I. His Agronomical Tables. 2. Ctlejiis 2>-

gatus. ^.Therofirine of Nativities. 4. Na- tura Vrodigiorum^Nuncius Aftrologicus .%.The Kingof Swedens Nativity. 6. The Nativity of King Charles. 7. And the Examples of Nativities.
Yhe firft Letter was dated from Madrid the ninth of April, 166?) the fecond was dated the fourth of March from Pczzolo, the third from Fiorenza, the fourth from Venetia, the fifth from Ancona , the fixth from Eifgnano^'ith great lefpetts and ho- nourable falutations from the Learned of thofe parts of Italy and Spain.
The Learned beyond Sea like thefe Books never the worfe, but much thebet-* ter ('becaufe though every Englifh Rea- der of Lilly and Mother >hipton under- (land them not, they do.}
And now let us fpeak a word ortwc concerning our Author and his Books, which in many places you may perceive to differ in ftile 3 &c. Our Author writ feme of thofe admirable experienced Truths when he was very young, even before the Wars began in England; and g 2 after*
To the Reader,
afterwards followed the Army of the King, in which he obtained great ho- nour. Laitly, he revifed his firft Work, and added many things for the inter- preting of Nature, and the producing of great and marvellous works for the benefit of Men : And as the Sun tips the Clouds by day, and the Moon the tops of the high Woods by night, with light; fo our Author enlightens the Minds of Clowneswith knowledge , and they caft dirt at him for his labour : to this heufes no fpleen , but mines upon them ! And is not this a goodly Age of People the while > A true Servant and Secretary of God and the Myfteries of Nature, is not apprehended by our dull Sermon-fay- ers , or Jews in the Jugling-box : Thefe with fome other fond Fools, and feme pittiful fine things called Cour- tiers, curfe our Author becaufe they cannot underftand him. He fmiles at the impudent affaults of vain-glorious humours, and beholds their Anticks and Rants , as if they had been trained a- mongft Apes. But toclofe all , he loves his Countrymen, even the rudeft, and prefcribes fafe and effectual Medicines for the cure of their Bodies , and gives ^aws fit to be obferved 5 he corrects the
errors
To the Reader,
errors of our Laws, and teacheth the heft Formes of Government in Church and State3as you may read in his Eook3 and fo liefer you to them.
S. F.
g 3 To
i
fo his Eftecmed Friend Mr. John Hey dont on bk Holy Guide,
and other hk Learned Indujiri-
ous Labours i already
Publtped.
R En owned Eugenia ! Famous above all ! A. Prince, in Pbyfiques I Moft Seraphicall ! TIk Art's Great Archer ! Never (hooting wide; Yet Hici'ft the White beft, in thy Holy Guide .(took, Good God .' What Pains have learn'd Fbiyfttiam For Clenfing Phyfiqimfftrange perturbed] Brooke Bat as ihfcir Crooked Labours did Deftroy Our hopes, Iby Guide diretls the Ready way. Hi ff aerates y Great Galen, and Scnertus, Rbenodewy Paracelfus, and Albertus, Grave Gerrardf and Ingenious Parkinjw, Deid Cutyerer, and Living Tbomlinfon, H*ve all Done well : Butab / they mifi the Road, Thou' it Chalke i out, 7bou Dear Servant oj God 5 And therefore 'tis no wonder, if they Vary From ehe« ; Great Natures ( High born ) Secretary !
9 TU thou alone, haft taught the way to blifs ; Tis tboH don:, that Knowcft what it is ;
'Tis1
Tis thou, haft Rak cd fruitful Egypt ore For Medicines j And Italy for more ; And in Arabia thy Colle&ingBraincs, To doc us good, hath taken wondiousPaines. This having done, if Critiques will^not bow To thy Great Learning, Utr^t, n*vf*** It (hall unto them furely prove ; And this Eflay of thy Sublimer Mifterycs, Shall make them Cure unto the Wife M'merua, Yet Mil be ignorant of thy Pantarva. But hold! whfreaml > furcrh'naft fcta fpell
On Me, caufe 1 can't praifc, thy doings vrell ;
Releaferwe, Good Eugviius ! and theCrowne,
Shall ftand on no browes, but thy Learned Owne.
Poets, no more, layClaimeuDtotheBavej !
*Tis H ey don f!>mes alone with Splendid Kayes :
Follow his G uide, hs teaches you mod fure ;
Let any make the Wound-, ''lis he,muji Cure. For he dire&s the Welgrowne; Old, and Youngs
To live Ri:h> Happy, Healthy, Noble, Strong.
John Gadbury, ^^M^rmQ-, *
g 4 To
To the Reader on the behalf of
my much honoured Friend
the Author Mr.
John Hey don.
A Labyrinth doth need a clew to find The pjfage out, end a Daedalian mind May doe ftrauge worfy, beyond the Vicars reach, Andtn their understandings mak^e a breach. lis often fane, when men of pregnant parts Study, Invent, and promulgate rare Arts, Or unknown fecretf, how they puzzle thofe That Z>nder(la?idthem nottfheir Tea's their No's, Jre pu:tot\orsplus', Tutor*, then they lack To drive them forwarder to bring them back. H'jwmany Learned men (in former ages*) In all the Sciences vara counted Sages > A-:d)et are fcarcely underftoodby men. Who dayly read them o're> and ore again! gome can recount things panVm/prefent fome, Andjome would know of things that are to come Some Study pleafure, fome would faine live long; Some that are old, would faine againe be yaung $
. —
(his Man doth toyle, andmoile^ofurcbafe wealthy i That man getffickiiefs ftudymg for bis health %
This man would happy bee, thit Wifdomc hive : j All are at lojs^ and every man dotb crave;
\oneis content^ But each man waniiz. Guide,
Them to diretl when the) do (lep afide.
Since , this is thiis^ Our Author hath took pajne
to had us ilk and bring us out again;
\w who is$\easd% in him for to confide,
'a th°Je Vifcoviries , Here's bis Eloly Guide.
Fray what can more improve the CommoQWcalchj
Then the dtfeovtry of the way to Hcilth?
Tlv Paradox is made a ortaid truth*
An Ancienc man way dye it'h prime oi's youth,
Wh& wonder is it if he gos afidc
The Path, which will not ta\e Tht Holy Guide!
Elaprim Scfipt. 9'Junij 1662.
John Booker,
llfopijfmk
&& €K> C^5 %?& €K> €fc> «
wxwfxwy
IttuJlriflimiSy &* were Renatk Fra*
i tribu$, I. HMl. C. *pefloTU»ra ■
Ecclefa in tumultuofo hoc
feculo dpofiolis Pacificif9
Salutem a Centro
Salutis.
QUx magna Call maenia, & tra&ae Aftfrzx, Terrtque fines,fiquid auc ulira eft, capic 5 Mens ipfa tandem Capitur: Omnia ha&enug Quae node potuit, notajam primum eft fibi ; Accede, LeftoTy difee quis denaum fas ; Tranquilinam Jccoris agnofcas tin Qitipropius hseret nil cibf, & nil tam procul. Non hie Scholarum frivob, aut cadi Loga, Quales per annos forte plus feptcm Legit, lie folic pleno prodcar, RtX£ Artifex ; Vanafq; merccs futrii lingua crcpet3 S«d fan&a Rerum pondcra, & fenfus graves; Qjiale, pararidecuit, ipfa cum fuic Fingenda Ratio, &,vindicifuo adftitlt ; Panduntur omnes Machinae gyri tuae ; Animaeq; vertes, Trochleas, cwiei KoU-y Qua concitetur Arte, quo {ufflaminc Siftaturillarurfus&conftetfibi . Nee, fi Fcneftram Peftori humano fuam
Aptafir
ptaffitipfe Montusy infpiccrct Magis. \c ccrno Levia Affe&uHm\M%U,
i ^rajcilcfq^ fcnfusLineas; video quibus lebantur alls blanduli Cupidines5
, ;hnbufq; ftimulis urgtant h* graves. Tic Dolores, & voluptates fuos ♦rodunc recefTus ; ipfc ncc timor Iatct ; lai Noric artes quifquis in foro vclit ^nimorum habenas fl;cYere,& populos Cu^it Iptis Ligatos nexibus )ung\ fibi. lie Archimedes publicus figac pedem, iqaando rcgna michinis Politicis urgcre fatagit, & feras gentes cict, ■nifq, motum fedibua Mundnm quatit; dc\U domabit cunfta^qui menti imperat 5 lonfulcor audax, & Tromethti potens ,icinoris Animc ! qnis tibi dedit Deus xc intacri faeculis longe abdita 5 K-ulofq; luce tinxit ambrofia Tuos ^u mentis omnis., at Tuac Nulla eft capax ; [aclaude(olusfruerc : Divinum eft opus* inimamcrearc ; Proximum huic, ©Hendcre.
T. H. h.to.Coll.lx.Oxon.
to*1
t*Sw «©» tWfsr tflfir ttff» tflft? t&p } ^If7 ' xKif9 n&a tfJte
To his Ingenuous Friend Mr.
John Heyclon^ on his Book
Inutuled The Holy
GVIDE,
THe Antient Magi, Devilfj Cabbdlifls, the Brachmans, Sybil's, *nd Gyranofophi/ With all that Occuk Arts haberdtfa And make font iany mancies, doe but trafb. By re taile vend, and may for Fedlers goe: Tour Richer Merchandise doth fftal^ them Joe. 7he Stagarice muft with his Murtiival Of Elements, Galen of humours call In all their fuit, or your New A Without them, nta\es their good old caufe tofmavi Vulgar Phyfitians cannot look, for more Patients , then fucb which doe need hellibore : When Rofie Crucian Tower can revive The dead, and kfep old men in youth alive, Hadyott not calf d yam work^ The Holy Guide 5 It tpouldbave puzzled all the world be fide To have Baptized it with a Name fofit And Adaequatc to what's contained in it 5 Should it be jlyled the Eocyclopaedy 5
Of Curious Art*) or termd a Myftery
JiOj or kenam^d the Vatican tfd unto an Enchiridion, VaU the Hern x in a Senary, fi tli im and Thummlm of Plrilofopliy, |j/t Art of Hiccglophicks/o reveal d> *4dli\e the Apocalypa they are conceal d. • )*b* Orthodox all Parodox, or all 3 cover' d, which men ft ill a wonder Callj to Migna Cryrta of allSciences, ; d be that names it cannot call it lefs, ' Backhand Title inqht have well ogre ed'y men have qiteftknd if into their Creed 'y ff/iidd have put your Article^ but How ? name of holy mm dare difallow. hen fo much learning doth in one exlft I/don, not Herme?,/^// be Trifmegifr. Id if the Right Reverend of Levies Tribe Hallow it> I cannot but fubferibe
My (elf your Friend and Servant Tho. Fyge.
To r£e wo/£ Excellent Thi lofopher and Lawyer Mr.
John Heydon, upen the Holy ' j Guide.
HAyl you (admired Heydori) whofe great pat Shine above envy , and the common ^W, You kin to Angels^ and Superiour Lights, ( A Iparkv) the firtt fire ) whofc Edg/e flights Trade not with Earthy and grofinefs, but do pal To chc pure Heavns^U make your God your gla ;! In whom you fee all forms, and fo do give Thefe rare difcovcries, how things move and liiji Proceed to make your great defign eomplcat, And let not this rude world our h pes defes t. Oh let me but by this the dawning light Which ftreams upon me through your three pi I P.ifs to the Ea/r of truth, *cill 1 may fee ( nigt Mans fir ft {aire ftale, when (age Simplicity
he Dove and Serpent, Innocent and wife
)weRin bis fcre/f, and he in Paradife ; I 'here from the Tree of knowledge his beft boughs,
'le pluck a Garland for this Authors brows,
Vhich to fucccccding times Fame (hall bequeath, \ Vith this moft juft Applaufe, Great He)dom
(wreath;
f- IF.
n
:ii
?& -& && rtrz ttifr etifi* tRTfsr ttffr s\!/s tWf? tst
A
Chymical Dictionary
OR,
An Explanation of the hard words and termes of Arc which areufed in lbs Holy Gmck.
ACquifttlo, Antiffio, Aibm, are figures Geomancy, Y or Arks, a figure J jiftrm the Nature of the Medicine?, and you (ha find tb cm in Order, there being ufe,: 19. Figures of Aiirowancy, viz. T? Sdfh'm % Jupiter, cwryj 3) the Moon, or Luna, & Taurus, n. G' wirti, S Cancer, m Scorpio, ? Sagittary tYp Capricorn, zz Aqu, riusy X Fifes. And 1 6. (Carcer,Triftiiia, Fo tuna W]or, Fortuna Miner, Puer, FutUa, Cot junftioy Rubeus, Laiitiay Caput Vraconi Cauda VraconiSyPopiiluss via) of Geomancy. Amalgamation is a Calcining or Co rodjng Mentals whhC^ickfilvcr, and it
doi
A Chymtcal Dictionary. n
done thus 3 take any Mettall except Iron, peat en into leafes, or very (mill Powder, mixt with abom eight parts of Quick- liver (which may the better be doLe, if • 30th be healed firft) that they may become )ne uniform Mafr, evaporate the Qiiick- Ilver over the fire, and the Mettall will be eft in the bottom as a thin Calx. A^ua is the water.
Aries and Aquarius figne« in Atfromawji Acqttifith, Ami/JjOj and Albws figures of leomancy,
Aftrornancy is Heavenly knowledge, and
komancy is Earthly knowledge.
C.
Calcination la reducing any thing into
alx, and making ic fryable; and it may
t done two wayes, by firing, by reducing
1; ito a(he«3by reverberating, by Corrofi on,
y Amalgamation, Precipitation, Fumiga-
lon or vapotction, Cementation or ftrati-
Jj-ation. Caput Vraconisy Cauda T>r acorns ,
-unftio. and Career figures oiGccmancy. i Circulation, is when any liquor is 10 jjjlpcfd in digeftion, that it fhail rife up M d fall down, and rife up and fall down, |JLc d fo do continually, and thereby become : i/uedigtfted and mature, for which ufe gjTT the ffloft part we ufe a Pelican. , q Clarification , is the feparating of the jigJIcicces from any decoction or juice ; h * and
r
AChymical Dictionary.
and it is done three wayes, by the white c an Egge, by digeftion, by filtration. Cure all, is Aurum Totalile. Coagulation, is the reducing of any liqui thing to a thicker fubftance by cvaporatin the humidity.
Cohobation, Is the frequent abftr a&ion any liquor poured oft-times on the fco from whence it was diftilled, by diftillat on. Cancer and Capricorn, figncs in Aftr wancy.
Congelation, is when any liquor being d co&ed to the height, is afterward by fc ling into any cold place turned into cranfparent fubftance like unto Ice.
Corrojlonjs theCaleining of bodies by co rolive things. Cure the great is the Pantarva.
D. Vecantation, is tt c pouring off any I Cjuor which hath a fctling, by inclinatio Deliquium, the dlffoluing of a hard bo into a liquor, as fait, or the powder any calcined matter, &c. in a moift, co place.
Vejcenfion, is when the eff utial jui. djflblvcd from the matter to be diftilli doth ccfccnd, or fall downward. Dejpumation, is the taking off the frci
th.
A Chyvtical Di&ionary.
that Boats on the top with a fpoon or fca- :hcr, or by percolation.
Distillation, is the extracting of the hu» pid partlof things by vertucof hcac, being i nft rcfolved into a vaponr, and then con- fenfed again by cold. Thus it is generally aken; but how more particularly, I (hall iftcrward (hew.
Vigejlion, is a conco&ing, or maturation f crude thiogt by an eahcand gentle heat.
Vijfolntion. is the turning of bodies into liquor by ihc addition of forhc humidity.
Decoration, or V deification , is either lie waftiing off the falc from any matter lat was calcined therewith, with warm Mter, in which the fait is ditfolvtd, and ie matter dulcified : or it is fweetning of u'ngs with fugar, or honey* or fyrup.
E Elevation, is the riling of any matter in a[; unncr of fume, or vapour, by vertuc af
(jt( Evaporation , or Exhalation, is the ?a- |)Cpuringawayof any moifture.
Exaltation, U when any matter doth by [ •jCgcfrion attain to a greater purity. lifi Expreffton, is the extracting of any li~
cior oy thehahd, or by a prcfle. , Extraction, is the drawing forth of am iVcncc from a corporeal matter by fome ha v fit
A Chymical Diffionaey,
fie liquor, asfpirk of wine 5 the feces re? main in thebottome.
F.
fcermentation,!* when any thing is refoN ved intoitfclf, and is rarifud, and ripe- ned; whether it be done by any ferment added to it, or by digeftion only. Fox\un(LMd)QX a figure of Geomancy,
Filtration^ is the reparation of any liquid matter from its feces by making it run through a brown paper made like a tunnel, or a little bag of woollen cloth,or through ffcreds.
Fixation, U the making of any volatile* fpiritual body endure the fire, and not flye away, whether it be done by often reitera- ted diftillations, or fublimations, or by theadding of fome fixing thing to it. Foriuna Minor a Figure ofGeontancy.
Fuwigatioftyis the calcining of bodies bj the fume of (harp fpirits, whether vegeta- ble or mineral, the bodies being hid ovei the mouth of the vcflel wherein the fiiarj f pirns are.
Gemini , a Figurt otGeomancy. H.
HuweQathn, or Irrigation's a fprinklinj of moifturc upon any thing. •*•
Imbibition^ is when any dry body drink
A Chymicd Dictionary.
in any moifturc that is put upon n. Jupiter 5 a planet of Aftromawy Impregnation, is when any dry body hath drank in fo much moifture that it will ad* J mic of no more.
Incorpr a\ion, is a mixtion of a dry and
moiftbody together, fo as to make an unb
form mafle of them.
j Injufton, is the putting of any hard matter
l[ fcnjto liquor, for thevcrtue thereof to bz
1/11 (Extracted.
Inflation, is the digefting of things in the Sun.
L. Levigation,'l$ the reducing of any hard matter into a meft fine powder. Lxtitia, otGeomancy. Leo and Libra figures of Aftromancy.
Liquation, is a melting or making any thing fluid.
Luxation* is either the flopping of ths orifices of veficls, that no vapourjpaffe our3 or the coating of any veflfcll to prefcrve ic from breaking in the fire. M.
H Mars, Mtrcury, and the Moon, Planets oi Aftromancy.
Maceration, is the fame as Digeftion. Maturation, is the exalting of a fubfhnc© b 3 tfe*t
A Chymical DiSionary.
that is immature and crude, to be ripened and conco&ed.
Mevftrum, is any liquor that ferves for the extracting the tffmce of any thing. P. Frecipitathn, is when bodies corroded by corrofive fpirhs, either by the evaporat* ing of thefpirits remain in ihc bottome, or by pouring fomething upon the fpiritf, a* oil of Tartar , or a good quantity of water, do fatl to the bottom. Puer>Puella & Pofulus, figures ofGeoniancy. Fifces a figure in Afttomancy. Purification, is a reparation of any Li- quor from its feces, whether it be done by clarification, filtration, or digeftton.
Putrefaftion, is the resolution of a mixt body into it fclf , by a natural gentle heat.
a,
vinte(fence3 is an abfolute, pure anc well digtfted medicine, drawn from an] (ubftance> either animal, vegetable or ml neral.
R.
Rubefy a figure of Geomancy.
Rettification\ is either the drawing of th ftegmfrom the fpirits,or of the Cpirirs fror the flegm, or the exaltation of any Liquo by a reiterated diftillationr ;
Rtvir
A Cbjmical DiHionary.
Reverberation, is the reducing of bodies :nto a Calx, by a reflecting flame.
Saturne, Sol, Scorfio, and Sagittary, Planets and fignes in Apomancy* oc: ; Solution, is a diffblving or attenuating « of bodies.
Stratification, is a ftrewing of corroding if! powdir on platesofraetaJlby courfe. tji i Sublimation, U an elevating, or railing of the matter to the upper pare of the vcflcll q by way of a fubtle powder.
Subtiliatioi, is the turning of a body into fl a Liquor, or into a fine powder. xl T. .
i, Taurus, a figures ot Aflromancy . m Tranfimutatron, is the changing oft thing (Q iin fubftancc, colour, and quality. V. Venus, Virgo, figures of Afkromahcy. I Volatile, is that which fly eth the fire.
a
Rw/fi to be confidered in Rofic Crucian Medicines.
i.
1 jLfT Ake choice of a fit place in your houfe
■■ for the furnace, fo that ic may neither
I ' hinder any thing, nor be in danger of the
faling of any thing into it thatfhal lye over
U;
A Ckymical Di&ionary.
ic: for a forcing Furnace, it will be beft to fetitin achimny, becauie aftrongheat is ufedtoit, and many timw there arc ufed brands which wili imoik, and the fie b:- ing great the danger thereof may be pre- vented, and of things of a maligocandve* ncnate quality being diftillcd in fuch a Fur- nace, the fume or vapour, if the glafs fhould break nuy be carryed up \wo the chimney which othervufe will flye about the room eo thy prejudice.
2-
In all kinds of Diftillation the veffels *are not to be filled too full; for if you diltill Liquors,they will run ever; if other folider things, the enc part: will be burnt before the other pare be at all worked upon; but fill the fourrh part of copper vcflels ; and in rectifying of fpirics fill the veflll half iuil.
Let thofe things which are flatulent, as \vax,rofin, and fuch like, as alfo thofc things which do eanly boil up, as honey, be put in a ltffer quantity, and be diftilled ia greater vefftls, with the addition of Glt3 (and, or fuch like.
4-
There be fome things which rcqnire *
ftrong
A Chymicd DiBioniry
ic
ilrong fire, ycc you muft have a care that the fire be not too vebernert for fear their nature fhould be dtftroyed.
5- You muft have a care that the lute with which veffris are cloftd, do not give vent aud alter the nature of the Liquor, cfpeci- ally when a ftro g fir« is to be ufed.
6.
