The Angelical Guide, Shewing Men and Women Their Lott or Chance in This Elementary Life

THE ANGELICAL GUIDE SHEWING Men and Women THEIR LOTT or CHANCE, in this Elementary Life. In Four BOOKS.

• I. Of the Creation of the World.
• II. The Centre or Circle of the Life of Man: or, the Human Egg of Generation.
• III. The Angelical Guide, or the Lott of Man: ſhewing all the Chances and Contingencies in this preſent World.
• IV. Experimental Knowledge of ſeveral Examples; proving the Truth and Certainty of theſe Our Angelical Lotts.

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By JOHN CASE, M. D.

LONDON, Printed by I. Dawks [〈◊〉] ſold by him, and moſt Bookſellers, 1697.

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

[〈 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 Opportunity 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 Reputation: eſpecially that excellent Treatiſe, call'd, The Way to Long Life, Health and Happineſs, which I confeſs, at the very firſt Reading, obtain'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 Rational, 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 deſpiſe the Snarling, Impotent Cenſures of Ignorant and Invidious Critics.

The Subject Matter of theſe Eſſays, cannot be ſtrange to You: the whole Stream and Courſe of your Writings, affording evident and undeniable Inſtances of a true Philoſophical 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 receiv'd Maxims, it is to be conſider'd, that all my Notions are purely Hypothetical, not aſſerting any thing Poſitively and Magiſterially, but only offering my honeſt Endeavours, towards the Improvement or Illuſtration of an uſeful and neceſſary Science. And I faithfully promiſe, to renounce every Part of it, that ſhall be convicted, to intrench upon the Priviledge of good Manners and Chriſtianity.

SIR, I ſhall not further interrupt 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 Argument 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 Cenſures, 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 careful 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 Notions, 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 Creation, 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 moment, and not in 6 days, as Moſes tells you; for many ſubſtantial and grounded Arguments, which may not be proper for me to demonſtrate here in my Epiſtle, 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 probability, 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 concerning 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 conſiderable 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 repreſented 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 nothing 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 Philoſophers; 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 ſumm[•]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 before, which are my Sentiments and Thoughts; neither 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 croaking 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 Subject.

And without doubt, Reader, you may be deſirous to be directed in the true way, to find out the Myſtery 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 Increaſe 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 Knowledge whatſoever: for as Art is a Habit, whoſe Object is ſomething to be done; ſo Science is a Habit, whoſe Object is ſomething to be known: and as the former proceedeth from the imitation of Examples, 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 Science is a tained; namely, by ſenſe there remains an Impreſſion of the thing perceived; by that Impreſſion 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, touching the Generation of Living Creatures, in the ſteady Scale of Experience, and give no longer credit to it, than thou perceiveſt it to be ſecurely bottomed 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 Invention of my own, becauſe I had ſome footſteps towards it by former Authors, as Hieronymus, Fabrioius ab Aquapendente, &c. and alſo many late Authors have hinted, or propoſed ſuch things, as Women having Eggs, but was never yet ſo plainly demonſtrated to the meaneſt Capacity, as this my Inſtrument will explain it at large.

Concerning the Lott of Man, in his Elementary 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 conſider 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, whether they are born for Great, Mean, an Small Fortune.

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 Underſtanding, formerly lying a long time in Darkneſs, and under a ſcandalous Name or Title, called Geomancy and Magick, &c. by the common and vulgar 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 hearing the Noyſe of all Diabolical Sorceries; which Art (ſaith Mirandula,) Pauci Intelligunt, multi Reprehendunt; & ſicut Canes, ignotos ſemper allatrant. 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 Spirits, uſurped that Title. But Magick and Witchcraft are far different Sciences: where Pliny being ignorantly ſcoffed thereat; for Nero (ſaith Pliny, lib. 30. Nat. Hiſt.) who had the moſt excellent Magicians of the Eaſt, ſent him by Tiridates 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 contrary, being the VVorks of the Devil.

But Magus is expreſſed, ſuch a one as is converſant 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 Philoſophers. Fourthly, The Egyptians were termed Prieſts. Fifthly, The Hebrews termed them Cabaliſts, Prophets, Scribes and Phariſees. Sixthly, The Babylonians, they were called by the Name of Caldeans. Seventhly, By the Perſians, Magicians.

So the Word Magus, of it ſelf, imports a Contemplation of Divine and Heavenly Sciences. But under this Name, are all unlawful Arts comprehended, 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 Denomination; 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 Magick, 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 creaturarum, 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 praeſtantiſſimus primum Caldaeos, deinde Phoenices, demum Aegyptios Sacerdotes, Aſtrologia & Divina docuerit. Abraham the wiſeſt and holieſt of Men, did firſt teach the Caldeans; then the Phenicians; and laſtly, the Egyptian Prieſts, Aſtrology and Divine Knowledge.

Without doubt, Hermes Triſmegiſtus, that Divine Magician, who (as ſome ſay,) lived long before Noah attained to much Divine Knowledge of the Creator, thro' the Study of Magick and Aſtrology, as his Writings teſtifie to this day.

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

I muſt expect ſome Calumnies and Obtrectations againſt this way of Writing, from the malicious prejudiced Man, and the lazy Affecters of Ignorance, with which this Age ſwarms; but I incite the Reader 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 indifferency.

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

To his Friend, Doctor Caſe.

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 utraque r. uterque l. 20. for Templae r. Templ[•], p. 282. l. 10. for admirabilis, r. admirabile, and the ſame in l. 23.

THE ELEMENTARY Life of Man.

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 conſider the Matrix, which is the Centre and Eſſence of all Eſſences; all things are generated out of the Centre, and out of that which is Generated, all things are Created which are 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 Eternal 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 thereof. Sapientiam poſſidet[•] Deus in principium viaram ſuarum, antequam quicquam faceret à principio; 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 altho' 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 curious 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 darkneſs was upon the face of the deep, and the Eternal 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 conjecture 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 Fabrick, viz. the Whole Univerſe, by a powerful 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, 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 Omniporency: 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 without 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 which are nothing but Time, before Time it ſelf?

Obſervation I.

Philo Judeus upon this Point, ſays, It's a ſimplicity 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 ſecond 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 commanded, 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.

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 likelyhood 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 the ſame Day: Then much more in compliance with our Belief, than with the litteral Deſcription 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 accomodate 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 neceſſary 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 her till the next Chapter; and ſhe muſt have the Command of not eating the forbidden Fruit, before ſhe had a Being, or not at all.

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

In the firſt place, lift up your Eyes, and behold 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 〉] Jehovah in Hebrew.
• [〈 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.
• 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 underſtand or am informed, how long the Chaos or Abyſs, was before the Great Spagyrick Powers 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 Natures, juſt as the Chymiſt doth ſeparate the ſpirital 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.

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 condenſed with Fumes or Spiritual Parts of the Abyſs, and kept up by the 4 Winds, as will appear by Reaſon in another place.

The laſt Wonder is, The World finely adorned 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 rerum [•]rtus & interitus ſit.

Which is to ſubſiſt and continue for certain Ages, in which ſhall be the Death and Deſtruction 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, Celeſtial 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 Moſaical 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 Excellent [〈◊〉] [〈◊〉] [〈◊〉] [〈◊〉] paration of the Divine Spirit, Elohim was effected in the 6 days work of the Creation; it's expreſſed 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 demonſtration, 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 Imagination. But conſider well, there are none, unleſs on Preſumption or Ignorance, will be of the opinion, 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 inſuper & Sp[•]ritus tenuis intellectualis per Divinam potentiam in Chaos inerant: There was (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 Spirit 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-informing 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 Abyſs; & 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 Midwife, did deliver and bring forth this Birth, and gave it Act and Form; as Moſes ſays, That the Waters were the ſubject of that Separation, and was effected by the Spagyrick or Fiery Virtue of the Word, or Elohim.

9. The Heavens above were made of the pureſt Brights, and moſt worthieſt Waters, and the Elementary World beneath, of the groſſeſt dark fort of Water; and that there was a middle 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 Water, and by the Water. So it's evidently proved, 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 ſpecifick Act, and eſſential Being.

It firſt diſtinguiſhed, and ſeparated the Darkneſs from the Light, and obſcure and groſs Water from the ſubtil or pure, and then it diſpoſes the Heavens into Spheres.

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.

Wiſdom created the World of Matter, without 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 Heavens, 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 Diſpoſition or Nature of the Stars: ſhe made the Pole Star and Orion, and turned Darkneſs into t[•…] 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 twofooted 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 Water, &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 after 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 unto him, after the ſame manner that the Light is continued unto the Sun; whereupon it's evident, 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 Rarifaction is nothing elſe but the dilating of Water by Heat, which was firſt contracted by Cold; and Condenſation on the other-ſide, is a contraction, 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 privative 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 allinforming 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 ſublunary World, after four ways, viz. By his Angelical Organs, of a contrary Fortitude in the Univerſal Element of the lower Water, both the effects 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 effected by the four Winds.

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, according 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 Congelation.

18. After what manner this Spirit Ruach Elohim did frame out the Heavens, and ſhaped or made the Stars thereof, by his act of Condenſation 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 Condenſation of the inviſible Waters into a viſible Earth.

19. Thus was the World in general, diſtinguiſhed into thick and thin Regions by the divine Spirit, which was created on the Water. So ſays Hermes in theſe Words, Diſtinctis libratiſque rebus, quae igneo Spiritu vehebantur, emicuit Coelum, ſeptem in Circulos.—Things being diſtinguiſhed and ballanced, which were ſuſtained by a fiery Spirit, the Heavens did ſhine forth in ſeven Circles. It ſignifies, that it was a fiery Spirit; 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, Omnia 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 condenſed 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 included in the Spirit of the dark Shadow of the Abyſs; which Spirit, in ſeparating Light from Darkneſs, ſoared upwards by virtue of the included Light, and ſo according to the proportion 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 particular 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[•…] Ruach Elohim, altered and changed from one Shape to another; for that which is made the viſible 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 Water, not viſible Water; nothing elſe but inviſible 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 ſublunary Elements were in Original nothing but one Air, becauſe that Heaven was made before the Sea or Earth, as Moſes tells us.

