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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96163	Astrologie theologized: wherein is set forth, vvhat astrologie, and the light of nature is. What influence the starres naturally have on man, and how the same may be diverted and avoided. As also, that the outward man, how eminent soever in all naturall and politicall sciences, is to bee denied, and die in us. And, that the inward man by the light of grace, through profession and practice of a holy life, is to be acknowledged and live in us: which is the onely means to keep the true Sabbath in inward holinesse, and free from outward pollution. / By Valentine Weigelius.	Weigel, Valentin, 1533-1588.	1649 (1649)	Wing W1255; Thomason E562_14; ESTC R204068	39,144	50

the wisdome power vertue and glory eternally hidden in God should be opened and multiplied For God once made all things for man but Man for himself CHAP. II. Concerning the subject of Astrologie THe study of Astrologie or Philosophie is conversant about the universall knowledge of all the wonderfull and secret things of God infused and put into naturall things from above in the first creation The exercise therefore of the light of Nature is the most sagacious perscrutation and enucleation of the abstruse internall and invisible vertues lying hid in externall corporall and visible things to wit What should be the first matter of this great world whereof it was made What the Elements should be and those things which are bred of the Elements and consist in them of what kind is their creation essence nature propriety and operation as well within as without What might be in the Stars of Heaven what their operation What in Volatiles what in Fishes Metalls Mineralls Gemms what in every species of Sprigs and Vegetables What in Animalls beasts creeping things and in the whole frame of the world Lastly what is in Man who was made and created of all these to wit What is that masse or slime or dust whereof the body of the first man was formed and whence he received his soule and what it is and whence he hath the Spirit and what he is And so the light of Nature or Astrologie comprehends in it self all the wisdome and knowledge of the whole Universe that is all these are had and learned in the Schoole of the light of Nature and are referred to Astrologie or are rather Astrologie it self to wit The subject of Astrologie therefore is double the Macrocosm and Microcosm the greater World and the lesser World The greater World is this very frame and great house or this huge tabernacle wherein we inhabit and live and it consists of the foure Elements Fire Aire Water and Earth and is twofold visible according to the body invisible according to the soule or spirit The lesser World is Man the off-spring or some of the greater world extracted and composed out of the whole greater World who also in himself is two fold visible and externall as to his body invisible and internall as to his soul And as Man is made of nothing els but the world so also is he placed and put no where els but within the world to wit that he might live dwell and walk therein yet so as that he should take heed of that subtill Serpent and should not eat of the Tree of the knowledge of good and evill least he die that is that he serve not the soule of the world and creatures subject to vanity but as a wise man rule the Starrs and resist the divell tempting him by the concupiscence of the flesh of the eyes and pride of life and suppresse sinfull nature living and walking in wisdom and simplicity of the Divine God head inspired into him not in the subtilty of the Serpent by arrogancy and love of himselfe For it is most certain Of what any thing is born and procreated from thence also it seeks desires and receives it's nourishments convenient to it's essence and nature for the sustentation of it self Now Man was taken from and composed of the Macrocosme and placed in the same Therefore also necessarily he is nourished cherished receives his meat and drink is clothed and sustained according to that Gen. 3. v. 19. Thou art taken from the earth and thou shalt eat thereof in labour all the dayes of thy life and shalt eat the herbes of the field untill thou shalt return unto the earth for from it thou art taken Seeing therefore Man as to his body is composed of the Elements and as to his soul of the Starrs and each part is fed and sustained from that from which it was taken The food or aliment of the body wherby the body grows to a due stature comes to a man from the Elements the Earth the Water Ayre Fire not that Man should take to himself for food the crude bodies of the Elements but the fruit growing from the Elements they are for nutriment But the food of the soul inhabiting in the Microcosmicall body are all kinds of Sciences Arts Faculties and Industries with which she tincts and makes her self perfect Moreover All aliment passeth into the substance of the user and is made the same that he himself is that is whatsoever a man eats and drinks the same thing is essentially transmitted into the substance nature propriety