever to En∣joy thy Father's Estate. Consider the former Rules; and for further light in this, if the 1st or 2d Lott goeth into the 4th House, it's a certain Testimony to enjoy the Father's Estate; another Testimony is, if one Planet hath power over the 1st a••d 4th House, the same.

Now the last Question is, to let you know, how to find a thing when it's mislaid: If the 2d Lott is in an Angle; the things are with the Querent, or where he uses to go, or be; if the 2d go into the 11th House, then in the Hall, Par∣lor, or chief Room; if the 2d go into the 10th, the place where the Querent's Wife or Maid-Servant useth; if the 2d go into the 6th House, where Servants frequent, &c. Consider the nature of the Lotts.

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Turn to pag. 213. and you will see the Compass at large.

The Fifth House.

De Foecunditate alicujus, aut Sterilitate.

THis House gives you to understand of Fruit∣fulness or Barrenness in Women, or Men; to know where the Fault lyes.

In this case, you are to consider the First House, the 7th, 5th and 1••th House.

Consider your former Rules; If you find fruitful and good Lotts there, then no fear of Children, and Pleasure enough; but if you find Barren and ill Lotts in those Houses, you may expect the contrary; and if you find the ☋ or Tristitia, in the 5th, or beholding the 5th, no Issue. And you may tell the Querent, that he hath but

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little Pleasure, and is heavy-hearted, and me∣lancholy: judge according to the nature of the Lotts, more or less.

It's a certain Truth for Children, if the first go into the 5th, or the 7th into the 11th h.

If you find Watry Lotts in the 5th house, there's generally Miscarriage.

If Female Lotts in the 5th House, a Girl.

If Masculine Lotts in the 5th h. a Boy.

If Double-bodied Lotts, Twins.

There are many which expect News, Letters, or Messengers.

The first House and Lott, to him that sent the Messenger; the 7th, and his Lott, is him to whom the Letter is sent; the 5th, the Messenger, and his Decision.

If the 5th House is beheld by good Lotts or Aspects, the Messenger does his Business with Credit.

If the 5th Lott go into the 2d, the Quesited brings Money with him; if the Lotts are ill, then it may bespeak the Letter-Carrier to be Drunk by the way, or some ill.

In the last place, if you intend to go to Play at any Game, see if the Lott of the 1st. House goes into the 5th, or the 7th moves into the 2d.

Again, If you find ♁, ♃ or ♀ in the 5th h. hope well; if thou find to the contrary, keep thy Credit, and thy Money too.

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The Sixth House.

An in Morbum incursurus sit aliquis eo Anno?

THis Sixth House gives an account of Sick∣ness. In this Concern, cast your Eyes on the 6th or 8th Houses, and first see how they are afflicted, or if good or ill Lotts.

And as for the Parts of the Body afflicted, they are observed from the Lotts or Houses foremen∣tioned; as Acquisitio the Head, and so on.

If the first is found in the 6th, 8th or 4th Hou∣ses; if ill Lotts, Death is approaching; if good, the contrary.

Consider the nature of the Signs of the said places, of Fire, Air, Earth or Water; so judge of the Disease and Cause.

If Fiery Lotts, Fevers, or such like.

If Watery, Flegm, and cold Humours.

If Earthy Lotts, the Rheumatism, Gout, &c.

If Earthy, then Melancholy, especially if they are the Lotts which ♄ rules, as ♑ and ♒, cal∣led Carcer and Tristitia, &c.

If you would know, if the Disease is Acute or Chronical; if thou findest Fixed Lotts in the 6th House, the Disease or Distemper is of long standing; if thou findest them moveable, the Disease is of a short standing.

If ill Lotts are in the 6th, 4th or 8th House, it's so much the worse; if good, the Sick will

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recover speedily; but if a good Lott is in an ill House, his Good is something lessened; likewise, an ill Lott in a good House, he is something hin∣dred of his Evil.

An Medicus Aegrum sit juvaturus?

PRima datur Aegro aut Quaerenti, sexta Mor∣bo, septima Medico, decima Medicamento: bonae existentes figurae, bonum indicant effectum, & 〈◊〉〈◊〉 contrario: In decimo testes & judices, multum valent, proinde considerandi: Septima datur Medico; si igitur prima, sexta, septima sint bonae & fortunatae & concordes, sanatum iri Aegrum à Medico sperabis, & è contra.

Quod si prima, sexta, & undecima sint bonae & fortunatae, proximam sanitatem judicabis, & convalescentiam; quam undecima indicat.

To know if the Sick will Live or Die.