27. To conclude, I will demonſtrate the Myſtery of the Worlds Creation, by way of an Ar[••]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, altho' in its ſelf, it's all in all. Then the Rank 2, ſheweth the actual emanation of the increaſed Light, out of the potential Unity; at the preſence 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 paſſive, are ranked next after Unities.

Unity, thus,

• ○ Light
• ○ Water
• 2.

Then, 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 Eſſentia, the Quinteſſence: ſo alſo are the Heavens ſaid to animate the Elements, no otherwiſe than the Soul doth the Body; ſo that this degree 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 Tryal. This the wiſe Hermes according to Moſes, deſcribed unto us thus:

Erat umbra infinita in Abyſſo; Aqua inſuper & Spiritus tenuis Intellectualis per divinam potentiam in Chaos inerant; ſtoruit autem Splendor Sanctus, 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 infinite Shadow of Darkneſs was in the Abyſs; moreover, VVater, and a ſubtil intellectual Spirit 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 undiſtinguiſhed; and afterwards that Portion which was Light, did fly up into the higheſt Region. The weightier part did reſide, and take its place under the Heaven. Theſe things being thus diſtinguiſhed and ballanced, were ſuſtained by [〈◊〉] fiery Spirit, the Heavens did ſhine forth in Seve[•] Circles, as in the Table or Speculum on the other 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 〉] and [〈 in non-Latin alphabet 〉]. The great Spagyrick of the Mi[•…] coſmus tells us, I am Alpha and Omega, the Beginning and Ending; Oculus Dei, the Eter[••] Eye of God, or Centre of Eternity. This Figure comprehends whatſoever God and Eternity, the Eternal Birth of the Divine Eſſence, a[•] all Eternal Myſteries are, both within Nature a[••]

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 Heavens of Glory, which you ſee in the higheſt Circles, I ſhall paſs by, and haſten on to my intended Buſineſs.

CHAP. III.

The Centre and Circle of the Elementary 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 compoſed round us, and left us as it were, in a Box.

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

Now we will endeavour to prove out of Scripture, 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, 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, appears 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 〉] Caph, in Hebrew, which the Latins tranſlate ſi[•]ut, ſignifieth 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 Letters, 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 Argument, that thoſe words in the Paſſages before cited, Complicabuntur ſicut Liber Coeli, are not Expreſſions of Similitude. Now that the Scripture, 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 〉] Bereſhith 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 〉], 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 〉], K[•]vam, Linea corum; underſtanding it's ſpoken of the Stars which are ranked in the Heavens, 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 〉], Rachia; from whence the Greek might take the word [〈 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 characteriz'd, 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 beginning, 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 into 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 Aſtrology, as namely Q. Curtius, who gave a[•] account of all thoſe that went forth out of Babylon, for to receive Alexander the Great; he ſaith, Magnum deinde ſuo more Carmen canentes; poſt Chaldaei Babyloniorum non Vates modo, ſe▪ etiam Artifices: Where, by the word Artifices, he means thoſe Aſtrologers who made their Practice thoſe Arts; and this is the gloſs of Heurnius, Ii Aſtrologi, qui Aſtrorum Curſus obſervabant, vera Inſtrumenta in eum uſum fabricantes. Here we may diſcover what the Ground was, of that Fable of Atlas, King of the Mauritanians or Phoenicians, who fled before the Army of Joſhua: for the Heavens, which the Greeks (whom we may truly ſay, have been the corrupters 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 Superficies, whereon was written theſe three words, [〈 in non-Latin alphabet 〉], Din, Schalom, Emet, viz. Judgment, Peace, Truth; Theſe Pillars bare up two great Semicircles, which made up a Triangle, with ſuch artifice, that it was nevertheleſs 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 〉], Schemai, Haſchamaim, the Heaven or Heavens; the ſecond had only upon it, [〈 in non-Latin alphabet 〉], Shamaim, the Heaven; the third had only one Word, [〈 in non-Latin alphabet 〉], Raquiagh, which ſignifies Expanſum. The laſt and the firſt are nothing ſo much admirable as the middlemoſt, which was beſet round with very many little Circles, which were all movable; among which there were ſeven which appeared more eminent[•…] [••]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 〉], which ſignifies the Planets in order, firſt ♄: near theſe Letters was ſeen theſe following words in Hebrew,—Jom, Riſchon, Schni, Schelicſi, Revighi, Chamiſchi, Chicſi, Scevighi, 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 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, ſuppoſed to be the Earth. Here you ſee, that Aſtrology 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 hereafter, to make known the Virtue of the Antients 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 〉], Chauai, Saturn, Saturday.
• [〈 in non-Latin alphabet 〉], Tſedek, Jupiter, Thurſday.
• [〈 in non-Latin alphabet 〉], Maactim, Mars, Tueſday.
• [〈 in non-Latin alphabet 〉], Chamah, Sol, Sunday.
• [〈 in non-Latin alphabet 〉], Nogah, Venus, Friday.
• [〈 in non-Latin alphabet 〉], Cocab, Mercury, Wedneſdaey.
• [〈 in non-Latin alphabet 〉], Levanah, Luna, Monday.

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

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 natural Poſture: which you ſhall ſee at large, when the Boſom of Nature is opened.

CHAP. VI.

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

THE Explanation of this Philoſophical Figure 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 proceedeth both Light and Darkneſs, as ſhall be demonſtrated: 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 Underſtanding, conſider the Qualities of thoſe afore-mentioned 7 Spirits: Firſt of ♄, with his harſh, ſtrong, and attractive Coldneſs, which ſhuts up the Abyſs, and make Darkneſs in the Deep, and attracteth the ſubſtantiality of the outward Power 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

♄ the firſt Quality, is the deſire, which make Harſhneſs, Sharpneſs, Cold, and Subſtances; and in the beginning of this World, Salt, Scones and Bones; ſo all this was produced out of this Sharpneſs. I find, Saturnine Men have great Bones.

Jupiter, which ariſeth from the firſt, and is the drawing Motion in the Hardneſs or Sharpneſs; ♄ 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 Power, and that is, about the Wheel of ☿, thus; and is a ſtirring, and making a noiſe and

ſounding, and yet has not Life; for that conſiſteth in Fire. This we may take into conſideration, That the Deſire is the ground of ſomething, ſo that ſomething may come out of nothing; and this Deſire has been, and was the beginning of the World; by which, God by his 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 ſomething 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 denoteth the firſt Moving, which ſtrikes up the Fire, which is ♂, &c. which is a Stirrer, and a Cinder of the Fire, viz. a feelingneſs of the breaking off the harſh Hardneſs, and the ground of Anguiſh, viz. a Flaſh or Lightning, wherein the Power, Colours and Virtues, do appear in theſe three firſt Qualities or Properties, and in it conſiſteth 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 Meekneſs, which is Venus, and is Light or Love, that are about the Wheel.

For it's the Meekneſs of the outward Nature,

and it's that which the other before deſire, and that is Water, &c. So Venus hath, and is the Fire of Love, and the World of Power and Light, wherein Darkneſs dwells in its ſelf, and the Darkneſs comprehendeth it not.

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

The ☉, which is in the midſt of the 6 Qualities, 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, painful, 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 number: She received 6 from the Spirit of the[•] World, and the other 6 ſhe had from the Elementary Centre, which the Word, or the Eternal 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 creditur.

But of theſe in another place.

From theſe Signs, and the 7 Properties of Nature, 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.

Now obſerve the Sympathy of the 7 Properties, 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 Delights, viz. ♄, ♃, ♂, ♀, ☿, in two Houſes, one for the Day, and the other for Night, marked 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 Workings and Operations are wonderful, and paſt [•]inding out; in Ruling three Kingdoms, viz. Animals, Vegetables, and Minerals.

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 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 Spirit 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 Temperateneſs; amongſt Stones, the Hyacinth, Beril, Saphire, 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 Angel; of Elements, Fire and ſharp acid things; amongſt Humours, Choler, bitter Taſte, tart and burning, and cauſing Tears; amongſt Metals, Iron and red Braſs, and all [•]iery, red, and ſulphurous things; Stones, the Diamond, Loadſtone, 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 Humours, Flegm, with Blood, Spirit and Seed; of Taſte, thoſe which are ſweet, unctious and delectable; of Metals, Silver and yellow Braſs; of Stones, the Beryl, Chryſolite, Emerald, Saphire, 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.

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 Metals, Quickſilver; and, as for Stones, the Emerald 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 Governour 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 Kingdoms; 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 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 certain 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 Mornin[•…] [•…]neſday, April 22, being on the t[•…] [•…]ir Creation. Thus, as the Night [•…] day, ſo was the Moon before the

[•]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 Heaven 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 oppoſite to one another, viz. the Head of the Dragon, and Tail; ☊ in the Aſcendant, and ☋ in the Seventh.

Now the Learned Aſtrologers tell us, that the Heavens or Starry Firmament is divided into 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 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.

THE Centre and Creation OF MAN; Aſtrologically, Theologically, Philoſophically, and Aſtronomically handled. BOOK II.

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 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.

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.

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. 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 and Situation, who was in himſelf, Male and Female. But he who made all things by his Word and Power, ſaid, it was not convenient for him to live alone; ſo there was a Diviſion, a Woman, called Eve, who is the Matrix of the Genetrix, and thus it ſtands in the Eternal Will; and this is the Centre of Nature under 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; Moſes tells us, of the Duſt of the Ground; alſo he partakes of an immediate Creation, with the corruptible 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 commodum ipſi.

Theſe Words implie a Unity and Familiarity 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 demonſtrate to you ſomething of the Egg of Multiplication.

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

[〈 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 facultate 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 precreata 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.

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, involuerum, quod eſt ad Scrotum, ubi humidum illud quod ad ſemen accedit labitur in utrumque Teſtem. Una eſt arteria, unaque vena plena ſeminis, in quibus perfectè ſemen perficitur, & per tortuoſum prraſtatem, qui ſecundus teſtis eſt, cum flatu depellitur; quoniam & arteria eſt quae mittit: ferri autem 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 ſanguinis emittit. Mulieres quoque omnes eaſdem, quas viri verè partes habent, ſed intus, non extra. Ariſtoteles quidem, & Democritus, nihil volunt conferre Semen Mulieres ad procreationem Liberorum; quod enim mittitur à Mulieribus, ſudorem potius Membri, quam ſemen eſſe volunt. Galenus 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 mulieris Semen, alimentum ſit utilis, & ex eo pars quaedam coriiſive membranae Foetum ambientis, qui ad cornua concreſcit, & quod à farciminis forma, [〈 in non-Latin alphabet 〉], nominatur; quod reliquiarum cibi Foetus dum in uteri eſt receptaculum ſit: in unoquoque autem genere animalis, tum faemina marem admittit, cum poteſt concipere. Quae ergo ſemper poſſunt concipere, ſemper conjunctionem admittunt, 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 arrived 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 before an Infant, he was an Embryo.