and forme of Man by the digestion of Arthens in the ventricle I say the food passeth and is converted into the nature of the eater and drink into the substance of the drinker and is made one and the same with him And in the first place let these things be understood concerning the body without wonder because man is made of that which he eats and drinks So also whatsoever a man learns studies knowes in things that are placed without himself that knowledge and intelligence passeth into the very essence nature and propriety of a man and is made one with him The Light of Nature is made Man in Man and by a mans diligent searching Man is made Light both in light and by light and by the benefit of that light he finds out all things whatsoever he seeks and desires but one more and another lesse because all do not seek with the like study Every Knowledge Science Art Industry and Faculty passeth into the nature of Man penetrates him occupies him possesseth him tincts him is agglutinated to him united with him and perfected in him and he in it For Whatsoever kind of aliment man useth and whatsoever he endeavours to study inquire know and understand this is not strange or different from his essence and nature The reason is Because whatsoever is without a man the same is also within him for that man is made of all those things which are without him that is of the whole universe of things Therefore whatsoever Man takes from without from the Elements and Stars by meat drink knowledge study and intelligence this is the same that man is and is made the same with Man So man eating bread and drinking water wine c. from the Macrocosme he eats and drinks himself and Learning Arts Tongues Faculties and Sciences of externall things he learns and knows himself And as he tincts his body by meat and drink which passe into the substance of flesh and blood so also his soul is tincted with whatsoever kind of Sciences Arts c. eating and drinking he is united essentially with that which he eats and drinks And learning and knowing he is united essentially with that which he studies learns and knows Wherefore this is a most certain rule Whatsoever is without us is also within us Which in this place we philosophising of the soul and the body do thus declare This whole world visible as to

have within themselves in their soul in which the light of Nature the wisdom industry art and understanding rightly to instute handle perform their works which soul and which light are nothing els then the Astralic Heaven and Firmament in the Microcosm where every science art work hath his peculiar starr with the ascendants convenient to it self Therefore this science and operation is once a week to be laid aside and put off and we must sabathize in God that God may act and operate his work in us to wit the work of our conversion repentance amendment newbirth and of the new Creation that we may be made fit to enter into his Kingdom after death and the resurrection Furthermore also for this cause none of the aforesaid can see enter possesse the Kingdom of Heaven because such a workman is only born of flesh and blood is the old Creature of the earth of this world and is the son of the Firmament the off-spring of Nature and although he excells in the knowledge of naturall things yet all his science and knowledge is to take an end with the life of time He that would be capable of heaven ought to be the new Man born again of God regenerate the new Creature For nothing that is earthly can take or possesse heaven therefore none of those which we have hitherto recited and shall recite in the following things shall come thither unlesse ye be converted and become as an infant who knows none of these things There shall be a new Heaven and a new earth old things are passed away saith he which doth it all things are made new A new heaven therefore requires new inhabitants fit for it and capable of it for as man at first was created of the old heaven and of the old earth and was born of mortall seed in which earth he now temporally dwelleth So it also behoveth him to be created of that new heaven and of that new birth and to be born again to be regenerated of the immortall seed in which earth he would be and inhabit eternally The third reason is because the Light of Nature with all kinds of their Sciences is given to man for this life only to till the earth for the labour of his hands to eat his bread in the sweat of his countenance c. and belongs only to the sustentation of the naturall and temporall life living in the mortall body and the body being dead and the world blotted out no such thing remaineth therefore we have no need of corn vines buildings tents houses garments meat c. therefore neither knowledge nor desire of getting or labouring for such things the cause ceasing the effect ceaseth The fourth reason is because man was not made of God finally for this world or for those things which are in this world but chiefly for the Kingdom of God where none of these things is found or is in use which in this life are every where agitated and handled with men throughout the divers shops of the