Consider, if the Lott of the First House goes from good Company to ill, the Party will be weaker every day: and if beheld from the 4th or 8th House by ill Aspects, the Party certainly dies. But when your Figure is ill, and moves into good Places and Company, you may say, the Party will live, if the 6th h. does not afflict the same; if the Lott in the 8th h. moves in∣to an Angle, and afflicted, Death.

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If a Figure in the first goeth into the 8th house, it shews Death to the Sick: If the 8th go into the 10th house, the Party dies.

If thou intend'st to have good and honest Ser∣vants, or gain by small Cattel, see that the 6th house is not afflicted, nor ill Company, but good good Lotts, and thou mayest venture: but if not so, thou wilt find, that thy Servants and small Cattel will be a plague to thee.

The Seventh House.

De Amore.

LOve is the chiefest thing which is to be en∣quired after in these Days, and to know if it be durable.

Amoris firmae fixaeque, 〈◊〉〈◊〉 Figura fixum indicant, mobiles mobilem, bicorporeae, mediocrem. Idem indicat, si fixae Figurae sint in Angulis, aut mobi∣les in Cadentibus, &c.

Quest. 1. Shall the Querent Marry?

Answ. Sure enough, if you find the first Lott and 7th Lott in good Aspects, as △ ✶ ☌, and good Company, &c. but if you find ill Lotts in the first and 7th, beheld by a □ or ☍, little hopes of Marriage.

Quest. 2. If you desire to know if thy Wife

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or Sweetheart is chaste, or has another Friend: Consider well on the 7 Properties of Nature, as I have brought the Lotts into Signs and Planets, as you see:

If in the 7th, ♄ and ♂, and not in their own Houses, then she loves another.

If ♄ be there, she loves another, but Melan∣choly keeps her Chaste.

If ♄ be there, she gives stroak for stroak.

If ♃ be there, very seldom Chaste, for her fresh Blood will fly.

If ♀ be there, a Gamesom Lady, given to youthful Sports, and talks Bawdy; but chaste, when many think her to be a Gamesom Whore.

If ☿ in the 7th House, her Fancy flyes as ma∣ny ways as the Wind blows, and many pretty Sparks have left her.

If ☽ there, Chaste, but said to be a Whore.

If ☉ ☊ be in the 7th, very Chaste.

Quest. 3. If you desire to know which shall die first: Consider the first and 7th House; see which Lotts are strongest, or which weakest: the strongest live longest, if they are free from ill Eyes of the Lotts of the 4th, 8th and 6th Houses.

Quest. 4. An Mulier autem sit aliquem in Ma∣ritum obtentura? Videat 7 & 8, si enim 7 cum 8 jungatur, obtinebit.

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An Conjunx aut Amasia Casta sit?

Si in septima si sit,

• ♃ ☿ in ♍
• ☉ dir. in ♒
• ☉ retr. in ♉
• ♃ dir. in ♈

Castam,

• ♄ ♂ in ♐
• ♄ retr. in ♏
• ♀ retr. in ♎
• ☽ full in ♑

Corruptionem ejus, Filiorumque ab ipsa producendorum Luxuriam,

• ♄ retr. in ♊
• ☿ retr. in ♎

Vide 1, 7, 12 & 8, in quibus si sit,

• ☿ retr. in ♎
• ♄ retr. in ♊

Aut hae Figurae seipsas invicem pro∣ducant; aut saltem una ex

• ♄ retr. in ♏
• ☽ full in ♑

his ex aliis nascatur, impudicam significant: si sit, castam indicant.

• ☉ dir. in ♒
• ☉ dir. in ♉
• ♃ dir. in ♈
• ♀ dir. in ♎

Si ☿ dir. in ♎, nascatur in 9 aut 7, & sit in prima aut nona, diligit ipsa Juvenem imberbem.

Si ♄ retr. in ♏, aut ♄ retr. in ♊, non possunt judicare Amasii qualitatem.

Si ☽ plen. ♑, ab illis malis Figuris in his Do∣mibus producatur, meretricem publicam.

Si ♄ retr. in ♏, sit in 12, & conformetur cum 7 aut 8, ipsam amore servi consumi significat & indicat.

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If you desire the time of Marriage: if first and 7th, apply by △ ✶ ☌, speedily; if the Lotts are in the South Parts of the Figure, in a short time; if going Occidental Septentrional, a long time before Married. If moveable Lotts in first and 7th, then things will be brought about with great haste: And look back to the Table which direct you to Years, Months and Days.

Quest. 4. Shall the Querent Marry more than once? See if you find double-bodied Lotts in the place of Marriages, and also in △ ✶ or ☌, the Querent may expect to change a Dead one for a Living, many times in his Life: if other∣wise, judge the contrary.