Now we muſt ſearch further, what he was [〈◊〉] his Mothers Womb, before he was an Embryo[•…] Foetus; whether their Bubbles, or ſome rude and indigeſted Lump, or a Conception, or Coagulation 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 following Chapter.

CHAP. II.

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

SEeing the Figures of Human Eggs are exemplificated to your View, we will in this Chapter ſpeak ſomething in particular concerning 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.

Figure I.

Look upon the Figure, and behold the Matria of Conception, or Store-Houſe of Multiplication; 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 together, 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 order 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 Conception.

A repreſents to the Eye, the inward part of the Membranes, Chorion and Amnion, being imperfectly 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.

Fig. IV.

Repreſents an Embryo of 18 Days after Conception.

A, the Hepar Uterinum, with the Veins and Arteries, which are diſperſed thro' the Subſtance 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, ſhewing the griſly Points of both the upper and nether Jaw-Bone.

BB, the Clavicula, now all Bone.

CC, the Point of the Oſſification of the Shoulder Blades.

DD, the wite Strokes defiguring the Oſſiſication of the Shoulders.

EE, the white Strokes, ſhewing the Oſſiſication of the Arm-Bone.

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

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 differs 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, diſtinguiſhed 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 Compendium 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 inſtitutum; which may be had of moſt Book ſellers in London.

But becauſe here is not yet a full demonſtration of the Features in the Womb, I will preſent to your View, from the Beginning of the Skeleton or Boney Parts, a Figure of the Infant in the Womb come to Perfection, out of my foreſaid 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.

AAA, Abdomen abſciſſum.

B, Hepar. C, Veſica urinaria.

DD, Inteſtina: E, Venae umbilicales.

FF, Arteriae umbilicales: C, Urachus.

H, Vaſa umbilicalia unita; & communi tunica inveſtita.

L, Funiculus umbilicalis, ad Placentam extendens.

KKKK, Venae & Arteriae per placentam diſperſa.

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 ſomething 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 reſidence in the Bones, they being the firſt Product or Out-Birth of the ſaid Spirits.

The Query is, Whether it will not follow from [〈1 page duplicate〉] [〈1 page duplicate〉] hence, That the Bones are the firſt material Being, 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 〉], Tzela, doth properly ſignify; of which it's ſaid, Gen. 2. That the Woman was made. Seeing that it hath ſeveral Significations, viz. a Bone, Prop or Support; a Rib, a Side, a Foundation, 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, becauſe the Ribs are faſtned to the ſides of the Vertebrae 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 ſignifies 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: moreover, 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 Conception: 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 himſelf, 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 Increaſe, 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 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 cloſeth 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 Properties of Nature delight in: then you have a deſcription of the Nature of them. As for Example ♀ 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 Wonders, without Conjuration. If thou want'ſt an Heir or Man-Child to inherit thy Land, obſerve 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.

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 Anatomicum, you will have a brief Account of the Oval Nouriſhment, and Birth of a Child, from the Conception to the Birth; Fabricius concerning his Oviary or Hens Eggs, Dr. Gibſon concerning 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 before 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, Bruxellenſi Medicinae Doctore; ac Philoſophorum.

CHAP. III.

How the Foetus in the Womb is governed, according to the Elementary Power of the Seven Properties 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 Planetis, & prior, ita ejus Regimen primo Creaturam humanam ambit & gubernat. Si itaque ipſe tum benè diſpoſitus fuerit; erit Conceptio benè diſpoſita & ſtatuta, praeſertim partes ſive Foetus Elementa Saturno ſubjecta.

♃ Diſponit Conceptum in utero ſecundo menſe; qui movet ventus coagulationis; & diſpondit matetiam, ut fiat mollis; dirigitque ventus ejus colorem naturalem & commiſcetur cum tali vento materia, eritque 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 & colorem mutat, in formam ſanguinis deducendo, virtuſque Jovis tunc latitat & quieſcit; hinc fit, quod utero 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 vitam inordinatam. Si vero male ipſe diſponitur, contrarium accidit.

☉ Oculus Mundi quartum menſem ſibi vendicat, qui benigno & ſalutari ſuo calore humiditate ſuperfluas ſiccatis Membra Principalia conformat calore qua rarificat: illo etenim menſe largitur omnium formarum fortitudinem, in Conceptum dando animam rationalem. Si igitur in quarto menſe Sol aſcendit ad augem, fueritque in dignitatibus ſuis fortis, ſignificat perfectionem & formoſiatem vultus, quoniam tunc etiam natus erat magne potentiae eorum quae jam eſt adeptus.

♀ Diſponit quinto menſe, illo enim menſe apparet forma Membrorum & figuratur ſexus, eriguntur que capilli, & excreſcunt crines; Si ipſa tunc fuerit benè diſpoſita, fortis, in dignitate ſui, erit natus formoſus, amicabilis, & plenus dulcedine, completus in facie & Membris; Si verò fuerit deſcendens, vel in domicilio Saturni, Natus erit 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 Arteriam ea ratione; Foetus eo menſe validius incipit percutere manibus pedibuſque in Matrice, & motus ejus fortificatur, appetitque exire de tenebris; ſed nondum eſt tempus. Si ipſe fuerit aſcendens in Circulo ſuo, fortis, & benè diſpofit us, variis exornatur donis, ſecundum varias irradiationes bonorum Planetarum, ſin vero, contra contraria accident.

☽ Luna menſe ſeptimo; tunc Foetus formam completum adipiſcitur in utero materno, habebit tunc fiduciam vitae & gubernationis; ſi iſto menſe naſcatur puer, erit bona ſpes de vita nati, propter complementum ſignificationum Planetarum.

Now to begin again; firſt to Saturn, then Jupiter.

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

Jupiter ſequitur, dirigitque Foetus nono in menſe; qui facit ventum & motum, & tunc exit puer de tenebris & anguſtia ventris in hunc Mundum, erigitque 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?

Atque haec de Mundi Principiis, & Creatione, deque hominis principiis, & vertutibus ſiderum, actionibuſque, in ejus procreatione; longe aliter quam à Paracelſo, aut ejuſdem farinae Philoſophis tradita ſunt, perſecuti ſumus; in hac itaque via perſiſtentes, 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 Subject of it ſelf, which will be ready for the Preſs very ſpeedily.

Seeing Man by Nature is prone to Ambition, 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 towards 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 [•]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 famous 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 Properties 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; Jacob's Wife called her Son Gad, which is Jupiter, becauſe he is to give a good brisk ſhare of Body, and a good Principle; this was obſerved in old time, proved by Scripture.

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 Preſervation 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 Heavens 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 Matters, 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 above the Elements in your Mind, Will, and Underſtanding, ſtrive to be as Saul when he ſought his Fathers Aſſes, Sam. 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 the firſt that invented Aſtrology, and ſome aſſure us, the Phaenicians were the Men. But ſuppoſe 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-witneſs 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 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 〉], Bagad, & vocavit nomen ejus Gad; the vulgar Tranſlaſlation and St. Hierome, inſtead of Bagad translate Faeliciter, which is the ſame with, cum bona 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 〉], 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 Planets 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 obſerved chiefly, by reaſon of the Jealouſy that was between the two Siſters Leah and Rachel, Jacob'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 unto her; and as ſoon as ſhe perceived her to be with Child, ſhe obſerved ſo well the time of her 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 Siſter, and would have him to be called by that name, Fortuna.

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

But thoſe that came after them, mixed Superſtition 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 Wiſdom 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.

Secondly, He ſends his Angels and bright Spirits, to tell us of things to come in this our Elementary 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 poſſible to read any things in the Clouds, and in other Meteors? Anſw. Many ways; firſt, Reading may be underſtood by Viſible Signs, whether it be in Letters, Characters, Marks, Ciphers, Staves, Torches, Darts, Javelins, Knots, Streaks, Colours, Holes, Points, living Creatures, 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 Hieroglyphicks; 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 notice 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 Armies 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 the Field, were the cauſe of ſo much Bloodſhed (Joſeph. de Bel. Jud. l. 7. c. 12.) The Romans never 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 appearing in the Air, which purſued his Enemies ſtrongly, that above 20000 fell on the place; 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 Cardan 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 Apoſtate; 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 happened, to deſpair; they were ſuddenly comforted by a Showre of Wheat, which was [〈◊〉] to fall from the Clouds, ſignifying a great plenty of Corn.

Seventhly, Alſo Meteors, tho' they are naturally 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 〉], Vau, very perfectly expreſſed: and this was the reaſon, (ſay they) that the Iſraelites wondering at this Character [〈 in non-Latin alphabet 〉] Vau, ſaying one to another, [〈 in non-Latin alphabet 〉], Manh[•]n, viz. What meaneth this [〈 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 〉] Vau ſignifies, the Miſery and Sorrow wherewith God threatned them for Murmuring; they ſay, it's the Hieroglyphick of Labour & Servitude, 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, 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 deſtruction of Beaſts: and a little while after that, this miſerable Country had their Fields covered with Souldiers, and all their ſtrong Places Beſieged 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 obobſerved, 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 Noble Meteors that is formed in the Clouds, namely, that the Figure of it (as R. Capel ſays) repreſents the Letter [〈 in non-Latin alphabet 〉] Caph, which the Jews writes in this manner [〈 in non-Latin alphabet 〉], which might be the reaſon why God placed it in the Heavens, to be a ſorrowful 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 Iſraelites 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.

Alſo the Poets, when they expreſſed any thing of Sorrow, in this Number 20. Thus Ulyſſes 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 Blazing 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.

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 encounters 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, Coelumque 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 meeting together of the two Superior Properties of Nature, viz. ♄ and ♃, in matters of the Church, Laws and Governments, which may well be the Alteration of Kings, Princes [〈◊〉] Governments, &c. being Seven in number.