Acid Liquors have this peculiar proper- ty, that the waktr part goes forth fi»ft; aruj theftronger laft, but in fermented and Liquors the fpiric goeth ruA, then the sgme.
7. If the Liquor retain a certain Empyreu- ;na, or (match of the fire, thou (halt help ic L-y putting it into a glafs clofe ftopt, and (o cxpofing it to the heat[of the Sun, and now and then opening the glafs that the fiery imprtflion may exhale, or clfe let the glafa
rand in a cold moift place. 8. When you put water into a Teething Bal- !* neum, wherein there are glaffes, let it be L hot, or elie thou wilt endanger the break- ing of the glafie*.
9. When thou takeft an earthen or glafs
vcfM
A Chymical DiBionary.
vefTelfrora the fire, expofc it not to the cold air too fuddmly for fear it (hould break.
IO.
If thou wouldft have a Balneum as hot as aCheSj put fand or fawduft into it, that the heat of the water may be therewith kept in, and made more intenfe. II.
|f you would make a heat with horfe- dung, the manner is this; viz. make a hole in the ground,thcn lay one coarfc of horfe- dung a foot thick, then a coarfe of un- fiiked lime half a foot thick, then another of dung, as before then fct in your veffcl, and lay round it lime and horfe-dung mixt together; prefs it down very hard 5 you muftfprinklc it every other day with w*- tcr, and then it csaftth to be hot, then take it out and put in more. 12.
Note that alwaycsfandorafhes muft bi well fifced ; for otherwise a coal or ftont therein may break your glafs. 13. The time for putrefaction of things i various; for if the thing to be putrefied b vegetables aud green, lefstimeis required |f dry, a longer * if Minerals, the iongeft 0
all
A Chymical Dictionary.
1. Thus much note , that things ate >oncr putrincd in clouJy weather thca i fair.
14.
If thou wouldft keep vegetables frefh od green all ihe year, gather them in a ry day, and put them into an earthen tfftl, which you mud ftopclofe, and fttin
cold place: and they will, as faith Glau-
I 1 rus, keep frefh a whole year.
Do not f xpeft to extraft the cflence of j ny vegetable unlefs by making ufc of ihe !:: tecs left afcer diftillation : for if you take
II We feccfj ai for example of a netele, and " nake a deco&ion thereof, and ftrain it and 5 ct it in the froft, it will be congealed and 1 n it will appcara thoufand leaves of net- ^l 'les with their prickles, which when the de.
:o&ion is again refolved by heat, vanlili iway, which (hews that the effence of the &> Vegetable* lies in the fait thereof. 1 6. Tn all your operations, diligently ofc~ fcrve the procefles which you read, and va- ;! rynota tittle from them* for fomcumes iflfl a fmall miftake or ne^Jeft fpoilsthe whole lift operation , and fruf^rates your expecta- tion.
*£. Try
A Chymical Y>i8ionary.
l7\
Try no tat f\:ft experiments of great coft,
or greai difficulty; for it will be a grea- difcouragement to thce3 and thou wilt bi very apt to miftakc.
18. If any would enter upon the prafriceo Chymiftrie, let him apply himfclf to fora expert Artift for to be inftrufted in tbc ma mial operation of things*, for by this mean* he will learn more in two moneths, thei he can by his practice and ftudy in fcvei years, as alfo avoid much pains and cofl and redeem mu.h time which elfe of neaffi tyhewilllofe,
'9* Enter not upon any operation, unlefs it b
confident with the pcflibility of natun which therefore thou muft endeavour a much as poflibly may be:to under ftan J wcli 20. Do not interpret all things thou reade according to the litteral fenfe-, for Pnilofc phcrs when they wrote any thing too ex cellcnt for the vulgar to know, expreiTed i enigmatically* that the ions of Art onl might underftand it.
Inall thy operations propofc a goo;
en
A Chymical ViBionary.
nd to thy felf, as not to u(e any excellent xperiment that thou (halt difcover, to any 11 end, but for the publick good. 22. llndcrftand well whether you (hall prof- >ID or not ; before you begin any thing 3ray to God, and you will find all you
i icfircin the Second book made plain unto
fo you-
n
tli to
■'-
lit
|J Gentlemen
rfid!
t?!r? ttffd ttifr ««f? «&? tato tSJto ttfr*
tHWr ttfr.
m vT*T**> IrT^m-: **T^*\ ffc^^ir* /iTTr, fc/
Gentlemen;, I {half defire you to favour the Erro; of the preis. I have prefixed as many as I efpied to th Book- bat it fortunates that an Author is apter ratta to read it as it mould be , then really as it comes fror the Compoficor and Corrector. And if you are fomc e thbfe that would uhderftand me, be pleafed to doe m the j.iftice, and your felves the few ice to Correct thera 1 could wiih the Copies were perfect; but the Nativir of Books, is like that of Children, they Lifp both 3 firft, though their Parents fpeak never fo well; Andthefe be the faults that follow.
INtfc firfi Epiflle Dedicatory, Lib. i.page i.limi^.fn a long, r. a long time : p. $ ./. $ f. unworthy, r. worthy p-53./,x3-/". Turfon in the Arabick,?-. Rofie Crucian p.i6.!si6.f. Turfon, &c. r. Rofie Crucian: p.34. /.18./ Turfon, r. Rofie Crucian: p.^o.l.i.f. Jerufalem, r. c the Rofie Crofle.^.43./. 17. f. Acjuamia, c. Apamia Lib 1 .Page 3 .lim 16. for fratenity, t. fraternity : p.6.l.z f. or which, r. or that which: p. 1 z.l. 1 4. f. we can, r. m canto helpe to fupply them, p.xz.l. r 8,/*. compare, I compares; p. 14 .l.z 3 .[. which it, r. which chey : p. 1 4./ 2, }./. keepeth, v. keept: *p.i 6.J.8. f. Medicine, r. Medi- cines promift: JMtf./.zo./'. atificially, r. artificially: p iD.f.xo.f.Cityes, v. nicit.es,p.io./.iz./. Tohn Heydon /.fob Heydon : p. 10 ./. z$ /. lyars, r. lying mUiS Lilly that was born at Difetvovtb m Leiccficr-fture z labourer, or ditchers fon, and brought up by one Palyn aTaylot in the Strand, that gamed hiseftate, &c.p.xi( /. f.f, have great j r. have made gieat: p. ii .1. \ 7 /.what it i«, r. what they are: p.r\ J.iy.f. Nature of it, r. Na- ture of them: p.3 1 ./. zo.f. Rofie Crucian, r. Rofie Cru- ciansi Lib. z.p.i.l.H.f. 0/A.eir/xo*, '/'. .8. /.iNote thefc clafles ofNumbcrs arc alio to be uled with
the
he Copper, p.\6 1 . p.9. /. z6. f. Gemines, r. Gemini :
p\ •.i3./.i4./:fift, r.firit:/>.i4./.i6/.Art, r. Air:;. ij./.i.
f. this is this, r. this is the: p.i-j.l. 31/. wondering, r.
'/vonder: p. 18.L zz. /.letter 1: r: Jod the Hebrew
cttcTj p.iy.l.i.f. Rebelloon, r. Rebellious, p. zo./. xx.
. diiivifiblity j r. devifibility. />. i%.l.i.f. conltiring, r,
.miiving: pi$.l.$.f. plants, r. Planets. /. z.^z./.j.
\ every, r. in the very: p. 34./.1 /. Chap . IV. r. Chap.
... VI. p. 34./. 13./". exin&ion, r. extinction: p. 3 5./. 8 •£ Ro-
ieCrunan phyfick, r. Roiie Crucian Phyfick: Lib,
-.4-./.12./. the whole, r. the whole Art. p.^d.z%.
tor, r, fear: />.46./.i8/.found, r. fount or River: £.49.
lo.f. on her, r. on her beae1: jp.ji./.f./'.Pythagorianss
K Pythagoreans called £.j 3. /. 11/. four; r. five:/. 6.2.
'. zo,/". repairing, r. preparing: p.66. 1. i$.f- doth cn-
... Jure, r. doth not endure: p.)%.l. 1 i . /. hird, ?\ third: p.
74. /-7. f. or, r. of: p.8i./.i
87: /. 13. f. carried with? r. carried it with:/?- 107,
ji !••
J* Covering them r. recovering when: p. 138. L zo,
J64. f.3 /. beink, r. being: ii6. 3. p. 1. L %.f.
nake a live, r. make one alive: p.$$.l.i.f. Chap, 2.*,,
Chap. 3. p.lf.Li/.Chap^. r.Chap. 4. p.6j.l.j.f. di-

tied thus fpon:anlonfly: p.ji.l.ii.f. conation, r.coaa-
nip.y^.i^.'f. Speriatu madmifli, r. fpectatem a«J-
:!!":/>. 87. J.i|;/. The Holy Guide, Long Life,r. vvfc*
achcrh happinefsj Long life, knowledge^ all things
:t, prefeiitand to come, &c.p-9?. /. iz./. manksid,
mankind: p.ui.Li 6.f. tv, o round of,
1 Z4-/.i2./.wc have, f. wee have at pleafurt: fc 13'fX
■ A-f. "fudge me he did not underftand, r. Judge me 10
• that he did not underftand: p,i^i.l.\.f. fingles, r. fea-
es; f^o./^/.Loaltone, r. Loadfton.:/M6i./. iz/.
'•* ciueable, r. incurcabk : p. 163./. Z7./. wone, r. *im3
1 6 9 /. 1 3 /. your, r. youth: p. 1 7 z ./. a 3 . /! cooler, r.
lilcr: p. 173,/, 1 z/. fufters to, r. fuftcrs it to: t.i 74, j.
'ai
2 1. /.as unknown, r. is unknown, £.14.9./. 14./. bound? r, board:/?. 17^./. z 8./. backing, r. bakeing: t>. 183.^.3. /. next in point hand, r. next point in hand: p. 187.1 /. 'c./.tic only tor Telefmes where it is, r: unfit for Te- lefmes ask is, p. 189.?.^. f. phnt of wight, r. plant fa Wjghttp.ioiXi4.f and are difpatched,r.are difpatched' p.%o$.Li.f. breaketh, v. hreatheth: p.no.i.i6f. whole foile, r. hot foyle: Lib.+.p.iz.l.x 1 f. quick of conceit* '/■'. quick of conception: p. n.l.n.f. Seamen,/. Seven men, p.ij.l^.f. ftone,r. pantaiva: p.17 I. 29/. ftomej r. Medicines: p.i 9X1 9./. itone, r. Medicines: p. 23 /, > a^./.Heydon, r. Jacob Hcydon: p. 24,/: / :/:but live:?': live : p: 1 8 :.': :/: waxed, ? : growech greater: p:^-; : ': u ;/j I things neare, »: things arreneare:p.4?:/:4.f: furnifliS burnifh: f: 48 :/•: 1 5 r/ifix, r: furus: />: 5 : ;: 1 9 :/s rhar,-/ .-.hen,' that:'?: 5 --J: i.;r: and Copperas, r: a Copperas: />: y8:/I| 2 : meed any o'' any, n need of an\ : f ifi :l: 19/. own r: one: f:7 1:^17:/: ftone, r: flout: Vh: ip:\\h\i fi to ihew whence,V: to (hew more plainly whence:?: 2:/:8: f. any, i : manyi/sSifrj :r: Gregorius, i : Georgiu /: : i if: Dr. Anthony, r: Dr. Culpepper: p:zji:f: aqui'i >h:: Scorno, n aqua^Maitis m Scorpio, and foJyott' may read the reft of the waters of the Figures of Afho-i mancy, and Geomancy: p:\i:':if'/'. and of, r: wifl ^: j 2 : ': i 8 if: wonder: ? : wonderful :&: 7 3 :/. 2 ifBock:p: 3 2 J 3 : : r: The Harmony of the World, book 2: /■: $*:'; 1 fl /: : ^:/:The Temple of wifdome;/>:3 j:f : 1 : '.-7: » : dm jtopher Rud.i, of the Rod, Efq; one of his Maj.ftjes! Attumeys in the Court of Kings Bench: p:^:l: 1 3:f:proH - cure, r: prove: L.;/>:*:In the Advertifement, p:$yJ;io: /: John, 4:4 : rrjohjij 8:;:Sc::44i
LlB.l. I
Chap. I.
)f(jod^Art and Stature.
OfGodyof Man, of Creatures : 2. A divine pattern: z. Frailty : 4. HappineJJe wkat > 5. J [fir it that workelh all things: 6. Di- vine lights: 7. Plato's Crown : S.lbe grounds ef Knowledge : 9. Opinio Jts : 10. Images of Heaven : 1 1 . Si#g/ and Angels : 12. Degrees of hap pine fie : Of three delights.
\*0d is our holy Guide , there- fore in all orderly ^ft?- cfos , and matters of Learning^ firft of all be- hoveth a wife man toa- grce upon the thing in. , what it is j And whatsis the bounds (r Definitions^) of the fame; it feemeth iy need full in this difcourfe of the Kofie i'ueian Medicines 3 to mew firft, their mat- tr , in Nature and Art y their manner of nrking^ all which we will here canoni- tljy and orderly make manifeft 0 be- A ' eaufe
hnd,
9
The Holy Guide.
caufe ic is a thing much in doubt and ii quettion among the Learned.
Eyes that ufe to behold and view th reafon and nature of things, mayeafih perceive by the outward (hape and inwan gifts of man, unlike and paffingall othe wights ( or living Creatures ) that he wa made for fome notable end and purpof above the reft, and fo not for pleafure3hc nour, or enough of needfull outwar things j which they call Riehes ; nor y( for any other mattfers,which other wight void of wit and reafon feek and follow therefore a man ought not to make an thing of that nature his end and happinef unlerTe he think it reafon for the Majl (and better workman) to learn of the Servai and worfer, for what other pattern and en have we to follow? none at all; becaufe v are the beft Creatures in the world; than is wirhout the world, fayyou, andamor the blejjed mindes^ox the JEthereal Inhabit an above and without all ; neither yet ha1 we found it,forthry beourfellow-fervan and ftibjetts under one Almighty Kins;.
2. Wherefore Eugeniitf 7beodidad fayes there remains nothing but God , at hid happines to be fought and fet befo our eyes; not with hope to overtake ar reach it, that were madnefs; but with d lire to attain fo much thereof, as the pr
porti
1
The Holy Guide.
portion between him and us will Tuff^r ;
2. Or if theunmeafurable,and bound* lefle, or infinite bieffednefsof God admit, no comparifon, it were beft , yea awd by the example of Mr. 7ho. Heydon^ to make :he bounds of our happinefs in long life, heal\b and youth i fo much of theferviceof 3W, as our whole power and nature will
, [wldand carry, now if we knew that di- vine Pattern 3 and ontly gift of God, ail
' vere well : And this as almoft all other ruth, efpecially in cafe of life and man-
t \ers, for the which this Book was chiefly mtten, bythewitnefi and record of holy mit3
f \nd received to be known and proved : if that
I ere not fo ft range and far off from this , urpofe, which is appointed as you fee to . in through the midft of Art^Nature^Rea-
K3 Vhilofophy and Fhyfic^ u 3. Wherefore (ithence both in this and
1 other matters, Galen builds overmuch "i pon his own devices, not considering as
me may object, that a man (efpecially a • ')iingman)may fwerve, but we have aflr* l' :mceofthe Rofie- Crucian Seraphicd illu- ;;i linated fratenity , and have be fides a fingle t jdgement and manual experience in the Phy- :: ffophers Pantarva, a double portion, of
II t'etfpiritscounfell, which faid ha %ti £*- w ; **f* div^dLi vre'/l* hMt&s , All o- ty ter beiides did not content us, becaufe
A 2 they
The Holy Guide. LlB.i
they were no more but men endued with ripe wits, and perhaps found judgement in the com feof kind(or Nature and Phy- rjck;,) Now I muft look as near as I can to my own judgement, that it be ftil! lquared by the rule of truth and reafonj And fo let us return to our purpofe, long Life, Health, Youth, Riches, Wifdoni and Vertue,arenot to be found among thofc men that iivelike Hogs, alwayes greed) afterfuch things asbeafts defire, Sc know no better then things aufpicious to fwine •4. Then to finde this happinefs and plea fure of heaven among menjTo whom wen it beft to travel?unto Poets think you?No becaufe they take their aim full at a vaiw mark, the peoples liking, as you may fe by Mr. John Cleavelands Poems*, fori wil not draw of the dregs (when he faith' If a man be rich, and have his health, with contented minde^ and honour , let him nc care to be a God , nor for popular applauft This vain and worldly content is farr from a Divine nature; Nor yet need we g- to the lower or lefTer houfes of Fhyfic\ where as they be tainted and imfound r other points of learning; fo in matter c manners they doe not do well to plac their content in honour, pleafure, ori fuch like outward things, no nor to feci in good life alone, and veitue.
5.*
LlE.l. The Holy Guide* 5
5. Befides the opinion of Hermes, 7ar- tbaSyApollonius^Tbroates, and others: it is my thoughts, that that which is inferiour or below, is as that which is fuperiouror above, there being one univerfal mat- ter and form of all things, differenced onely by accidents, and particularly by that great myftery of rarefa&ion and condenfation,the inferiour and fupcriour, ; to work and accomplifh the miracles of •one thing, and to (hew the great variety 1 'and diverfity of operations wrought by I chat fpirit that worketh all things, in -all I :hings; and as all things were from One, \ oy the mediation of one God, having it treated all things in the begiuning,which i is the beginning of all things, and the « ivifdomofhisFatherjfo all things fprung it md took their Original from this one it hing, by adoption, or fitting it felf accor- 1 lingly, in number, weight and meafure 5 !a lorwifdomebuildeth her ownhoufe. tf 6. Fiato and Fythagoras, for their matcb- K efs underftanding in naturall things,and I i)ivine light in good order of life and , manners, have been thefe many ages bell Q ccepted with the beft, and followed in .j: 11 things-, therefore in this high point of nr lanners, which we have touched, we I ; ill tell you the father of this one thing, that which he ufeth infteadofan A- : i A3 gent
7 be Holy Gmde. LiB.i.
gent, and all the operations thereof, is the Sun-,M\d the mother thereof, or which appiyes the place of a female and patient, is the Moon ; the nurfe thereof and her paps, all the influence of heat and moi- fture, of the Sulphur e and Mercury of Na- ture, for the fpirit of God moveth not but upon die face of the waters-, the earth, the wind, or aire, is carried in its belly, as the failes in the chain, that tye the fupe- riour things to them that are below. This is the Father original, and Fountaine of all perfection, and of all the fecret and miraculous things done in the world , tvhofe foke is then peifeft and compleat. Now let us fee what opinions others hold, and how neer they come to Iheodidaclus his right line of truth.
7. To begin with Plato^the fpringof this Philofophy, his Medicine and Happinefs; he difputes in ThiUbm, as neere as I could gather, out ot fo large and fcattered a fpeech,is nothing but Pleafure and Health in a Medicine. And yet this Divine man meaneth not (left you (hould marvellj with that heard of fwine ("though they were not the brothers of that foul opini- on, but watered their gardens, as lully faith, with other mens fprings) tofeto- jen all the gates of the fences, and to let in all that comes \ buc ouely ac a few
nar*
L 1 B. I .. The Holy Guide.
narrow loops, to receive cleanc delight without all grief interlaced, and by name delight in colours, confent and fome fmells in Health, Wifdome and Vertue.
And again he faith in Thtutus, that Jujtice and Holinejfe, together with JVifdomey vt.tksus hfyunto God$ to letthofetwo pla. cts ferve for him, and to come to Vythago- ras : as there are two forts of men , one difpofed todeale with others, which are called worldly men; and another quite contrarily bent to live alone, and tofeek knowledge, which are called Philofo- phcrs 5 fo he in his.book appoints two fe- verall ends ; for the firft vertue \(l mean adoring, and no idle vertuej garniftied with outward helps, and gifts of body and fortune: for the next knowledge ojf the beft things ; and this he fetteth before that other, for many reafons vouched to- ward the end of his book ; but efpecially, becaufe God, whom we ought to follow, leadeth the fame life.
8. Thefebe the beft grounds of Happi* neffeand Plcafure that ever any.Philofo- pher orPhyfitian hath faid at any time ; f for never a one hath quite built it up ; ) let us fee how they be fquared : If the foul- fed Epicure may again be juftly re- proved, and reckoned as an impious per- •fon, whom never any heavenly thoughts A^ touch-
y The Holy Guide. Lib. i .
touched for bringing in an idle God3n ei- ther ruling the world, nor regarding it : Bow cduAnjlotle ft em wrongfully accufed of impiety, &c for the fame banifhed out of the Academy j if there were not other proof againfl him(when he faith J in that place, God leadeth no other then this beholding & gazing life of his? Is it not an idle,and, as it were, a covetous life turned back up- on it felf, and eftranged from all outward action applied and directed to others ? . yea, and that ill his own, and all other mens underftanding; then to encounter him with his worthy Matter Plato^ if that were the beft life, or the life of God, why did God make the World? he lived fo be- fore, if that had been the beft life; but becaufe he was good, he would have o- thers enjoy his goodneffe, and before he was bufie in making, and is yet in ruling the world , and yet indeed it is no bufi- nefs, as we reckon it, that is no care and trouble, but an outward deed and action, cleane contrary to the inward deed of a niufing minde onely (hooting at his ownc good cftate with hiswifdora &: knowledge 9. But if he deny all this, as it's like he will, to increafe the heap of fin, he grants | Xto beginning, then what can be greater evidence then his own writings,one quite thwarting another, ascrofs as may be; for in another place he comes again 3 and
faith
;
Lib. i . Tie Holy Guide. 9 «
faith, that every man hath fomuch hap- pinefleashehath Wifdome and Vertue, even by the witneffe of God himfelf, who is therefore happy3 and not for outward goods; what can be more divinely fpo- ken, and more crofs to the former, foule and godlefs opinion > nay, fee the force of truth; he yieldeth again according to the heavenly Rafter, that tofore-ftall the place from the worfer fort, good men ought to take office upon them, and to manage affaires of 5tate : yea further, if they refufe (which if they be wife, they witty queth Zeno) that thsy may rightly he compel- led-, then, if this wile man hath vertuein pofleffion, as no doubt he hath, he muft as we fee by his own confeflion, ufe it ; and the famereafon is of God himfelf in this great City of the World ; but Tlato by name, thinks thofe two fo nearly allied and knit together,as he dare openly deny happinefs to that Common- wealth where they be diflinked and ftand afunder.
