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The Divine Attributes, consisting of Eternal Nature.
BEfore we speak of the Centre, or the Circle of the Life of Man, we must con∣sider the Matrix, which is the Centre and Essence of all Essences; all things are gene∣rated out of the Centre, and out of that which is Generated, all things are Created which are
in being. The ground how the Eternal Word was in the Beginning, and the Word is Gods, and the Eternal Will is that Word: for the Eter∣nal God hath that Will in himself, and in that recomprehended Will is the Eternal Father of all things, the Eternal Deity hath its name God, for God and the Will hath no Maker; for he made himself from Eternity to Eternity.
Ex ipso, per ipsum, & in ipso sunt omnia: Of him, by him, and in him are all things.
Before we dive into the Bottomless Abyss of the Essential Philosophy, we must consider, that God is the true Wisdom and Foundation there∣of. Sapientiam possidet•• Deus in principium via∣ram suarum, antequam quicquam faceret à princi∣pio; ab Aeterno ordinata est; concepta erat cum nondum erant Abyssi; did possess Wisdom in the beginning of his ways, before he made any thing; from Eternity was she ordained; she was conceived where there was no Abyss.
Sapientia à Deo profecta est, & prior omnium: Created Wisdom comes from God, and was the first that Created all things.
I do imagine, and my mind gives me, that al∣tho' I be never so curious in my Indeavouring or Labour in this matter of my Expression, yet will my best Endeavours appear faulty in the cu∣rious Eye-sight of some Men, tho' perchance acceptable enough to others.
1. In the Beginning the Word of the Eternal Spirit created the Heavens and the Earth. 2. And the Earth was without form, and void, and dark∣ness was upon the face of the deep, and the Eternal
Spirit moved upon the face of the Waters. 3. The Word said, Let there be Light, and there was Light. 4. The Word saw, that the Light was good; and the Word separated the Light from the Darkness. 5. The Word called the Light Day, and the Darkness he called Night. 6. And the VVord said, Let there be a Firmament in the midst of the Waters,—and divide the Waters from the Waters: And the Firmament was called Heaven. And the VVord said, Let the Waters under the Heaven be gathered together, and let the dry Land appear.
Seeing this Great Work of the Creation is not a matter of Faith, I leave the literal Sence of the Book of Genesis, and give you liberty to con∣jecture of mine of the Creation, or the great Spagyrick VVork.
In Contemplating on the first of Genesis, and then from the VVords of God himself, I have a strong fancy, that God made that wonderful Fa∣brick, viz. the Whole Universe, by a power∣ful Command or Word, in a moment of time, and not as Moses says, in six days: mind Job 38. v. 4.
Ubinam eras quum fundarem Terram? indica, si novisti Intelligentiam.
Quum canerent simul Stellae Matutinae, & cum vociferati sunt omnes filii Dei, ver. 7.
For, what may we hence conjecture, but that the Angels, Coche Boker, Stars of the Morning,
and Beni Elohim, the Sons of God, beholding so great a Miraculous Wonder, together with their own as wonderful, formerly commanded at such an instant into a glorious Being, gave Shouts of Praise, and Acclamations of Joy, in Admiration of the great Creator's Omniporen∣cy: And we find the Voice of God descending, or delivering the Story of his incomprehensible Wonders with such a lofty Brevity, that we may well believe, he performed those Wonders with the same swiftness that he spake them.
It is an absurdity to say, That God created the World with distance of Time; first, for then the Act it self could not be properly said creare, but facere, to make. If we do but consider, that Creation is not only to raise a thing out of nothing, but to make it also with∣out time, which is an infinite Omnipotency only to be attributed to God, who acteth al•• things in a Moment, and cannot be bound to Time.
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?
Philo Judeus upon this Point, says, It's a sim∣plicity too gross and rustick to believe, that the World was created in six Days, or in a certain time; and, what think you of the two places in Genesis? First, it's said, In the Beginning, God created Heaven and the Earth. Then in the se∣cond place, it's said, That the Heavens were not created till the second Day, and the Earth till the third Day.
'Tis strange incoherence in the two verses, concerning the Creation of Light; there seem to have been two Days spent, which is an Indecorum to imagin, that after the Word it self had com∣manded, Let there be Light; do you not believe, That that VVord or Command, had not been sufficient to create Light, &c.
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.
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.
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.
It's said, That the World shall have an end in a moment, and in the twinkling of an Eye. So sudden should be our Changes from the sleep of Death to Immortality: there is the same like∣lyhood and the same probability, that it was created in a moment. Since it is created, and its End depends both upon the same Cause, which is God, who still acts without circumstance or distinction of Time.
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 compli∣ance with our Belief, than with the litteral De∣scription of the first Chapter of Genesis.
Now I have a Question to answer, and that is, What is the meaning or reason, that the first Chapter of Genesis is so expressed?
I shall in this point give you the opinion of Procopius; he says, That Author might acco∣modate himself to the feebleness and rudeness of humane Understanding, which is so incapable of the Mystery of Generation, being so high and difficult, that the Hebrews anti••ntly would not permit it to be read, but by aged Persons, or such as were of a good Understanding; and this same premeditated compliance of the Writer, with means of human Capacity, &c. So we may conclude, That the whole was no more than a conjectural Moral, compiled by Moses or the Lawgiver, the more deeper to fix in the mind of his People, a Veneration of his intended Sabbath: so Divinity necessitated for a separate Day of Holy Worship, and so particularly neces∣sary for the reparation of human Nature, spent with continual Toil and Labour. It's not to be thought on, that he which made the whole Universe by a Word, could want rest from his Labour. St. Jerome and Masius were the greatest Interpreters of the Bible; and 'twas never found in the Pentateuch of the Bible, that God did ever dictate to Moses the Creation of the World, but the Ten Commandments. God created Man in his own Image, Male and Female: At that time Eve was not made, nor no News of
her till the next Chapter; and she must have the Command of not eating the forbidden Fruit, be∣fore she had a Being, or not at all.