• The firſt meeting of ♄ and ♃ from the beginning 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 (Catechiſed) 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 drowned in Water. Noah was in his Ark a who[•]e year, with all his Proviſions, from November 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 Sabbath of Reſt, from her long and grievous Slavery 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. being Pope, who proſtituted his Keys to the Emperor'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 Predictions; 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 Revolutions. It being then my chief intention, to diſcover to the World, thoſe great things Providence 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 Aſtoniſhment, 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 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 Admiration, 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 Athenians have taken notice of in their Book, in asking a Queſtion, Whether a ſmall irrational Creature 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 King and Queen of England; and not long after Queen Mary dyed, with a long and tedious War of nine Years ſtanding: ſo this Revolution is a wonder to human Reaſon; the Circumſtances 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 Letters, according to the Opinion of the Hebrews, and that it's poſſible to read there whatſoever is to happen throughout the whole Univerſe.

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

Pray take notice of this curious piece of Antiquity: 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 Letters. 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, Entituled, Narratio Joſeph, in his time highly in eſteem amongſt all Men; wherein the Patriarch 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 aliquid 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; intimating, 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 Hebrews 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.

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 Writing, we muſt obſerve the Vertical Stars; for, thoſe which are over a Kingdom (ſaith Abindan) do ſhew whatever is like to befall it, and as the Aſtrologers obſerve in this our time.

Now ſaith the Author of this Celeſtial Writing, We know that theſe Mutations ſhall happen on the Earth, becauſe we ſee they are written 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 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 〉] Javan, that is to ſay, Greece doth yield the ſame number that Charab doth; as you may behold in the following Example.

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 Regno 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, Occidental, Meridional, and Septentrional; the Quarters 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 concerning the Rules laid down; ſome certain Secrets of this Celeſtial Writing, which are ſpoken of by R. Rapol, Chomer and Abindan, which are the Three which have moſt written on this Subject. I have before ſhewn you, how the Stars of the Conſtellation, called Caput Algol, being vertical 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:

and being joined together, makes up this word, (reading it from the North to the Weſt) Hickschich, which ſignifies to reject and forſake, without any Mercy, and the number of Three of them added together, comes to 423, which is the ſpace of time that this ſtately piece of Building had ſtood.

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:

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 Period of their own Empire; after that, four of the Vertical Stars had compoſed theſe 3 Letters,

which makes up the Number 208, which was the time of the Duration of this Monarchy, which was founded by Cyrus. At the end of which, the Grecian Empire was likewiſe fore-ſhewn by four Stars, which made

up the Verb Parad, which ſignifies to divide; and that in this wonderful manner, as that the very ſame Letters did produce the number of years that the Monarchy laſted, and took his beginning at that time that Alexander the Great ſubdued the laſt Durius: R. Chomer ſays, that this Celeſtial Writing, hath pointed out the declining of two great Empires of the Eaſt, one is that of the Turk, which was obſerved ſeven Vertical Stars, which being read from the Weſt to the Eaſt, makes up this Word:

which ſignifies to be Battered, Feeble, Languiſhing, and drawing to an End.

Many more ſuch-like Examples we may preſent 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 natural for all Men to be inquiſitive after future Changes and Alterations during their Lives, ſeeing it's as a Bubble, or as a Snip toſſing up and down by the Waves of the Sea.

The End of the Second Book.

THE Angelical Guide. BOOK III.

CHAP. I.

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

[〈 in non-Latin alphabet 〉], DIVINATIO, ſignifies no more but Elementary and Earthly things; the ſearching after which, concerns the Tranſactions of our Lives here below, by the Power of the ſuperiour Bodies of the Four Elements 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 ratione, & optimè, & diviniſſimè, & qua ſola ratione 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 Animalibus ſimulachra, & imagines eorum quae diximus: 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 imbecillitatem non provident. Quare oſtenſum eſt, Deum eſſe qui provideat, & Providentiam eſſe ejuſdem.

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 Succeſſion 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 places 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 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 Movable Goods? &c.

Whether I ſhall not be robbed on the way?

Whether I ſhall return ſafe with my Money?

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 Embaſſages, 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?

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 Brother 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?

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?

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 Underſtanding?

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?

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?

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 Buſineſs 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 Father?

Eleventhly ♒.

To know what Friends I may have, or whether 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?

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 naturally 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 following Chapter.

CHAP. III.

The Method of Effecting theſe Angelical LOTTS.

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

Take an Example as followeth.

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

Example.

The Names of the Lotts, being Sixteen in Number.

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 Darkneſs 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.

Take the Example by this Table.

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

Firſt conſider, before thou Raiſeſt theſe 16 Lotts, that it's a Divine Work; for it's the Divine 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 captivated 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 Myſtery, 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:

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:

Remains [〈◊〉]

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,

Remains [〈◊〉]

So this in Pricks.

Remains 1.

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

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.

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[•…] [•]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.

Here is the whole Figure in the old Faſhion.

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 Witneſſes and Judges in the Model. Behold the Figure on the other ſide.

Thus, after you have raiſed your Lotts of Figures, 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 Method 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 Geomancy or Conjuration, &c.

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 Properties 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 incorporated into the Figures.

All inferior Bodies are exemplified by the ſuperior 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 Nature, as certain ſmall Seeds of Forms, are infuſed by the Power above.

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 Signification, of their Product, and all things paſt, preſent, and to come.

In the next place, thoſe that intend to underſtand the Lotts aright, muſt know their Elements. 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 again returns; whence the Power and Strength of Herbs, Courage and Rage of Brutes, all kind of Stones, and all ſorts of Worms, &c.

A Table of Elements.

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

Secondly, The Element of Water is wonderful, 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 Spirit 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 Elementary inferiour Bodies are comprehended, not by way of heaping up together, but by Tranſmutation and Motion; and when they are deſtroy'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.

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 Quarter, as followeth:

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 Latin; 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. Obeying. 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.

Example: If you find a Maſculine Lott in a Maſculine Houſe, governed by a Maſculine Planet, it ſhews the Perſon to be manly; if Female, 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 into the Aſcendant, as Puer, Amiſſio, Fortuna Major, Fortuna Minor, Acquiſitio, Caput Draconis, Carcer, Cauda Draconis: The condition of the Party is ſomething of the nature of the Creature which the Planets, Figures or Lotts, ſignifie. If the Lott be Puer, the Man or Perſon is raſh and haſty, &c. if Amiſſio, ſtedfaſt and reſolved, his Countenance or Complexion ſwarthy, and ſo on; for the Signs and Planets ſignifie any thing that may be propoſed. Conſider always, the Strength and Weakneſs, good or ill by Nature: If we find when a Queſtion is asked, 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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The Dignities of the Seven Properties of Nature, in the 12 Lotts or Signs, governing the 12 Parts of the Earth, incorporated into 16 Figures.

This Table differs but little from that of Aſtrology, 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, Triplicity. 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.

CHAP. VII.

The Signification of the Words, Direction 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 Demonſtration of the Figures, or Lotts.

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.

The Houſes, wherein the Lotts or Figures are Good, or Bad.

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 conſequence; the outwardmoſt, are 12 Lotts or Figures; the ſecond, is their Nature, as to Maſculine and Feminine; the third, is the 12 Signs of the Zodiack, with their Elements, being united 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.

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 joined to the Figures, ſome Retrograde ſome Direct, which differs much from the Rules of Aſtrology: 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 Monday, 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 Monday, and find Via; ſo he is Lord of my Aſcendant and Hour; ſo obſerve in all the reſt, &c.

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 Witneſſes 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 Figures 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 judgment 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.

Thus far we have ſhewn you the Method of the 16 Figures, whereby you may know and find the Power and Strength, Weakneſs and Feebleneſs 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 Significacation of the Sixteen Figures in the Twelve Houſes; alſo the Shape and Proportion of Human Bodies, repreſented 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.

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.

The Shape of the Body of Man, by the Sixteen Figures.

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 Perſon 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 conſider 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.

CHAP. IX.

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 among themſelves.

A Brief Deſcription of the Sixten Lotts in the Twelve Houſes.

A Signification of the Sixteen Lotts, moving from the firſt Houſe to the other Eleven.

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 nature of the Houſe, or Matters they ſignifie: ſo likewiſe Amiſſio, is ill in all things or demands, which may be drawn from the 12 Houſes, as you have been formerly taught; and alſo, 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.

Concerning good Company.

Good Company is to be much deſired, and ill Company is to be abhorred; it's good Company 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 Companions. Obſerve this Rule; the Aſcendant 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 ſeventh, the ſeventh and eighth, the eighth and ninth, the ninth and tenth, the tenth and eleventh; and laſtly, the eleventh and twelfth Houſes. Thus they are united together in Company.

You are now to conſider the Natures and Qualities 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.

CHAP. X.

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

Firſt Houſe.

A Signification of the Sixteen Lotts, moving from the firſt Houſe to the other Eleven.

The Power and Strength of the Sixteen Figures in the Second Houſe.

The Power and Strength of the Sixteen Figures in the Third Houſe.

The Power and Strength of the Sixteen Figures in the Fourth Houſe.

The Power and Strength of the Sixteen Figures in the Fifth Houſe.

The Power and Strength of the Sixteen Figures in the Sixth Houſe.

The Power and Strength of the Sixteen Figures in the Seventh Houſe.

The Power and Strength of the Sixteen Figures in the Eighth Houſe.

The Power and Strength of the Sixteen Figures in the Ninth Houſe.

The Power and Strength of the Sixteen Figures in the Tenth Houſe.

The Power and Strength of the Sixteen Figures in the Eleventh Houſe.

The Power and Strength of the Sixteen Figures in the Twelfth Houſe.

CHAP. XI.

Brief Deſcription of the Twelve Houſes; anſwering all Doubts and Queſtions, which may be naturally 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, Common, 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 Company, as you have been formerly taught.

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

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.

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.

Judgment from the firſt Houſe.

The firſt Houſe ſignifies, the Life, Temperature 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 common.

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 Houſes 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 Aſcendant 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.

De Nati Accidentibus.

Queſt. 2. Of the good or ill Accidents, attending 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 Scandal 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, hinders 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 former Rules direct; ſo according to the good or evil Lotts, you may expect good or ill. Conſider 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 Accidents, and to know the Names of Perſons, which are as follows.