Quest. 5. Will they agree after Marriage? If there follows ill Company, or □ or ☍, then say, they will agree like Devils, &c. But if there be good Company, and △ ✶ ☌, they will be like two Pigeons. As for the Shape or Form of the Persons, turn to the Table of Shapes.

Quest. 6. Concerning Law and Controver∣sies, who may have the best? This Question is of great moment, and much in use. Consider well the first House and the 7th, for the best and strongest Lott carries the day: therefore you that propound the Question, if you find ♁ or good Figures in the Ascendant, you may rejoyce, for you shall pinch the heels of your Enemies.

If you consider the former Rules, viz. good or ill Lotts, good or ill Company, the moving

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of the Lotts out of one House into another, the ill Aspects and the good, you may easily An∣swer all things belonging to the 7th House:

As, Shall I have many Enemies?

Will there be War, or Peace?

Will the Town or Castle be taken?

Will my Dealings be with Knaves, or Fools?

Shall I lose my Dealing, Trade or Mo∣ney? with other Questions by the foresaid Rules.

Quest. 7. De Furto. Now things lost, or sto∣len, or mislaid, we always observe from the 4 Angles, the 7th House, and the second House; but if a Horse, or Great Cattel, our Rules are from the 12th h. if small Cattel, as Sheep, Hogs, or Dogs, from the 6th House. Observe, the Lott that is projected, or the 7th House, is the Theft: And if you find the 7th Lott and the first in company, the things will soon be retur∣ned to the Owner, chiefly when good Aspects.

But if the contrary, beheld by □ or ☍, or go into the place not beholden, the Thief hath no desire to return back the Goods.

If the 7th Lott go into the 3d or 9th House, the Fugitive is gone a Journey, or tells you, it's one that lives a great distance from the Querent.

If the 7th Lott falls into the 12th, the Theft is a Prisoner, or under confinement for his Roguery; if ♄ or ☿ there, the same.

If the second Lott be found in another House, the things stolen are sold, or converted into Money.

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If the 6th or 12th moves into the 9th or 10th House, the Beast lost or strayed is in the Pound.

If the 7th, 6th or 12th House have good Lotts, and ♃ or ♀ there; and also in the second House, if ♁ be well fortified; great hopes of Recovery of the Goods stolen or strayed.

If you desire to know what way they are gone, mind your Compass, and say, if the Significa∣tor of the Theft is in the 10th, South; 7th, West; in the 4th, North; in the First, East. If in Watery, North, in some moisty place; if in Airy, West, in some Mountain; if in Earthy, South, in Deserts or Woods; if in Fiery, East, in open places where Plowing is.

Recovery, if these places, as 7th, 6th, 12th Houses have good Lotts, and beholden by △ ✶ or ☌.

No hopes, if the contrary, as ill Lotts, and be∣holden by □☍.

If you would know the Thief, and of what Age and Sex. We do always mark well the Lott in the 7th House; if we find ♀ or Female Lotts, it's a Woman-kind; if the contrary, Man∣kind. If the Lotts are governed by ♄, Old; by ♀, Young; by ☿, very Young; by ☉ and ♃, middle Ag'd.

More Thieves than one; if the Second House is afflicted with many Lotts, many Thieves; if the 7th House is be held by △ ✶, from double-bodied Lotts, signifies many Thieves. If the 7th go to the 8th, and first and 2d does not agree, and ♄ or ♂, and not behol∣den by good Aspects, no hopes, but loss.

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If you are willing to know, if it be one of the house, or a Stranger, that stole thy Goods: Con∣sider, if the Significator of the Thief be moved into the third House, it's a Brother or Relation; or if the 4th House, some of the Houshold; but in a general way, a Traveller or Stranger; if in the 5th, thy Children; in the 6th, a Servant: and so of the rest in order.

Of the time of Recovery. Go to the Table, and that will shew you, if it be Years, Months or Days.

The place where the things stolen are hid; it is taken from the Nature of the Lott of it 4th House.

Eighth House.

De Morte. The House of Death, or the House of Substance of thy Wife.

CVm de Morte, ejus{que} genere quaeritur; detur prima Quaerenti, ejusquae vitae; octava mor∣••••, ejusque generi; bona enim ibi Figura, bonam & laudabilem; mala, malam indicat mortem, con∣sentientibus tamen Angulis, Testibus & Judice. Examina proinde exacté naturam Figurarum es∣sentialem, &c.

Quae supra.

Concerning Death: We are to be diligent

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searchers into the first and 8th House; if we find these two Points to be free from ☍ □, or ill Company, and to be accommodated with ♁, and good Figures or Lotts, then the Querent may live a considerable time; but if you find it to the contrary, you may say, the Querent's Life is short.