Now we have given you, as it were, the Spe∣culum of the whole Work, I will give you a glance of the whole Universe.
In the first place, lift up your Eyes, and be∣hold the Glory at the upper part of the Figure, where you may see the Hebrew Letters, which is in our English Letters Jehovah; which is, that Word or Spirit which made all things, and spake the Word, and it was finished: He rules all, and is above all, and gave himself a Name, and revealed himself to us, and said, I am the Lord thy God, &c. else we should never have known what Name or Title to have given him.
Deinde dixit, sum Patris tui Deus Abrahami, Deus Iitzchaki, & Deus Jahakobi.
And in another place God said, I am what I am.
So much concerning God, or the Word, or him that made all things out of the Abyss; and as for any further Demonstration or Knowledge, I must leave it till longer time, or until I can un∣derstand or am informed, how long the Chaos or Abyss, was before the Great Spagyrick Pow∣ers made so great a Fabrick as the Heavens and the Earth.
The next thing to Admiration, is the dark Lump unshaped, which is called the Chaos or Abyss, from whence all proceeded.
By way of Resemblance, behold how the Sun, Moon and Stars leap out with their Streams from the deformed Lump; when the Word was given, it made a Separation in distinct Na∣tures, just as the Chymist doth separate the spi∣rital part from the Caput Mortuam.
Now you must know, that the 7 Planets are the 7 Rulers of the World, by their different Natures, and are God's Instruments, as you shall be informed in another place.
Now out of those 7, God hath chosen one of them to put his Tabernacle in, that is the Sun.
Behold one Wonder more, viz. The Lines or Streams which are drawn, or come from the Abyss or Chaos to the 7 Properties of Nature. You will find two Ranks of Stars getting out of the Streams, except ☉ and ☽, and they but one, which signifies and tells you, That they are the Stars or Houses (as the Astrologers call them) wherein the Planets delight, being made or generated out of the same Metal or Foeces, &c.
Example. Behold the Line of ♂, you will see one Ra k of Stars in one side of the Stream, and so on the other side, which may be called ♈ and ♏, the Houses of ♂, and so of the rest, the ☉ and ☽ but one House, &c.
The Blewness, or that we call Sky, was con∣densed with Fumes or Spiritual Parts of the A∣byss, and kept up by the 4 Winds, as will ap∣pear by Reason in another place.
The last Wonder is, The World finely ador∣ned and beautified, and also Adam in Paradise; all made and created by one Word or Command of God: and here the Philosopher calls Man the Little World, and the other the Great World, viz. Microcosmus & Macrocosmus: and also they say, That the World hath three Divisions, viz. Sublunary, Celestial and super-Celestial.
Now to define unto you what the World is called, viz. Mundus, or the World in the Hebrew Tongue, Holam, which implies thus much:
Quoniam per aliquot secula subsistat, in quo re∣rum ••rtus & interitus sit.
Which is to subsist and continue for certain Ages, in which shall be the Death and Destru∣ction of all things. The Greek calls it Cosmos, which imports Ornament; which the Latin for perfect and absolute Elegancy call Mundus, because there is nothing mere neatly polished and beautified with all Creatures. So says Plin. Possidonius in Metr. That Mundus, or the World, which consisteth of Heaven, Earth, Ce∣lestial and Terrestrial Natures, or of Gods and Men, and those Things which were created to their use: some call the World Munaus, quasi Ornatus Mulieris, A Womans Ornament. But in short, the World is a fine thing.
The Beginning in general; how they were produced and extracted out of Nothing, according to the Mosai∣cal Philosophy, and what is meant by the word Nothing; then the first Principle, which is the dark Abyss or Chaos, without Form.
1. OBserve the Words of the most Excel∣lent 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉
paration of the Divine Spirit, Elohim was effect∣ed in the 6 days work of the Creation; it's ex¦pressed there, That Darkness was upon the face of the Abyss.
2. And that Terra erat inanis & vacuum, the Earth was without shape and form; a plain de∣monstration, that the Heavens and the Earth were not as yet made, or in no Form; were one deformed Lump, or rude and indigested Mass; and all comprehended in one dark Abyss.
3. St. Augustin compares this Nothing unto a Speech; for while it's in the mind of the Speaker, it's nothing to him that is spoken to, before it's spoken. Plato compares it to a Dream, when a Man awakes, 'tis nothing but Imaginati∣on. But consider well, there are none, unless on Presumption or Ignorance, will be of the opi∣nion, that in those words, God made all things of nothing, ex Nihilo, of nothing; it ought not to be interpreted Nothing.
4. For the first Essence and Matter of all Things was from all Eternity in God, and with God, one and the same thing; and this we prove by ••••••ipture; says Moses, In principio creavit Deus Coelum & Terram.
5. Principium is not to be taken as a negative Nothing: for in plain Terms, that ex ipso, & per ipsum, & in ipso sunt omnia; Of him, by him, and in him, are all things proceeding from the Creator.
6. Hermes hath it, Infinita in Abysso, Aqua in∣super & Sp••ritus tenuis intellectualis per Divi∣nam potentiam in Chaos inerant: There was
(says he) an infinite Shadow upon the Abyss, also Water and a thin intellectual Spirit: we are in the Chaos by the Divine Puissance. Now that there was a contained Water and airy Spirit complicitly, where in the dark Chaos or Abyss, it appeared by the Revolution of the Waters, upon the which Elohim the Eternal Spi∣rit was created.