The Firſt Rule▪

The Second Rule.

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 ſecond 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 Properties of Nature, which have power to rule over the Lott or Lotts.

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 Compaſs 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 Neighbour'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 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 extravagantly again.

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, conſider 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.

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

The Third Houſe.

Uter ex Fratribus aut Conſanguineis, prior morietur?

This place tells you of Brothers, Siſters, Neighbours, 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 ſweetnatur'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) whether Noiſe, or Reports are true.

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

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 Houses, 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.

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 Enjoy 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, Parlor, 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.

The Place where the Things miſſing are laid, according to the Points of the Compaſs.

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 Fruitfulneſs 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 little Pleaſure, and is heavy-hearted, and melancholy: 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.

The Sixth Houſe.

An in Morbum incurſurus ſit aliquis eo Anno?

THis Sixth Houſe gives an account of Sickneſs. 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 forementioned; as Acquiſitio the Head, and ſo on.

If the firſt is found in the 6th, 8th or 4th Houſes; 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 ♒, called 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 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 hindred of his Evil.

De Medico, & Medicina.

An Medicus Aegrum ſit juvaturus?

PRima datur Aegro aut Quaerenti, ſexta Morbo, 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 into an Angle, and afflicted, Death.

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 Servants, 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 enquired 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 mobiles 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 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 Melancholy 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 many 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 Maritum obtentura? Videat 7 & 8, ſi enim 7 cum 8 jungatur, obtinebit.

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 producant; 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 Domibus producatur, meretricem publicam.

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

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 otherwiſe, 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 Controverſies, 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 of the Lotts out of one Houſe into another, the ill Aſpects and the good, you may eaſily Anſwer 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 Money? with other Queſtions by the foreſaid Rules.

Queſt. 7. De Furto. Now things loſt, or ſtolen, 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 returned 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.

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 Significator 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 beholden 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, Mankind. 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 beholden by good Aſpects, no hopes, but loſs.

If you are willing to know, if it be one of the houſe, or a Stranger, that ſtole thy Goods: Conſider, 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, ejuſque genere quaeritur; detur prima Quaerenti, ejuſquae vitae; octava mor[••], ejuſque generi; bona enim ibi Figura, bonam & laudabilem; mala, malam indicat mortem, conſentientibus tamen Angulis, Teſtibus & Judice. Examina proinde exacté naturam Figurarum eſſentialem, &c.

Quae ſupra.

Concerning Death: We are to be diligent 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, obſerve, 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 Elements 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, Choler, &c.

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

☿ by Frenzy, Madneſs, Giddineſs, Lethargies, &c.

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

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

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 underſtand, 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 Journies, 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.

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?

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 Honour: 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 rored, 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 private under the String of their Black Coat: The 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 Religion 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 indicant.

De Beneficio.

Si Prima & Nona ſint fortunatae, bonam indicant fortunam in Ecoleſiaſticis; eoque magis, ſ[•] Prima tranſeat in Decimamquintam, ſitque fortunata 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.

If you will interpret Dreams, conſider the nature of the Lotts, and the 7 Properties of Nature; 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 prima maximè & decima Domo, Temporis qualitatem deſignabit. Ignis enim Serenitatem; Aer ventum & ſerenitatem; Aqua Aeris corruptionem & Beſtiarum; Terra frigiditatem & ſiccitatem-Vide ſi in prima, decima, & undecima ſint Figurae 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, ſint igneae; & inter neptes, aqueae; decimaquinta conſentiente, ſiccitate initio humiditate exceptam, & e contra, ſignificat. Si ibi ſint Aqueae, Decimquinta conſentiente, pluvioſum Annum. Aeriae, ex quibus ☽ plen. in ♑, Via, Populus naſcatur, 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 altogether 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.

Now if you are willing to know, what Trade or Profeſſion to take in hand; you muſt conſider 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 Gardning, 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 Baker 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 Directions.

☿ Often turns himſelf, in Money, Shapes and many Minds; but whatever Planets he is joined to, it gives a ſtrong inclination to Arts and Sciences, 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 Diſſembling.

☽, 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, about 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 People 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, according to your Lotts; if good Aſpects, Peace; if ill, War.

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 frequent; Will my pretended Friends be faithful? Theſe Rules or Lotts of mine will ſoon make diſtinction; 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 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 generally 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 contrary: if it goes into the third Houſe or 9th, he will be ſoon releaſed.

If the Lott of the firſt Houſe, moves or go into the 4th, 8th or 12th Houſes, there's but little hopes of Delivery out of Priſon, or from Confinement; 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 Impriſonment; if common, a medium; if moveable, ſoon delivered out of Priſon If in a Cadent 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 Aſpects, cold Walls ſtill.

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 confinement of a Priſon.

I have given you an Example of this in my Angelical Figure; Via in the 12th h. a ſpeedy Delivery.

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 underſtood 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 Glory 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 never 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, (it's all one,) turn to my Table of Shapes of Body, 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.

The End of the Third Book.

Experimental Knowledge, OF THE Life of Man; Govern'd by the Heavens Above, in all Actions and Tranſactions. BOOK IV.

CHAP. I.

The Firſt Experiment; interpreting of Somnium, or a Dream, for a certain Perſon of great Note and Reputation.

I Told this Gentleman exactly what would befall him in a Months time, or thereabouts.

This Gentleman came to me in a diſtracted 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 conſiderable 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; neque 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,) inſomuch 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 〉] 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 Angelical Art by way of Lotts, or Angelical Enquiry, to make a Diſcovery, or to give me a lit[•]le inſight of the meaning of this dreadful Viſion: 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[•].

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.

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 Curioſity of the Reader, we will place before your [•]yes a Figure of this Angelical Work; and alſo [•]he Aſtrological Work together, or in one Figure, containing 24 Parts.

Behold the Figure of this Angeli cal Work.

Sortitium in ſingulis.

In this Form you have 24 Houſes, ſo called; in 12 of the outwardmoſt are placed the 1[•] Angelical Lotts, with the nature of them, repreſented 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 repreſented 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 Darkneſs a long time; for I believe the Reader here[•]

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 Querent; 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 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 called Acquiſitio, which is a good Lott, and repreſents one of a middle Stature, fair and full Fac'd Meanly Sanguine Complexion, full Ey'd; a comely Perſon, of a good Behaviour, ſomething Shame fac'd or Bluſhing, of a good and plauſible Behaviour.

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, Relations or Strangers; as is generally taken from [〈◊〉] 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 Perſons 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 familiar Acquaintance.

Now if you are deſirous to know the Unity and Place of the Lotts, by way of Aſpects or Situation, behold the Table: ♄ is the Example, throughout the 12 Signs or Lotts.

See ♄, or the Lott Acquiſitio; he beholds the third Houſe by a ⚹ Aſpect, a □ to the Fourth Houſe, a △ to the 5th, and a ☍ to the 7th [〈◊〉] his △ to the 9th h. his □ to the 10th h. and his ⚹ to the 11th h. So you have both Dexter and Siniſter; and you have the Second, 6th, 8th and 12th Houſes, that behold not one the other.

We may very well diſcern by this, what Evil is pointed out againſt this Querent of ours.

Obſerve the Lott that is in the 4th Houſe, which is of an ill nature, caſting his ill Beams to the Aſcendant; the Lott is called Carcer, in Engliſh, a Priſon, or a diſmal Place; which is no way agreeing with the Lott in the Aſcendant: therefore I conclude, that this Gentleman and Old People cannot agree; and beſides that, there will be an Old Man which lyes ſtill in the Graſs, like a Snake, to do him a private Miſchief; and the more certain, becauſe the 7th Houſe is poſſeſſed with an ill Lott, as alſo the Lott in the 12th h. His ſecret Enemies, and his open Enemies, notorious by nature; we may well conjecture, that there is a notorious Plot contriving againſt this Man, ariſing from Enmity and Malice; and that he will be brought before Judges or Juſtices of the Peace, or ſuch ſort of Perſons.

If you do obſerve the □ Aſpect from Carcer, the 10th h. from the 7th. h. in taking Counſel from a ſort of petty Fellows, having ſomething to do under the King. So here is good Reaſon for this Querent to fear, leſt Treaſon b[•] maliciouſly ſworn againſt him.

Then again, another Inquiry may be made, viz. To know what Company this our Querent had, or did keep; becauſe it's a common Saying, and I believe it's true, Bad or ill Company brings many to the Gallows: And in pag. 150. you have the Rules, to know good or ill Company.

Now note, that the ſecond h. is Company for the firſt.

As for Example, we have in the Aſcendant, the Lott Acquiſitio, a very good Lott; and in the ſecond h. his Company was Triſtitia, viz. ♄ retr. in ♏, ſignifies a curſed Pack, not fit for the Society of Chriſtians.

I conclude then, this was or would be, the Foundation and Ground of this Man's Trouble; then finding this, I could not be quiet, before I had ſpoke with him, to know the truth of the Matter: And then he told me plainly, That he had formerly lodg'd in his Houſe, PORNE, & Homo ſceleſtus, about three years paſt, and that he put them out of his Houſe by violence.

Now it plainly appears, if you conſider my former Rules, and alſo this my preſent Judgment, that thoſe are the Ground from whence ſprings this Wickedneſs againſt this our Querent; for behold, ♄ is Lord over the Lott in his ſecond h. which is his bad Company, thinking to gain Money, becauſe of the ſecond h. Behold again, ♄ is Lord or Ruler over the Lott of the 4th h. too; they would willingly handle ſome of our Querent's unmoveable Goods And more than all this, obſerve, ♄ is alſo Rul[•]r over the 5th h. [〈◊〉] our Querent; they do not produce the Ma[•]i[•]e from his turning out of ♄ out of Doors, but pretend to have a ſpleen againſt him, by reaſon of his ſimiliarity with a Feminine Creature of their Acquaintance; and this is very true.

But if you would know the bodily Shape, State and Condi[•]ion of theſe Caballers, turn back to pag. 138. and you may be ſatisfied at large.

Then here is another thing to be obſerved, When, or at what time will this Ill happen to this our Querent, ſeeing it's ſo, that it will be?