If you desire to know the time of Death, ob∣serve, if you find ill Lotts in the first and 8th, beheld by ill Aspects to one another; then you are to see, if those Lotts be Fix'd, Common, or Moveable, then judge according to the former Rules.

The manner and nature of Death, is taken from the Nature of the Lott raised in the 8th House, and also Planets beholding it; if Fiery, Airy, Watery, or Earthy Lotts in the first or 8th House, judge according to the four Ele∣ments as afore-mentioned.

♃ or ♀ gives a gentle, moderate and mild Death to the Querent.

♄ by Drowning, Agues, Dropsies, or cold Distempers, &c.

♂ by the Sword or Murdering, Fevers, Cho∣ler, &c.

☉ by some Obstructions of the inward Parts, as the Heart, &c. by Faintness and Feebleness.

☿ by Frenzy, Madness, Giddiness, Lethar∣gies, &c.

☽ by Drowning, danger of cold Humours, or by much Travel, decay of the inward Parts.

Mind always, that the 7 Properties are Ru∣lers over particular Lotts, as your Table directs you.

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When you Marry a Wife, or a Husband, it's good to know, if the Fortune or Portion is to be recovered, or if great or small: Look on the 7th House for thy Wife or Husband, and the 8th House, for the Substance or Money; and if you find good Lotts or Planets there, and ♁, good Aspects and Company, hope well; if to the contrary, ill. ♄ ♂ ☋, trouble, if not loss.

The Ninth House.

De Itineribus; an Iter sit faciendum?

THis Point of the Compass, gives you to un∣derstand, of your moving, going, or long Journies by Sea and Land; Sciences, Arts, or Church-men.

If one shall have his Desire; behold the 9th h. and if you find an ill Lott there, of the nature of ☋, or ♄, or ♂, or their Lotts, the Querent must have a great care of Voyages or long Jour∣nies, for he will meet with Mischief by the way; the same, if □ ☍.

But if you find the 9th House free, and a good Lott, with good Company, and Aspected with good Planets, tell the Querent, that he will have pure Success and Gain, be they Journies, or Sea-Voyages. If the first goes into the 10th, and being sent to the 9th, the Querent may hope well, for he will meet with Riches by the way.

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But if you find the first Lott move, or go into an ill place, or in a place which is in ☍ or □ to the 9th House, you may tell the Querent, that he will be in an ill posture before he goeth home.

Will the Voyages be long or short? If thou findest Lotts in the 9th House fixed, say, a long time before return; if common Lotts, a middle time; if movable Lotts, soon return.

Good for Voyages and Speed,

• Acquisitio.
• Caput Draconis.
• Fortuna Major.
• Fortuna Minor.
• Laetitia.

Good by Land,

• Laetitia.
• Albus.
• Conjunctio.
• Via.

Good by Water,

• Populus.
• Puella.
• Laetitia.
• Albus.
• Acquisitio.

Ill for the Way,

• Carcer.
• Tristitia.
• Populus.
• Cauda Dracouis.

Robbed by the Way,

• Cauda Draconis.
• Rubeus.
• Amissio.

Quest. Shall the Querent be enriched by his Science or Art which he loves?

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Answ. The first House is for the Querent, and the 9th House for the thing enquired for: Learn your Rules well and perfectly, and you will find, that this Querent may be answered with ease∣•• the first and 9th is well fortified with good Lotts, and beheld by good Aspects, and free from the malice of ♄, ♂, and Dragons Tail, you may well judge, that the Party will obtain in his Art or Science, with perfect Gain and Ho∣nour: But if thou findest to the contrary, let thy Opinion be chang'd, and judge according to the Power of the Lotts, more or less, &c.

Reader, behold one Example: The Figure in the first House. A High German came to me, desiring me to project a Figure of Lotts, to know if he should obtain his Desire: Now pray consider, that ♀ retr. in ♎ in the Ascendant, called Amissio, and in English, it's Loss, a bad ••ott: You may well think, that his Fancy ro∣red, on strange Whimsles, mighty desirous to search for the Devil, and have familiarity with Spirits; but upon some Perswasions, he was soon weary of that Resolution; and the sooner, because in his 9th House, is a good Lott, called fortuna Major, Great Fortune. I shall say no more of this Matter or Figure, but leave it to your View.

Quest. Shall the Person, or Minister obtain the Benefice desired?

Answ. Now you must know, that Parsons are as subject to the Impression of the Elements, as we are, and Sinners too, tho' they keep it pri∣vate under the String of their Black Coat: The

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judgment of this Question, is from the first and 9th; and if you find ☋, Rubeus or Carcer in the 9th House, the Querent is not fit for a Teacher, nor Parish-Clerk neither; for they trouble Re∣ligion no more, than my Lord Mayor's great Horse.