By this you may discern, what the Substances of Beginnings of Things was, namely, the dark Abyss.
7. Observe now, that this generated Matter was Water, which the Presence of the all-in∣forming Spirit of the Lord did vigorate and enact in a Generality, and termed them by the name Shamaim, and that the Waters were the first Matter and Principle of which the World was made; no otherwise than out of a rude Mass or Lump, a great Pallace is fashioned or framed. This Moses confirms, first, for that it doth mention the Water from which the Spirit of God was created, after he had nominated the confused Chaos under the Title of the dark A∣byss; & Terra inanis & vacua, or the void and deformed Earth, and that before the first days Seperation; whereby it's plainly argued, that Water was the material Principle, created or inacted by Elohim Ruache; for as much as they were nominated before the first days work.
8. That it was the Eternal Wisdom or Spirit Elohim, who acted as it were the part of a Mid∣wife, did deliver and bring forth this Birth, and gave it Act and Form; as Moses says, That
the Waters were the subject of that Separation, and was effected by the Spagyrick or Fiery Vir∣tue of the Word, or Elohim.
9. The Heavens above were made of the pu∣rest Brights, and most worthiest Waters, and the Elementary World beneath, of the grossest dark fort of Water; and that there was a mid∣dle kind of them, which participating of both extreams, was termed the Firmament, whose main Office was, to divide and separate the Water from the Waters.
10. Then out of the lower Waters, by the same Word or Spirit, three several Regions, namely, the Air, the Seas, and the dry Land; so the World, and every Member thereof, was out of this humid Spirit or aquatick Nature, which is visible by this Text; Coeli (saith he) erant prius & Terra, de Aqua & per Aquam existentes, verbo Dei.
11. The Heavens was Fire, and the Earth Water; and by Water existing in, and by the Word, the World is composed only of Heaven and Earth: and therefore it follows, that the whole World is made, and existeth of the Wa∣ter, and by the Water. So it's evidently pro∣ved, that the Original Maker of all things was Water.
12. The next thing I shew you, how all things were fashioned, formed and reduced into a spe∣cifick Act, and essential Being.
It first distinguished, and separated the Dark∣ness from the Light, and obscure and gross Wa∣ter from the subtil or pure, and then it disposes the Heavens into Spheres.
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, with¦out Form; she revealed the Foundations of t•…•… deeoest, and discovereth the things that were h•…•… in Darkness, and Light is with her: she make•…•… the Foundations appear out of Darkness, an converteth the deadly Shadow into Light: s•…•… spreadeth forth the North upon the void 〈◊〉〈◊〉 empty Face of the Abyss, and hangeth the Eart•…•… on nothing: for God made all things by h•…•… Wisdom, which came out of his Mouth; at compassed about the Circuit of the Heavens, a•…•… walked in the profoundness of the Abyss: s•…•… was present when he prepared the Heavens, a•…•… he covered by a certain Law or Compass, th•…•… Abyss, when he established the Heavens 〈◊〉〈◊〉 Aether, all the Regions above; then was S〈…〉〈…〉 with him, as the Composer of all those thing•…•… she laid the Foundations of the Earth, and fa•…•… ned the Heavens, and broke up the Abyss, a•…•… made the Clouds together in a Dew: she ga•…•… Weight to the Air: she hanged or ballan•…•… the Water or Clouds by measure: she gave 〈◊〉〈◊〉 to the Rain its Law, and ordered the way to 〈◊〉〈◊〉 Lightning or Thunder: she created the Hea¦vens, and spread them abroad: she fastned 〈◊〉〈◊〉 Earth, and made things to grow on it, and es•…•… blished the Heavens by his Providence: 〈◊〉〈◊〉 causeth an indeficient Light to rise and app•…•… in the Heavens, and she covered it as it were with a Cloud, the whole Earth: she makes 〈◊〉〈◊〉 Causes of the Year, and institutes the Disposi¦tion or Nature of the Stars: she made the Pole Star and Orion, and turned Darkness into t•…•…
Morning, and changed the Day into Night: she calleth the Waters of the Sea, and pours them upon the Face of the Earth: she had prepared the Earth for Eternity, and filled it with two∣footed and four-footed Creatures; God poured her forth upon all Flesh in a divine Measure: to conclude, she operateth and gives all things, as Solomon saith.
We should speak something of the two main Principles, viz. Heat and Cold: All Heat whatsoever doth attract and draw unto it, the Vapours and Humidity of the Earth and Wa∣ter, &c. We find the contrary by a Weather-Glass; for in only laying the warm Hand upon the Glass, the Air dilates its self immediately, and is so far from being attracted by the Heat, that contrariwise it flies away from the Hand. These two Principles will lead me into a larger Field, than I shall be able to go through in this small Tract; therefore I shall forbear.
14. But to speak something of the Universal Mystery of Rarifaction and Condensation; for it's proved, that by them the whole World was made, the Heavens fashioned in due order, and the Universal Elements altered, and changed af∣ter a Quadruple manner and condition.
15. The divine Philosopher Hermes saith, Mens ab essentia Dei nequaquam divisa, sed ille potius eo modo connexa quo Solis corpori Lumen: The mental Beam is not at all divided from the Essences of God, but rather joined and knit un∣to him, after the same manner that the Light is continued unto the Sun; whereupon it's evi∣dent,
that the virtue of Heat is essential unto Light, as the act of Motion is never absent from emanating Brightness.