Why truly, the Caldeans, Egyptians and Roſie-Gru[•]ians, and others, hath encourag'd me in this Work, finding them true, to number out Times and Seaſons; and they have given us thoſe Lotts, in poiuting out ſome for Years, ſome for Months, ſome for Days, and ſome for Hours, viz. the fixed for Years, the common for Months, and moveable for Days and Hours, as is already ſhewn you.

Now ſome obſerve for Weeks, the Lott Cauda Draconis; for Days, the Lott Conjunct[•]o; and for Hours, the Lott Amiſſio.

So I conſider'd my Rules, and found, that this Trouble would fall on this Man in about a Months time; and ſo it was, a Month and three Days after the Viſion or Dream; and at that time the two forementioned Perſons went to a Juſtice of the Peace, and ſwore this▪ Q[•]erent of ours had robb'd Money, and that he kept company with Clippers and Coiners: ſo his Houſe was ſearched, and they found nothing; but he was apprehended, and carried before ſuch Perſons as before-mentioned, and was there Examined: And as for his Freedom or Deliverance, you ſhall have it at large in the next Chapter.

But Reader, this is no new thing now in our Days; for it's very frequent, that ſuch Perſons of a double dye in Knavery, for a revenge to gratify their own Will, to make nothing to [•]wear Treaſon againſt a Man, fallly and maliciouſly.

But in this particular, I will open to you the Way and Method, to know the Nature of a Dream or Viſion, or the word Somnium; it's no more, but an Obſervation drawn from the 9th h. which is the Houſe of our Querent's Spiritual Guide, which did reveal to him this Trouble, Shame and Diſgrace, a Month before it came.

Now we will take a view of our great Work, and we may find, that on the 9th Houſe, is that Lott called Rubeus; which is of a bloody, and harſh nature, inſomuch that our former Philoſophers ſaid, If that Figure Rubeus ariſeth in your Figure, let it be (ſay they) depopulated, or deſtroyed. Now I am of the contrary opinion; for as long as we live under the Elements, we muſt expect ill, as well as good.

The Aſtrologers do not deſtroy their Figures, when they find the ☋ in the Aſcendant, or elſewhere; for they obſerve ſome Knavery forth coming thereby, to themſelves, or to the Q[•…]nt.

Neither do I adviſe you, when you find the Lott Rubeus, or ill Lotts, to caſt it aſide; but obſerve the Nature and Qualities thereof.

As for Example, Rubeus is in the 9th; turn back to the main Rule, viz. to the Lotts in the 9th h. and you will find what that Lott Rubeus is; what it ſignifies in the 12th Houſe: in every Houſe, he differs ſomething. But in the main, it's a Lott of a deſtructive Nature, and of a Watery Triplicity; but many Writers compare it to both Fire and Water, upon extreams, having no mercy.

And very like unto this Nature, was the Viſion of our Querent, viz. Burning and Conſuming by Fire or Water, or both, in a moſt frightful and terrible manner.

And this is my Opinion and Judgment, on the Viſion of this Gentleman.

Now I went to him, and laid down this my Judgment concerning the Viſion; and he told me, it was very true: for Fire and Water, with Deſtruction, was the ground-work of his frightful Dream.

Then I deſired this our Querent, to reveal to me the whole Matter.

The VISION opened.

Nuperrimè factum eſt, cum quidam Homo alterum velut ab utero materno nudum humi procumbentem ſupino more vidiſſet, cujus venter magno vulnere conſoſſus eſt; & qui alta voce cum advocavit ut ei iſtud vulnus ſanaret; Somniator noſter, ſe promptè effeciſſe arbitrabatur, cum ſauciatus iſte ſeſe in faciem ex improviſo convertens, vulnus à tergo longe horribiliorem in lucem protulit; quod carnem ejus uſque adeo torſit, ut brevi in cinerem redigi, nec non in viſcera ejus deſcendere videbatur: quo aſpectu, ad tempus obmut uit: Animum autem tandem revocans, interrogavit eum, num adhuc inter vivos eſſet? & cum pro reſponſo habuit, ſe it a iſſe; ſubito inclamavit, ut aquam ei adferent, ad inflamatum ejus corpus extinguendum; quocum ſtatim expergefecit.

CHAP. III.

A Brief Account of the Delivery, Friendſhip, and Support of this Querent, under ſo great a Scandal and Diſgrace; drawn from this Angelical Work of Ours.

1. IN the firſt place, obſerve, that we have here two Witneſſes and one Judge; and firſt, we will ſpeak of the two Witneſſes: the Right Witneſs is called Laetitia, a Lott, in Engliſh, ſignifying Joy and Gladneſs. Now this Right Witneſs is always taken for the Querent, and ſignifies his Concern, either good or ill; and to be more larger, it hath alſo an inſpection into all the Houſes, on that ſide; that is to ſay, 2, 3, 4, 9, 10; it diſcovers what the Motion of the Querent is, before propounded. And this I muſt tell you, is a good Teſtimony of the Gentleman's Integrity and Honeſty.

And in this I am more plain, becauſe I would inſtruct young Students.

Secondly, As for the Left Witneſs, it bears Teſtimony, of the Mind and Intention of your Enemies, and as a Landskip of the other Heuſes in that ſide, &c.

The Lott, which is the Left Witneſs, is called Rubeus, a Lott of a deſperate bloody-minde[•] Nature, which very patly repreſents the horrid Treaſon ſworn by PORNE, & Homo ſceleſtus, and with the Lott Populus in the 7th Houſe; theſe together, give you a plain Diſcovery of the forementioned Knavery, as if you had it printed before your Eyes.

Thirdly, Another Teſtimony of our Querent's ſpeedy Delivery, is, by that Lott which we call the Judge, viz. ☉ retr. in ♉. Obſerve here, Rules of truth, taken from the Caldeans and the Roſie-Crucian-men; When the Judge moves himſelf into the [•]oth h. of the Quer[•]nt, it's an abſolute Teſtimony, that the Judge of the Law will do Juſtice. This happens to our Querent; if you look back to our great Work, you will plainly ſee it: and the Judge freed this our Priſoner, and the Clerks alſo of the Law, cry'd out ſhame on this PORNE, & Homo ſceleſtus; and ſaid, they ought to be hang'd.

Fourthly, It's a ſtrong Argument of Recovery, from the Lott in the Aſcendant, which is called, ♃ dir. in ♈; you have its Deſcription at large, in pag. 151. ſignifying a Man of Power, and one that lives in Pomp and Credit in the World; and ſuch a one generally cruſheth the Power and Malice of poor inconſiderable Earth-worms, that ſhew their Teeth, and are not able to bite: ſo you have often heard, that Populus ſignifies many Enemies. It's a common Saying, that when a Man lives well, and gets Money, he is generally hated by ſome, becauſe they think he lives above them.

Fifthly, Now the reaſon of Redemption, is, becauſe, if you mind the great Work, you will find, the Lott in the Aſcendant moves it ſelf into the third Houſe; a true token or teſtimony, of this Querent to have many true and faithful Friends, or Neighbours we may call them: and as now I ſay, ſo it was; for he had many of the beſt of the Pariſh in which he lived; the Church-warden for one, to be Surety or Security for him, on occaſion.

Then behold the Table of Aſpects, and you will find an Aſpect of Love, between the Lott in the Aſcendant, and the third houſe, which ſtrengthens the foreſaid Arguments.

Then again, Sixthly, you will find Friends, from the 11th houſe; Firſt, Becauſe the Lott there is ♀ dir. in ♎, a pure good Lott, of Truth and Stability; and this is the more verified, becauſe there are Aſpects of Love between the Lott of the Aſcendant and the 11th houſe, the houſe of Friendſhip: and this Gentleman informed me, that he had, at that time of Trouble, two Eminent Doctors of Phyſick came willingly and freely, proffering their Service to him; they were both of great Eminence and Renown: their Deſcription of Body and Diſpoſition, is exactly repreſented, according to our former Rules.

Seventhly, If you deſire to know, if the Querent was long in Cuſtody, or in Priſon, look into the 12th h. the houſe of Impriſonment, and you will find, that the Lott called Via, ſignifies the Way, and is a ſure Teſtimony; pray turn back to Via in the 12th houſe: it poſitively ſays, a ſpeedy delivery out of Priſon; and ſo it was to admiration, (ſays the Querent) conſidering the nature of the thing.

Reader, the truth of this our Angelical Method, or by way of Lotts, ought to be much eſteemed by the Lovers of Art; for my Experiments in this, have been very large.

Eighthly, and Laſtly, The death of our Querent's ſecret Enemies, Homo ſceleſtus died in the Boſom of PORNE, our Enemy: and no wonder, if you conſider, that the 8th h. of the Querent, the Counſel or Company to the Querent's Enemies, is moved into the 12th h. of ſecret Enemies, and is called Via, and is in ☍ to his 8th, a terrible Lott, viz. ♄ retr. in ♏, called Triſtitia; and this in one Month from the Viſion: and PORNE ſubmitted her ſelf to the mercy of the Querent.

CHAP. IV.

The ſeveral Ways, that God gives us Rules, to foreſee our Elementary Life: with an Account of this Our Querent's Friends.

NOW behold the great Work, and you will find, the Figure of Aſtrology is placed in the inner 12 Houſes, which was Erected at the very inſtant of this our Querent's firſt apprehending, being Jan. 30. at 10 in the Forenoon; at that time, this Gentleman was ſeized on by a parcel of Aegyptian Caterpillers; but conſidering what they were, they were, indifferent civil.

It's a common Rule for the Aſtrologers, to behold the Aſcendant firſt; and if you do, you will find there the Tail of the Dragon, which beſpeaks ſuch a parcel of Fellows, &c. Now ♎ aſcends the Horoſcope, and the ☽ was in ☍ to to Venus, ad △ ♄, and ⚹ ♄, and ♀, &c.

Then Secondly, We are to conſider the 7th Houſe; and there we find the Sign ♏, which very well reſembles the Lott Populus, as I have before ſpoken of: for the 7th houſe is our Querent's open Enemies, and the 12th h. is his private ones: So we may plainly ſee, that the Planet ♂ is Lord of the 7th. h. poſited in the 12th houſe; a plain Teſtimony, that our Querent hath malicious and bitter enemies to deal with; and the more, becauſe ☿ is in the 12th Houſe alſo, which ſignifies a malicious, lying, prating Tongue; for ☿ naturally ſignifies Liars, Diſſemblers, and forſworn, perjur'd Perſons, in the Sign ♓, becauſe he is in ☍ to his own Houſe: the Querent hath good reaſon to fear envious Fools, forſworn Perſons, thinking to get Money.