If the 9th House is free from evil, the person may have a Bishoprick, or the Place desired: but if ♄, ♂, ☋, ill Lotts and Aspects, judge the contrary.

De Somnio, an verum aut falsum sit?

Detur prima Somnianti, nona Somnio; tertia, sexta, undecima, quindecima rei petitae: Figur•• Masculin•• veritatem, Foemininae falsitatem indi∣cant.

De Beneficio.

Si Prima & Nona sint fortunatae, bonam indi∣cant fortunam in Ecolesiasticis; eoque magis, s•• Prima transeat in Decimamquintam, sit{que} for∣tunata Sexta, & è contra.

To many Persons, Dreams are of great Truth and Consequence, and generally true, when you find a Fixed Lott in the 9th h. The Scriptur•• speaks largely of Dreams; Joseph was a Dreamer.

A Dream is wonderful, if you consider we•• my great Figure, which contains 24 Houses, be▪ ing my Angelical Figure, wherein I foretol•• the Event of things to come, as you may rea•• at large.

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If you will interpret Dreams, consider the na∣ture of the Lotts, and the 7 Properties of Na∣ture; the Lotts of ♄ and ♂ cause desperate, dreadful and melancholy Dreams: ♃ and ♀, pleasant and delightful; ☉, Gold; ☽, Water; ☿, Flying, &c.

The Tenth House.

By this Tenth House, you may inform your selves, when the Times will Change.

De Temporis varia Mutatione.

ELementum magis abundans in Quaestione, in pri∣ma maximè & decima Domo, Temporis qua∣litatem designabit. Ignis enim Serenitatem; Aer ventum & serenitatem; Aqua Aeris corruptionem & Bestiarum; Terra frigiditatem & siccitatem-Vide si in prima, decima, & undecima sint Fi∣gurae Aqueae; ips•• enim Pluvias, & Terrae sicci∣••••tem presagiunt, &c.

♄ retr. ♏ vel Tristitia, tamen naturaliter Pluviam prognosticat; Unaè protemporis progno∣••icatione & mutatione considerantur prima & ••uarta, quindecima & quartadecima; quae si sunt aqueae, aut magna saltem ex parte, pluvias in∣•…•…icant.

Mediocres pluvias, indicant Aeris ariditatem ••neae, terreae srigidam siccitatem: Si inter filias,

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sint igneae; & inter neptes, aqueae; decima∣quinta consentiente, siccitate initio humiditate ex∣ceptam, & e contra, significat. Si ibi sint Aqueae, Decimquinta consentiente, pluviosum Annum. Aeriae, ex quibus ☽ plen. in ♑, Via, Populus nas∣catur, Diluvia & Inundationes.

But in short, you must in this Concern, know the nature of these Lotts; for watery Lotts give Pluvia, or Rain; Fiery Lotts give Heat and Dryness; Airy, Ventus, or Wind; and so of the rest in order: But the main point, is to consider the Time and Occasion of the Year. But my Reader cares not for those Matters, but al∣together for to know of Himself, whether he shall live Honourably, or have Society with King's and Princes, or whether he shall come to be a Housekeeper or a Master, or what thing to take in hand, to get most Money: These are the things desired in this Elementary Life.

Now I tell thee, that the 10th House, or the Lott in it, is the Significator of those things viz. Honour and Dignity; if the first Figure or Lott be joyned to the 10th, viz. Company, or by △ or ✶ Aspect, the Querent will assuredly step up to the Seat of Honour; if the first moves into the 10th h. and not afflicted, the same; if you find good Figures in the 10th h. hope well, for thy Office or Place desired.

But if ill Lotts in the 10th h. and ill Company•…•… and □ or ☍, very small hopes for thee to kis•• the King's Hand, or reap any Benefit from him or from those above thy Quality.

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Now if you are willing to know, what Trade or Profession to take in hand; you must consi∣der well the Rulers of thy Lotts on the 10th h. of what Triplicity they are, whether Fire, Air, Earth or Water; if Fire, a Trade of a hot nature; if Water, thou shalt gain by the Sea or Water, or by Wine, Ale or Beer, &c.

But a word or two in general: The Lott Tristitia and Carcer are the Lotts of ♄, as the former Table directs.

If ♄ Ruler of the 10th h. and if thy Birth sprung from a low Descent, give thy mind to Dig in the Ground for Money, Husbandry or Gard∣ning, or Tillage of the Earth, &c. But if thou descend from high Birth, thou mayst be a Judge, and gain Money by sleeping or waking, and come to a degree of great Power.