16. We may conclude then, that the Rari∣faction is nothing else but the dilating of Wa∣ter by Heat, which was first contracted by Cold; and Condensation on the other-side, is a con∣traction, or sucking and drawing of those watry Parts, which were dilated or separated by Heat; so that the subject of both of those Actions is Water, and the Foundation as well of the priva∣tive as positive Agent: the Nolunty or Volunty, that is to say, the Negative or the Affirmative Will of that one Eternal Unity, who is that all∣informing and operating Spirit, which act his Pleasure in all and over all, by his divine Organ, as well Angelical as Celestial and Elementary; which according to their diversity in disposition, are moved by this internal Act, to operate in this World the Will of the Creator.
17. How this Ruach Elohim being put once in Essences, worketh by his Angels in this sublu∣nary World, after four ways, viz. By his Ange∣lical Organs, of a contrary Fortitude in the Uni∣versal Element of the lower Water, both the ef∣fects of Condensation and that of Rarifaction; and to verify it by those Words, That this one Spirit is the Arch-Lord and Primate of the four Winds; else the Command of God would not have said, Come ye Spirits from the four Winds, and make those dead Carcasses to live again. Now this one Spirit worketh in and by Spiritual and Angelical Organs, in the execution which is ef∣fected by the four Winds.
Observe, I saw four Angels stand on the four Corners of the Earth, holding the four Winds of the Earth, that they should not blow, neither on the Earth nor Sea, &c. By which it's evident, that those Angelical Presidents over the four Winds, were the Organs by and in the which the Spirits of the Winds were emitted or retained, accord∣ing to the Will of that Eternal Spirit which guided them, and where he listeth; so the said hot Winds do undo by Rarifaction, all that which the cold Northern Winds did effect by Conge∣lation.
18. After what manner this Spirit Ruach E∣lohim did frame out the Heavens, and shaped or made the Stars thereof, by his act of Conden∣sation and Rarifaction. The Heavens and the Earth were of Water and by the Water; so we see that the Word is the Agent, in the Con∣densation of the invisible Waters into a visi∣ble Earth.
19. Thus was the World in general, distin∣guished into thick and thin Regions by the divine Spirit, which was created on the Water. So says Hermes in these Words, Distinctis libra∣tisque rebus, quae igneo Spiritu vehebantur, emicuit Coelum, septem in Circulos.—Things being di∣stinguished and ballanced, which were sustained by a fiery Spirit, the Heavens did shine forth in seven Circles. It signifies, that it was a fiery Spi∣rit; and a little before, he called it, Splendorem Sanctum, the Holy Splendor, which sustain and bear up every Circle or Sphere of the Heavens in its due place: And the Wise Man says, Om∣nia
Mensura Numeroque, & pondere, disposuis•…•… seu temperāsti; Thou hast disposed all things i•• Measure, Number and Weight, namely, into seven distinct Spheres, and an infinity of con∣densed Bodies.
20. I may say, that as the Substance of the Heavens is invisible by reason of its rarity, i•• like manner are the Stars visible by reason o•• their density; for it was Condensation that caused Visibility and Rarifaction, which is the occasion of Invisibility: But Aristotle is of the opinion, That the Stars are the denser Parts o•• their Orbs, but rather a Light which was in∣cluded in the Spirit of the dark Shadow of the Abyss; which Spirit, in separating Light from Darkness, soared upwards by virtue of the in∣cluded Light, and so according to the propor∣tion of that eternal formal Fire, which is •…•…∣tained unto this day.
21. How the lower Water or material sub•…•…¦nary Element was distinguished and heaped i•…•… to sundry distinct Spheres, which are particu∣lar Elements.
The Universal Substance of the World, was made only out of one thing, of a Matter that was produced out of the dark Chaos or Abyss, b•…•… the Spagyrick Virtue of the great World; t•…•… which Matter, Moses calls Water, and Her•…•… the Humid Nature; it must follow, that out 〈◊〉〈◊〉 this Catholick Mass of Water, the Univers•…•… Sublunary Element was derived, which is ca•…•…¦led by the Name of Air. Now this gener•…•… Element is by the Breath of the divine Spirit•…•…
Ruach Elohim, altered and changed from one Shape to another; for that which is made the vi∣sible Waters, was made first of Air, which is an invisible Water: in this, observe the Words of St. Paul, Per fidem agnovimus, quod semper ita actum sit cum Mundo per Verbum, ut ex iis quae videri non poterant, fiunt ea quae possunt videri: We know by Faith, that has been ever acted with the World, by the Word, that those things which can be seen, were effected and made of those things which could not be seen.
22. We are taught by Chymical Experience, That Earth is nothing else but coagulated Wa∣ter, not visible Water; nothing else but invi∣sible Air reduced by condensation to a visibility; nor Fire, any thing else, but rarified Air: And in conclusion, all the sublunary Waters were in the Beginning but an invisible humid, or a watry Spirit or Air, and consequently the main sublu∣nary Elements were in Original nothing but one Air, because that Heaven was made before the Sea or Earth, as Moses tells us.
27. To conclude, I will demonstrate the My∣stery of the Worlds Creation, by way of an A∣r••••hmetical Progression, after this manner:
Here we have the Progression in the Worlds Creation; where 1 is, it signifies the Unity which was before all things: which, while it was in it self, and did not shine forth, contained its inacted property within its potential Nolunty or Darkness; and therefore it was esteemed as nothing, in regard of Man's weak Capacity, al∣tho' in its self, it's all in all. Then the Rank 2, sheweth the actual emanation of the increa∣sed Light, out of the potential Unity; at the pre∣sence whereof, the humid Nature did appear out of the dark Abyss, 10. in the shape of Waters; so that the Light and Waters as active and pas∣sive, are ranked next after Unities.
