Book 111. TtJf Temple o\ mfdome .

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Figures of Ignobility.
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Figures of Life.
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Figures of Death, if the eighth agree*
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Figures of Liberality.
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Figures of Covetoufnefs and Avarice.
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Of
96
The Temple of fVifdome. Bo(
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or Jiiftice.
Prudence.
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Force.
Temperance.
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Good Figares to buy Cartel.
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Lofs to buy Cattel.
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III.
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May the Querent profit hy the Science intended ^^
VOii arc to give the fiiftHoufe tofignifietheQnc rent, the ninth Honfe and the Figure that is pro- jeftcd into it, to fignifie the Science enquired after 5' and according to their pofition and configiiritions, you arc to judge of this queftion.
The fit It in company :ifor Atothe ninth, either W or from Angles or fuccedentHoufes, gives great hope^' to the Querent , that he {hail gain or profit by the Art or Science he enquires atter; and if they bt fortunate Figitres , you may be fure of your Judgd- meat.
But if none of thefe things happen in your Pigure,' but on the contrary there happen a Q or your iignificatorsj you may then conclude the party enquiring will not prT)fit by the Art or Science in-* tended. j When the unfortunate Figures, or Cauda Vrdcorik (hall be in the firft or ninth Houfe, or afflifting their company in ill places of the Figure 5 you may conclude the perfon enquiring will not gain much by Science^
IV.
ShaU a Perfon obtain the Benefice ? ScC
IT is notorioufly known, that the Clergy are not more Sanftimonious then other perfons : for God in the beginning framed two Images like himfelf ," viz. The fC^orldand Man, that in one of thefe he might (port him- felf with certain wonderful Operations, but in the othe^ lie might enjoy his delights : who feeing he is one , hatli* created the world one; feeing thsit he is infinite ^ hatli'
Hhh . create^
9 o J he Temple o\ fVifaome, Book 1 II.-
created the world round : feeing be is eternal, he hath creited the world iiicorriiptible.aad everlafting : feeing he is inimenfe, he hath created the world the greateftof all things : feeing he is the chiefeft Life ^ he hath adorn- ed the world with vital feed , begetting all things out of himfelf : and feeing he is Omnipotent, by his will alone, not by any neceflicy of Nat»ire , he hach created the world, not out of any foregoing matter, but out of no- thing : and feeing he is the chief goodnefs , embracing hU word , which is the firft Idea of all things , with his choiceft will, and Lflcntial love , he hath fabricated this Eternal world after the example of the Internal, viz, I- deal world : yet fending forth nothing of the EflTenceof the Idea, but created of nothing that which he had from Eternity by the Idea. Ciod alfo created man after his Image : For as the world is the Image of Godj fo man is the Image of the world. Hence feme think that it is (poken, that man is not created limply the Image of God, but after the Image, or the Image of the Image of God ; therefore he is called Viicrocofm ; that is,the leiTer World. The World is a rational Creature, Ini^ mortal; Man in like manner Is rational, but m^ortal; that is 5 diflolvable and fubjeft to paffions ; and there- fore may be benefited by this Book, and the Science herein taught : For (as Sir Chriftopber Hey don faith) fee- ing the world it felf is immortal, it is impollible that any part of it can perifh. Therefore to die is a vain name, and even ^ ' fore we fay a man dieth when his foul and body are fepi-t ratedjnot that any thing of them perilheth, or is turneci into nothing. Notwithftandingthe true Image of God, is his Word; The Wiidom, Life, Light and Trutli cxiiHng by himfelf, ot which Image mans foul is the Image , in regard of whicti we are faid to be made after the image of God, not after the Image ojf the Worldj,
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B JO A i 1 1 . J he 1 1 If. pie o] i^yifdorhe . ^ 9
or of the Creatures : for as God cannot be touched, nor jerceived by the ears, nor (tcx\ with the eyes 5 fo the foul of man can neither be feen, heard nor touched f And as God himfclt is infinite^and cannot be compelled by any, foalfothe Mindeof man is freehand cannot be enforced or bounded.
Further, as God comprehendeth this whole world^ and whatfoever is in it^in his Mindc alone i fo mans Minde comprehendeth it even in thought, and that which is peculiar to liim alone with God: a^God movech and[ governeth all this world by his beck alond , fo rrans minde ruleth and governeth his body. Therefore it was neccflary that the minde of man thus fcaled by the Word of God, fhould put on alfo tire corporeal rran, after the moil complcat example of the world: There- fore man is called the other world, and the other Image ofGod, becaufehehath in himfelf all that iscontainecf in the greater world ; fo that there rcmaineth nothing which is not found even truly and really in ma:n himfelf ; ind all thefe things do perform the famJe duties in him, as in the great world : There are in him the four Ele- ments, with the nioft true properties of their nature 2 And in him an Etherial Body, the Chariot of the Souijiri proportion correfponding to the Heaven : There are in him the vegetive life ot PlantSjtheSenfes of Anfnialsjof Celeftial Spirits, the Angelical Reafon^ and the Divine llnderftanding, and the true Conjunflion, and Divine ^^•pofleiTion of all thefe things flowing- together into one, 'Hence in facred Letters man is called every Creature ^ and not onely ir.an, being made anoti.er world, doth comprehend all the parts thereof in himfelfj but alfo doth receive and contain even God himfelf. Kenet Mr. 7homas Heydon faith, that the foiil of man is ttie Temple of GocT; which thing St. ParJ alfo m.ore^cleer-^" ij ^iprefled ^ faying, Xe are the lav^tk of God .- m
H h h :3i^ hwt'
\oo The i empie of mfdome. Book III.
fame facred Scripture tcftlfieth in many places : There- fore man is the ttioft exprefs linage of God, feeing man containeth in himfelf all things which are in God 5 but God by a certain eminency containeth all things through his power, and (imply , as the caufe and beginning of all things j but he hath given this power to man ^ that he (hould in like manner contain all things ; but by a certain Art and crmpofition , as theKnotj Tie and Bond pf all things : Therefore man onely rejoyceth in this honour^that he hath a Similitude with alljOpcration with all,Oi Converfation with all. He iymbolizeth with the matter in a proper fubjeA, with tht Elements in a fourfold body^ with Plants in a vege- tative Virtue, With Animals in a fenfitive faculty 5 "With the Heavens in Etherial Spirit, and influx of the fuperiour parts on the inferiour: With the Angesin Underflanding and Wifdom 5 with God in containing all things, he is preferved with God, and the intelli- gences by Faith and Wifdom: With the Heavens and heavenly things, by Reafon and Difcourfe: With all infei iour things^ by Senfe and Dominion , and afteth with all, and hath power on all^even on God himfelf, by knowing and loving him : And as God knoweth all things, foalfo man can know all things intelligible, fee- ing he hath for an Adequate objeft Ens in generaI,or (as others fay) Truth itlelf; neitiier is there any thing found in man, nor a ly difpofition, in which (bmethingof Divinity may not fhine forth , neither is there any thing in God, which may not al(b be reprefentcd in man: Whofoever therefore (hall knr.w himfelf, (hall know all things in himfelf; c(pecially he (hall know God, ac- coroingto whofe Image he w? made ; he (hall know the World, the re(cmblance of which he beareth ; he (hall know all Creatures, with which he fymbolizeth ; and what comfort he can have and obtain from Stones,
Plants^