♃ signifies dealing in Cloth; and pulling off the Wool of Sheeps back by night, if ♃ is ill or retrograde; otherwise, a good Shop-keeper, and will come be a Church-warden of a Troop of Horse.

♂ Ruler of the 10th h. and retrograde, a Ba∣ker will be thy best Trade; but if ♂ is strong and powerful, take thy Sword by thy side, and strive to be a Captain.

☉, Some hot Trade, as a Goldsmith, or the like.

♀ Be sure to employ thy self about Womens Concerns; but for Whoring 〈◊〉〈◊〉 give you no Di∣rections.

☿ Often turns himself, in Money, Shapes and many Minds; but whatever Planets he is joined

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to, it gives a strong inclination to Arts and Sci∣ences, to the Law, Divines, Physicians, Clerks, Money-Scriveners; all those things, if well Dignified: but if ill, then idle, prating, lying Knaves, and lives by Stealing, Lying and Dis∣sembling.

☽, The Moon Lady of the 10th h. you may expect Honour by Women; and by Travel from Foreign Parts, great Gain by Sea; or any Trade that requires moving to place, and from place.

Also ☽ signifies Silver, &c.

These Rules in a general way, are very true.

If you are willing to consider your selves, a∣bout Kings, Princes, or Noble-men, behold the 10th h. if the Lotts therein be good, and also the Lott in the Ascendant, and in good Aspects and Company, you may well say, that the King and his Subjects will agree like Lambs; the Peo∣ple will rejoyce under their Government. And as for plenty of Money, behold the 2d and 11th house; if well Dignified, Trading and Money will be plenty.

But for your further Knowledge concerning Peace or War, behold what Lotts are in the 7th house, and behold the 10th Lott by a □ or 8; say then, it will be in those Countries, Cities or Towns which those Lotts govern: So, if you find the Lott that belongs to France, in a □ or 8, say then, there will be Discoveries between our King and the French; if Holland or Spain, ac∣cording to your Lotts; if good Aspects, Peace; if ill, War.

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The Eleventh House.

An Servi & Amici sint Fideles?

THis Point of the Heavens, shews you, what Friends you have; your way now is, to look on the first and 11th House, and see how they agree together, in Love, Peace and Unity, viz. in good Company, Aspects, and good Lotts.

This is sufficient enough for the Querent to be satisfied, that he may have the things hoped for, and to rely on them as faithful Friends in time of need; if you want an Examination, turn your Eyes to the Figure erected by the Angelical Hand; for the Gentleman is prosecuted by his Servant: There you will find by the 11th House, he had good Friends to stand by him in time of Trouble, &c. But to the contrary, if thou findest the first and 11th House to disagree, and different of nature, and in ill Company and Aspects, then thy Friends may be thy Foes; for now in our Days, it's a Question very fre∣quent; Will my pretended Friends be faithful? These Rules or Lotts of mine will soon make di∣stinction; if you find the Lotts of ♄ or ♂ in this House, or ☋, then trust not thy Friends, for they will bring thee to a Snare, and Ill-will will be the end.

If thou findest thy Lott in a medium, trust not thy Friends too far; if thou findest ♃ ♀ ♁, in

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this House, thy Friends are very faithful, and whatever thou sayst or dost, is as safe as in thy own Breast.

The 11th House tells thee of the Substance of thy King.

The Twelfth House.

De Carcere; & an aliquis incarcerabitur.

THis 12th House is relating to Compters and Imprisonment; and in this we have gene∣rally an Eye to the first House: If we find a good Lott, and free from Evil there, then we may say, the Querent is strong and powerful, and soon out of Prison; but if weak and ill, the contra∣ry: if it goes into the third House or 9th, he will be soon released.

If the Lott of the first House, moves or go in∣to the 4th, 8th or 12th Houses, there's but lit∣tle hopes of Delivery out of Prison, or from Con∣finement; and the longer confin'd, if there is a □ or 8 between the first and 12th; if your Lotts are fixed in the first House, a long Im∣prisonment; if common, a medium; if movea∣ble, soon delivered out of Prison If in a Ca∣dent House, long Afflicted; mind the Hour the Prisoner was confin'd; if the Lott was ill, that rules the hour, a long Captivity; and is plagu'd with the Presence of ♄ ♂ or ☊, or their A∣spects, cold Walls still.

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Now for thy Delivery: Observe, if you find good Lotts or their Rulers, with Part of Fortune, and good Aspects of ♃ and ♀, then there is great hopes of Recovery, or Delivery from con∣finement of a Prison.

I have given you an Example of this in my An∣gelical Figure; Via in the 12th h. a speedy Deli∣very.