Unity, thus,
by the Firy Spirit of Eternal Love and Unity, those two opposite Natures are joined together into the nature of Heaven by a spiritual Union or Composition; which is termed by the Platonicks, the Soul of the World, which the Philosopher calls by the name of Quinta Essen∣tia, the Quintessence: so also are the Heavens said to animate the Elements, no otherwise than the Soul doth the Body; so that this de∣gree of Progression in the Creation, standeth
| Thus | ○ Light | The last of the Worlds Creation is this, | ○ Fire, |
| ○ Air | ○ Air, | ||
| ○ Water | ○ Water, | ||
| 3 | ○ Earth. |
Which importeth the four-fold alteration of the Catholick Element, by the four Winds, which was and is effected by the Word, the third day of the Creation; and this was nothing else but the general sublunary or lower Waters.
This therefore was the State of the VVorlds Creation, and in this very State (say many,) will continue, till it be Resined by the Firey Try∣al. This the wise Hermes according to Moses, described unto us thus:
Erat umbra infinita in Abysso; Aqua insuper & Spiritus tenuis Intellectualis per divinam poten∣tiam in Chaos inerant; storuit autem Splendor San∣ctus, qui sub arena & humida natura Elementa deducit: cumque indistincta fuissent, levia post Mundum in excelsam regionem provolarunt; gravia sub arena humida residerunt: distinctis libratisque rebus quae Igneo Spiritus vehebantur, emicuit Coelum, septem in Circulos, &c. An
infinite Shadow of Darkness was in the Abyss; moreover, VVater, and a subtil intellectual Spi∣rit was by the divine Puissance in the Chaos, and a holy Brightness or Splendor, did flourish, which did reduce the Elements under the Heaven and humid Nature, and, as they were undistinguish∣ed; and afterwards that Portion which was Light, did fly up into the highest Region. The weightier part did reside, and take its place un∣der the Heaven. These things being thus di∣stinguished and ballanced, were sustained by 〈◊〉〈◊〉 fiery Spirit, the Heavens did shine forth in Seve•• Circles, as in the Table or Speculum on the o∣ther side.
In the first place, Behold the Circles and the Motions of the seven Properties of Nature.
You have seen already the Figure of the da•…•… Abyss or Chaos, how by the VVord all thing sprung sorth from that Centre of Eternity; no•• this signifies to you, the proper place or Circle of the seven Properties of Nature, viz. ♄, ♃ ♂, ☉, ♀, ☿, and the ☽, in their motion 〈◊〉〈◊〉 working Posture. Cast your Eyes in the Hea•…•… or Centre, and you will see A o, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The great Spagyrick of the Mi•…•… cosmus tells us, I am Alpha and Omega, the Be∣ginning and Ending; Oculus Dei, the Eter•••• Eye of God, or Centre of Eternity. This Fi∣gure comprehends whatsoever God and Eterni∣ty, the Eternal Birth of the Divine Essence, a•• all Eternal Mysteries are, both within Nature a••••
without; and in its self (in the Eye) begetteth Majesty, which is the Heart and Power of the Eye.
But as for the Angelical Circle, and the work and nature of Angels, the Throne, and the Hea∣vens of Glory, which you see in the highest Cir∣cles, I shall pass by, and hasten on to my inten∣ded Business.
The Centre and Circle of the Elemen∣tary Life of Man; shewing, what Power the Elements have over our Bodies.
BUT by the way, it may not be amiss to consider, what our Forefathers did call this Canopy or Heavens, which has so neatly com∣posed round us, and left us as it were, in a Box.
Coelum potius Coelum, & Coelorum suprema Mundi pars: à Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à concavitate; the Heavens, Firmament or Sky.
Now we will endeavour to prove out of Scri∣pture, and leave Philosophy, that the ignorant may be satisfied in my intended Matter, viz. Predictions.
The Heavens have been called by the Holy Ghost, a Book; then doubtless we may conclude,
that there are in this Book Letters or Characters which may be understood by some or other, t•• read them. Now that it is called a Book, ap∣pears out of Isaiah, who speaks of the last Day wherein all things shall cease; he saith, Compli••¦cabuntur, sicut Coeli; where the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caph, in He∣brew, which the Latins translate si••ut, signifi∣eth in the Original, quia: so that the Heaven•• shall be rolled together; and He at the same time gives the reason of it also, because they are a•• Book: As for a more larger Definition of the Word, I leave it to the Divines, &c.
They may say, as a Book: To this it may be answered, That it doth elsewhere fully decide this Controversy. Seeing that we speak of the Heavens, it makes mention of Lines and Let∣ters, which are Words that are most properly and essentially spoken of a Book, and make no use of the word sicut: which is an infallible Ar∣gument, that those words in the Passages before cited, Complicabuntur sicut Liber Coeli, are not Expressions of Similitude. Now that the Scrip∣ture, speaking of the Heavens, nameth expresly the word LETTER, will appear out of the First of Genesis; there the Hebrew Text runs thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bere∣shith bara El••••im & Haschamaim: that is to say, In the Beginning, God created the Letters or Characters of the Heavens: for this is the meaning of the Hebrew word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aat, which is a Letter: and as for the word Line, we find in Psal. 19. v. 4. In omnem terram exivit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, K••vam, Linea corum; understanding it's
spoken of the Stars which are ranked in the Hea∣vens, after the manner of Letters in a Book, or upon a Sheet of Parchment: for God is said in the Holy Scriptures, to have str••tch••d out the Heavens as a Skin, calling this extension 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rachia; from whence the Greek might take the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies a Skin or Hid••; a Skin to be extended or stretched forth. God disposed and rankt the Stars in the manner of Characters, whereby, as a Book. Observe, and read them; Coeli enarrant gloriam Dei: The Prophets of old, called the Heavens a Sacred Book; as among the Jews, R S••meon Ben Jar∣••hay in the Zohar, on the Section Tem•…•…ti.