1 o. Then we fee, that in the judgement ofthefetwo great Thilefophers and Fhyfiti- am, where they be beftadvifed, and in deed and truth, the divine pattern of happi- nefs, which we ought toftrive unto, is no more, nor no lefsthen that worthy cou- ple of wifdome and venue knit together in that bond of fellowfhip, which may ne- ver be parted afunder.
That
■ IO The Holy Guide. LlB.u
ThatSalomon defired, when God gave him his choice, and bad him ask what he would have, and he would give it him, as you may read i Kings c.i. Hefaid, Ion/ give thy fervant an understanding hearty that he may judge between good and bad; and the fpeech pleafed the Lord, that Salomon had asked this thing? and God f aid unto him9 Be- canfe thou baft asked this thing, and haft mt asked long life, neither haft askgd riches for thy felf, nor the life of thine enemies, but haft ask- ed for thy felf under ft anding to difcerne judge- ment ; behold, 1 have done according unto thy word, ho I have given thee a wife under {land- ing heart, fo that there was none like thee be- fore thee, neither after thee (};all any arifo like unto thee. And alfo 1 have given thee that which thou hzft not asked, riches and honour ; andfo will God doe to all thofe that mindwif- dome and vertue. In the firft place, with an intent to do good to others. On the con- trary, fad experience hath witnefledeven in our daye?, that many, whofe whole aim was to be rich in this world, have been deprivedof all, and forced to feeke their bread in a ftrange land ; fo may o- thersdo yet for ought I know, if they be not all the wifen they that fwallow down riches; and not by right, (hall vomit them up again; the Lord (hall caft them out of theirbdlies,y^20.i$. ii. But you may fay, we have reared
our
Li B.I. The Holy Guide. II
our Happinefs,long Life and Health aloft, and made it a fair and goodly work ; but more lit for the dwelling of thofe clean and tingle minds (or fpirits) above, which they call Meffengers (or Angels) therefore is man fo buried here below in thefe earthly bodies , as we are fcarce able to look up unco it:and therefore Pythagoras m his book, with good advice, often recei- veth in enough of bodily and outward goods, to help the matter, (thought it not to beany other caufe of joy, than thein- ftrument is of Mufick : ) and fo Plat$, we fee, nameth his fervants and helpers.
12. Indeed I grant, that this full and high pitch of happinefs, &c. (I mean that meafure above fet ) is free and eafte to free and lively fpirits j bufr to us impoffible, without outward meanes and helps, which , neverthelefs , fhall not be counted as any part of the frame of Health, needfull to make up the whole, bur, as it were, loofc and hang-by fteps and ftaires leading up to it.
13, Then, if thefe be fo needfull a9 they be, it were of much need to lay them down, and keep juft account, which thofe Tbyfitiam do not, left if there be two for one^HappineJfe^c mould halt:if again, too many, the idle parts might, in fine, infeft and marrethe reft > as we may fear
of
1 2 the Holy Guide. LiB.i.
of Flato his firfi three Delights , although they be not hurtfull of themfelves .• Without more words, the juft ftimmeis thus : To obtaine fo much HappinefTe, &c. as our Nature is able to take and hold, the body had need befirft willing and obedient, and then ftore of out- ward needfull things to be at hand and ready* thefe every man knowethj but for the body, that is obedient, when it is long lived, health full , young , clear e, and temperate $ when all thefe helps flock to- gether, we may be happy, if we will* if any want, we (hall doc what we can, as you (hall hear hereafter.
Then let us marfhall thefe things at laft in order , by the Holy Guide> who compare Happinefstoa Family^ & makes that loving couple Wtfdome and Vertuey as Maw and Wife , and Heads of the HouQiold, the five proper eyes of the body like Children, and Riches as Ser- vants. Thefe againe, if the chief of the houfe will fuffer them to marry, will be- get other two bond-children, to beautitie the fame houfe. Honour and flea pure ; but J the wife and good Houfholder will in no wife fuffer it,ieft his houfe mould be trou- bled with more then may be ruled; andv although true and right Honour and Pleafure will perforce follow, yec he fliall
not
Lib.!, the Holy Guide. 1 3
not regard them 3 nor be minded towards them 5 as thofe grave men were towards Helen 3 and often ufe their faying , al- though theybefuch kindeones, yet let them go: and us follow our way to health and happinefle, &c. See The Harmony of the World, &c.
'•
All Objections caft againft the Rofie Crucian Medicines Anfwered9 and the truth made manifeft.
CHAP. II.
1 . The way to Wifdome ', 2. Hermes medicine*-, 5 . Rules, 4. pofftbilities and effeUs - 5 fault- lejfe (ludies-, 6. approved reafons; j.Opinionsi 8. Tbeftop-/kip', 9. Secret truths. 10. Won* drous mrks $ 11. Wifemens 12. Alchi- myb 13. Ofthefccret bl ail and motion of Cod-, 14. Of Natures faulty 15. Divine truths-, iC. Mansminde; ij. Of the life of God 3 18. Raging Counfell ; 19. S tingle fie X rones; 20 . Vifiention-, the Emper ours folly.
Oh that we knew that health and hap* pinefle5wemay when we will, go in- to the way where and how all men may be blefled : wherein I am quite bereaved of all helps from the Grecians > as men e-
ver
14. The Holy Guide.
ver apt to fpeak & think well, rather then to do &. perform any thing (though con- ftancy & agreement,in their fay ings would have left blefiednejfe as well as other good things in the power and reach of all men and I mud fly for aide into Mgy^t , a peo- ple fo far palling all other Nations, as it is better and nearer to God, to work and to do great wonderous things than to behold and look upon them.
2. For it is delivered toAncient and true Record that one Hermes aKing and Lawgi- ver of that Country , a man of a rare and divine gift in knowledg above all that ever were, found out Medicines able to bring all men to health & long life^c.and left them behinde him in writing tohis people; & that they were after him,a long time by thewjfer fort, clofely wrought and ufed, umill atlaft, they crept abroad and ftole into Arabia, when (lie flourifhed in Armes and Learning, and there got the name which it now commonly keepeth of Filius Solis deleftis, Amicus Vitt, Pantarva, Ignis ViU> Stella Vita, Radix Vita, Aqua So- Iisy Aqua Luna, Vehcia vita, Panacea, Succus Vita, Medulla vita, Adjutrix Vita, Salus vita, Sanguis vita, Aurum Potabile ; and indeed all thefe medicines are made of prepared gold,*H.Now from thence in the fame fe- cret and difguifed manner (Tor that is the wont of them, as becomes fo deep fecretsj
they
LiB.T. The Holy Guide 1 5
they have traveled and fpread themfelves overall Nations; now and then opening and difcovering themfelves to a few of the better and wiier company.
3. Then this is the meanes to obtaine blcflednefs, which I mean to take , and withall to prove it no pleafant dream and happy tale, if it were true as the common proverb goeth of it ; but as it is a Natural, Heroical, and almoft a Divine deed, fcarce to be reached or matched with any words, fo I vow them a true and certain ftory, things often done, and a- gain to be done as often , I am unfits I grant, and unable to bear fogreat a bur- then, but that the defirel have both to defend the Truth from Slander, and to do good to them that love it, makes it light and eafie : and again, the hope up- holds me, that if I chance to {tumble or faint at any time, thefe will as gently and willingly lend their hand to ftay me, or at leaft bear with the fall or misfor- tune.
Then for the common or wilder fort, which either for lack of good Nature, or want of good Manners, ufe to wrangle a- bout words, or twitch at things, I care not j and becanfe I know them not, I pafs them as unknown men ; for neither was Henulcs able, as they fay, to match with
many-
1 6 ike Holy Guide. LiB.i,
many-headed Hydray nor yet with the a#kg and crooked Crab,
4. Then to turn my fpeech, which way were it beft to fet forwards > not rightjandftraight to the matter ! No ; be- caufe there is fuch crying out againft the poflibility of the good work which our Medicine promifes; and that Awke for judgement of the matter hath been the chief caufe which hath hitherto buried this Divine Art from the fight of good and learned men; I take it the beft way of delivery, before I come to the point it felf,to fetch about a little, & then to (hew the poflibility ofthofe effe£b,and the way to work them by other or weaker meanes, as well as by Hermes Medicines. For al- though it be notfo natural, in marching forward to move the Iejft and weak part* yet I keep it right atificially, and then it mall agree with that goood order of Art : Firft of all to put by a few of the light things laid againft this bleffed Science y becaufe, albeit, they be gathered but by guefs,be(idesall grounds of certaintyjyet they have fo wholly poflefled the common people, yea, and fome of the better and wifer fort likewife, that without any further fearch or hearing of the matter* they have ftraight-way caft it off for falle, and condemned its for when as
one's
Lib. i . The Holy Guide. I 7
cnce deep hath taken the fort of the bo* dy, the fenfes yield, and can do nothing j fo if wrong belief get once pofTeffion of the foul, reafon is laid to reft, and cannot move again, before that mift be loofened, put to flight and fcattered.
5. Firft, fay they, fith there befeen in all places and times, fo many hundreds with great paines, heed and cunning, to ftudy this Art, and put the Receipts in practice : now if they were true and faultlefs, as others are, fome mould ap- peare to hit the mark, and to gather the fruits of their iravel, and to live as they do, of all men moft miferabie: orat leaff, becaufe it is fo ancient an Art, it would have been recorded in fome publick cr private writing, befides their own, which be it bound with never fo deep oaths (as it is) yet it is unfufficient proof and wit- nefs in their own cafe.
6.Thefebe the moft capable reafdns, and beft approved among the people., wherewith they ufeto batter this exchan- ging fequence : but mark how light and weak they be, and eafie to be wiped away; for how could the a&s and deeds of thefe R.C. Philosophers & Phyfitians come into the writings and Records of men (to be- gin there with them) whofe fame, nay, whofe company they have everihunned >
£ and
/*
18 The Holy Guide. Ll B. i .
and when their own Records, if they chance to light of any thing that was not town abroad, and publiftied to the world, as is the ufe of worldlings; but left like moft precious Jewels unto fome freindof fccret truft,which was counted as a Son a- dopced , upon condition to keep itftill within the houfe and ftock of Hermesfiom the eyes and hands of the world and (hangers, running evermore, like the wife Starres, a contrary race unto the world, that no mervaile, though they be both,iu like fort croffed by the world, and mif- called wanderers for Planets, J when in- deed and truth they goe better. Now when they deem credit to be denied to the mens report & witnefs, it is a fign that either their own report&witnefs is of light and little weight, whereby they judge of others ; or elfe, that their thoughts are vain and phantaftical, puffed up, I mean with that new kind of felf-love and over- weening wifdome, to (et upthemfelves, and pull down Authorities > of which fort ic falls out moft commonly inpeo« pie, that while they ftrive to avoid the lake of fuperfHtion, they run headlong unawares down the river of impiety, for if fuch a wide breach and entry may be differed to be made into the credit and authority of the Writers, which are the life of Antiquity and light of Memory,
great
LlB.l. the Holy Guide. 19
great darkneffe and confufion will foone come in and over-caft the world \ yea,and fo far forth at length,as nought fhall be be- lieved & judged true that is not feen; that even they which dwellin the main land, (hall not grant a fea 5 a thing not onely fond and childifh among men, but alfo (ill be to me, if I fpeak not as i think) wicked and godlefs amongft us Chrifti- ans, whofe whole Religion, asS. Auguftine faith, ftands upon that ground.
7.Wherefore,if we muft needs believeRe- cords, yea, though they be fpmetimes lewd men, foolifh and unlearned, as if they were as whole and harmlefs asXe«o- crates; but efpecially, although they had great cau fe to lie, and to fpeak more or lefs then the truth ; who can in common reafon refufc the folemn oaths of fo goodj wife and learned men > for he is good for the love of Vertue it felf ; he that is wife, to avoid the fhame of lying, will fpeak the truth:What (hall I fay of EugemusiheG- didaftus^that duril in times part $wnno other iwwtf,wnofe whole care and practice, drift & ftudies, now is nothing eife but to finde and fet down the truth? but all is well $c clear of all fufpition, if it may, bethought thofe oaths and proteftations to have fprung from himfelf, and others experi- enced in thefe undeniable truths, of more good will and defire to perfwadc the lo- B* vert
2 O The Holy Guide. Li B . ! .
vers of Wifdome and Vertue , than wrought out byfeare or flattery, which may ealily be judged in fuch men,as Were all either then falfe Vrotefton that cared not, or Ki»g$ that needed not, as it is clear in all their eyes that are converfant in thefe kindes of (Indies Wherefore fuch men as are fo bold with our ground of reafon to deny, atui deny ftill all that comes, are, in my opinion, greatly to be looked un- to} far although they, like Xerxes, pull not down Religion with hands openly,yet they are of another fort as dangerous, that undermine itclofely with wrong o- p in tons. If our men avoid fuch plain un- truths, as might be reproved by commwi fenfe and daily experience, as when A- nexagoras faid Snow was black, andXftfo- phanes the Moon is inhabited, and full of hills atid cities ; and in cities of old, with tome of late among the Stars [Sir Chr: JHeydon Baron & N&r. Job.Heydon^znd Mr. John Gadburyy\ but I fpeak not againft A- rtrologers, but againft fuch flattering ly- arsthat have gained their eftates amongft [illy foolifh women, &c ignorant people, H that hold, that the earth, the onely movable thing in the world, (lands ftill, and fuch like ugly mimapeu lies, wherewith Greece over-ifwarmed ; then you had reafon to ufe them with ill words and thoughts as
you
L 1 B. I . The Holy Guide.
you doc : Now, although I was partly perfwaded to be of the fame opinion with thofe that hold the earths immobility : but being convinced jl relinquifti my for- mer opinions for they maintain,that by a Heavenly Medicine they have great and woiiderfull changes, turned all metals into Gold, Folly into Wifdome, Vice in- to Vertue, WeaknefTe into lcng Life, all Difeafes into found Health, and Age into LuftinelTe and Youth againe \ How can you difprove them ? when did you fee the contrary ? you finely know the nature of the deeds and effects j for they require great knowledge ; but the doing caufe workman,that you diflike ls^their Medicines you never faw,nor can imagine what it is, much lefs conceive the reafon,jiwigth & na- ture of it ; nay you fee nothing,but grope and blunder in the dark,like blind-fold- ed men at all things ; elfe how could thefe exchanges have efcaped,8c been hid from you, in a world fofull of all kindes of changes > I mean, you fee great and ad- mirable things f albeit you do not fo take them, becaufe you fee them often ) but you doe not truly fee them, that is, you perceive not the nature, caufe and reafon of them, and that makes you fo childifh to believe nought unfeen, and count all things wondrous which are not common B 3 among
22 The Holy Guide. LlB.i.
among you $ much like that harmlefle and fiDy kind of people, of late difcover- ed, which made miracles and wonders of many matters, that in other countreys are ordinary and common, in fo much as (to take one for all) they could not con- ceive how two men afunder could by let- ter certifie one another, unlefs a fpirit were wrapt up in the paper to make re- port, and tell the news 5 but if you and they could once,;by this Guide & Art, cut into the depth and nature of the great and marvellous works of kind and skill, which are common and daily among you; then, and not till then, you would be ready and eafie by comparifon to receive almoft any thing unfeen, and brought by report unto you. Let me awake your wits a little; you fee daily, but not tho- rowly, how the Moon by her Sympathy with the fpirit of the water drawes the O- eean after her, makes the ebbs and flow- ings thereof: it is likewife commonly knowne, that the Load-jione in the roof e ef Mahomet his Church ydr aw s up his iron Tomb from the ground^ and holds it hanging in the middle way ; like as the miners in Germa- ny > fonnd their tooles which they had left in fuch a Vault, hanging in the morning ,• which was accounted fora miracle,before fuch time as the caufe, by the ski!full,was
LiB-l. The Holy Guide. 2 }
feen and declared unto them. What (hould I fay more of this Scene > it is not unknewne that there are whole rocks thereof m1ndia9 attheCaftleof the Ada^ WtfKf,erefted by J uLCtf. drawing (hips chat pafs by loaden with iron unto them:& yet we fee that this mighty Stone, in prefence of the Diamond, the King of Stones, is put out of office, and can do nothing.
8. To come abroad, it hath been often feen at Sea, that the little Stay-fifh clea- ving to the fore-fhip, hath ftopt her full courfe.
9. 1 mould now paffe over to that other fide of skill and craft, and call to minde many great and wondrous workes there done and performed 5 the curious work of that Italian King , which held a Clocks be fides a DiaU within *>$ thefe three com- mon feats found out of late, patting all in- ventions of Antiquity, the Gun, Card, and Vrintings and many other dainty Devices of mans wit and cunning ; if this fliort and narrow fpeech appointed would fuf- fer any fuch out- ridings, let thefe few ferve to awake you,and call your wits to- gether: you fee thefe things 1 fay, and are never moved 5 but if you had never feene them, but heard the {lories only re- ported,what would yon have thought and laid ? and becaufe no man judgeth fo B 4. well
3 ^ the Holy Gride. L 1 B. t .
well of himfelf as of another > fuppofe a plain and hai mlefle people, fuch as thofe Indians were, had from the beginning dwelt in aCave under ground,let it be the Center if you will, and at the laft onemau. more wife then the reft , had by Health crept out into the light : And by long travel & traffick with our people,had feen and learned the courfe of nature of things which I have rchearfed unto you, and then returning home, had fuddeniy ftai t up and begun to account the won- ders which he had Ceen and learned : firfr, that he had found the earth hanging in middle of the aire, and in like fort a bright and goodly cover compaflmg afar offthe fame ; this cover, befet and fprink- led with infinite lights and candles, and among the reft, one (to be (hort ) of a foot in bignefs to his light, without all touch- ing, or other means or inftrumentsto be perceived, to hold and pull huge heaps of water after her,as fhepafled up and down continually, would they notftiout and lift up their hands, and begin to fufpeft the man of infection with ftrange and gravelling manners?
jo. But admit, when the noife were done, and all hufht, he went forward $l toid them of fuch a Church andVault with other things , as well, and more
firange.
LiB. I. The Hotly Guide. 15
nrange [then the earth (Tor that can- not be othcrwife^ unlefs heavy things flew up againil Nature) hanged in the aire alone, and of fuch hills, that as the Sunne waters drawes fhips out of their coui»fes, without any ftrength or meanes viiible ; furthermore, if he laid abroad the wonderfull might of a little fi(h, like halfa foot long, able to (lay the maine courfe of a (hip under faile : doe you not think w^ith what four contenances and re- viling words, and reproaches, they would bait and drive him out of their company? but if the good and painfull man burning with dcfire to leform the eft-ate of this rude and deformed countrey, would not be flayed fo, but fpying a calmer time, durft come in prefeuce, and ftep forth before them again, and fay, that by his travel he had made fuch a ring as I fpeak cf ; fuch warlike Engines as ftiould tail as fearfull as thunder, and ashurtfull as a canon fired at a fort , a niile offplanted; with a kind off writing,whereby four men might record as much in the fame time as four thoufand of the common Clerks 5 fuch a Card, wherewith aCou.ntrey-man that never faw the Sea, mall fit in the bottom of a Ship, and direft the courfe thereof throughout the world without miffing 5 Is it not like chey would appre- hend
2 6 1 he Holy Guide* LiB.i,
hcnd him for a coufener , and adjudge him to pimiflititeut? then put the cafe you ftood by and Caw the matter, I ap- pealeto yoiar own experience, would you not think the Traveller worth pity and praife , and the People of reforma- tion ?
ii. Well then, let" us returne to our purpofe y there is a Nation of wife men dwelling in a foyle as much more bleiTed (then yoursji as yours is then theirs of the Defarts, that is, as they bide under ground, and you upon the face of the roof: fo thefe men inhabite the edge and the skirt of Heaven •, they daily fee and work many wondrous things, which you never faw nor made, becaufe you never mounted fo high to come among them 5 if any one chance toflieaway from you to thofe heavenly places,&:after like expe- rience, to return & make the like reports, you give him the like rewards you give : if compare the reft J I fay no more ; but if God would give you leave and power to afcend to thofe high places, I meane to thefe heavenly thoughts and ftudies, you might quickly,by view of deep caufe?,and divine fee rets and comparifon of one to another, not onely believe the bleiTed Art, but alfo learn and perform the fame, and cure all the difeafed.