Quest. Has the Querent any present Enemies?

Answ. Still mind, if you find the 12th House with ill Lotts, and □ or 8, and the worse, if if from ill Houses: And I have before shewn, that Moderation or Mollification is to be under∣stood by the good Company of ♁, to cool the violent Spirits. As for an Example; if ♃ or ♀ are in ill or Cadent Houses, their lustre of Glo∣ry will not shine so bright, as in good Houses; so likewise the malice, or ill Beams of ♄, are something eclipsed, being placed in a good House: so be not rash in your Judgment, but be ruled by Reason.

We have found by many Tryals, that if ☋ be in the 11th House, which is that which we call Company, let thy Friends pretend to ne∣ver so much Honesty, they will be false to thee.

If the Querent comes to thee about a Horse, or great Cattel; take the same Rules by this 12th House, as you are taught by the 6th House.

If the Querent desires to know the Shape of Body, and Disposition of his Enemies or Friends,

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(it's all one,) turn to my Table of Shapes of Bo∣dy, and you will have your desire, with a little varying your Judgment, according to Reason.

If the Querent desires to know, the very exact time of coming to his Friends, or meeting with his Enemies, search (for your Direction) into the Numbers which your Lott gives you, in this Book.

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Experimental Knowledge, OF THE Life of Man; Govern'd by the Heavens Above, in all Actions and Transactions. BOOK IV. (Book 4)

CHAP. I.

The First Experiment; interpreting of Somnium, or a Dream, for a cer∣tain Person of great Note and Re∣putation.

I Told this Gentleman exactly what would befall him in a Months time, or thereabouts.

This Gentleman came to me in a distracted

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Condition, saying, Tuli multa mala in Vita mea▪

I have had (says he) much Trouble, and have suffer'd much Wrong in my life-time, and am fearful of much more to come: for a considera∣ble time together, I have dream'd wonderfully of Distraction and Consuming. But the last night I had a terrible Dream indeed, of such a Bloody Nature, that I am besides my self, or quite distracted, in consideration of what may become of me: my Spirits are cast down, and overwhelmed with Grief.

I look'd sharply on him, perceiving him to be disturbed in his Spirits, and thinking some ill had hapned to him; and to abate something of his Fury, I said thus, Homo natus Muliere brevis est aetatis; satur commotione: ut Flos egressus est, & succiditur; & fugit velut umbra; ne∣que consistit.

This Gentleman reply'd,

I know that a Man born of a Woman, is full of Misery, and his time short, &c. I have much Dissatisfaction within my self, by reason of a terrible Vision in my Sleep, or a Dream, (which you please,) inso∣much that it puts me a thinking, what may happen to me; for this Vision appearing so dreadful before my Eyes, makes me fear, is a token of some Judgment which the great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 awakens me withal; to consider my latter End, or some great Work to pass through.

Further, says the Querent, or the Gentleman,

I am now come to you, hearing of your Ange∣lical Art by way of Lotts, or Angelical Enqui∣ry, to make a Discovery, or to give me a lit∣••le

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insight of the meaning of this dreadful Visi∣on: pray give me the best of your Opinion.

Resp. I believe that this Vision or frightful ••ream of yours, is a sign of some great Alterati∣•••• in matters of your Body or Estate. Dreams ••e of great consequence; for our Saviour Christ ••as carried into Egypt, by reason of a Dream. ••••seph by a Dream, told his Brethren, That they ••••ould Worship, and fall down, and give Obe∣••••ience to him. I shall not in this place trouble by Reader with the Scripture, but follow my ••resent Task.

SIR, I will do to the uttermost for you in ••his my Angelical Enquiry, which are the Rules that I have follow'd these many Years, and find ••••em true in most things. So that I will not ••sk you, kind Sir, what the Vision was, or the Nature thereof, for I will endeavour to find it ••ut my self, and give you an Answer two days ••••ence. Kind Reader, this is of great moment, ••nd worth Observation, and will open to you ••he Secrets of Nature, or hidden Mysteries.

In the first place, I entred into my Close••, de∣••ring the Powers of Heaven and good Angels▪ ••••∣••ide my Hand, putting all things else out of my ••ind, and Raised my Lotts, as you may see in ••••g. 115. cap. 4. where you are plainly 〈◊〉〈◊〉 〈◊〉〈◊〉 ••he manner and ways of making the 16 Lott••.

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Now follows the whole Work in this Form.

Now for your further understanding, I will place it in an Astrological Form, as I have shewn you in the Table, pag. 110. in Signs and Planets that those of a slender Apprehension may know that this Work is not Conjuration: but the Lotts, Planets and Signs, are united into one Body.