light of Nature The fifth is because man was therefore constituted for a time only in this world that he might ascend from the inferiour things and seek after the superiour things that is that by naturall light and wisdome as it were from a looking glasse or shadow he might learn to know and apprehend the heavenly light and wisdom at whose Majesty and Glory all naturall things although glorious might plainly vanish and be annihilated and so leaving the inferiour and lesser light he should suddenly betake himself to and follow the greater and superiour light and departing from this transitory world forsaking and accompting all things for nothing which he receiveth hath and possesseth in this time from the world and having denied himself as a naked and new-born infant depart into that eternall mansion and region of the eternall Country and so come thither fasting and empty from the possession of all naturall science as if he had never at all been in this world or had not known any the least state of this world But these things are not propounded and written to that end that they should happen in contempt of Philosophy or of naturall sciences arts and faculties which are and flourish amongst men and which in this life cannot but be but rather that we being fraught with the sagacity of the Light of Nature may be led further may go forward and be excited to the knowledge of the greater light which may confer upon us a new birth eternall life and salvation For to all that covet and desire the Kingdom of God is the old man made of nature to be put off and laid down yea to be buried in an absolute abnegation and oblivion as well of himself as of all those things which he hath possesseth studieth knoweth learneth and the new Man is to be put on which is created according to God where there is neither Jew nor Greek neither male nor female neither bond nor free but the new Creature I say the new Creature is required to possesse the Kingdom of God wherein there is nothing left of the old leven The old leven is the knowledge of good and evill beginning to spring in man from the forbidden tree and is the prudence or subtilty of the serpent But the new heaven is the heavenly wisdom the simplicity of the dove from whom alone true life and beatitude flowes and which also only shall bear rule in the elect heirs of the Kingdom of God the naturall and terrene wisdom being then utterly together and at once swallowed up blotted out and extinct For the Kingdom of God is of such only who are converted from the old Creature into the new and become as children who never knew neither good nor evill Matth. 18. John 3. FINIS PAge 5. line 22. read some p. 6. l. 25. and in divers other places for Arthens r. Archcus p. 20. l. 11. r l was formed as p. 22. l. 31. r. premise p. 25. l. 10. r. creatures p. 30. l. 25. r. cure l. 26. r. brings p. 40. l. 15. r. wood Imprimatur Theodore Jennings

ASTROLOGIE Theologized Wherein is set forth VVhat Astrologie and the light of Nature is What influence the Starres naturally have on Man and how the same may be diverted and avoided AS ALSO That the outward Man how eminent soever in all Naturall and Politicall Sciences is to bee denied and die in us AND That the Inward man by the light of Grace through profession and practice of a holy life is to be acknowledged and live in us Which is the onely means to keep the true Sabbath in inward holinesse and free from outward pollution By Valentine Weigelius Sapiens dominabitur Astris LONDON Printed for George Whittington at the blue Anchor in Cornhill neer the Royall Exchange 1649. Astrologie Theologized CHAP. I. What Astrologie is and what Theologie and how they have reference one to another AStrologie is Philosophie it self The Kingdom of Nature or it is the whole light of Nature from whence ariseth the universall naturall Wisdome or a solid sincere and exquisite knowledge of naturall things which light of Nature is twofold externall and internall Externall in the Macrocosm internall in the Microcosm Or Astrologie is the very knowledge of good and evill which is and bears rule in things subject to Nature which science flourishing in man unlesse it be ruled and governed by Theologie that is divine Wisdome as the handmaid by her mistresse it is vicious And by her specious appearance and concupiscible jucundity man seduceth himself and as it were by eating of the forbidden tree or by who reing with the creatures he maketh his soule the Babylonian Whore sitting upon the Beast having seven heads and ten hornes c. and being sweetly deceived of himself obtains eternall death to himself But Theologie is the whole light of grace The Kingdom of grace happening to man from the holy Spirit effused from above which is the universall wisdome of the Kingdom of Heaven and the saving knowledge of divine and supernaturall things making chast and purging the soul from every defilement of sin abiding in the mortall body in respect whereof that naturall Wisdome is but a shadow which when the world is blotted out and removed will together with it be blotted out and removed and then Theologie alone shall