1 2. But
LlB.l. 7 he Holy Guide. 27
i2. But they will net be rid fo, but follow as faft again another way : that whereas fo many have been, and are dai- ly Cecil to wear away their lives mAlcbimyy & to find nothing that good is,but contra- ry for the moft part, to wit, untimely and unordinary death, iicknefs and age for long life, health and youth, and alwayes fmoak for golden Medicines, and folly for wifdome, and very near as often, bad and fad conditions for good and honeft natures; ((or by boyling themfelves long in fuch deceitful 1 fluff, as though they were burnt to the pots bottom, they carry moft commonly, forever after, an nnfavoury fmack thereof ; ) it is a plaine fign the trade is vain, falfe and deceitful; this is the third charge they give unto us; let us fee how tobeare and withftand it. The moft wife and great Thilofophers , and Rofie Crucian Thyfitians, albeit they know God made mankinde, for the hap- py life abovefaid, and that it was at firft enjoyed, or clfe it had been made in vain, and that by corruption of ill cuftome (by his fecret appointment^ our kinde is grown out of kind, and therefore maybe reftored, becaufe it is a mifleading, and no intent of Nature ; (which forecafting gave them occafion to feek the remedy J yet they thought it unlawfull to teach
thefe
28 The Holy Guide. L ib.i.
thefe Medicines , fet ftraight againft the will of God, that all mould be refto^F red ; for that he feemed on purpofe to have fown good and bad, and great ftore of both together, in fuch fort as we fee them,left if all were alike, and in one ftate of happinefs, the great variety of bull- " nefs and ftirring, and fo' the Society and g Common- wealth among men fhould be clean taken away : like as the firft foure ftriving feedes (whereof all things are made and fprung) were all alike, and one friend to another, allfhould beftill and quiet, without fucceflion, change and va- riety in the world, and fo there mould be no world} for God, when he caft his mind upon the building of the world, he went to make a beautiful and goodly work, meet for the Power, Wifdome and Pleafureoffuch a Builder, and therefore a ftirring and changeable work, becaufe there might be no cunning mown, no de- light taken in one ever like or ftill thing, but light fighting for fpeed , is ever beft in fuch a ground : let us away, and follow. 13. Wherefore, by the example, and as it were by the fecret blafc and motion of God, after our men had found thefe refto- ratives5&: ufed them for the time,&: meant to leave them as becomes good men,to po- sterity, they took this way of counfel to
lay
LiB.I. The Holy Gnide 29
lay them up fafe ill aftrongCaftle,as ic were in die whicb all the broad gates and com- mon eafie entries mould be fail mut up and barred, leaving one onely little back doore open, fore- fenced with a winding- mark, that the beft fort, by wit,paines, and providence, might come into the ap- pointed blefTednefle, the reft ftand back forfaken ; their Maze and plot is this: firft, they hid themfelves in low and un- trodden places, to the end they might be free from the power of Prote ^ors^Scc.Sc the eyes of the wicked world -, and that they writ their bookes with fuch a wary and well fenced skill, I mean, to overcaft •with dark and fulJen fliadowes, and flye pretences of likes & fecret riddles drawn out of the midftof deep knowledge and. fecret learning, that it's impoflible for a- ny but the wife and well given, to ap- proach or come near the matter.
14. And therefore it is, that when the godlefs and unlearned men, hovering o- ver gaine and honour, prefume againft Minervas will to handle tbtfe vvords,wheii the things mould rather IPnandled (Tor nothing is fofc and gentle as fpeech, efpe- cially fo throughly tempered) and yet all befides the fecret meaning, thruft up in deep knowledge : then if thefe wayesand phantafics they pra£tife&: fet on work as
faft
go The Holy Guide. L1B.1.
faft fas their fingers itch) and mifle as faft fas they muft needes doe) they fay they followed our rules and precepts, and puc our work in practice, and found them falfe5 that were as if a cunning Archer and Huntfman had delivered as darke rules of {hooting and hunting unto his Countrey-men, and thefe by chance had fallen into the hands of another wild and untaught Nation, which {imply milled by miftaking his drift and meaning, had made them ploughs to {hoot in, and go- red their Oxen to their game, and then milling of their purpofe, cryed out and blamed the Arts of mooting and hunting, & fought to blow away 8c abufe the man that taught them : would not a wife Judge hold and deem both thefe and them, and all other bufie-bodies, that doe ufe to mine and dig in other mens deal- ings, to be fent unto their own trade and bufincffi, wherefore they were made and fashioned > and to let the reft alone for the right owners? and for thofe of Her- mes houfe, do noc think they make claim, file, and recoveTOheir own in open court/ as others ufe (thatwere away in fuch a wicked world* to fofe land, life and all to- gether quickly J but in the fecret fort , which falleth out within the compaffe of your reproof Neither would I have you
fol-
LlB. I. The Holy Guide.
follow too hard, and be fo earneft upon the next reafon, that albeit our men had caufe to hide their works and prac"tice,yet they would have (hewn the fruit and er- fe& thereof, advancing themfelves, aso- thers doe, to Honour and Pleafure, and not have lived like the refufe of the orid,in fuch mean plight and wretched- nefte; for that is the lighted of all other, though it feem greateft : if I lift to rifle in the rolls of ancient Records, 1 could tafilyfindeand fhew you, that although :he moft part of people live in this harm- .efle and fafeeftate, which I told you, yet fome again were Kings, and men of great place and dignity fand yet I think by re- minder, and not by purchafe,fo$) but I ove not this kind of reafoning ; let them :hatthirft, go to the fountaine, and as I emember,that in the houfhold ofR.Gru- an Riches are made but Servants,&: not afters & Rulers, becaufe they be, for the oft part, unruly and ambitious; and for hatjeaufe they have no liberty granted hem,but arc enjoynd to ferve lowly their tetters, and to look no further; fo that if )iir men were happy, or at ieaft lovers of he fame,their riches ought to be imploy- d in their own fervice, that is, to win /Vifdomeand Vertue, and not fent out to vait upon I know not whatftrangers, Ho- nour
3?. The Holy Guide. LlE.T.
nour and Pleafure 5 which, as they be Grangers, yea, and dangerous ftrangers, lying open fas all high things doj to the blaft of Envy, fo moft commonly they I; will not be ruled, no more then they | which got them, and then rebelling a- I gainft them which are their Lords and [ Rulers , doe overthrow an happy e- t irate.
15. Wherefore, what marvel is it if our jji men did this, when they did no more J then wifdom requires,norany more then J all wife men have ever taught and fol- f lowed ? thinking and calling it an hea- ¥ venly life, becaufeit flinders the heaven- f lymind from the earthly body * not fas I' Vliny writes of Hermeticm) by lending the W fame out of the body to gather and bring home newes, but by an high contempt of earthly matters, and flying up to divine thoughts,not with the golden feathers of Euripides,but with the heavenly wings of |m flato.
16. And therefore this fame divine man ! makes that minde alone the whole man the body of a thing that is his, and be-! longing unto him, but unto his, that is the body s and, as I may terme thenb his mans men. And this thing alfo Bias before him, did as well performe, when at the fpoyle of the City, having leave5 he took
not
LiB.l. The Holy Guide. 33
not his carriage with him, and anfwered to the check of his friends, that he carri- ed all his own things with him, which was nothing but a naked body.
Ariftotle is of the fame minde with Thto,
asappeares notably in his laft Book of
Manners, where he hath laid down many
found reafons why this life is beft, and fo
by wife men, is and ought to be taken ;
becaufeitis, faith he, the mod quiet life ,
and fulleftof true delight* and with all
things needfull beft ftored *, for indeed ic
ivanteth nothing; for what> as a minde is
divine in rcfpe&of a body, fo is the life of
t, which is that we fpeak of, in regard of
i civil and worldly life. And againe, if
3ur mindes are our felves, it were meet to
;ead our own life before ftrangers : but
aft of all, becaufe God, our oncly pat-
ern5 leadeth no other life but this.* I
night be very large, if 1 lift to feek about
;nd traverfe this matter: but here ise-
}Ough to fnew the purpofe and reafon our
.lien of Egypt had; it was in their choice
o chufe this kinde of life which the world
■b defpifeth : but how if I could bring
,:hem in bereaved of all choice and free-
vill, and driven by force of neceffity to
lo the fame? would not that flop the
videft mouths, think you, in all this la-
-ifti company ? let us know firuy that the
G ' minde
34 The Holy Guide. Lib.!.
minde of man being come from that high. City of Heaven,defireth of her felf to live (till that heavenly life, that is the bleffed life above defcribed ; and if there be any let, as there is likely it is, in the weight and grofsnefle of our body, over weigh* ingourmindesdownto the ground, and to all their own muddy matters then that our men, after they have got this golden Stone, fo famous in the world, do not, as they think, and would doe, ftraightwayes run to their Coffers > but firftand chiefly gild their bodies with it: wherefore af- ter that, by that mighty, fine and tempe- rate Medicine,they have fcoured out ofall grofsnefle and diftemper of the body, the onely lets to understanding and good manners, as we (hall heare hereafter, and thereby leave the mindes at large, and' alnfoftat her firft freedome > (he, and fo they together laying aiide,and,asit were, casing down all earthly matters, muft return to their own former life again ; Co far, I mean, as the condition and (late of man will fuffer ; and fo put cafe you find your own dark and dusky eye-fighr, fo (bone taken with every foule, vaineand worldly fancy, yet you muft not judge thefe heavenly men thereby, but think the moft (harp and clear fight of their un- derftanding eafily able to fee the blemifh
and
Li B.l. The Holy Guide. * $
and to avoide the Call of common love.
1 8. Wherefore, to clofe up this poini at la ft, fith this happy craft of Hermes, for ought that they know, may bev true and lonourable j let the common and un- earned fort ftay their judgement, and eave thetriall fifting of any further mat- ter unto the wife and learned, and there in all directions, if they have none of themfeives, might learn better advife, before for the fault of fome, they turn to any raging counfei, and bend tbeedgeof Authority againft all.
19.I grant, that as in all good Arts, {o
in this,becaufe it is thefecreeeft; there be
bme drones crept in among the friends :
vhat then, as they are of another kinde,-
r never begotten by Hermes, or any of his
?ns , fo no reafon they mould uander
he Name and Houfe of Hermes, but bear
he burden of their own faults 5 then
lay be forted out and knownfromthe
oly ftinged and profitable Bee : firft, by
heir bignefle in words and braggs, and
hen fas followeth lightly by the courfe
f kinde^) by their ftingleffe and unar-
ied weakneffe in all defence of learning %
nd thirdly, by their floth and idlenefle \
f>r although they never leave Sirring,
G % ye*
36 The Holy Guide. • LlB.i.
yet, as Seneca, faith, operofe nihil (tgunt, they painfully do nothing, becaufe all they do is to no purpofe, all is fruitlefle and) unprofitable. But Dioclefwn lacked this difcerning vvifdome, and rafhly ranne upon all, and burnt the Bocke, much! like that part of Lycurgus, who for the? drunkenneife of the people, cut downe the Vines ; had it not been better to have brought the fprings of water nearerJ and to have bridled, as Flato faith, thaty made good with theiober?
Even fo the Emperour might withl better advice have tempered the heat: of Akhimy with the cooling Card olf Discretion, and made it an Art lawfull! for a fmall number onely , and with like charge to be practiced, which hadj.* been a Counfel worthy wife Princes A neither to let the hope of fo great ac Treafure goe for a fmall lofle, nor yet upon unceitaine hopes, be it never fc great, to lofe a certaine great thing, to wit, the life and goods of his Sub-i jefts well and orderly bellowed. Now let us Joyne Art and Nature together, to know all things paft, prefent, and tc come; that Long Life, Sec. may be with the more pleafure enjoyed ; for aftei this methodically Holy Guide, Know- ledge,,
Lie .i. The Holy Guide- 1 9
ledge 5 the reft will be imperfeft : then Knowledge compleats Happinefle, Long Life perfects Knowledge ; Health com- forts Long Life : Youth pleafes Health ; Riches rejoyce Youth 5 Youth embraces VVifdome and Vertuc, &:c. which you (hall finde all in order.
C3 TO
THE
HolyGuide,
Leading the way to
Vnite Art and Nature :
In which is made plain
All things paft0 prefent, and to corner.
By JOHN HEYDON Gent **«*««>
A Servant of God and Secretary of Nature.
Thus have I declared unto you the defcent ofthefe* cret power of .Nature from GOD9 even to this Earth,
The Harmony of the World, Book^i. C&*/M. Page 9.
LONDO N, Printed by T. M. for the Author* 1662.
%• * $ ♦ * *
TO THE
Truly Noble by all
Titles,
Sir \alph Freeman, Baronet, &c.
External, internal, and eternal bapfi~ nejji btrvijhed.
Jie Rofie Crucians have a yery Excel, lent opinion (Moft hono- red Sir) that We ought to labour in nothing more in
this
TheEpiftle
this life, then that We de- generate not from the Ex- cellency of the minde, by Which We come nearejt to Cjod, and to put on the dhine 3\(ature : left at any time our mind waxing dull by yaine idlenejfts, fhould decline to the frail- ty of our earthly body, and Vices of the flefh. So We fhould lofe it, as it Wert-> cafi down by the dar\pre- apices ofpenerfe Lujls. Wherefore We ought fo to order our mind, that it by itfelfe, being mindfuU
4
Dedicatory,
of its own dignity and ex- cellency floould alwayes both think-, doe, and ope- rate fomething Worthy of itjelf: 'But thetyioWledg of divine Science doth on- ly and very powerfully perform this for us, when We by the remembrance of its Afajejly, being always bufied in divine Studies, do every moment contem- plate divine things, by a fage and^dtligent inquifi- tion,and by au the degrees of the Creatures afcending even to the Arch*type^
mm-
The Epiftle
bint/elf, to draw JromA him the fecret TraBick^ I Theory of Art and 3\(a-\ ture0 according to the do-\ Brine of the HolyGuide,! Which thofe that negleffA tmfltng onely to natural^ and Worldly things, are\ Wont often to be confound^ ed by divers errours and\ fallacies, and very oft to be\ deceived by evilfpirits.
IButthe underftandingj, of the Holy Guide pur-j geth the mind from errors , I andrendreth it divine? gi.\ veth infallible power to our\
Ro-
Dedicatory
Roiie Crucian Ciuidejdr
drivethfar the deceits & objiacles of all ei^/Spirits, & together fubjefts them to our commands ; yea, it compellsgood Angds9and all the powers of the World unto our fervice0v\z. The vertue of our Art being drawne from the Arch- Type himfelfi To Whom when we afcend, all Crea- tures neceffarily obey us, and all the Quire of Hea- ven do follow us. Seeing therefore {Lear- ned Sir) you have a ^Divine and Immortal
TheEpiftle
foule given you , Which
9
feeing the goodnefs of the Divine Providences Wei/ difpofed fate , and the~> bounty of Stature have in fuch manner giftedfhat by the acutenefs of your underfianding& perfect- neffe offenfes^you are able to view, fearch, contem- plate, difcern and fierce thorough the pleafant Theatre of ^jturaH things, thefublime houfe of the Heavens, and mofb difficult pajfages of vine things.
Dedicatory.
I being bound to you by
the band of thefe your
great vertues am fo far a
debtor '3 as to communicate
Without Envy the true^>
account of all opinions,
theje ^ules, Which We~>
haroe read & learned \ e-
ifpecia/Jy their precious
\fSAdedicines &theirgrea-
» tejlfecrets of thePmtar-
t va, &c. frith their gift of
I healings according to our
* complexion and capacity*
I W'eprefent therefore^
;, now to you 0 a compleate
Work-in the\io\y Guide,
I Which
TheEpiftle
which We have perfected With diligent care, and ye- ry great labour and pains both of mind and body : and though it be rude and unpolifhed in refpetl of Words, yet it is truly ela borate in refpeB of mat- ter : wherefore I defire this one favour, that To u Would not expeft the~> grace of an Oration,or the Elegancy of Speech in this\ 2?0o^, Which We Wrote long fmceand revifed im our dayes of mourningjor the death of our felloW-
Trifo]
Dedicatory. '2,
\ Trifonev Iohn Hewit , ; Vottor of 'Divinity, and i others, TPho toere fpite- | fully thrufi into Qaole^ | 'With us, and many cru- elly murdered by the Ty- rant Cromwell, becaufe they loved our Soveraign Lord the KING.
And TPe expeBed to Juffer fop our Loyalty t to His Sacred Majefiy s the K^l 3\£ g ; but our e Efiates ranfomed our r Lives, &c.
r Jgaine, We hare^
i. chops the leffe Elegancy

TheEpiftle
of Speech, abundance of matter fucceeding in the place thereof ; hut fee- ing Without doubt, ma- ty JcoffingSophijlers Will confpire-> againjl mee , I efpecial/y of thofe^ Who I boa ft themfehes to heel allyed to C/0 *D , andi fully replenifljed With\ the feB of felf affe8ors,t that Wtt (unlefe fome fudiciow ^Patron bed fixed to the Frontice- piece0 as the beames of the Sunne to correft their
fatPcy
Dedicatory.
faWcy peering With blind- nejfe ) not onely di [gorge their envy in Coords , but judge and condemne to the Fire the things ± even before they have~> read or rightly under- ! flood any thing of them, i\ becaufethefe ME^Dl- CI «2V££ £ agree not I With their ^Bodies 0 nor u fuch fweet Flowers with t their nofe. And alfo by e reafon of that fparke of ■hatred, long fince coth I cefted againfi me for my ir loving and ferviceable y Z)z en-
TheEpiftle
endeavours to help tht-> \pyall Tarty to rejiore the KJ3\C(jo and yet fcarce containing itfelfo under the djhes. There- fore^ ear Sir, W ~e fur- ther fubmit the ^ules a- Jcribedbymeto the merits of your Venue, and now made yours, to your cen* \ jure, and commend it to k your TroteBion, that if \ the bafe and perfidious \ Sophifiers would defame it by the groffe madneffe of their envy and malice, 7 bu would by theperfpu
cacy
Dedicatory.
cacy of your difcretion & candour of fudgement, happily prote ft and defend it and me.
Your moft humble Servant and true Honourer,
fohn Heydon.
D3 BOOK
L i B. 2. The Holy Guide.
BOOK. II.
Chap. I.
l.Oftke wonder full Secrets ^/Numbers, q xf their Signification. %.How Moles flnwed fo many figns by them, \tfow JofhuaaWe ffoSun ftand (till by Numbers. 5. H Z^y Numbers Elijah r«*//ed down fire front heaven upon his enemies. 6. How by theft following Numbers the Rofie Crucians fore* know all future things^ 7, command whole Nature^ have power ovtr De- vils, and Angels, and do Miracles^ &c. 8 .How by this Number fpak$ to Pythagoras.
Have obferved, that the Numbers which are now vulgarly ufed amongft A- rithnjeticiam and Calcula- J« fsn,have been in old time much more efteemed then they are now^ the order of them is D 4 made
The Holy Guide. LiB.n
made after this manner, 1.2.3.4.5.6.7.8.9. to which is added a note of privation figned wirh the mark c, which although it fignifie no Number, yet it makes others to fignifie, either tens, or hundreds, or thousands, as is well known to Arithmeti- cians. The vertues and fignification of thefe Numbers, the Hebrews are of opini- on were delivered to Mofes by God h\m- felfupon Mount Sinaiy and then by de- grees of fucceffion without the Monu- ments of Figures or Letters was until I the time ofEfdras delivered to others by word of mouth onely, as the Pythagorean opini- ons were formerly delivered by Archipfus and Lyfinus, who had Schooles at Ihebes] in Greece, in which the Scholars keeping 1 the precepts of their Matters in their me- ! mory,^id life their wits and memory in- ftead of Books.
2 Mofes delivers a double Science of this i Art-, The one of Brefith, which they call Cofmologie^ viz. explaining the power of; things created, Natural and CelefKal,and ! expounding the Secrets of the Law and Bible by Philofophicai reafons.
3.Which truly upon this account differs nothing at all from Natural Magick, in which we believe King Solomon excelled; for it is written he was skilled in all things^ even from the Cedar of Lebanon to
the i
Ll B . 2 . The Holy Guide-
the Hyfop that growes upon the wall. 4.Alfoin Cattle, Birds, Creeping things and Fijhes : All which (hew he knew the Ma- gicall vertues of Nature and Numbers: The Rofie Crucians follow after this,as you may read in my Book of Geomancy and T^elefnts, entitled, The Temple of Wifdome ; and in my Way to Blijfe, and Rofie Crucian Fhyficks
5. They call the other Science thereof Mercara, which is concerning the more fublime contemplation of Divine and Angelick vertues,and of Sacred Numbers, being a certain Symbolicall Divinity, in which Numbers and Letters are Ideas of mod profound things, and great Se- crets. This is the Rofie Crucian Infallible Axiomata, which teacbeth of Angelical! Vertues, Numbers, and Names in the He- brew 3 alfo of the Conditions of Spirits and Souls in the Greeks Numbers and Names, which fearcheth into the Myfteries of Di- vine Majefty as the Emanations thereof; and Sacred Names in Latine Numbers and Letters, which he that knoweth, may excell withwonderfull Vertues, as that when he pleafeth, he may know all things {afti prefent and to come\ and command whole Nature,have power over Devils and Angels, and do Miracles. By this thev fup- pofe thac Mofes did (hew fo many iignes,
and
The Holy Guide. LlB.2
and turned the Rod into a Serpent , and the Waters into Blood, and that hefent Frogs> Flyes, Lice, Locnfts, Caterpillers, Fire, with Raile, Botches and Boyles on the £- gyptians, and flew every firit-born of man, andbeafti and that he opened the Seas* and carried his thorow 3 and brought Fountains out of the Rocks, and Quaiies from Heaven, that he fent before his clouds and lightning by day, a pillar of fire by night, and called down from Hea- ven the voice of the Living God. to the people, and did ftrike the haughty with Finland thofe that murmured with the Leprofie : and on the ill defer ving brought fudden deftru&ion* the earth gaping and f wallowing them up.
6. Further, he fed the people with Hea» venly Food., pacified Serpents, cured the envenomed , preferved the numerous multitude from infirmity, and their Gar- ments from wearing out, and made them Vi&ors over their enemies. To conclude, by this A rt of Numbers and Letters, Jo- Jhua commanded the Sun to {landflill^ Elijah cat ed down fire from heaven upon his eHemits> reftored a dead child to life , Daniel ft opt the mouths of the Lions ; the three children fangSon^sin the fiery Oven: Moreover, by this Idea of Letters and Numbers, the incredulous Jewes affirm, that even Chriji
did
Lib. 2. The Holy Guide.
did fo many Miracles. The Rofie Crucians Very well know the Angels and spirits that govern thefe Numbers^ and therefore de- liver Charmes againft De vih , and their bonds, and the manner of Conjurations; for againft Difeafes, they heard a Brother make, a Spirit cry out,
"O* fJLU T&V T$IVQ V -
j.Pytbagwas was not onely initiated into the Mofakal Art of numbers, but arrived alfo to the power of working miracles&s his going over a River with his Companions teftjfies that he fpeaking 80. & II in aTa- ble to the River, the River anfwering him again with an audible &: clear voice, Xet/pe TlvSaylpa, Salve Pytbagora 5 that he (hewed his thigh to Abarh the Prieft, and that he affirmed that it glittered like Gold, and thence pronounced that he was Apollo \ that he was known to converfe with his friends at Metapontium and Taurontenium? (the one a Town in Italy y the other in Si- cily, and many dayes journey diftance ) in one and the fame day. This makes good my Apologue at the beginning of A ntw Method ofRofie Crucian Pbyfic^nd the way U Blip.