Exodus, C••fr. 305. where he sp•…•…s very ••earnedly of this Celestial Writing, tho' very ••bscurely. R. Abraham also, in his Jetsira, a Book of the Creation; and many more Authors may be named to this purpose: But this may ••atisfy the Reader, that the Heavens are Books, wherein all things are Registred of those under ••he Elements, either their good or ill Actions.
Now in this particular, we will endeavour to give you some account of the Primum Mobile, ••r the moving Circles of the Elements, which is ••y intended Business or material Subject; how ••ur Bodies are captivated by the Elements; and ••ave the Ang•…•… Circle, and the Glory of the ••ost High, to the Divines, and follow the lower ••egions. You see the Primum Mobile, a round ••ircle, with 12 Characters, called 12 Signs, ••ow in our days; and by those Signs thus cha∣racteriz'd,
divides the Heavens in 12 parts, as every Sign into 30 dgrees; also you see the 7 Planets in their Circles in another place: You shall have a full demonstration by an Instrument: But I am willing to inform you, that in the begin∣ning, those Signs and Planets were put in form of Letters by the Hebrews; and by the Jews, and others, in the form of Living Creatures: And then the Caldeans and others, brought them in∣to these Forms, as in these latter times, ♈, ♉, ♊, ♋, ♌, ♍, ♎, ♏, ♐, ♑, ♒, ♓: ♄, ♃, ♂, ☉, ♀, ☿, ☽. Now it may please my Reader to take a view of Ancient Times, as in the following Chapter.
The Instrument of the Hebrews, whereby to know Events to come.
THE Antients had of these Instruments, and made use of them in their Practices, as may be made appear out of the Historians; some of which have made mention of the Caldeans A∣strology, as namely Q. Curtius, who gave a•• account of all those that went forth out of Baby∣lon, for to receive Alexander the Great; he saith, Magnum deinde suo more Carmen canen∣tes; post Chaldaei Babyloniorum non Vates modo, se▪
etiam Artifices: Where, by the word Artifices, he means those Astrologers who made their Practice those Arts; and this is the gloss of Heur∣nius, Ii Astrologi, qui Astrorum Cursus observa∣bant, vera Instrumenta in eum usum fabricantes. Here we may discover what the Ground was, of that Fable of Atlas, King of the Mauritani∣ans or Phoenicians, who fled before the Army of Joshua: for the Heavens, which the Greeks (whom we may truly say, have been the corrup∣ters of all Antiquity) say, that this Man who was both King and Astrologer, bare up with his Shoulders, was only a Globe or Sphere, not much unlike ours in late time, which he made use of for the Motions of the Heavens. The first Piece of that Instrument, was the Base or Foot of it, which was made of a thin Plate of Copper, and hollowed in the manner of a Bason; the three small Pillars lifted up from the Super∣ficies, whereon was written these three words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Din, Schalom, Emet, viz. Judgment, Peace, Truth; These Pillars bare up two great Semicircles, which made up a Tri∣angle, with such artifice, that it was neverthe∣less in the Superficies. Within you have a great perfect Circle, and within it two others, and all the same Metal with the Base; the first, which was the greatest of these Circles, had these words upon it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Schemai, Hascha∣maim, the Heaven or Heavens; the second had only upon it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Shamaim, the Heaven; the third had only one Word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Raquiagh, which signifies Expansum. The last and the first
are nothing so much admirable as the middle∣most, which was beset round with very many lit∣tle Circles, which were all movable; among which there were seven which appeared more emi∣nent•…•… ••••an the rest, because they were placed by the Centre of the Instrument; all these little Circles had small Stars on them: and those which were upon the seven Circles, were marked each of them with one of those Letters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies the Planets in or∣der, first ♄: near these Letters was seen these following words in Hebrew,—Jom, Rischon, Schni, Schelicsi, Revighi, Chamischi, Chicsi, Sce∣vighi, viz. 1 2 3 4 5 6 7 days; every one of the Circles of the Planets, had upon them the number of Years they finished their Courses in, and that of the ☽, had Engraven on it these 12 Characters, viz.
א ש ט •• ת ת א א •• ת א נ
♓ ♒ ♑ ♐ ♏ ♎ ♍ ♌ ♋ ♊ ♉ ♈
These are the Names of the 12 Signs of the Months: And now I'll also give them at large in Hebrew, viz.
1 Nisan, 2 Atiri, 3 Stuan, 4 Tamuz, 5 Ab, 6 Aelot, 7 Tisri, 8 Tisuan, 9 Ristien, 10 Tebet, 11 Sch••bec, 12 and last, is Adar. And thus we reckon our Months, as March, April, &c.
Now these Circles were ordered so exactly, as that one might perfectly discern the degrees
and distances there set down: in the middle of all, and in the very Centre, there was placed a little Blue Ball which was a little hollowed, sup∣posed to be the Earth. Here you see, that A∣strology is no new thing, and the heavenly Spheres in a perpetual motion.
I should not have here made this Observation, but only that I might be the better able here∣after, to make known the Virtue of the Anti∣ents Astrology, with that of the Egyptians, and the more Learned among the Arabians.
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.
A Planet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Saturnus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jupiter 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mars, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sol, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 V•…•… 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mercurius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luna, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
In Latin, Planet a a Planet, ♄ Saturnus, Jupiter, ♂ Mars, ☉ Sol, ♀ Venus, ☿ M•…•… curius, ☽ Luna.