Thirdly, We muſt now begin to take notice of the ☍ of ♀, Lady of the Aſcendant to the ☽, layes down the ſame reaſon as the Lotts did; the main Inſtrument was Porne, and ♋ in the 4th h. ſome old Knaves of the Acquaintance of the Querent's ſpur her on in the Wickedneſs; and the more, if you take notice of her 11th h. being the Houſe of Advice; and not only ſo, but ♃ retr. in the 6th h. The Deſcription of this PORNE, is one of an indifferent high and long Neck, a cloudy Complexion, a dark Hair, ſomething Melancholy, Penſive, apt to Cry or Weep, and much given to Drowſineſs, Heavy-headedneſs, yet ſomething covetous, or ſaving of Money, performing no good Action.

Fourthly, We plainly ſee the Death and Deſtruction of our Querent's ſecret Enemies, if we obſerve the Rulers of Nature, viz. to take notice of the 12th Houſe. Now we find ♂ in the 12th h. or Lord of the 12th, of the Enemies, in his Aſcendant; and not only ſo, but ♃ retr. in ☍, and the ☽ too; a poſitive Sign of the deſtruction of Homo ſceleſtus; and indeed, he dy'd in the Boſom of PORNE: And according to the beſt Information I had, he was deſtroy'd by the Diſeaſe cauſed by the Planet ♂. The time of the Death of Homo ſceleſtus, was about five Weeks after our Querent's Viſion.

Fifthly, A word or two concerning our Querent's Friends, who would have Aſſiſted him. They are exactly repreſented by ♄, and the ☉, in the 11th Houſe, which beſpeak Men of a middle Stature, full and plump; and ſo they were, and Perſons of good Quality and Reputation.

Sixthly, Another Obſervation we have taken for his Delivery, is the ☽ to a Trine of ♄, and ♀ and ♄ to a ⚹. Now to demonſtrate this to you, obſerve thus, that ♄ is Lord of our Querent's 10th Houſe, in ⚹ to ♀, Lady of the Aſcendant; a pure Truth: the Judge was his Friend, and many more; perceiving it was a piece of Villany, to get Money. And laſtly, you may perceive by the Rules of Aſtrology, that PORNE ſubmitted to the mercy of the Querent.

The Rules of Aſtrology might have been more enlarged here in this Concern, but I will leave it to the Wiſe.

CHAP. V.

Another Example of Treachery and Villany; with many more Experiences on ſeveral Occaſions: drawn from this Angelical Work of Ours.

I Shall not trouble my ſelf here, to give you the whole Figure of the Lotts; but tell you, that Via was raiſed in the Aſcendant, and that bloody Lott Rubeus was raiſed in the 7th Houſe; a Lott which I have often told you, cauſeth many Enemies, of very ill Life and Converſation, unſetled in their Wills and Minds.

The Story runs thus: The Querent having [•]oney due to him a conſiderable time, and no [•]opes of it without trouble, he Sued him in the Court of Conſcience, and got his Money.

Now mark what follows: This Debtor of the Querent's had a Wife, and a Daughter about the age of 30, or upwards; ſo for Revenge, theſe two conſulted together to ſwear, that this [•]an that proſecuted her Husband, ſtole a partel of Silk from a certain Merchant; inſomuch [•]ut this Querent was taken up, and carried before the Lord Mayor of London: and upon Examination, the Mother and Daughter (in not having a good Memory, as Liars ought to have) betray'd themſelves in telling their Stories, and were puniſhed, according to their Deſerts.

The Gentleman proved himſelf to live in one place as a Shopkeeper for 15 years, and many friends to teſtifie of his Truth and Fidelity.

Now this Querent came to me with a very heavy Heart, fearing his utter Ruine: but I bade him not fear, for it would come to nothing. I being ſomething intimate with him, he told me, he was for ſome time in Oxford; and I found him to be ingenious in many things: He knew ſomething of Aſtrology, and ſaid, that he had the ☋ in his Aſcendant; which many may believe, or think, that he was a Man of a tardy Converſation; but he was not, for I made enquiry; ſo I told him: and it's my Opinion, that tho' a Man may have the Dragons Tail in his Aſcendant, it doth not infuſe Knavery into the Native, but ſtores up many falſe, baſe and treacherous Enemies, againſt his Body and Purſe.

Secondly, A certain Gentleman came to me, deſiring me to Raiſe his Lotts for him, to know if he ſhould ſpeak with his Common Dealer, (if he went to his Houſe, being ſeven Miles;) he was willing to be certain before he went.

I follow'd my Method of my Angelical Work, and Acquiſitio was raiſed in the Aſcendant, and moveth it ſelf into the 7th Houſe, which is the Houſe of Dealing. I bade him go ſpeedily, and he ſhould ſee him, and ſpeak with him; and ſo he did.

Thirdly, A certain Woman came to me, deſiring me to tell her where her Horſe was, for ſhe could not find him: I raiſed my Lotts, and found the Lott of the 12th Houſe, which ſignify'd the Horſe; and finding this ſame Lott moved himſelf into the 4th Houſe of the Querent, I bade the Woman go home, for the Horſe was in her own Ground, in ſome Corner, or watery Ditch; for the Lott was of the watery Triplicity. And accordingly the Woman went home, and found her Horſe, as I told her.

Fourthly, A Man of my Acquaintance, gave his Wife leave to go to Greenwich, ſome diſtance from London; expecting her home at night, but ſhe did not come; inſomuch that the Man cani[•…] to me the next day, deſiring me to tell him wh[•…] was become of his Wife; he was fearful le[•…] ſome ill had happen'd to him.

I examin'd her Lott, viz. in the 7th Houſe and found it to be Amiſſ[••], and moved it ſelf to a ⚹ of the 11th Houſe, which is the 5th from the 7th. I told the Man, that his Wife was making him a Cuckold, and that all that Night ſhe lay with a tall, black Man. The Man ſeem'd to be angry with me; but in four days time, he was well ſatisfied in the Matter, for his Wife gave him a damn'd ſwinging Clap. In pag. 181. you will find, that Amiſſio in the 7th Houſe ſignifies a Whore; and being in ⚹ to her 5th, you may well judge what ſhe was about, &c.

Fifthly, A certain Man came to me, very mournfully; for he had given his Wife ſome ſharp Words, upon which ſhe went away from him, he knew not where.

I raiſed his Lotts, and guided my Eyes to the 7th Houſe, and finding that Lott was moved into the 9th Houſe, viz. the third from the 7th. I deſired this Man to go to his Wives Siſter, and there he ſhould find his Wife: and he found it very true.

Sixthly, A certain Woman came to me, telling me, that ſhe had loſt or miſſed her Husband for two days; deſiring me to tell her what was become of him.

I found that Via, the Lott in the Aſcendant, was moved into the 12th Houſe: I ſaid to the Woman, thy Husband is in Priſon, but will ſoon be freed, and ſet at liberty. She went ſpeedily from me, to the Marſhalſea in Southpark, and met her Husband at the Priſon Gate, coming out, being juſt releas'd.

Seventhly, A Gentlewoman came to me, with a dreadful noiſe, to know if her Husband would die, for he lay very ill. Women generally make a noiſe in ſuch a caſe, whether they love their Husbands or no. But in ſhort, I Rais'd her Lotts, and found a good Lott in the Aſcendant, viz. Albus, and mov'd it it ſelf into the 10th h. I bade the Gentlewoman be contented; for in ſix hours, or in a ſmall time, her Husband will certainly Recover. And true it was; for this Rule I have of[•]en Examin'd, and ſound it never fail.

Eighthly, If the Queſtion be to know, If the Sick Perſon ſhall Recover?

I go on in this manner: Firſt, I find a good Lott in the Aſcendant, as Albus; I ſay, the Patient ſhall Recover: in the 2d. h. is Carcer, no good Habit of Body; in the Third h. is Acquiſitio, ſignifies a good Iſſue; the Fourth h. is Populus, a long Sickneſs; the Fifth h. is Rubeus, tells you, that all things the Patient takes, is obnoxious to the inward Parts; the Sixth h. is Albus, ſhews the Diſeaſe it ſelf, to be of Melancholy, and Oppreſſion of the Heart; the Seventh h. is Laetitia, and his Company is Cauda Draconis, the Elements of Air and Fire, telling you the Party is dangerouſly ill, and ſignifies Death, becauſe of the 7th and 8th h. the Ninth houſe is Amiſſio, and is a plain demonſtration, that the Perſon, or Miniſter of the Pariſh, will have no Gain; the 10th is Acquiſitio, which gives hope of Life and Recovery, the 11th is Conjunctio, and ſignifies, that his Friends believe his Diſeaſe is mortal, and are out of hopes; and i[•] Conjunctio be alſo in the 12th, it tells you plainly, that his Enemies are in great hopes of his Death.

Ninthly, This is a true way of judging, if you obſerve the Lotts and their Natures, and conſider their Differences of Elements. And while it's freſh in mind, I will give you a true Method of Judging the ☍, □, ☌, ⚹ and △ Aſpects.

Now for a further Demonſtration of the Aſpects, worth your Obſervation.

An Example of the Aſpect of Oppoſition, viz. the firſt beholds the 7th, which is an ill Aſpect, as well for the diſtance of the Place, as for the contrariety; becauſe the firſt is Oriental, and the ſeventh Occidental.

And the like is from the 4th to the 10th, not only ☍ by place, but the 4th h. is Darkneſs, and the 10th h. is Light. Now here lyes the Myſtery: If you find a good Lott in the firſt, and ſo in the 7th, and of one Nature, Planet, and Element, the things demanded, will come to a good end; and the Place of ☍ is only to ſignifie, that Matters of Things between them, are ſtrange, and unacquainted: but Friendſhip will ſoon come, if you find Fortuna Major in the firſt h. and in the 7th too, you may well conclude of Unity, Peace and Tranquility: but if contrary to the afore-mentioned, judge otherwiſe.