8. Perpbyrius and Jantblicus report very ftrange things of him, which 1 willingly
omit :
6 The Holy Guide. LiB.2*
omit : I (hall oncly adde his Predi&ions of Earthquakes , or rather, becaufe that mayfeem more naturall, his prefent ma- king of Places in Cities, his filencing of violent Winds and Tempers ; his calm- ing the rage of the Seas and Rivers, Sec. whicii skill EmpedvcleSy Epiwenides, Cathar- tesy and Abatis having got from him, they grew fo famous, that Empfdocles was fur- named Alexanemm\ Epimenides , Cathartes, and Abatis^ JEthrobates from the power they had in fuppreffing of ftormes and winds, in freeing of Cities from the Plague, and in walking aloft in the Aire : which skill enabled Pythagoras to vifite his' friends after that manner at Metaponth wmand lauromenium^ in one and the fame day.
CHAP. II.
i .Of the Vowtr2.$.andVertues^. of Hebrew, 6.7. Greek and 8.Latine Letters, when the Numbers are attributed to them.
1. *T" He Pythagoreans fay that the very E&- -*- tnentsof Letters have certaine divine Numbers, by which coined from proper names of things, you may draw conjectu- res concerning Secret things to come.
And
LiB.2. The Holy Guide.
2. And there is an uneven Number of Vowels of impofed names, which did be- token Lameneffe, or want of Eyes, and fuch like misfortunes, if they be adigned to the right fide parts : but an even num- ber to them of the left ; And by the Number of Letters you may findeoutthe ruling Planets of any one that is borne, and whether the Husband or Wife (hall dye firft, and know the profperous or un- happy events of the reft of our works.
3.The Latinefireek^ and Hebrew Letters
deputed to each Number,I (hall (hew ycu,
j; being divided into three Clafles, whereof
f the firft is of Vnites^ the fecond of Ttftf,the
i third oiHundredis and feeing in the K*-
man Alphabet there are wanting foureto
make up the Number of twenty feveii
Characters, their places are fupplyed with
I, and II. fimple Confonants, although
ithe Germans for bu the Afperate ufe a
(doubles, the true Italians and French in
their Vulgar fpeech put G joyned witht/.
inftead thereof writing thus, Vullbelmusy
and Guilkelmus.
s
the Holy Guide. LiE.2.
ilil* I4 ls 7>3 A16X1PIE1PI^1H[1[K1UMJ^|Q IP 1Q1 R 90 I iocl20ol30cUool>ool5ocl70c|Socl900
T|"TTU|"X I Y | Z'lTl V l~Hi [Hu Greek,
l^i?0hl[2?|23|24
Capitalis.
UlL^il 111 Jzlg k*! 0hohoi4ohoi^ol70lSo[^ A|B|r|A|E|i:riH|©ri |K|A|M|NJ*|0|n I*? i^ooj 200(300! 400|s oo|£OOJ70o| 8 oo| 900
■1p~rs~rT~l"r"iT~l x l ¥TnT5~
iVour tfo C/*jJ« 0/ tfo Hebrew Num- bers are thefe.
9 L8 l_Z
5 ni
I 4 1 3 1 2|I
1? 1 SO j 7O 1 lO 1 50 !~4° I SC I 2*0 f|»
y I a f y \ o 1 j I o 1 V I a !
900! 800 I700 I 600 ! 500 J+oo'^ooUooWi Vl VI I l=3! T ! ftV*>l"V"|
Noi
LlB. 2, The Holy Guide
' Now if you defire t(5 know the Ruling Tlattetofawy that is borne, compute his name, and of both his Parents, through each Letter according to the Countrey he was born in, and the Number above writ- ten, and divide the fumme of the whole being gathered together by 9. fubftracV ing it as often as you can *, and if there re- main a unity, or 4. both fignifie the Sun ; if 2. or 7. both fignifie the Moon^ but three Jupiter; five Mercury ; fix Venus; eight Sa- turn; nine Mars. And the reafons thereof I have (hewed you in my Book of Geoman:y w&IelefineS) entituled. The Temple ofWtf- dome.
. In like manner, if you defire to know the Afcendant of any one that is borne, compute his name,and of his Mother and Father, and divide the whole collected together by 12. if there remain 1. it fig- nifies the Lion $ if Juno 2. Aquarius; if 3. Capricorn; if 4. Sagittarius; 5. Cancer; if Venus 6. Taurus ; if palladium 7. Aries; if Vulcans %. Libra; ifVJtfrihis o. Scorpio; if - 10. Virgo 5 if 11. Fifces; ifP&g&w 12. they
tcprefent Geminot. iof 6. And now let no maji wonder that by the Numbers and Letters all things may be knowne , feeing the Pjrfo*- gorean Fbilofophers and Rofie Crucians
tefti-
lo The Holy Guide. LlB.a.
teftifie the fame: in thofe numbers lie certain hidden myfteries, found out by few h for the moft High created all things by Number, Meafure and Weight, from i whence the truth of Letters and Names had its original,which were not inftituted cafually, but by a certain Rule,although unknown to us. 7. Hence Saint John in the Revelation faith. Let hini which hath understanding com-j pute the Number of the name of thel Beaft, which is the Number of a man;| yet thefe are not to be underftood off thofe names, which a difagreeing diffe-j renceqf Nations^ and divers Rites of Na-j tions^ according to the caufes ofplaces,orj education have put upon men , but thofej which were infpired into everyone at hisl birth, by the very Heavens, with thecon-l junction of the Stars.
8. Moreover, Taftt, Rabanus, and K.l Lully have dedicated to the Elements andjfl Deities of Heaven, faered Numbers j fob; to the Aire they have defigned the num-l ber eight, and to Fire five, to Earth fixjf! to Water twelve. Befides unity is afcri-; bed to the Sun, in which God put his Ta-j1: bernacle; and that this alfo is of Jupiter^. doth the Caufative power of his Ideal ancty intellectual Species teftifie, who is thej: Head and the Father of the Gods^ as U-|
nitjl
LiB.2 . The Holy Guide. 1 1
unity is the beginning andParcnTof Num- bers, i. engraven in Brafie,thcy fay brin- geth a Spirit, inthefhapc of a black man Sanding, and cloathed in a white Gar- ment, girdled about, of a great body,with Ireddifh eyes, and great fhength, and he appeares like a man angry, and he givech Boldnefs>Fortitude,8c makes a man lofty „ j - — . . — -
CHAP. III.
5 The Number of Ha ppinefs.
M,;i. 2. Ihe Pythagorick Names or Nature if a Monad or Unite. 3,4. applyed to thefirji
■• dayeswork^: 5.6. What are the upper wa- ters: 7.8. And that fouls that depend hi yiyiw, are the Naiades or Water
*' Nymphs, in Porphyrins : 9. That mat*
* ter of it felf is immovable : 10. R. Bechai his Notation very happily explained in my
I', 11. Temple of wifdome : 12. of the
i Number One, and the fignification\ and
if what Angel rules it.
x, |. T Admire the goodnefs of God .towards 0- i his Creatures, how fit the Number v is to the jNature of every dayes wor.k : «fj And Co I conclude, that God ordered it fo mi on purpofe, and that in ail probability the Fythagorasvivs acquainted with his Axio* \t fH*te3 and>that was the jreafoa tta P^%g*- m 1 E riant
1 2 the Holy Guide. L 1 B • i
reans made fuch a deal of do with Num- bers, as you (hall find in Order , putting other conceits upon them then any other Arithmeticians doj and that therefore if fuch Theorems as the Tytbagoreans held, be found fuitablc and complyable with; Mofes his Text,it is a fhrewd preemption that the(e are the right Rofie Crucian AxioA tnata thereof.
2. Fbilo makes this firft day fpent in thd Creation of immaterial and fpiritual be] ings,of the intelle&ual world, taking it ill alarge fenfe for the Mundm vit^xht world of life and forms : And the Fythagorear^ call an fif& Form, and Z«» Life. Theij call it Zh?^ *t/p>®-, or the lower of Ju 2>iter,giving alfo the fame name to a Poin) or Center h by which they underftanjj the vital Formality or Center of things! the Rdtiones Seminales ; and they call tl unite alfo hky& c**svat'itk, which is S> minalForm; But a very fhortandfufficj* cnt account of Thilo's pronouncing th: Spiritual fubftances are the firft dayes worte; is, That as an Unite is indivifible,you ca- not make two of one of them,as you msM make of one piece of corporeal Mattf.d two by a&ual divifion or levering theH one piece from another 5 wherefore whli was truly and properly created the fi fc day5was immaterial,indivifible, and Ind-
pcndct ;
Lib. i . The Hoi) Guide. 1 $
pendent of the matter, from the highcft I Angel to themeaneft Seminal Form.
3. And for the potentiality of theout- I ward Creation,(ith it is not fo properly a- I ny real being, it can breed no difficultyjbut I what ever it is, it is referrible fitly enough I to incorporeal things, it being no object of 1 fenfe,but of intellect and being alfo im- I partible and undiminiftiable, and fo in a I fort indivifible ; the power cf God be- ing undiminiftiable, and it being an ade- quate confequence of his powers where- f rightly referred to the fift day. And in r refpeft of this the Pythagoreans call an 1 Unite uam, as well as the Binary y as alfo Aihay.'jrtA & ffKoJoMtt, which names plainly ^ glance at the dark potentiality of things, Jitec out by Mofes in the firft dayes Crea* lotion.
D2i voy]o. Plato.
4 B#t of the Night, both day & skie were bornB
%' 4. God Created now Corporeal ^matter ( as before the world of Life) Woat of nothing, which universal matter Wmay well be called jpvpi for extenfion is very proper to corporeal matter^ CafteWe tranflates it Uquidum , and this univerfai r E 2 Matter
1 4. The Holy Guide. Ll B. *
Matter is moftwhat fluid ftill , all over the World , but at firft it was fluid uni- verfally.
5. fcuthereit may be,youwiil enquire, how this corporeal Matter (hall be concei-. ved to be betwixt the waters above, and thefe underneath; for what can be the water? above > Maimonides requires conti- nued Analogy in the hidden fenfe of Scripture 5 as you may fee in his Preface to his Moreb Nevochim : But I need not flie to that general refuge 5 for me think9J that the feminal forms that defcendj through the matter, and fo reach the pof- (ibility of the parts of the outward Crea- tion, and make them fpring up into Art3 are not unlike the drops of rain that de« fcend through the heavens or ayr , audi make the earth fruitful *, Befides, the/W»i- na! forms of things be round , and con« tracked at firft,but fpread when they brinj any part of thepoilibility of theoutwardi Creation into Art,as drops of rainfprea when they are fallen to the ground, fc that the Analogy is palpable enough though it may feem too elaborate, an curious. We may add to all this* concert ing the Naiades, or ^ater-Nymfbs^h^t thu Ancients underftood by them, T** \i yiiny KATiiira,! ^,v%&s kow&s A's-ti.crtts-) ( t. e. al! manner of Souls that cieicend into tl
matte
LlB. 2. The Holy Guide. I 5
matter and generation, and this is this num- ber', by which it is faidy tbeyraife the dead to life ; wherefore the watery powers may be here indigitatcd by the name of the upper waters.
6. The frequent complaints that the no- ble Spirit in Pjthagoreas and Plato make againft the incumbrances and difadvan- tages of the body , make the Holy Guide very true and probable 5 and it is fome- thing like our Divines fancying Jheol to be Created this day.
7. This is confonant to Plato's School, who make the matter immoveable of it felf, which is mod reafonable ; for if it were of its own Nature moveable 5 no- thing for a moment would hold together, but difiblve it felf into infinitely little particles 5 whence it is manifeft , that there muft be fomething befides the mat- ter 5 either to binde it or to move it 5 fo that the Creation of immaterial Beings was by 1. and is in that refpe&alfo ne- ceflary.
8. For this Agitation of the matter brought it to my fancy in the fecond principle of the Rofie Crucian Phyficl^y which is the true Mthe+px rather CD V&® for it is as liquid as water , and yet has in it the fiery principle of fire, which is the firft Element , and made by the number;
E 3 as
1 6 The Holy Guide. L l B . ? .
as the heavens were , and called C3^]Q\E7 becaufe they are t£jt* and c^Q fire and water ; for the round particles , like wa- ter ( though they be not of the fame fi- gure J. flake the fiercenefs of the firft prin- ciple3which is the pureft fire ; and yet this lire infome meafure alwayes lies within the Triangular intervals of the round particle3as my Book abovenamed declares at large.
9. And this Number 1. is called a number of Concord, of Fiety, ofFriendjhifc which is fo knit that it cannot be cut into parts 5 for Unity doth moft fimply go through every number, and is the com- mon meafure, Fountain, and original of all numbers,contains every number joyn cd together in it felf intirely , the begin- ning of every multitude, alwayes the fame, and unchangeable; whence alfo being multiplied into it felf, produceth nothing but it felf; it is as I told you above indivifible, void of all parts; but if it feem at any time to be divided, it is not cut , but indeed multiplied into Vnities : yet none of thefe Vnities is greater or lef- fer then the whole Vnitfc as a part is lefleJ then the whole, it is not therefore multi- plied into parts , but into it felf. There- 1 Tore it is named Cupid, becaufe it is made alone; and will alwayes bewail it felf, and
beyond
L i B. 2. The Holy Guide. 1 7
beyond it felf it hath nothing, but being void of all haughtinefs,orcoupling,turns its proper heat into it felf; It is there- fore the 1. beginning and end of ail things; and all things which are, delire that one , becaufe all things proceeded from one j and that all things may be the fame t it is neceflary that they partake of that one : And as all things proceed of 1 . in many things , fo all things endeavour to return to that one 1. from which they proceeded; it is neceflary that they mould put off multitude.
10. One therefore is referred to the high God, who feeing he is one, and in- numerable, yet creaces innumerable things of himfelf, arid contains them within himfelf 3 there is therefore oneGod^ me world of the one God , one Sun of the one world; alfo one?henix in the world,, one King amongft Bees9 one Leader amongft Flocks of cattel : 1. Ruler amongft herds of beafts, and Cranes follow 1. and many other Animals honour Unity ; amongft the members of the body , there is one principal, by which all the reft are guided, whether it be the beads or as fome will,trfe Heart; there is one element overcoming and penetrating all things : viz. Fire. There is one thing created of God th$ fubjeft of all wondering which is on E 4 earth)
1 8 the Holy Guide. Lib. 2
earth, or in heaven; it is aftually animal, veritable, and mineral, every where found, known by few, called by none by its proper name,but covered with Figures and Riddles , without which neither Al- chintie, nor Natural Magic\ can attain to their compleat end or perfection 5 from 1 . man Adam. a\\ men proceed, from that one all become Mortal*, from that one Je- fus Chrift, they are regenerated.
ii. And as St. Vaul faith ,one Lord, me faith, one baptifnt, one God-,a\\d father of all, one Mediator betwixt God and man, one moji high Creator , who is over all, by all and in us all 5 for there is one Father, God^ from whence all, and we in him, one Lord Jefus Chrift by whom all,and we by him, one God holy Ghoft, into whom all and we into him; and in the exemplary world, 1 Divine ef- face, the fountain of all vermes & power, whofe name is expreffed with one moft fimple Letter 1. Gods And in the intel- lectual world there is 1. Supream Intelli- gence, the firft Creature, the Fountain of JLives , rhe fuul of the world : And in the Cf leltial woiid,theie is one King of Stars, Fountain of Life , the Sun : And in the Elemental world , there is 1 . Subjeft and inftriiment of all vertires, natural , and fupernatural, and that is, Ihe Thilofophers Etone •„ And in the leffer world, there is u
firft
Ll B . i . The Holy Guide. 1 9
firft living, and laft dying, and that is the hearty And in the infernal world, there is one Prince of Rebellion of Angels , and darknefs , and that is Lucifer. By this number and Letters of the Hebrews , it is faid that Mofes (hewed fo many figns in Egypt This number fignifies England y and the King thereof.
12. They fay if at 1. of the clock un- der a fortunate Horofcope you caft One, and Agiel in a piece of Gold , Agiel the angel that rules that number will imme- diately come, and personally attend you and, fulfill your defires ; by this number i flato was born, and the number ^. edu- cated him, this Number Telefmatically engraven in Gold wilMafily make you underftand the firft book > viz, happinefs and its effefts.
CHAP.
ao The Holy Guide. Ll B.2.
CHAP. IV.
This Slumber unites 5 Arts and Stature.
t) 2, 5 5 4. IhatVniverfa! Matter is the fe- conddayes Creation, 5*6,7,8. faUymadc good by the Names and Propertie of the Number two s 9, 10, 11. its vertues.
x. T Tow fitly again doth the Number X"l 2. agree with the nature of the work of this day , which is the Creation of Corporeal Matter,and thcPythagoreans call the number 2. «** matter, and Sim- flicius fpeaking of the Pythagoreans, EWoras IviAhTlufQ'zteyWf »* o$ify? fore? clvkata-
*J.fa $ TifCtTOJ/, Mo /4 T^ UAW
o>Ktf ^cT/at/p^w? et/Tietj/. fhey might well ( fayes he ) call 1 . Form, as defining and terminating to certain fhape and proper- ty what ever it takes hold of, and 2. they might wcl 1 call Matter , it being undeter- minate, and the caufe of bignefs and di- fivibility, and they have very copioufly heaped upon the number 2. fuch appel- lations as are moft proper to Corporeal
matter.
Lib. 2. The Holy Guide. 11
matter. As y Avxw*-7"®'* ^w&fb™* ©"> unfigured, undeterminated , unlimited, for inch is matter it felf till form take hold of it. It is called alfo Ken from the fluidity of the matter, 'Asei* , '^ree/a, becaufe it affords fubftance to the Hea- vens and Stars ; NsT^©-, 'Hif (i e J contention , rate, and death , for thefe are the conlequences of the foules being joyned with Corporeal matter. Kivi tion, and Diviiion, which are properties plainly appertaining to bodies j they call the number 2. alfo the \mK»ifj€vov} the fubjecl: that endures and undergoes all the charges and altera- tions the A&ive formes put upon it ; wherefore itisplain the Vytbagoream un- derftood Corporeal matter by the num- ber 2. which no man can denybut that it is a \ery fit Symbol e of divifion that eminent property of matter.
2. But I might caft in a further reafon of thecD'jQTi? being Created thefeebnd day : for the Celeftial matter does con- fift of two plainly diftinguifhable parts, viz. The firft Element and the fecond,or the Materia fubtiliffima^nd the round par- ticles, as I faid before.
3. And 2 is called number of Science and Memory, and of Light, and the num-
• ber
32 The Holy Guide- LiB.2«
ber of Man, who is called another world* and the lefler world; it is alfo called the number of Charity and mutual Love, of Marriage StSociety: The firft number is of 2 becaufe it is the firft multitude, it can be meafured by no number befides unices a- lone, the common meafure of all numbers. H is compounded, but more properly not compounded, the number 3 is called the number uncompounded.
4. But the number 2 is the firft branch of VniteSy and the firft procreation: Hence it is called Generation^and Juno and an imaginable corporation, the proofe of the firft motion, the firft form of parity, the number of the firft equality, extremi ty, anddiftance betwixt, and therefore the peculiar equity , and the proper Art thereof, becaufe it conftfts of 2 equally poyfed; it is a number of Conjun&ion and profit of encreafe, as it is faid by the Lord, Two (ball be One flejh, and Solomon faith, It is better that two be together then one; for they have a benefit by their mutual fociety; if one (hall fall he (hall be fuppor ted by the other h Woe to him that is alone , becaufe when he falls he hath not another to help him. hnd if two fleep together they (hall warme one the other ; how (hall one be hot alone? and if any pre vaile againft him, two refift him.
5. And
\i
LiB-2 . The Holy Guide. a 3
S.And it is called a number of Wed* locK, and Sex-, for there are two Sexes, M*- fcnline and feminine^ and two Doves bring forth two Eggs 5 out of the firft of which is hatched the Male, out of the fecondthe Female^ is called middle,that is capable, that is good and bad partaking* and be- ginnings of Divifion of multitude and de- ftru&ion, and fignifies Matter *, 2 isalfo fometimes the number of difcord and confufion, of misfortune and unclean- neffe, whence VJerom and Jovianut faith, that therefore it was not fpokcn in the p- condday of the Creation, and Gddfaid, that it was good0 becaufe the number 2 is e- vil.
6.Hence alfo it was3that God command- ed all unclean Animals (hould go into the Ark by Couples, becaufe, aslfaid, the number 2 is a number of uncleannefs3and is moft unhappy in theirCo«jar^tio«and in- vocations of Spirits and Souls of the dead, e- fpecially any of thofe that are under the Angels deputed to Saturn or Mars9 for thefe 2 are accounted by Geomancers and Afirologers unfortunate. It is alfo reported that the number 2 doth caufe apparitions e) : fiery Ghofts and fearful! Goblins^ and bring mifchiefsof evil Spirits to them that tra- vel by night s Pythagoras faith the unity is God and a good intellect and that Dua- lity
3 4. The Holy Guide. LlB . l „
lity isa Devil, and an evil intellect, in which is a Material multitude; wherefore the Pythagoreans fay, that ^ is not a num- ber, but a certaine confufion of Unites ; and Eufebius fayes, that the Pythagoreans called Unity Apollo, and 2 ftrife and bold- nefTe.