reigne Astrologie is so called because it ariseth from the Stars As Theologie because it flowes from God To live Astrologically is with a pleasing concupisence to eat of the Tree of the knowledge of good and evill and to bring death to himself To live Theologically is to eat of the wood and Tree of life by an intimate abnegation of ones self and thence to attain to ones self Life and Salvation The Light of Nature in Astrologie with his incitative fruits is the probatory instrument whereby Man placed in the midst that is between God and the Creature is proved which way he would direct or convert his free will desire love and appetite whether to God his Creatour by loving him above all things with his whole heart with his whole mind with his whole soul and with his whole strength which should be the Theologicall life Or whether casting God behind he would reflect to himself and to the Creature by love of himself and arrogating of good things received which was the Astrologicall life at the Babilonish fornication as will appear by that which followeth Astrologie possesseth our soul with the externall body wherein the Light of Nature dwells and shines forth in some more excellently in others lesse And it contains in it self two things 1. All kind of Sciences Arts Tongues Faculties and naturall Studies all the gifts as well of the mind as of the body and also all negotiations occupations actions and labours of men how many soever of them are found exercised and used in all times upon the whose earth every where amongst men aswell grosse as subtile aswell old as new serving aswell to good as to bad uses 2. Under Astrologie are referred all orders states and degrees of men distinctions of persons dignities gifts offices and every kind of life as well naturally ordained by God himself as thought of and invented by humane wit and found out in the whole world from the highest and most honourable to the lowest and most base All these are the fruits of the Starrs and have their originall from Astrologie and pertain to the body and soul and may be as well good as bad according to the divers pleasures of the users and abusers But Theologie possesseth our Spirit which we have from God which alone is Theologus that is the Speech of God the Breath of God the Word of God being and inhabiting in the Temple of our heart from which alone according to sacred Letters true Theologie is to be drawn forth That is the knowledge of God of things divine and celestiall and supernaturall arising from within from the illumination of the holy Spirit it self dwelling within us According to whose beck will and command we ought to institute direct and finish all our Sciences Arts Studies Actions Offices Vocations Industries Labors and kinds of of life invented drawn forth on earth from the Light of Nature so as whatsoever we think say or do in the world in all Arts Sciences and Labors it all proceeds from the Will of God and seems as it were to be done and governed by God himself in us as by his fit instruments For every Astrologicall gift comming from the Light of Nature ought to be ruled and subjected to the Divine will by the Theologicall Spirit dwelling in us that so the will of the Lord be done as in heaven so also in earth For all Wisdome both Naturall and Supernaturall is from the Lord. Astrologie is the science of tilling and perlustrating of the inferiour terrestiall earth ground garden Paradise from which Man was taken and made as to his body and his soul in the labor and culture whereof six daies were ordained and appointed But because this Science of it self confers not Salvation and eternall Beatitude but alone belongs to this present life it is necessary the Lady and Mistresse of all Sciences and Arts Theologie be added which seeing it is Wisdome from above it hath in it self the Science of tilling and perlustrating the celestiall earth ground garden paradise from whence also man was taken created according to the similitude and image of God which garden man also hath in himself to the culture whereof the seventh day alone which is the Sabbath day is appointed For so it was ordained between God and man from all eternity that Man should be God and God Man neither without the other that is as God himself is and will be the Paradise Garden Tabernacle Mansion House Temple and Jerusalem of Man So also was man created for the same end that he should be the Paradise Garden Tabernacle Mansion House Temple and Jerusalem of God that by this mutuall union and friendship of God with Man and of Man with God all