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As for Example, Acquisitio is in the First ••ouse turned into ♃ dir. in ♈, as you may see 〈◊〉〈◊〉 this Figure following.

Because we will be very curious in this great Work of Enquiry, after the State and Condition ••f Man's Elementary Life, and to satisfy the Cu∣riosity of the Reader, we will place before your ••yes a Figure of this Angelical Work; and also ••he Astrological Work together, or in one Fi∣gure, containing 24 Parts.

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Behold the Figure of this Angeli cal Work.

Sortitium in singulis.

In this Form you have 24 Houses, so cal¦led; in 12 of the outwardmost are placed the 1•• Angelical Lotts, with the nature of them, repre¦sented by the Astrological Signs and Planet The two Witnesses are of our Angelical Work and also the Judge: the Houses of the 12 Lott•• are marked out by common Figures, as 1, 2, 3, 4, and so on, to 12.

The next 12 Houses are of Astrology, which I erected at this Querent's coming to me with that horrible Noise, being willing to try both ways. The time of this Astrological Figure was Jan. 30. 1696/7. at 10 of the Clock in the Morning: And for distinction sake, I have pointed the Astrological Figures, as the Lotts by 1, 2, 3, 4, and so on to 12, as you may see at the top of the Houses; but they of the Lotts are at the bottom. The inner Circle tells you that every House is divided into 30 degrees, and by the Round under the Black Line, is repre∣sented to your View, the Globe of the World.

Now Christian Reader, this is the Method o•…•… Rule from whence I draw all my Judgment and have now here demonstrated it to you i•…•… very plain English, because it hath been in Dark∣ness a long time; for I believe the Reader here••

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was never acquainted with Rosie-Crucians; they ••re a People which have delivered many Arts ••d Liberal Sciences to the World. These Men ••ay be compared to the Wise Men of the East, 〈◊〉〈◊〉 their beholding the Stars, they found out ••here our Saviour lay, &c. And it may be you ••ver knew the Hebrews, Chaldeans, Indians; •…•…eir Writings and Language is different from •…•…rs.

CHAP. II.

The Misery threatning this our Que∣rent; or, the Vision or Evil to come, unfolded.

IN the first place, the main Point is to be drawn from the 9th House; but, because it's of a ••rge Consequence, and the Querent's desire is 〈◊〉〈◊〉 know in full; therefore, First, I will enquire ••hat this Gentleman is, from the first House. Secondly, The 7th House for his open Enemies. Thirdly, The 12th House for his private and se∣••ret Enemies. Fourthly, To the 9th House, to ••fold the Vision: And Fifthly and Lastly, To •…•…d out what Company this Querent keeps.

Now of these five Particulars in order. The first House signifies the Querent's Shape of Bo∣••y, and of his Will and Humour, as you may see

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in pag. 138, to 145; but to save you the labour 〈◊〉〈◊〉 turning back to that place, I will here repea•• them over again.

I find in the First or Ascendant, the Lott cal∣led Acquisitio, which is a good Lott, and repre∣sents one of a middle Stature, fair and full Fac'd Meanly Sanguine Complexion, full Ey'd; a come∣ly Person, of a good Behaviour, something Shame fac'd or Blushing, of a good and plausible Be∣haviour.

And this is all very true, for I have been very familiar with him; and he is also a Man of good Esteem in the World, in matter of Reputation.

Secondly, We will now search in the 7th House; there we find that Lott called Populu•• or the ☽ in her Full in Capricorn, which is a Lot•• of a strange nature, as you may in pag. 130•• which gives you a full Relation of it, viz. it be speaks this Querent to have many Enemies, o•• a multitude of People gathered together, or 〈◊〉〈◊〉 pack of knavish Contrivers.

So I rest my self satisfied, that this Queren•• of ours hath some treacherous Persons designing ill against him.

But now we are to come to consider, how o•• by what means? or by whom?

I have already given you a Table of the Aspect•• and Unity of the Lotts, in the following page. But now in this place, I will present you with a new one, very easy to be comprehended; whereby to understand, from whence Affliction comes whether it comes from Brothers, Sisters, Relati∣ons or Strangers; as is generally taken from 〈◊〉〈◊〉

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7th, 12 or 9th Houses, being Travellers; or from the 5th House, from some drinking, idle Person; or the 6th House, from some Servant, or Person of low Degree.

The First House afflicted, generally the Per∣sons themselves create Trouble to themselves: from the Third House, Brethren; the Fourth, from the Father, or Old People; the 10th, from the Mother, or Persons of Honour; if from the 11th House, your former Friends, or your fami∣liar Acquaintance.