7. And 3 Juftice, which 13 the higheft perfection, and is not without many My- fteries. Hence there were two Tables of the Law in Sinai, two Cherubim looking to the Propitiatory, in Mofes, two Olives dropping Oy le, in Zachariah, two natures in Ghrift, Divine and Humane: Hence Mofes faw two appearances of God, viz, his face and back parts.
8. By the number 2 alfo they fay, if it be engraven in Copper, it will bring to you a Genius that is good for to procure the love tf women, fometimes print it in Lapis La- z>ulufy and fometimes in Virgin Wax, and write the names of the man &: woman in Virgin Parchment ; to which appears a na- fydmaid having a lookjng-glafle in her hand, and a chain tied about her nec\, and nigh her a band font young man, holding her with his left band by the chain, and with his right hand he wil be playing with her hair,andfmilingon her9 and thefe are fent by one of thofe Angels of the number.
p.Aifo 2 Teftamcnts, 2 Commands of
love
LiB.2. The Holy Guide 2%
Jove, 2 firft dignities, 2 firft people^ kinds of Spirits, good and bad, 2 intelleftuall Creatures^w^/gf/ and Soul,% great Lights, aSolftitia, 2 Equino&ials, 2 Poles, 2 Ele- ments, producing a living Soul,v/z. Earth and Water. Ey this number 2 it is faid Elijah called down fire from Heaven upon his enemies. And the name of God in the Ex- emplary world isexprefs'd with two Let- ters, n1 Jah Vm Ell. And there are two in- telligible fubftanees in the intellectual world,i/ij&.anAngel,and the Soul;and two Lights in the Ceieftial world,the Sun,and the Moon ; and two principal feats of the Soul in the lefler world. *>i£.theHeart,and the Brain; and there are two chief of the Devils in the infernall world, viz. Beemotb zndLeviathoHyMo two things Chhft threa- tens to the damned, viz. Weeding and gnu* (hing of teeth.
10. The number 2 is faid to fignifiea : thing loft, and here they enquire whether
a man mall be rich or poor.
11. This number is commonly made upon Brafs, that which is red or Copper* at the houre of 2, and Jejajelis the Angci that rules it,and 325. by that number was this book made.
Chap,
26
The Holy Guide. LlB. 1 (
CHAP. V.
The Slumber of Long Life.
The Nature of theThird daye's worl^ i.fet by the Number 3. That the ntofi learned dot agree that the Creation was perfected at vnce y The Notation of WD jlrangefy a- gnedwith the Notorious conclufiom of thi Temple of Wifdom of the fignificatim oj the Number 3 :
1. IN this third day was the waters com- I manded into one place , the Eartf adorned with all manner of pIants,Para- dife and all the pleafure and plerity of itj created) wherein the Serpent beguih Eve* &c. What can therefore be mor likely then that the Pythagoreans ufethei] Numbers as certain remembrancers o\ the particular paflages of this Hiftory of the Creation > when as they call theii Number 3. tvltuv & $&\a Triton and Lord of the Sea, which is in refe- rence to Gods commanding the water in- to!
LiB.2. The Holy Guide. 37 /j*
»to one place, and making thereof a Sea, Ithey call alio the Ternary, Kifaf apctA.£t*? Eg-iffo?, the former intimates the plenty ofParadife, the latter relates to the Ser- pent there > but now betides thi$,we (hall Ifindethe Ternary very fignificant of the |natureof this dayes work 5 for firft, the jjearth confiits of the 3 Elements in my iBook, entituled. The Temple of Vifdome : i^for the truth of that Book will force it Jfelfiii here whether 1 will or no: ) And f ndeed I had no thoughts of this, when I : vrit that} and then again, there are three ' jrand parts of this third Element necef- Tiry to make an Earth habitable, the dry ]t and, the Sea, (whence are Springs and Ri- lw) and the Aire: And Iaftly, there are avegitables, which is the main work of ihis day, three eminent Properties,accor- ^flingto my Goufin JrLeydons Philofophy, ™\i'z . Nutrition, Accretion, Generation; and ^Ifo if you confider their duration, there J « three Cardinal points of \t,Ortus,Arme, %mt«fj you may call in alfo that Mine* [tkls, as the Arabians call them, which be- long to this day as well as Plants, that 0 oth Plants and they, and in general all ®\'$rreftial bodies have the three Ghymical ei[ Rnciples in thcm^ Sal, Sulphur and Mer« •■) iry.
;lc': 2. As the matter of the UniVerfe came F out
^8 The Holy Guide. Lib. 2.
but in the fecond day, fo the conttirinj of this Matter into Suns and Flanets i contained in this fourth day : The JEartl her felf not excepted, though it is faid (h was made in the firft day, and as (he is th nurfe of Plants, faid to be uncovered i> the third, yet as (he is a receptacle c Light, and fliines with borrowed rayc like the Moon and other Plants, (he ma well be referred to the fourth days Cres tion.
3. Nor will this at all feem bold har(h,if we confider that the learned ha\ already agreed, that all the whole Cre; tion was made at once As for exampl the moft rationallof all the Jewijh D ftors, R. MofesEgyptius, Philo Jndeus, Abn ham Judeus, frocopimy Gareus^ Cardinal C jetane, Saint Auguflin* and the Schooles 1 RilUl and Santa? ; fo that leifurely ord of dayes is thus quite taken away,& all t fcruple that may arife from that Hyfot
a*.
4. Wherefore t fay the number 3 isan ii compounded number, a holy number number of perfection, a moft powerfi number; for there are three perfons God, there are three Theological vertu, in Religion : hence it is that this numb conduceth to the ceremonies of God at Religion, that by the fblemnity of whi
praye
Ll B. 2. The Holy Guide. 29
prayers and facrirlces are thrice repeated^ and the Pythagoreans ufe it in their fan&i- fications and purifications , and it is mod fie in bindings or ligations.
5 . And in Johanna de Spagnet it was the cuftome in every Medicine to fpit with three deprecations, and hence to be cu- n red. The number of 3 i? perfected with 3 argumentations, long, broad and deep> :if beyond which there is no progreflion of demenfion whence the firfi number is (Called fquare. Hence it is faid, that to be a body that hath 3 meafures, and to a Tquare number nothing can be added; wherefore Cardanus in the beginning of his ^'fpeech concerning Heaven, calls it as it ri were a Law, according to which all things are difpofed ; For Corporall and Spiritual things coniift of three things, viz. begin- ning, middle and end, by three the world lis perfe&ed Hemarmene, neceility and * ■ order, (i.e. ) concurrence of caufes, which many call fate,and the execution of them ifi to the fruit or encreafe, arid a due diitri- ) bution of the increafe; the whole meafure 'L of time is concluded in 3, viz, paft, pre- fent and to come : All magnitude is con- tinued in 5. Line, Superficies and body : every dayconfifts of 3 intervalls, lengthy 'bredth, thicknefs : Harmoniou* Muiick contains 3 confentsiii timea Viapafon9He- F a " motion?
3o 'The Holy Guide. LlB. t
wiolion, Viatejfaron : there are alfo 3 kinds of Souls, vegetative^fenfitive^ and intelleUu- all. And God orders the world by num- ber, weight,and meafure-, as the number 3 is deputed to the Ideal forms thereof, as the number 2 is to the creating matter, and unity to God the maker of it : Rofie Crucians doe conftitute 3 Princes of the \\'oi\c\,Oxomafis^[ilris^Axamcis, (i.e.JGod, the Mind, and the Spirit ; by the 3 fquare or folid tlie 3 number of 9 of things produced are diihibuted, viz. of the fuperceleftial in nine , orders of Intel- ligences j ofCeleftial into 9 Orbs; ofinfe riour into 9 kindes of generable and cor- ruptible things : Laftly, in this- ternalf, Orbe, viz. 27. all mufical proportions are included, as Pinto and Vroclus doe at large difcourfe.
6. And the number of 3 hath in it a Harmony of 5, the grace of the firft voice, alfo intelligencie; there are 3 Hierarchies of Angelical Sprits ; there are 3 powers o! intellectual Creatures, memory, mind* and will: there are three orders of th blefled, viz. ofNiartyrs^Confefiors and Inno- cents: thereare three quaternians of Ce leftial figneSiViz.fixt) movable and common. and alfoofHoufes,*'^. Angels, Succedents, Cadents. Thereare alfo 3 faces and head! in every figne, and 3 Lords of each tripli-
city*
L I B . 2 . The Holy Guide.
city, there are 3 fortunes amongft the Planets, 3 graces amongft the GoddefTes, 3 Ladies of deftiny amongft the infernal crew,3 Judges, 3 Furies, 3 headed Cerbe- ra,you read alfo of three double Hecats.
7. Three monethsof the Virgin Diana^ three perfons in the fuperfubftantiall Divinity, three times, of Nature, Law and Grace ; three Theological Vertues, faitby Hope and Charity ; Jonas was three dayes in the Whales belly, and 3 dayes was Cbrift in the grave.
8. In the Original world there are three Perfons in the Trinity, viz. The Father, the Son, the Son, the Holy Ghoft; and there are three Hierarchies of Angels in the Intelleftual world , viz Supreme, Middle, and Loweft ; and three degrees of the bleffed. Innocents, Martyrs, Gon- feQors. And there are three degrees of Elements, viz. Simple, Compound, thrice
■Compounded ; in the leffer world there are three parts anfwering the threefold
\[ world, viz. the head, in which the intel- lect growes anfwering to the intellectual world, the breaft where is the heart fhe feat of life, anfwering to the Celeftial world; the belly, where the generation is,
" and the genital members anfwering the
Elemental world; and in the infernal
world there are three Furies^iz, AleBo^
F 3 M*-
33 ihc Holy Guide. Lib. 2.
JMtagtra, lefchone^ three infernal Jud- ges, Minos , Aarm Jxhadamantus ; three de- grees of the DanmedjTFickecl, Apoftates^In^ pdels.
9. The Chaos it felf in every firft Analjfis is alfo three- fold, the Saphireof the Chaos. is likewife three fold. And here is fix parts, which is the Pythagoreal Senarius^ or Hu- merus Conjugii : In thefe fix the influx of the Metaphyficks, called unity, is fole ?Vlonarch,and makes up the feventh num- ber, or Sabbath, in which atlaftby the aiiiftance of God the 'body (hall reft ; a° game, every one of thefe parts is two- fold, and thefe Duplicities are contra- rieties. Here you have twelve, fixand fix in a defperate diviiion, and the unity of -peace amongft them : thefe Duplicities confift of contrary Natures 5 one part is good, one bad, one corrupt, one incor- rupt ; one rational, one irrational; thefe bad, corrupt, irrational feeds, are the Tares and Sequels of the Curfe. This is s. he Ho[y. Guide.
10. Septem partibus9 faith Zoroatfes, infunt duo "Tern aria-^ & in Medio flat unum Vuode~ cimjinnt in Bello, Tres Amiciy "Ires Inimici ; Jres viri vivificant. Ires etiam occidunt, & Deus Rex fidelii ex fua. Santlitatu Atrio dd' mnatur omnibus^ uftas fufer Jres^ & Jresffa
Lib. 2. The Holy Guide. 33
ferfeptent, &feptem fuper T>uodecimy & funt wines Stipatiy Alius cum Alio.
1 1 . By this number 3 in a Telefme o£Tin fophicly carried Vhity to Azotus.
1 2. The number 3 engraven in Quick- filver fixed according to Art, will bring to you an Angel in the form of a hand- fome young man bearded, having in his left hand a rod &a Serpent about it, and in his right fometimes he holds a Dart; and he they fay conferreth knowledge, e- loquence , diligence in merchandizing and gain by Sea ■> this maketh a man for- tunate in gaming,and to win. This num- ber thus engraven,makes menunderftand the way to Long Life.
CHAP.
34 The Holy Guide. LiB.l,
CHAP. VI.
The 3\{jtrnher of Sta- ture and Health.
i. Of the figmficathn of the Number 4. ? * 3 3 45 5- how the Corporeal world was univerfally eretted into form and Motion on the fourth day, 6. is wo (I notably confirmed ly the Title $ and froferty of the Num- ber 4. 758. The Infallible Roiie Cru- cian or Pythagorick Oath , 9, wherein tbeyfaore, ic5n. by him that taught them the Myjlery of the Tetradn. 1 2. that the Tztrafiuwas a Symbole of the whole Art, that lay coached in Numbers and Letters: 135 14. I he myfteryof the Number 4.
1. *TpHe Earth, as oneof the Primary X Planets, was cr£ated the fourth day , and I tranflate D D^nn primary Planets , primary becaufe of n Emphati- cally, and Planets becaufe the very Nota- tion of their name implies their Nature, foODO is plainly from *»D Vfiio9 or burn- ing> and 33 extinction, Nouns made from n^D8d nnn as in and Dtf from PPH and DD^, according to unexceptionable Ana- logy. AndtheEarth, as alfo the reft of
the
Lie. 2 . the Holy Guide* 3 $
the Planets,their Nature is fuch,as if they had been once burning and mining Suns; but their light and heat being extinguifh- ed, they afterwards became Opacedpla- netsjthis conclusion feems here plainly to be contained in the Rofie Crucians and Mo- ps , but is at large demon ftrated in my New method of Rofie Crucian Phyfick^,
2. Nor is this Notation cf 33 vj ener- vated by Alledging that the word is or- dinarily ufed to fignifie the fixed Stars, as well as the Planets;for I do not deny, but that iu a Vulgar Notion it may be compe- tible to them alfo. For the fixed Stars according to the imagination of the rude people, may be faid to be lighted up, and extinguifhed, fo often as they appear and difappearifor they meaiure all by obvious fenfe and fancy, and may well look up n them as fo many Candles, fetup by Di- vine Providence in the night, but by day frugally put out for wafting : and I re- jnember iheodidadus in his ni{i vfovoicts , has fo glibly lwallowed down the Notion, that he ufes it as a fpecial Argument of Providence,that they can burn thus with their heads downwards, and not prefent- ly fwcll out and be extinguifhed , as our ordinary Candles are ; wherefore the word 33^3 may very weltfce attributed to. all the Stars, as well fixed as Planets, but
to
§6 The Holy Guide. LlB.2.
to the fixed only upon vulgar feeming grounds 5 to the Planets upon true and Natural ; and we may be fure that is that which Engenius TheodidaUm , The Kofie Crucian would aim at , and lay ftrefle up- on, in the Book M. Wherefore in brief n Emphatical in i — mmm contains a double Emphafis, intimating thofe true DU3D or Planets,and then the moil emi- nent amongft thofe truly fo learned. Nor is it at all ftrange, that fo abftrufe conclu- sions of Philofophy mould be lodged in this Numeral and Literal Texts for as 1 havcelfewhere intimated , Mofes has been aforehand with Kofie Crucians , the ancient Tatriarbj having had will , and by reafon of their long lives, leifure enough to in- vent as curious and fubtle Theorems in Phi-» lofophy 3 as ever any of their pofterity could hit upon, befides what they might have had by tradition from Adam : And if we find the Earth a Vianet , it muft be ac- knowledged forthwith that it runs about the Sun,which is pure Kofie Crucian^ and a £hrewd prefumption that they were taught that myftery by Mofes: but that the Earth is a Planet3beiides the Notation we have already iniifted upon, the neceffi- ty of being created in this fourth day ambngft the other Planets, is a further Argumentj for there is no mention of its
Ceeation
LlB. 2. The Holy Guide. 73
Creation in any day alfe , according to. this Holy Guide.
The Hebrew is jnan *7}7, And I have made bold to interpret it, not of this one individual Earth , but of the whole Spe- cies : and therefore I render it the world at large, as tTliSn, is not an individual man, but mankind in general.
3. This fourth dayes Creation is the contrivance of Matter into Suns and Pla- net s, or into £uns, Moons aud Earths; for the iEtherial Vortices were then fet a go- ing, and the Corporeal world had got in- to a ufeful Odder and (hape. And the or- dering and framing of the Corporeal world, may very well be faid to be tranf- a&ed into the Number 4. four being the firftbody in Numbers, and therefore pre- ferred before all the vertues, and the foundation and root of all Numbers is four h whence alfo all foundations^ well in Artificial things as Natural and Di- vine, are four fquare, as I (hall (hew you; and it fignifies folidity , which alfo is de- monftrated by a four fquare figure, and in a Equilateral pyramid, which figure alfo is a right Symbole of Light , the rayes entring the eye in a pyramidal form, and Lights now are fet up in all the vaft Regi- on of the iEtherial Matter which is hea- ven. The Pythagoreans alfo call this
Number
58 The Holy Guide. L1B.2,
Number cap* & KaV/xo? , body and the world , intimating the Creation of the Corporeal world therein, and further fig- nifying in what excellent proportion and harmony the world was made. See Cor- nelius Agripptt.
4.They call this Number ^Armonia and Vivien, & BitH%cto-/x3{f iviy&iejLov- Harmony^ Vrmid) and theftirrerup of Divine fury and extane,infinuating that all things are fo fweetly and fittingly ordered in the world , that the feveral Motions thereof are as a comely Dame,or rav idling Mudck, are able to carry away a concemplative Soul into Rapture and extalie upon a clearer view 5 and attentive animadverii- on of the order and Oeconomy of the Uaiverfe 5 and the Rofie Crucians in the head of a Catalogue of the mod famous Law-givers, do much Pythagorize,in the expreflion of Mofes \ they fay that this Number 4. concerns the molt perfect pro- portions in Mufical Symphonies •, viz. Viatejptron, Dictpent^ Diapafon, and T>if- diapafon, rnt /u$f) y£p Tftrosi &c. For the proportion of Via- teJJ'aron is as four to three, ofViapente as three to two3of Diapafon as two to one, or four to two, of Difdiapafon as four to one. ]. might caft in alfo the confideration of Chat Divine Ncmefis which God hath
placed
LiB-2. The Holy Guide. 39
placed in the frame and Nature of the univerfal Creation3asheisa drftributer to every one according to his works , from whence himfelf is alfo called Nemefu by Plato, £n>V/nk ixctra fi&vzwaw • Eecaufehe everywhere diftributes what is due to everyone ; this is in ordinary Language, Jufticc j and both Pbilo and Plotimts out of the Pythagoreans , affirm that the Number four is a Symbole of juftice, all which makes towards what I drive at, that the whole Creation is concerned in this Number four , which is called the fourth day. And for further Eviction we may yetadd, thatasall Numbers are contain- ed in four vertually, (Eyall Numbers is meant ten,for when we come to ten,we go back again ) fo the root and foundation of all the Corporeal Creation is laid in this fourth days work3wherein Suns,Eartb9 and Moons, and the ever whirling Vorti- ces ; for as Pbilo obfasz^Pythagorean like, ten (which they call alfo Ko^c*, v&ros> .& cwrfcM/flt, the World, Heaven, and all perfettnefs) is made by the fcattering of the parts of four thus, one, two, three, four; put tY efe together now and they are ten. Tldj?7itei&, to tav, the Univerfejthis was fuch a fecret amongft Pythagoras his Difcipies, that it was a folemn Oath with them , to fwear by him, that delivered to
them
4
them the myftery of the Tetra&iscTetrad or Number four.
J with pure mind by ttf Number four do fmar That's holy > and the fountain of nature Eternal, parent of the minde, &c,
5. Thus they fwore by Pythagoras, as is conceived, who taught them this Myfteri- ous Tradition , had it not (think you ) been a right worffripful rriyftery,and wor- thy of the folemnity of Religion and of an Oath , to underitand that one, two, three, four, make ten, and that ten is all which rude mankind told firft upon their lingers, and Arithmeticians difcoveritby calling them Digits at this very day.
There is no likelihood that fo wife a man as Pythagoras was, fhould lay any ftrerTe upon tech trifles, or that his Scho- lars mould be fuch fools as to be taken with them 5 but it is well known, that the Pythagoreans held the motion of the Earth about the Sun, which is plainly implyed, according to the Holy Guide of this fourth dayes work. So much of hisfecrets get out tocommon knowledge andfameasl conceived, that the choiceft and moftpre- tious treasure of knowledge being laid open in the K. C. Infallible Guide of the fourth day; from thence it was that fd much folemnity and Religion was put
upoi!
upon that Number , which he called his letraUti, which feems to have been of two kinds , the one the (ingle number of four, the other thirty fix made of the four firft Mafculine numbers. And the four firft feminine, viz. i, 3,5, 7. and 2,4,6,8. wherein you fee that \ the former and more fimple letraftU is ftill included and made ufe of 5 for four here takes place again in the alignment of the Mafculine and feminine numbers 5 whence I further conceive, that under the number of this more complex Tetra9,which conteins al- io the other in it , he taught his Difciples the Myftery of the Creation, opening to them the nature of all things, as well Spi- rituals Corporeal, *Oyd§ d'pTtos & c&ew^d* to t\ai rix.lv %%$ % Tctd-iiTiKw, 0 cTe weetTJos to arfxiitov *} dnctQls j£ fidLTiwv A;o 0 (Afi ao? 'ovopeL^i tcu 0 dfeLu j as Tlato writes, for even number carries along with it divifi- bility , but an odd number indivifibility, impa(fibility,and -activity, wherefore that is called Fxminine, this Mafculine.
6. Wherefore the putting together of the four fiift Mafculine numbers to the four firft feminine , is the joyning of the Atiive and Fa$ve principles together.* matching the parts of tht matter, with congruous forms from the woi Id of Life, fo that I conceive the %etraftis was a Sym-
bole
42 The Holy Guide. LlB.2*
bole of the whole Syfteme of Pythagora Philoiophy: which is the very t&mzmth the Mofakal or Rofie Crucian Infallible Axio* tnata ;. and the root of this TetrattU is fix, which fignifies the fix dayes work.