In Arabick, ♄ Zazel, ♃ Hismal, ♂ Bar•…•… bcl, ☉ Sorath, ♀ Kedemel, ☿ Taphtharthar•…•… ☽ Hasmodiai.
The reason why they are called by the Names, as ♄, ♃, ♂, ☉, ♀, ☿, and ☽.
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 na∣tural Posture: which you shall see at large, when the Bosom of Nature is opened.
The Bosom of Nature opened, and ex∣plained; giving a Description of the Nature and Qualities of the Dark and Light Parts of the World.
THE Explanation of this Philosophical Fi∣gure of the 7 Properties or Qualities of Nature, which are called 7 Spirits or Forms, and are vulgarly called 7 Planets, viz. 1 ♄, 2 ♃, 3 ♂, 4 ☉, 5 ♀, 6 ☿, 7 and last, ☽.
You must observe, that the Sun is placed in the midst of them all, and from him proceed∣eth both Light and Darkness, as shall be demon∣strated: for the ☉ is the Centre and Heart of the six Planets, and also the only Centre of the whole Earth, that is, the Light of this World.
For a further enlightning of your Under∣standing, consider the Qualities of those afore-mentioned 7 Spirits: First of ♄, with his harsh,
strong, and attractive Coldness, which shuts up the Abyss, and make Darkness in the Deep, and attracteth the substantiality of the outward Pow∣er of this Quality; and the Centre winds about like a Wheel, and that which is opposite to the Wheel is the Moon: as you may plainly see Saturn highest, and the Moon lowest; so
Jupiter, which ariseth from the first, and is the drawing Motion in the Hardness or Sharp∣ness; ♄ makes hard, and ♃ softens it again, or breaks it; and there is a continual striving in its self, and it cuts asunder the attractive quality and desire of ♄, and brings it into multiplicity and variety; it's a ground of the bitter Pain, and also the true Root of Life, and the Strike of Fire.
But there is a great Understanding in the Power; yet the Power cannot of his own might, awaken the Understanding.
But ♃ desireth a Freedom or Life in the Pow∣er, and that is, about the Wheel of ☿, thus; and is a stirring, and making a noise and
Power, hath brought all things to a Subsistance and Being, for the Desire, by which he said, Let there be, &c. and the Desire hath made some∣thing where nothing was, but only a Spirit or the Word, which is God; and he hath made a spiritual and visibile Substantiality: We may see by the Elements, Stars, and other Creatures, the first Substantiality was the Heavens, &c.
Mars is the third Quality; seeing it is so, that ♃ and ☿ excelleth in the Fire, therefore it deno∣teth the first Moving, which strikes up the Fire, which is ♂, &c. which is a Stirrer, and a Cin∣der of the Fire, viz. a feelingness of the break∣ing off the harsh Hardness, and the ground of An∣guish, viz. a Flash or Lightning, wherein the Power, Colours and Virtues, do appear in these three first Qualities or Properties, and in it con∣sisteth the Ground of Anger, Hell and Darkness.
But now observe, that this Quality of Heat and Fire it self, cannot consist; for Fire desires Substantiality; and Fire hath no Substantiality; for Fire its self subsisteth not without Fuel to work upon; which Substantiality desires Meek∣ness, which is Venus, and is Light or Love, that are about the Wheel.
For it's the Meekness of the outward Na∣ture,
These 6 Properties are together, viz. ♄ ☽, ♃ ☿, ♂ ♀. So these Six are united into three substantial Qualities.
The ☉, which is in the midst of the 6 Qua∣lities, is the Heart and Centre of them all, and is the spiritual Fire, wherein the Will of God, or Unity is made. You read in the Scripture, that God placed his Tabernacle in the Sun: all comes from this Unity, which hath incorporated and united its self with the natural Desire: for the burning Properties of Heat, proceed from the sharp Devouringness of the first Qualities, as follows: The Unity or Freedom, is the soft and still Tranquility, being amiable, and as a soft comfort, easy; and it cannot be expressed, how soft a Tranquility there is without Nature, in the Unity and Freedom of God. But the▪ Qualities, in order to Nature, are sharp, pain∣ful, and terrible, &c. and all is produced by the Power and Word of God.
A Platform of the Heavens, Elements and Earth; with a Demonstrati•• of the 12 Signs.
THE 12 Stars, are the 12 Signs in number•• Those the Woman in the Revelatis•• (which the Dragon would have devoured) wo•…•… upon her Head, being 12 Stars, for one num∣ber: She received 6 from the Spirit of the••
World, and the other 6 she had from the Ele∣mentary Centre, which the Word, or the Eter∣nal Centre, God created, &c. Two Numbers are come into one; for God became Man, and brought two numbers into one: she wore the Angelical Zodiac, and also the Human; and so the Image in the Revelations, had 12 Stars on her Grown; the Images represent God, and its the Similitude of God, in which he revealed himself: so those 12 Signs, or 12 Stars, are 12 Signs of the Zodiac, so called:
♈ ♉ ♊ ♋ ♌ ♍ ♎ ♏ ♐ ♑ ♒ ♓
A Figura Animalium quae in eo imaginantur▪ vel quod vitam & calorem Animalibus dare cre∣ditur.
But of these in another place.
From these Signs, and the 7 Properties of Na∣ture, proceed four Elements; which are nothing else but only from the Arches of the inward Centre, viz. from the 4 Properties of Eternal Nature, and breathed out from the inward Centre, and formed into a working Substance.
Now observe the Sympathy of the 7 Proper∣ties, and the 12 Signs; they have Habitations or Places wherein they delight, which are called Houses, as in this Figure.