And in like manner, conſider the □ Aſpect, and alſo the △ and ⚹; altlio' thoſe are counted good in Aſtrology, yet in thoſe Lotts we muſt conſider the Nature, Quality and Elements; and if we find a good and bad, by a △ Aſpect, we may conclude, that their Friendſhip appears outwardly by a flattering Tongue, but Enmity lyes at the Heart.

CHAP. VI.

Rules to know, what any Perſon comes to thee for, before he declares his Buſineſs.

THis is of great moment, if you underſtand it aright, viz. to underſtand the Minds of People.

The firſt Rule, how to know the Intent; is to ſee when the firſt Houſe or Lott goeth into any of the other, and judge according to the Signification of the Houſes wherein he or ſhe goeth: if the Second h. Money, third h. Brethren, &c.

The ſecond Rule, is to take all the uneven Points of all the 12 Lotts, and give one to the firſt, and another to the ſecond, and third; and ſo conſequently to the other, until that all the Points are beſtowed; then if the Points remain on the firſt h. it ſignifies thereby, that the Perſon hath a deſire to know ſomething of the Queſtions belonging to the firſt houſe: if it reſteth on the ſecond h. Money, or Moveable Goods, as you have been formerly ſhewn. So you may judge of all the other Houſes, where the Points or Pricks ſtay.

Not long ſince, I had a certain Midwife came to me; ſhe ask'd me, What ſhe was come to me for? I deſir'd her to ſit down a while, and I ſhould tell her. I Rais'd my Lotts, and found, that Rubeus was in the Aſcendant, and moved it ſelf into the ſeventh h. I preſently told her, ſhe was come to me about a wicked Husband, having to do with more Women than he ought; and I conſider'd the Nature of the Lott Rubeus, and concluded within my ſelf, that the Midwife was as right as her Husband. But in ſhort, ſhe told me, that I hit right on the matter; for her Husband was a very wicked Man, (ſaid ſhe) for he keeps Whores; and I hear, he is Married again, ſays ſhe; but I am quit of him, and have not liv'd with him a long time; and I am Marry'd again, and he is at Sea, but no body knows it. I ſpoke a pertinent Word, and ſaid, I had the knowledge of that before.

Now her Queſtion was to know of me, When her firſt Husband would die, and the ſecond come home from Sea.

Kind Reader, I will ſhew you one Example more, as a new Method in Raiſing theſe Our Angelical Lotts, and ſo ſhall conclude: For I proteſt to you, That I have found more Truth in this Angelical Art, than in Aſtrology; and then again, it's a Method far more eaſie, and pleaſanter than Aſtrolygy.

Another Way of Raiſing theſe Angelical Lotts, Much on the Aſtrological Method.

THIS Method indeed, I have not follow'd, becauſe I have found ſo much Truth in the forementioned. But to ſatisfie the Curioſity of the Reader, I will lay down the Rules.

Obſerve therefore, to make four unequal Lines, as is taught in my former Lotts, by the Points caſually ſet down; and to join together theſe Points: And out of theſe Points which are not joined together, and which do remain in the Head of the Lines, extract one Figure; and the Sign of the Zodiack that anſwereth to that Figure, put for the Aſcendant.

An Example may be proper; if Acquiſitio ariſe from the Head of thoſe four LInes, let ♈ be placed in the Aſcendant: but if Laetitia, or the Leſſer Fortune, put ♉ in the Aſcendant: if Puer, or Rubous, place ♊: if Albus, ♋: if Via, ♌: if Conjunctio, or the Drag. Head, ♍: if Puella, ♎: if Amiſſio or Triſtitia, ♏: if Drag Tail, ♐: if Populus, ♑: if Fortuna Major, ♒ if Carcer, then put ♓ for the Aſcendant. So place them in order in their Houſes, as ♈ in the firſt, ♉ in the ſecond, ♊ in the ſecond h. as you ſee in the Figure following, not regarding the Witneſs or Judge.

So, out of 16 Figures, you make uſe but of 12, which anſwers to the 12 Signs of the Zodiack; and this may ſerve for your purpoſe.

And as for placing into thoſe 12 Signs, the Seven Properties of Nature, obſerve to make four Lines by courſe, for every Planet by Points, caſually pricking, or pricked down; and likewiſe for the Drag. Head, as you have done for the Aſcendant, and divide thoſe Points by 12, and that which remaineth above 12, or the 12 it ſelf, if a greater number doth not remain, retain; and the Planet for which the Projection was made, place in that Houſe of which the ſuperabounding number ſhall be; that is, if there remains 12, let the Planets be placed in the 12th houſe; if ten, in the 10th; if one, in the firſt h. if two, in the ſecond h. and ſo of the reſt: And you ought always to begin from the ☉, and afterwards from the ☽, then from ♀ and ☿, and from ♄, ♃ and ♂.

But it's the advice of our Fore-fathers, not to make a Queſtion in Rain, Clouds, or a very Windy Seaſon, or when thou art Angry; not but that you may take your time for the ſame purpoſe again, as you have heard in my former Rules.

And as for this Method of Raiſing your Lotts, you may, according to this Rule, place your Planets, (as you ſee in the Figure;) and that may ſerve for your Example.

Then for your Judgment, turn to pag. 151, to 210. which tells you of all the Power and Strength of all the Houſes: As for Example, if your Queſtion be of the 7th houſe, ſee what Lott there is; if for a Brother, conſider the Lott on the third houſe; and ſo of the reſt, and you will find an Anſwer to your deſire.

Then obſerve how pure and eaſie it is, to that which we call Aſtrology, is ſo tranſcendent and ſubtil an Art in it ſelf, that therein a Man ought to have a reſpect to many things, before he can obtain a true Judgment, becauſe the Eye of our Underſtanding will not pierce into the half thereof; and many there be that pretend to it, and know nothing thereof, becauſe their Underſtanding is weak: for he that made all things, gives not to all Men alike.

Again, kind Reader, notwithſtanding I have roved thro' the two great Bodies, of that we call in Philoſophy, Macrocoſmus and Microcoſmus, you ſhall find me diſtinct from all you, that pin your ſelves upon Points of Religion; for it's baſe, and an abſurd thing, that thoſe who are ſo ſeemingly united together, ſhould ſo barbarouſly exclaim one againſt the other, not minding the Scripture; when he that created you all, hath not given you Gifts alike; ſome for Teachers, and others for Evangeliſts.

I have not, in all my Works, exclaimed againſt weak Judgments, nor extolled the Wiſe; but I retain it in my Breſt, and keep it to my ſelf, conſidering, that Man is the little World; and every Man acts within himſelf, and delivers his Sentiments, as his Spirit gives him leave. But of this no more; only I muſt tell you my Opinion, that this Angelical Art is pure and undefiled: if you are willing to enquire, come without Fraud or Deceit, and you may have your Deſire anſwered by the Powers above; if you are afflicted, come in a right Method: for it's the Powers above that guides thy Hand, and gives thee thy A B C, &c.

It was Abraham that found out the only true God, by his wonderful Works, viz. in obſerving the Motions of the whole Creation. You that are counted Atheiſts or Heathens, may be brought to true Faith, and the ſooner, if you obſerve the wonderful Works of God: then you will lay aſide caviling about ſilly Words, or Things of no value, between you, that are ſo near united together; and the Will of God may be found out by the Wiſe and Prudent, and by his Rules, given to us in the beginning of the World.

Obſerve the Faithful of Old, how they admired the great Works of Providence, and Worſhipped God by the Power of his Works. Adam being the firſt Man, Ergo, moſt lawful; and thoſe that are Unbelievers, God threatens, Lev. 26. 29. A dependance of the Earth from the Heavens, Hoſ. 2. 21, 22. And by his Works, God is to be ſeen, Deut. 33. 14. God expreſſeth himſelf by his Works, 2 Kings 17. 16. The Element [〈◊〉] ought to look into, Deut. 4. 19. The neceſſity of our [•…]ing into the Elements, Mat. 17. 14.

Theſe, with many more places of Scripture, ſhew plainly to Human Nature, That God is to be known by his Works.

I will make a Final End of my Work, in theſe following Words.

DOmine, Domine Deus noſter; quam admirabilis eſt Nomen t[•]um in univerſa terra! quoniam elevata eſt Magnificentia tua ſupra Coelos: ex ore infantium & lactantium pèrfeciſti laudem, propter inimicos tuos; ut deſtruas inimicum & ultorem: Quum videbo C[•…]s, ope[••] digitorum tuorum, Lunam & Stellas quas [•]u fuadâſti; quid eſt Homo, quod memor es ejus, aut filius Hominis, quoniam viſit as eum? Minuiſti eum paulo minus ab Angelis, Gloriâ & honore coronâſti eum, & conſtituiſti eum ſupra opera manuum tuorum; omnia ſubjeciſti ſub pedibus ejus; oves & boves univerſas; volueres coeli & piſces maris, qui perambulant ſemitas maris.

Domine Deus noſter, quam admirabilis eſt Nomen tuum in Univerſa Terra!

FINIS.

THE CONTENTS.

Book the Firſt.

• THe Divine Attributes, conſiſting of Eternal Nature. page 1
• The Beginning in general; how they were produced 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 under 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 Angels 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

Book the Second.

• The true Knowledge of Man, conſisting of External 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, according to the Elementary Power of the Seven Properties 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, according 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

Book the Third.

• The Lott of Man: ſhewing his Chance or Fortune 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 underſtand your Lott: it being the Divine Power above, 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 Qualities, of the Sixteen Lotts, or Figures, as they relate to the four Quarters of the Year. p. 122
• The Signification of the Words, Direction and Retrogradation; with the diſtinction of the Houſes, which are Good, and which Bad. p. 127
• The Elementary Powers above, ruling over Elementary 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 Figures 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 among 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

Book the Fourth.

• 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 Scandal 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

The End.

Theſe two following Books (lately Publiſhed,) may be had of I. Dawks in Wadrobe-Court, in Great-Ca[••]er-Lane, and moſt Bookſellers.

COmpendium Anatomicum nova Methodo inſtitutum[•] Ubi Ars ipſa capitibus & diviſionibus ita illuſtratur, ut omnia uno quafi intuitu conſp[•…]entur, & co firmius idcirco retincantur. Authore J. Caſe, M. D.

FLOS Ae VI, or Coeleſtial Obſervations. By the ſame Author.