7. And Fowle and Fifti were made by the number four 3 for there is affinity be* twixt them 3 becaufe Fowle frequent the water in their kind , and the Elements themfelves of Air and water are very like one another 3 befides, the fins of fifties and wings of Birds, the Feathers of the one^aud Scales of the other are very A- ndogical 5 they are both alfo deftitute of Vreters, Dugs and Milk., and are Oviparous^ further their Motions are mainly alike. The Fifties as it were flying in the water, and the Fowls fwimming in the Air, ac* cording to that of the Poet concerning Vddalus , when he had made himfelf
Infultum pr iter gelidai enavit ad ArUos*
Caft in this alfo, that as fome Fowls dive and fwim under water,fo fome Fifties flie above the water in the air for a consi- derable fpace, till their Fins begin to be fomething ftiffe and dry.
8. The number four is the firft four fquare plain, which confifts of two pro-
portionr,
Lib. 2. The Holy Guide. 49
portions ,w hereof the fir ft is of one to two, and of two to one , the later of two to four, and it proceeds by a double procef- fion and proportion, viz, of one to one5 and of two to two , beginning at one and ending at four, which proportions differ in this,that according to Arithmetic^ they are unequal to one the other, but accord- ing to Geometry are equal; therefore a four fquare is afcnbed to God the Father, and alfo contains the myftery of the whole Trinity . for by its fingle propor- tion, viz by the firft of one to one, the unity of the paternal fubftance is fignifi- ed, from which proceeds one Son equal to him 5 by the next expreffion alfo fimple^ viz. of two to two, is fignified by the fe- cond expreffion the Holj/Ghoft from both? that the Son be equal to the Father by the firft expreffion : and the Holy Ghoft be equal to both , by the fecond expreffi- on.
Hence the fuper-excellent , and great name of the Divine Trinity of God is written with four letters, viz. Jod^He^nd VauyHei where it is the afp nation, Ffofig- niftes the proceeding of the Spirit from both': for He being duplicated termi- nates both Syllables and the whole name3 but is pronounced Jeova&s fome will have it , whence that Jovti of the Heathen 4 Q whicfe
44 The Hoi/ Guide. L l B-2
which the Ancients did picture U with four ears , whence the number four is the Fountain and Head of the whole Divini- ty , and the Pythagoreans call it the perpe- tual Fountain nature ; for there are four degrees in nature, viz. to be, to live, to be ienlible,to understand, there are four mo- tions in nature, viz. Afcendant, Defen- dant, gcing Forward, Circular.
9. There are four Angles in the Hea- ven, v/'z. Rifing, Middle, Falling of the Heaven, and the Borom of it 5 there are four Elements under Heaven, viz. Fire, Air, VVate r Earth;according to thefe there are four triplicities in Heaven. There are four lirft qualities under the Heaven, viz. cold, heat,drinefs, and moifture;for thefe are the four humours,blood, flegme,chol- Ier, melancholy ; trere are four parts of a year, Spring, Summer , Autumne^xnd Win* ter i aifo the wind is divided into Eattern, Weilem, Northsrn^ and Southerns there are alfo four Pavers of Paradife, viz Vyfon^ Gihon, UMekel^ and Perath] and fo many infernal s, viz. Vhlegeton^ Cocitw> Stjx9 Acheron.
ic. And d e number four makes up all knowledge-, firft it fills up every hmple progrefs of numbers with four terms, viz. with one,two,trme, and four,conftiruting the number ten-, it fils up every difference
of
LiB.3. ihe Hoi) Guide. 45
of numbers,the one even,and containing thefirft odd ink, it hath the grace of the fourth voyce, Alfo it contains the in- ftrument of four firings, and a Pythagore- an Diagram , whereby are found out firft of all Mufical tunes 5 and all Harmony of Mufick for double, treble, four times dou- ble,one and a half, one and a third part,a concord of all , a double concord of all, of five of four , and all ccnfonancy is li- mited within the bounds of the number four 5 It doth alfo contain the whole of Mathentaticksm four terms,i//«. point,line, . fuperficies , and profundity : it compre- hends all nature in four terms , viz. fub- ftance,quality, quantity, and motions alfo all natural Philofophy, in which are the feminary vertuesof nature, the Natural fpringing 3 the growing Form , and the Compofitum : Alfo Met aphy fields is compre- hended in four bounds, z/i&. being,eiTence, vertue^ and a ft ion 5 Moral Philofophy is comprehended with four vertues, viz. Prudence, ] uftice^Fortitude, Temperance. It hath alfo the power of Juflice for Times or Termes in the year at fFefttnin- /fcr-Hall j all manner of Cafes are Tried and Suits in Law , to the content of the people. Hence a fourfold Law of Pro- vidence from God 5 fatal from the foul of the world, of Nature from Heaven , of G 2 Prudence
46 the Holy Guide. LjB.2
Prudence from man -, Of this you may be better fatisfied in my Book entituled,Tfo? Idea of the Law, &c.
1 1 . There are alfo four Judiciary pow- ers in all things being, viz. the Intellect, Difcipline, Opinion and Senfe : It hath alfo great power in calling of Names, of Spirits and Angels,and in PredicYiGns,and in all Myfteries 5 hence the Rofie Crucians do fatifie the Number 4 with an Oath, as if it were the number that God had fixed on them, to coufirme their Faith^ as ap- 1 peares in thefe Verfes -,
©J y.£ Toy yiAiifiA 4VX* *£§ et^ovjet 7lT$a.K\av Tla t£etv 'O^ity vetw. i e. By him that did to us difclofe
The Tetrads Myflerie : Where Natures found that overflows. And hidden root doth lie.
Now there are four Gofpels received from 4. Evavge lifts throughout the wholei Church, the Hebrews received the chief name of God written with four Letters: Alfo the Egyptians, Arabians, Perfians, fAa- gitians, PAahumetans, Grecians, Tufcans, La- tines, write the name of God with onely foure Letters, viz. thus, Thet , Alia, Sire. Orfi, Abdi, eio^ Efar, Veus. In the Origi- ns
Ll B. 2. The Holy Guide. 57
nal world, from whence the Law was re- ceived. The Name of God is written with four Letters. fnrP In the intellectual world whence the fatal Law was received, there are four Triplicities, or intelligible Hie- rarchies, Seraphim, Cherubim, Thrones-, Do* minations , Towers, Venues; Principalities, Archangels, Angels-, Innocents, Martyrs,Con- fejfirs : And there are four Angels, ruling over the four Corners of the world, viz. Micahel, Raphael, Gabriel, Vrieljour Rulers of the Elements, Seraph, Cherub, Tharfis, Ariel-, four cohfecrated Animal?, the Li on, the Eagle, Man, a Calf ; four Tripli- cities of the Tribes of lfrael; ~D an, After, Nephtalint'y Judah, Iflachar, Zabulun \ \Ma- naffeh, Benjamine, Ephraim; Reuben, Simeon, Gad-, four Triplicities of Apoftles, Mat- thias, Veter, Jacob the elder; Simon, Bar- tholomew, Matthew, John, Philip, James the younger ; Thaddeus, Andrew , Thomas ; four Evangelifts, Matthew, Mark^, Luke and John.
t2. The Celeftial Worldiscoaftituiedby the Law of Nature: four Triplicities of Signas, Aries, Leo, Sagittarius-, Gemini, Li- bra, Aquarius', Cancer, S cor pius,Pi fees-, Tau- rus, Virgo, Capricornus ; four Elementary -Scars and Planets, Mars and the Sun, Ju- piter and Venus, Saturn and Mercury, the fixed Stars and the Moon.
G 3 Four
48 The Holy Guide. LlB.2.
Four qualities of theCelcftial Elements, Light, DiaphanoufueflTe, Agility, Solidity, where Generation and Corruption is ac- cording to the Elemental Law \ there is Fire, Aire, Water and Earth ; and foure qualities, Heat, Moyfture, Cold,Drynefs 5 and four kinds of mix'd bodies. Animals, Plants, Metal?, Stone?-, four kinds of A- nimals, Walking, Flying, Swimming, Creeping j and four things anfwer the E- lemeuts in Plants, viz Seeds, Flowers, Leaves, Roots ; fo in Cecals, Gold, Iron, Copper and Tin, Quick filver, Lead and Silver; and in Scones there are four an- fwer the Elements, bright and burning, light and tranfpareant,clear and congea- led, heavy and dark.
1 3 . In the Law of Prudence, Man,there are four Elements, the Mind, the Spirit, the Soul, the Body; four powers of the Soul, the Intel left, Reafon, Phantafie , Senfe ; four Judiciary powers, Faith, Sci- ence, Opinion, Experience j four Moral Vertues, Juftice, Temperance, Prudence, Fortitude *, four Senfes relating to the E- lements, Sight, Hearing, Taft and Smell, Touch -j four Elements in the body. Spi- rit, Flefh, Humours, Bones s a four- fold Spirit, Animal, Vital, Generative, Natu- ral ; fourHumours,Choler,Blood,Flegm, Melancholy ; four manners of comple- xions,
L i B. 2. The Holy Guide. 49
xions, Violence, Nimbleneffe, Dulnefle, Slownefs.
By the Law of Punifhment in the Infer- nal World, there are four Princes of £pi« ritsthat rule the four evil Angels of the world, Oriem^aymon^Egin^ Amainon. This number caft in a Telefme of filver by Art, brings to you t he form of a Virgin, ador - ned with fine cloathes, with a Crown on her: This number giveth acutenefle of wit, and the love of men.
14. The number 4 they fay, Telefma- tically engraven in filver with the name of the Angel of the day and hour, and the parties name, and the name of his Genius^ according to the Letters in the Fi- gure of the world, all gathered together, will produce thefociety of an Angel, who appears like a man fitting in a chaire, hol- ding a balance in his hand; and they bur- ned Nutmegs and Frankinfence before him; and he made the number fortu- nate and happy to the bearer by Merchan- dizing : this number according to Art en- graven, makes a man healthful in, a!) Contreys.
CHAP.
50 The Holy Guide. Lib. a
CHAP. VII.
T^e-j Slumber of Tomh,
i. Of the Signification of the Number 5» 2. And what Angels may be c ailed by it 5 3. And how they may affear.
1. 'TpHe Number 5 is of nofmall force ; JL for it confifts of the iftrft even, and the firft odde, as of a female and male; for an odde number is the male , and the even the female; Rofie Crucians call that the Father, and this the Mother : Therefore the number 5 is of no fmall perfection , or vertue , which proceeds from the Mixtion of thefe numbers; it is alfo the jure middle of the univerfal num- ber, viz, 10. for if you divide the number 10. there will be 9 and one, or 8 and ?, or 7 and 3, or 6 and 4. and every collection makes the number 10. and the exact mid- dle isalvvayes the number diftant ; and therefore it is a number of Mirth and good fellowfhip; it is called by the Pythagoreans the number of Wedlock, as alfo of Juftice, becaufe it divides the
number
LiB.2. The Holy Guide. 51
number 10 even* there is alfo in it an emblem of Generation *, as an Eagle ingendringwith an Eagle brings forth an Eagle; and a Dolphin engendring with a Dolphin, &c. wherefore the Pythagoreans this number Cytherea, that is Venus ^ and r*V°,*5 Marriages and in Birds it is evi- dent that they chufe their Mates : That the Image of God confifts in this, rather then in the dominion over the Creature, i take to be the right fenfe, and more Phi- lofophical, the other move Political.
It is a wonder, fayes Grotius3 to fee how the explication of the Pvabbins upon this Fra: and thofe paflages in Flato\ Sym.po- Hon agree one with another j whith, not- withftanding whatfoever proceeded, I make no queltion, fayes he, but they are falfe and vain; and I mult confeffel am fully of the fame opinion: but this itrange agreement Ariftof banes his Narration, in the forenamed >ympoftony and the Com- ments of the Rabbins, upon the Rofie. Cru- cian M. is no fmall argument that Plato had fome knowledge of Mofes^ which may well adde the greater authority and cre- dit to this our Holy Guide 5 but it was the wifdome of Plato to owne the Holy Guide himfelfe ; by fuch unwarranta- ble Fancies as might rife from the Num- bers and the Text, to caft upon fuch a
5 2 The Holy Guide. L | B.2 .
ridiculous fhallow Companion as Arifto- fkanesy it was good enough for him to ut- ter in that club of wits, that Philofophick Sympofion otPUto.
2. and there be five fenfes in Man,Sight Hearing, Smelling, FeelingiTafting, five powers in the Soul, vegetative, fenfitive, concupifcible,irafcible,rational: 5 fingers on the hand, ^e wandring Planets in the Heavens, according to which there are five- fold terms in every fign ; in Elements there are five kinds of mixt bodies, viz. Stones, Metals, Plants, Plant-animals,and fomany kinds of Animals, as men, four- footed beads, creeping, fwinniin~,flying. And there are five kindes, by which all things are made of God, viz. Effence, the fame, another, fenfe, motion ; the Swal- low brings forth but five young, which (he feeds with equity, beginning with the cldei^ andfo the reft according to their age : alfo this number hath great power in Expiations j for in holy Geomancy and'TV- lefmatical Figures, it drives away Devils, in natural things it expels poyfon; it is cal- led the number of fortunateneffe and fa- vour s and it is the feal of the Holy Gboft, and a bond that binds all things, and the number God loves; it is the number of the Croft) yea eminent with the principal wounds of Chrift, whereof he vouchfafed
to
LiB. 2. ihe Holy Guide. 53
to keep the Scars in his glorified body.
The Philofophers did dedicate it as fa- cred to Mercury^ ft eeming the vertue of it to be much more excellent then the number four,by how much a living thing is more excellent then a thing without life ; for this five in a Figure of Geommcyy ftfoah found favour with God , and was preferved in the Flood of waters that overflowed Palajlma , Jfamia, and the Country of the Eaft.
3. In the vertue of this Number, Abra- ham being an hundred years old , begat a Son of Sarah, being ninety years old,and a barren woman , and paft child-bearing, and grew up to be a great people. Hence in time of grace,the name of DivineOm- nipotency is called upon with five Letters ; for in time of Nature the Name of God was called upon with th ee Letters : In the time of the Law the ineffable Name of God was exprefTed with four Letters. And in the exemplary world. The Name of God isexpreft with five Letters, Eloim-, and the name of Chriji with five Letters, lhefu : In the intellectual world there are five intelligible fubftances, viz Spirits of the firft Hierarchy called Gods , or the Sons of God: Spirits of thefecond Hie- rarchy3called Intelligences; Spirits of the third Hierarchy, called Angels , or MefTen-
54 Tfo holy Guide. L ■
gers, which arefent, fouls of Celeftial bo dies, Heroes or bleffed Souls : In the Cele ftial world, there are five wandring Stars Lords of the Terms, Saturn, J upiter,Mars\ VenuS) Mercury, There are in the Elemen tary world five kinds of corruptible things, Water, Air, Fire, Earth, a mixed body, and five kinds of mixt bbdies. Ani- mal, Plant, Metal, Stone, Plane Animal And in the Infernal world there are five Corporeal Torments, deadly bitternefs. horrible howling, terrible darknefs, un- quenchable heat, and piercing (rink. The Number five engraven Telefmatically in Gold, with the Numbers of Letters o names,of Angels, Planets, and dayes, the) fay will bring to you a woman Crownec with the gefture of one dancing in a Chariot, drawn with four horfes ; and i flame of Lightning attends her : Thi number makes a man fortunate in Phy fick,Chymiftry,^ftrology,Geomancy,anc happy in fporting with women ; they fa) it maketh Ladies beautiful,and beloved o whom they pleafe,^.
CHAP
Lib. 2. The Holy Guide. 55
CHAP. VIII.
The~> [h[umber of Riches.
i. Of the Signification of the Number fix> 2. And why the whole Creation was com- prehended within it. 3. And how a Spirit carried away a Quaker. 4,5,6. Of the vertue of the Number .
1. -yHe Senarius or number fix. has a JL double reference, the one to this particular dayes work j the other to the whole Creation. For the particular dayes work,it is the Creation of fundry forts of Land Anima Is, divided into male and fe- male 5 and the number fix is made up of male and female ^ for two into three is fix; hence the Pythagoreans call this number r*V°f Matrimony, adding more., that they did it in reference to the Crea- tion of the world , fet down by Mofes : This number alfo in the fame fort that the number five, is a fit Emblem of Pro- creation ; for fix into fix makes thirty fix. Here is fomething alfo that refpetts man, particularly the choiceft refill t of 'this fix
dayes
56 The Holy Guide. LlB.2,
dayes labour . The number of the Bru- tifh Nature was five. But here is an unite fuperadded in man 5 reafon reaclieth out to the knowledge o f a God, and one ad- ded to five makes fix.
But now for the reference that fix bears to the whole Creation, that the Tytbagore- ansznd Rofie Crucians, did conceive it was fignificanttherecf, appears by the Titles they have given it,forthey call ic A/*?$?a>- cts vwtUi *£k[sq>v Ki and compleat effonnation of the Uni- ve rfe, the Anvil, an d the World. I fuppofe they call it the Anvil from that indefati- gable fhaping out of new forms and fi- gures upon the matter of the Univerfe,by the vertue of the active Principle that ever bufies it felf every where; but how thefenary fhouldEmblematixe the world, you (hall underftand thus; the world is it felf compleat , filled and perfected by its own paits',fbis the Senarius,which has no denominated part of a fix , three and two, viz one , two three, which put to- gether make fix;,a perfect number, is that which is equal to its parts -■> wherefore this number fets out the perfection of the world y and you knoiv that God in the clofcof all faw., that all that he made was very good h then again the world is ' Ahpvy a) eJfA®-AM^/".&.i?4rw/»/r:)thatis,it confifts of
an
LiB.2. iheHoly Cmde 57
an Aftivc and Paffive principle , the one brought down in o the other, from the world of Life} and the Senary is made by drawing of the firft Mafculine Number into the fir ft Feminine, for three into two is fix.
2. Thus youfee continuedly that the property of the number fets off the na- ture of the work of every day, according to thofe myfteries that the Pythagoreans haveobferved in them ; and befidesthis, that the numbers have ordinarily got names anfwerable to each dayes work, which as I have often intimated, is a very high probability, that the Rofie Crucians had an Infallible Guids , referring to Mofes his text \ fix is a number of perfeftion,be- caufe it is the moll perfect in nature , in the whole cotirfe of numbers, from one to ten, and it alone isfoperfeft, that in the Co) lccYionof its parts itrefults the fame, nothing wanting nor abounding 5 for if the parts thereof, viz the middle, the third and ninth part * which are three, two3one, be gathered together, they per- fectly fill up the whole body of fix.
Now this perfe&ion all the other num- bers wantihence by the Rofie Crucians it is faid to be altogether applyed to generati- on and marriage, and is called the bal- lance oftheworldjforthe world is made of
the
5 8 The Holy Guide. LlB. 2-
the number fix; neither doth it abound Or is defective; hence that i?, becaufe the world was finifhed by God the fixth day; for the fixth day God f aw all the things which he had made , and behold they were exceeding good , and the evening and morning were the fxt natural day%
Therefore the Heaven, and the Earth, and ail the Hoafts thereof were finifhed;it is alfo called the number of man, becaufe the fixt d?y man was Created; and it is alfo the number of our redemption; whence there is a great aftinitybetwixtthe number fix and the CrolTe, Labour and fervitude : hence it is in the Law com manded , that in fix dayes the work is tc be done,fix dayes Manna is to be gather- ed, fix years the ground was to be fowen arid that the Hebrew fervant mould fcrvi his matter lix years; fix dayes the Glor of the Lord appeared upon Mount Sinai covering it with a cloud;the Cherubim ha fix wings.
9. And there are fix Circles in the Fir nvament, Aitick,Antartick,two Tropicks Equinoctial and Eccliptick; fix Wanderin Planets, "h , 'U, cT, ? > S > r. runnin through the Latitude of the Zodiack on boih fides the Ecliptick; there are in fubftantial qualities in the Elements, viz iharpnefs, thinnefs, motion, and the con
trar
LiB.^ The Holy Guide. * 59
trary to the e,dulnefs,thick*efs,reftj there are lix differences of poliuon, upwards, downwards, before, behind, on the right fide, on the left fide . There are iix natu- ral offices, without which nothing can be, viz. Magnitude, Colour, Figure, interval, Standing,Viotion. Alfo a folid figure of a four fquare thing hath fix Superficies ^ there are fix Tones of all Harmony, viz. five Tones and two half Tones , which make one Tone,which is the fixt : and the Name of God in the exemplary world are written with fix Letters oni^ and ITDJ^i and fix orders of Angels or Me(- fengers in the intelligible world will not obey the call of Inferioiirs , becaufethey are notfent : and there are fix degrees of men in the leffer, the Intellect, Memory, Senfe, Motion,Life, EfTence. And fix De- vils in the infernal world, which are the ! Authors of all Calamity, Arteus^ Magriefi- j ( wflrmenus,LicW)Nicon, Mini$n. The ligns to diftinguifh, whether the spirit be good or evil, are the fame by which we diftm- guifh whether a man or a tree be good or evil:namely Actions and Fruitjand wick- ed men cannot converfe with Angels : As For Example, a Quaker or a Presbyterian contrived a number in >ilver , and could often converfe with an Angel, as they cal- led it, at Fill Fens Furnace in Lancajhir^ for H there
60 lhe Holy Grids. Lie. 2
there chey lived, although not fore God; thus they diflembled, as their wanner U', with God and the World, and freely and frequently courted this fami- liar Spirit. But there are lying Spirits; fa it hapnedthe 15. day of June, 1660. be- ingat dinner with his wife and four chil- dren t> there knocked one at the door, he thought not of his familiar Devil Ifup- pofe, but opened the door, at which en- tred a man in blac\ clothes, and after fa liga- tion, faid, hemuftgo with him ; at this the Quaker was afraid ; undone of his fons run out to call neighbbiirs 5 the reftcryed, and the woman alio; fo one of the chil* drenfaid, OJefus, mother this man has feet like a Cow ; and the woman calling her eyes upon him, bleffed her , and faid, fweet Husband forfake thefe fool ifh fan- cies of Quaking ; Immediately at the word Went out of her mouth, for all his firiving, thii Monfter carried him away, and top of the houfe alfoy to the aslonijhment of all their neighbours^ who by this time were come to fave the man, but he was gone before, and never heard of after.