These 7 Properties of Nature, have their De∣lights, viz. ♄, ♃, ♂, ♀, ☿, in two Houses, one for the Day, and the other for Night, mark∣ed with D for Day, and N for Night, as you see in the Table; but the ☉ only one, viz. the Sign ♌, and the ☽ only ♋; and their Work∣ings and Operations are wonderful, and past ••inding out; in Ruling three Kingdoms, viz. Animals, Vegetables, and Minerals.
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 Spi∣rit of Life; things which respect Increase and Nourishment; amongst Tastes, such as are sweet and pleasant; amongst Metals, Tin, Silver and Gold, by reason of their Temperate∣ness; amongst Stones, the Hyacinth, Beril, Sa∣phire, the Emerald, the green Jasper, and Airy Colours; and Power over many Herbs, &c. Corn, Barley or Wheat, &c.
Thirdly, Under the Power of ♂, and his An∣gel; of Elements, Fire and sharp acid things; amongst Humours, Choler, bitter Taste, tart and burning, and causing Tears; amongst Me∣tals, Iron and red Brass, and all ••iery, red, and sulphurous things; Stones, the Diamond, Load∣stone, the Blood-stone; amongst Plants, Hellebor, Garlick, and many more.
Fourthly, Those things under the Power of ♀ and her Angel, are called Venereal: first, of the Elements, Air and Water; amongst Hu∣mours, Flegm, with Blood, Spirit and Seed; of Taste, those which are sweet, unctious and de∣lectable; of Metals, Silver and yellow Brass; of Stones, the Beryl, Chrysolite, Emerald, Sa∣phire, the Cornelia, the Stone Aetites, the La∣••••ll, Coral, and all of a various white, fair, and green Colour; of Plants and Trees, the Vervain, Violet and Marygold, &c.
Fifthly, ☿ and his Angel; first, Elements, Waters, altho' it moves all things indistinctly; as for Humours; those which are mixed with the Animal Spirits; as for Tastes, those that are various and strange, and mixed; as for Me∣tals, Quicksilver; and, as for Stones, the Eme∣rald and Achates, red Marble, Topaze, and those which are of divers Colours; as for Plants and Trees, the Hazel; and five leav'd-Grass, the Herb Mercury, and many others.
Sixthly, ☉ and his Angel, over Elements, the lucid Flame; in Humours, the pure Blood and Spirit of Life; as for Tastes, that which is quick, and sweetens; over Metals, Gold, by reason of its Splendor; amongst those which resemble the Rise of Sol, by their golden Sparkles; as doth the glittering Stone Aetites, and the Stone called the Eye of the S•…•… so in Figure, from the middle thereof, shines forth a Rise and Go∣vernour over many Vegetables.
Seventhly, ☽ and her Angel; Elements, Earth and Water, of the Sea and Rivers, and all moist things, in the midst of Trees and Animals; and they which are white; as Whites of Eggs, sweet Flegm; Metals, Silver; as for Stones, those that are white and green; as also Pearl, she hath power over many Vegetables.
Here you have but a glance of the Power of those Properties of Nature over the three King∣doms; and as for the full Scope and Power at large, it would make a large Volume: for my intended Business, is to shew you, what Power
those 7 Properties and Elements have over the Bodies and Minds of Mankind. I shall only i•• form you, that those Planets and Angels R•…•… gradually and in order, and take their turns every one hath a particular Day, and also cer∣tain Hours, as shall be shewn in another place.
The Scituation of the Heavens and Earth, at the Creation of the Sun, Moon and Stars.
THE Sun, Moon and Stars, were created on Wednesday, April 22, 18. h. p. m. about 4002 Years before Christ; this I understand by the •…•…ews, and many Authors, of this matter; 〈◊〉〈◊〉 some difference is amongst them: but be∣•…•… ••ere are some Philosophers in these our d•…•…l v••••ture to give the World this Form.
〈◊〉〈◊〉 •…•…n that the Equinoctial is not perma∣•…•… fixe•• to one day, but oftentimes va∣•…•… for certain, the Sun did enter the Ver∣•…•… ••ommonly called Aries, in the Morn∣in•…•… •…•…nesday, April 22, being on the t•…•… •…•…ir Creation. Thus, as the Night •…•… day, so was the Moon before the
Sun Moon: and: stars Created: ••ednesday April 22th years Before Christ 4002.
••n, as is seen in the Figure: this was the Opi∣••••on of Dr. Butler.
This we may perceive, that the Body of the •…•… was created in its Sphere, yet it could not ••ave Light till the Sun arose, and was created ••ith ☋, or the South-Node, as it was rising out ••f an Eternal Eclipse; out of which the Sun∣••••••e awakened her.
By this Form or Out-Birth, you may perceive ••••e whole Creation; and that the Earth or World which is the black Circle in the Figure, ••epresents the Earth in which we live; so we ••ay plainly see and understand, that the whole World is composed round with the Starry Hea∣ven and Elements: the use of which is, the Sun ••o give Light by Day, and the Moon by Night. So the Earth is as a round Ball or Apple, hanging 〈◊〉〈◊〉 the midst of a Glass, in the Form of a Globe.
Then observe how the two Points are oppo∣site to one another, viz. the Head of the Dragon, and Tail; ☊ in the Ascendant, and ☋ in the Se∣venth.
Now the Learned Astrologers tell us, that the Heavens or Starry Firmament is divided in∣to 360 Degrees, as you may see in the Circle, as ••hall be demonstrated to you at large, when we come to that Art called Astrology.
Now we have demonstrated to you the Out-Birth, viz. the Forms of the Heavens and Earth, I shall proceed in order to the fifth Work, or Day of Creation; for we could not properly call Time Night or Day, before the Sun and Moon
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.