4. This may forewarn ungodly Saints the medling with the Sacred things writ- ten in this Book; for the Devil may appear to you like an Angel of Light 5 wherefore you are commanded in Scripture to judge
©f
j
liB. 2. The tiol) Guide. 6 1
cf the Spirits by their Do&rine, and not of the Do&rine by the Spirits $ for mira^ cles, our Saviour hath forbidden us to rule our faith by them, Mat. 24. 24. and Saint Fdul faith, Gidat.%. Though an Angel from Heaven preach to you otherwise, &c. let him be accurfed > wherefore it is plain, that we are not to judge whether theDottrine be true or no by the Spirit , but whether the Spirit be good or no by the Do&rine: Co likewife i Job .4. 1 . Believe Hot every Spirit: for falfeFrophets are gone out into the worldly. 2. Hereby jhall yekpow the Spirit of God, v. 3. Every Spirit that confeffeth not that Jefus Chriji U come in the flejh-y is not of God\ And Xhkii the Spirit of Antkhrift^ v. 1%. IVhofo- tver confeffeth that Jefus Chrift U the Son of God} in him dwelleth God, and he in God.
5. The knowledge therefore wc have ?f good and evil Spirits, cometh not by rifionof an Ahgel that may teach it, nor Dy a miracle that may feem to confirm it : Dut by conformity of do&rine with this foticleand Fundamental point of Chri- ftian Faith , which alfo Saint Paul faith is :he fole Foundation , that Jefus Chriji k iinteiktbe flsfb, i Cor. 3. 11. 6. For wifdome and knowledge iri j Philofojphy, the Law and Divinity, they engraved the nams of the Angd of t hs
62 The Holy Guide. L1B.2
day Planec and hour, with the mans name at length, and the numbers attribu* ted unto each Letter , and he it is faid re- ceivech vertue from an Angel that ap- pears like a man riding on a Peacock, ha- ving Eagles feet, and on his head a Crefty in his right hand he holds fire , and in his left a cock.
And now you know how to try a Spi- rit ; but fome deny the appearing of Spi- rits , and that there are any good or bad ; but we (hall prove that there are, and the difference of Spirits in the third Book 5 to which we will add fome Rules to cure thofe that are poflefled and difeafed. Ont main defign to make men happy by Knowledge, long Life, Health, Youth. Riches, Wifdom, and Vertue, and how t alter, change, cureand amend all difeafei in young or old, with the art of repairing Kofie Crucian Medicines, and times to ad minifter them , and their vertues anc ufes.
CHAR
LiB.a, The Holy Guide. 63
CHAP. IX.
The fHutnber of Venue.
1.2.3.4.5.6.7.8.9.10.11.12.13.14.^.16.17.
18.19.20.21. Ihefignificatlon of the Nmt - her 7. 22. 23. 24.25.26. And that 7. is a fit SymMe of the Sabbath or Reft of God.
1. T~He Hebdomad or Septenary is a fit 1 Symbole of God, as he is confide- nce! having finifhed thefe fix dayes Crea- tion ; for then, as this Holy Guide inti- mates, he creates nothing further, and therefore his condition is then very fitly fet out by the number 7. All numbers within the Decadent caft into the Ranks, is Plato obferves, oi (Av yw£ •jiivor 01 ifjL$iTt§&) 3^ ytvyuo't ^ yivvavjeu- (i.e.) fome
Deget, but are not begotten, others are Degotten,but doe not beget;the laft both oeget and are begotten; the number 7 is Miely excepted* that is neither begotten, lor begets any number, which is a perfect imbleme of God, celebrating this Sab- )ath; for he now creates noth;ng of a iew3 as himfelf is nncreatable, fo that the H 3 crea-
$4 The Holy Guide. LlB.2?
creating and infilling of fou^s, as occafion {hall offer, is quite contrary to this Holy Guide. And 7. is of various and manifeft power ; for it conlifts of a and 6, or of a an4 5, or of 3 and 4, and it hath a unity as it were the coupling together of two three's, hence it is called a number of Marriage, and the Aftrologers and Geo- niahcers are refolved by the feventh Ho life, whether the Querent $a II marry the party delired. 7 is called the Vehicu- j lum of mans life, which it doth not re« ceive from its part fo, as it perfects by its proper right,of its whole-, for it container body and fot^h for the body confifts of ! four Elements, and is endowed with foure qualities.
2.Alfo the Nu: 3 refpe&s thefoul,by rea- fon of the 3-fold power, viz. Imaginative, irafcibfeand concupifcible.The number 7 relates to the generation of men, and it caufeth man to be received, formed^ brought forth, nouri(hed,live, and indeed altogether to fubiift; for when the genital feed is received in the womb of the wo- man, if it remain there 7 hours after the effufion of it, it is certain that it will abide there for good : then the firftfeven dayes it is coagulated, and is fit to receive th€ flwpe of a man 5 then it produceth Infants called mature perfecTion1, whicf^
L t B . 2 . 1 he Holy Guide. 6 5
are; called Infants of the feventh mo- neth, becaufe they are the feventh mo- neth.
3. After the birth, the feventh houre. tries whether it will live cr not : for that which will bear the breath of the air after that hour, is conceived will live; after fe- ven dayes it cafts the reliquesof theNar vilj after twice feven dayes its fight begins to move after the light; after 21 dayes if turnes its eyes and whole face freely ; af- ter feven moneths it breeds teeth ; after fourteen moneths it fits without fea re of falling; after 21 moneths it begins to (peak; after 28 moneths it (lands ftrong- ty and walks; after 35 moneths it begins tp refrain fucking its nurfe; after (even years its firft teeth fall, and new are bred, fitter for harder meat, and its fpeech is perfected ; after fourteen years boyes waif ripe, and then is a beginning of Genera- lion 5 at 2 1 years they grow to be men in ftature, and begin to be hairy,and become able and ftrong for Generation ; at 28 :hey begin to burnifh and ceafe to grow :aller; ill the 35 year they attain to th,e perfe&ionof their ftrength ; at 42. they *eep their ftrength, at 49 yeares of age hey attain to their utmoft difcretion ind wifdoraej and the perfeft age of nan.
66 The Holy Guide. LtB.*
But when they come to the tenth feven year, where the number feven is taken for acompleat nwmber,then they corns to the common term of life-, the Prophet faying our ageisfeventy years^the utmpft height of mans body is feven foot.
4, There are alfo feven degrees in the body, which compleat the dimenfion of its altitude from the bottom to the top, viz,. Marrow, Bone, Nerve, Vein, Artery, Flefh, Skin There are feven which by the Qreeks are called black members , the TTongue, the Heart, the Lungs, the Liver, the Spleen and tw-> Kidneys : there alfo feven principal parts of the body, the Head, the Bread, the Hands, theFeet,and the privy Members: it is manifeft con- cerning breath, and meat, that without drawing of the breath, the life doth en- dureabove feven hours, and they that are ftarved ill prifon by blood-thirrty Credi- tors, orotherwife with famine, live not above feven dayes. The veines and arte- ries are moved by feven. ! 5. All judgements in difeafes are rriadt with greater manifeftation upon the fe- venth day, being called critical or judici- al 1 ; alfo of {c\tn portions, God create! the foul, the foul receives the body by fe- ven degrees j all differences of voyce« proceed to the feventh degree ; aftei
which
•LiB.i. The Holy Guide. 67
which there is the fame refolution : A- gain, there are feven modulations of voy- ces, Ditonus,femi-Ditonus , DiatefTaron, Diapente, with a Tone Diapente, with a half Tone, and Diapafon.
6. Thereisalfoin Celeftials a moft po- tent power of the number 7. for feeing there arc four corners of Heaven diame- trically looking jone towards the other; which indeed is accounted a moft full and powerful Afpeft, and coniifts of the num- ber feven,forit is made from thefeventh fign, and makes a croffe the moft power- full figure of all j but this you muft not; be ignorant of, that the number feven hath a great communion with the CrofTej by the fame Radiation and number the Solfticeis diftant from Winter, and the Equinoftium from the Summer j all which are done by feven figns ; there are alfoy circles in the Heavens according to the Axel-tree •, there arc feven Stars about the Artick pole, greater and lefTer, called Charles Waine : alfo feven Scars called the Pleiades,and Cewtn Planets,and the Moon difpenfeth the influence Spiritual and Natural, gives the light of feven to us ; for in 28 (he runs her appointed courfe-, which number of dayes the number fe- ven, with its feven termes, viz,, from one to feven, doth make and fill up as much as
the
^8 The Holy Guid*. LlE.2?
the feveral numbers, by adding to the Antecedents, and makes Four times fovea dayes, in which the Moon runs through, and about the Longitude and Latitude of the Zodiack by meafuring, and meafu- ring, and meafuring again ; with the like feven of dayes it difpeufech its light, by changing it.
.7. r;or the firft feven dayes unto the middle as it were of the divided world, it increafeth; the fecond feven dayes ic fills it whole Orb with light; the hird by decretion,ic again is contracted into a divided Orb ; but after 28 dayes it is re- newed with the laft diminution Qf its light; and by the fame feven of dayes it difpofeth flux and influx of Waters j for in the firft feven of theincreafe of the Moort it is by little leffened ; in the fecond |by degrees encreafed; but the third is like to the firft, and the fourth doth the fame as the fecond.
8. And alfo feven is applyed, to which afcending from the lower in the feventh Planet, which betokens reft, to which the feventh day is afcribed,which fignifies the feven thoufand, wherein (as Saint John witnefTcth) the Dragon, which is the De- vil, being bound, men fhalibe quiet, and lead a peacable life: Moreover, the Rofie Crucians call feyen the number of Virginia
LiB.2. *t>e Holy uuiae 09
ty, becaufe the firft is that which is nei- ther generated , or generates , neither can it be divided into two equal parts, fo as to be generated of anqther number repeated, or being doubled, to bring forth another number of it felf, which is c'ontained within the bounds of the num- ber, ten, which is manifeftly the firft bound of the numbers j and therefore they dedicated the number feven to ?al-
9, It hath alfo in Religion mod potent fignes of itsefteem, and it is called the number of an Oath* hence amongft the H^mmofwear, is called Septenary, to yroteft by feven. Abrabamyvfhei\ he made a Covenant with Abtmdechy appointed fe- ven Ewe-lambs for a Teitimony ; it is called the number of bleflednefs, or of Reft, viz. in fouj and body. The feventh day the Creator refted from his work, as I fliewed you above ; wherefore this day was by Mefes called the Sabbath, or the day of Reft : hence it was that Chrift re- fted the feventh day in the Grave.
10 Befides, it is mod convenient in Pu- rification , whence Afukius faith, And I put my felf forthwith into the Bath ofthe Sea to be purified, and put my head fe- ven times under the Waves, and the le- prous perfbn is eleanfed, being fprinkled
feven
;o The Holy Guide, LiB.a.
feven times with the blood of a Sparrow ; and Elnab faid to a-feprous perfon,(j0, and ypajb thy felf feven times in Jordan, and thy flejh (ball be made whole : And he wajhed feveri times and was eleanfed 5 feven is a number of Repentance and Remiffion, and feven years Repentance was ordain- ed for fin, according to the opinion of the Wife-man, faying. And upon every finner feven- fold.
11. And alfo the feventh yeare there were granted Remilfions of all debts and trefpafies, in full teftimony of Love and fulfilling of the Law. And Chrift with fe- ven Petitions finifhed hisfpeechof ourfa- tisfa&ion; and at the end of feven yeares every Apprentice doth challenge liberty to himfeifj feven is fuitable to Divine praifes, and David faid, feven times a day do I praife thee, becaule of thy righ- teous judgements; it is moreover called the number of ftevenge,as Cain (hall be re- venged feven-fold.
1?. The number 7. engraven by Art in Silver, will produce to your light a man leaning on a ftaffe, having a bird on his head, and a flcu riming tree before him; and this is made for travellers againft wea- rineflc *, the number feven in Chriftal by Art engraven, brings to you a woman cor- nuted, riding on a Bull5with feven heads,
hold-
L i B. 3. The Holy Guide. J I
holding in her right hand a Dart, and hi her left a Looking- glafle$ they will come to you in white and green, and grant you the love of any woman you (hall nomi- nate.
13. And feven is defcribed to the Ho- ly Ghoft,who is feven- fold, according to his gifts, viz. the Spirit of Wifdomeand Underftanding,the Spirit of Council and Strength, the Spirit of Knowledge and Holinefs,andthe Spirit of the Fear of the Lord, which is the 7 eysofGod; there are feven Mefiengers or Angels that wait the will of God, and feven Lamps burn be- fore the Throne of God, 8c feven Golden Candlefticks, and in the middle was one like the Son of God j and he had in his right hand feven Stars; there are feven Angels in the prefence of God, that ftand before him, and feven Spirits before the Throne 5 and there are {even Trumpets, I mean feven Angels, that flood before the Throne of God. A Lamb had feven horns and feven eyes, and a book was opened wit h feven feals.
And when the feven feals was opened, there was made lilence in Heaven 5 byfe- ^ven Julius Ctfar did bind and repell evil fpirits, as you read in Lucan.
7 2 The Holy Guide. L VB-a
J will now call you up by a true name, *Jbe Stygian dogs\ 1 in the light fupreme Will leave and follow yow-, alfo through grave. From all the urnes in death I will you fave. Ihe number [even unto the Gods willjhew, To whom taddrejje Xhyfelf in other hew Ihou wafi woiit with wan form and without
grace, Andtheeforbidto change Erebus his face.
14. And alfo of all clean beafts, feven were brought into the Ark, and of Fowls feven; and after feven dayes the Lord rained upoii the earth, and upon the fe- venth day the Fountains of the deep were broken up, and the waters covered the earth; and Abraham gave Abimelech feveri Ewe-lambs; and licoh ferved feven years for Leah, and feven more for Rachel ; and feven dayes the people bewailed the death of Iacob.
15. And you read of feven Kine, and feveuEaresof Corn, fevenyears of plen- ty, and feven yeares of fcarcuy; and in numbers feven Calves were offered on thefeventh day 5 and Balaam ereftld fe- veri Altars; feven dayes Mary the fitter of Aaron went forth leprous out of the Camp; and in lojhua feven Priefts carried the Ark of the Covenant before theHofk
ft-
Li B . 2 . The Holy Guide. 7 3
fevcn dayes they went round the Cities; and feven Trumpets werecarried by the feven Priefls \ and the feventh day, the fcven Priefls founded their Trumpets.
j 6. And Abejfa reigned in Ifrael feven years 5 Savrjtn kept his Nuptial fcven dayes, and the feventh day he put forth a riddle to his Wife 5 he was bound with fe- ven new Cords, and feven Withs* and feven Locks of his head were (haven off; feven years the Children of Ifrael were bppreffed by the King of Maden.
17. And E//#prayed feven times $ and at the feventh time,behold a little cloud : feven dayes the Children of J/r^/pitched over againft the A$yrian$y and the feventh day they joyned Battel; and feven times the Chilcteneefed that was raifed by Eti-
Jka : feven Gifts of the Holy Ghoft; fe- ven Petitions in the Lords Prayes : feven Words of Cbrifl upon the Crcjfe: feven words of the Virgin Mary.
18. Moreover this Number hath much power, as in natural, fo in facred,fpirituai, ceremonial, and myfterious : feven hours were Adam and Eve in Taradife ; and there were feven men foretold by an Angel, be- fore they were born, viz. lfmael> Ifaac, Sattopfcn, Jeremiah, John Baftift, James the Brother of our Lord, & our Saviour Jefm Chrifi: And in the Original world, they
writ*
74 T^ Hdfy Guide. LiB.a.
writs the Name of God with fevea let- ters, Ararita. And in the Intelligible world there are feven Angels that ftand in theprefenceof God, Zafhiel^Zadkjl^ Ca- mad, Raphael, Hanael, Michael^ Gabriel. In the Elementary World, there are feven Birds, that are ufed in calling or Angels, viz the Lapwing, the Eagle, the Vulture, the Swan, the Dove, the Stork, theOwl: and feven Fifhes, viz. the Sea-Cat, the Mullet, Thimallus, the Sea-Calf, the Pike, the Dolphin, the Thurle- fifli 5 and feven Animals, the Goat, the Cat, the Ape, the Mole,the Heart,the Woolf,the Lyon : and feven Metals, Lead, Tin, Iron, Gold Gop- per,Quick-(ilver,Silver : and feven Stones, the Onyx, theSaphir, the Diamond, the Carbuncle, theEmrald, the Achates, the Chryftal.
19. This number feven engraven in Silver Will bring Gabriel to you, and he will bring you a Genius fuitable to your felf in nature, number and name, and he will appear like a man cloathed in comely apparel , or like a man and woman fitting at a Table playing, and this giveth mirth , riches, and the love of women.
20. Again, the Number feven is of two kinds,theoneis, * hl° The other, n UCjh. The Septenary with- in
L: B. 3 . 1 he Holy Guide. '? 7 $
in the Decade is meerly (even unites s the other is a feventh number, beginning at an unite ^ and holding on in a continual Geometrical proportion till you have gone through feven proportional Terms ; for the feventh Term , there is this Septe- nary of the fecond kind , whofe Nature Tlato fully exprefles in thefe words 3 'Atti y*s o$ri novels®- evvTt&faiv©- 'c* JV- whtLGiQis w ttiKditrxoii n cvylheo$ dva,Kby*
\i&TiM$*cidt4. Twj (M a.
i. e.
ii. For alwayes beginning from an unite, and holding on in double or triple, or what proportion you will , the feventh number of this rank is both fquare and cube, comprehending both kinds, as well the Corporeal as Incorporeal fubftance^ the incorporeal according to the Superfi- cies which the fquares exhibite, but the corporeal according to the folic! DinVentt- ons which are fetout by the Cubes.
22. As for example, 64. or 7, 2. 9. thefe are numbers that a rife after this manner : each of them area feventh from an unite, the one arifing from double proportion, the other from Triples arid if the pro- 1 portion
7 6 The Holy Guide. Lib. 2
portion were quadruple, quintuple,or any elfe,there isthefame reafon. Some other fevench number would arife, which would prove of the fame Nature with thefe,they would prove both Cubes andfquares,that is,Corporeal and Incorporeal ; for fuch is 64. either made by multiplying eight in- to eight , and fo itisafquare, orelfeby multiplying four cubically, for four times four times four is again fixty four, but then io is a Cube. And 6)7. 9. is made either by fquaring of 27. or Cubically multiplying of nine, for either way will 729. be made: and fo is both Cube and fquare corporeal and incorporeal : where- by is intimated, that the world (hall be re* duced in the feventh day^toa meer fpiri- tual con(iftency,toan incorporeal condi- tion ; but there (hall be a cohabitation of the fpirit with flefli, in a Myftical or Moral fenfe, and that God will pitch his Tent amongftus. Then (hall be fettled ever- lafting righteoufnefs, and rooted in the Earth, fo long as mankind (hall inhabit upon the face thereof.
23. And this truth of the Reign of Righteoufnefs in this feven thoufand years isftill more clearly fet out to us in the Septenary within ten, tw wtZs tear J®- S£ ber feven. For the parts it coniifts of are
three
Lie. 2 . The Holy Guide- 7 7
three and four, which put together make feven. And thefe parts be the fides of the firft Orthogonian Numbers ; the very fides that include the right angle thereof. And the Orthogonian what a foundation it is of Iregonometry , and of meafuring the Altitudes, Latitudes, and Longitudes of things, every body knows that knows any thing at all of the Mathematicks : and this prefigures the uprightnefTe of the holy Generation , who will ftand and walk, actj3 q$Us, inclining neither this way, nor that way3 but they will approve themfelves of an upright and lincere heart ; and by the Spirit of righteoufnefs will thefe Saints be enabled to find out the depth, and breadth , and height of the wifdome and goodnefs of God, as fomewhere the Apcftle himfelf phrafcth it. 24. But then again, laftly, this three and four comprehend alfo the Conjuncti- on of 1 he corporeal and incorporeal Na- ture ; three being the firft fuperficies. And four the firft body} and in the Ce\ea thoufand years there will befo great uni- on betwixt God and man , that man (hall not die, but partake of his Spirit. And the Inhabitants of the iEtherial Region will openly converfe with thefe of the Terreftrial, and fuch frequent converfati- bn , and ordinary virus of our cordial I 2 Friends
yS The Holy Guide. Lib. 3.
Friends of that other world b will take a- way all thetoyl of life, and fear of death amongft men , they being very chearful and pleafant here in the body, and being well allured, no pain (hall afflift them, when they pleafe to go out of it 5 for Heaven and Earth by this number (hall ihake hands together , or become as one houfe j and to die mall be accounted but to afcend into a higher Room.
25. And though this difpenfation for thcprefent be but very fparingly fet a- foot, becaufe of my youth h yet 1 fuppofe the more ancient and Learned may have a glimpfe at it j concerning whom accom- pliflied pofterity may happily utter fome- thing anfwerable to that of our Saviours concerning Abraham^ who tafted of Chri- ftianity before Chrift himfelf was come in the flefh : Abraham faw my day andrejoyced at it. And without allqueftion, that ple- nitude of happinefs that hath been re- ferved for future times, the prefage, pre- diction and reprefentation of it has in all Ages been a very great Joy and Triumph to all holy men, KofieCrucians and Pro- iphetS'iAdam^Setb, Enos^Cainan^ Mahalaleel, Jared^ they died, not enjoying the Riches of Gods Goodnefs in their bodies ; but Enoch, who was thefeventh from Adam, was byfeven taken up alive into Heaven
by
Lib. 2. The Boly Guide. 79
by Gabriel : and feems to enjoy thac great Blifle'm the body, I have (hewed you,in my