the body invisible as to it's soul is without us From this we are all essentially in and with the first man complicitly made and created and incontinently after the Creation were put and placed into it And seeing it is manifest That every thing that is derived retaines the essence nature and propriety of it's originall That although the Macrocosme is without us yet neverthelesse it may also be found truly within us I say the World is in us and we are in it and yet this is as that is without us and we without that For indeed we have no existence or originall from any thing els but from that which is without us and which was before us Nor are we nor do wee inhabit walk and live in any thing els save in that weherof we are made Neither do we seek and draw forth meat and drink from any other either for the body or the sonl but from that into which we are placed and which is placed in us As to the Spirit we are of God move in God and live in God and are nourished of God Hence God is in us and we are in God God hath put and placed himself in us and we are put and placed in God As to the Soul we are from the Firmament and Starrs we wove and live therein and are nourished thereof Hence the Firmanment with it's astralick vertues and operations is in us and we in it The Firmament is put and placed in us and we are put and placed in the Firmament As to the Body we are of the Elements we move and live in them and are nourished of them Hence the Elements are in us and we in them The Elements by the slime are put and placed in us and we are put and placed in them So God is whole without us and also whole within us by the being of inspiration that is by his spirit communicated to us So the World is whole without Adam and also the whole World is within Adam by the being of extracted slyme So Adam is whole without us and also whole within us by the being of seed And so we bear God within us and God bears us in himself God hath us with himself and is neerer to us then we are to our selves We have God every where with us whether we know it or know it not We bear the World in us and the World bears us in it self Therefore whatsoever we perceive feel touch tast smell hear see imagine think speculate learn understand savour know eat and drink and wheresoever we walk this the very same from whence we have drawn our originall We are alwaies conversant in those things of which we are made For Man is the centre of the whole universe So we learn nothing els but the very same thing that was before us and whereof we are made and which before we begin to learn lies hid in us Yea we learn search and know nothing els then our selves to wit learning searching and knowing that whereof we come and whence we have received our being So we eat and drink nothing els but our selves to wit eating and drinking that whereof we are made So our body hath it's hunger and thirst in it self from within and desires perfection of it self by meat and drink taken fromthe Elements from without See Paracelsus of the Loadstone of Nature in the Macrocosme and Microcosme So the soul hath it's hunger and thirst in it self and desires the perfection of it self by meat and drink from the Starrs which is the wisdom and knowledge of naturall things by Arts Tongues Sciences c. Hence spring the Artificers and Wisemen of this world Moreover as in meat and drink taken from the Elements there is alwaies pure and impure conjoyned which when they come into the stomach to the Fire of digestion are by the internall Vulcan or Arthens of Nature separated from one another after a spagiricall manner an that which is pure is retained and abides in us that is the essence extracted from meat and drink the pure is separated from the impure which passeth into flesh and blood For it penetrates the body like unto leven and is made one with it and causeth it to incrtase that it may become greater and more solid in it's strength and nerves but the impure differing from nutriment is cast forth into the draught and that by the operation of Arthens labouring in the ventricle By like reason the matter is even in all Sciences arising from the Light of Nature where alwaies good and evill are joyned together For in Nature all things are convertible as well to good as to evill Wherefore unlesse Astroiogie be Theologized that is unlesse that which is good be retained and that which is evill rejected Man from thence acquires to himself eternall death And this the probation of Man CHAP. III. Of the three parts of man Spirit Soule and Body from whence every one is taken and how one is in the other THe parts of the Universe of which the whole Man is made are three The World of Eternity the Evial World and the World of Time The parts of Man are three Spirit Soul and Body and these three parts spring and are taken from these three parts of the whole Universe The Spirit of Man comes from the Spirit of God and participates with Eternity and Aevo The Soul in Man is extracted from the soul of the world and participates with Aevo and Time The Body of Man is formed and composed from the body of the world as Elements and participates with Time only The Body extracted from the Elements and constituted into this form is the House the Tabernacle the seat of the Soul and resident chiefly in the heart The Soul of Man extracted from the soul of the world and delivered over to the heart is the habitation of the Divine Spirit and hath the Divine Spirit in it self So one exists inthe other and dwells in the other abides in the other and operates in the other The Spirit in the Soul and by the Soul The Soul in the Body and by the Body The Body in and by externall subjects Every thing which is without is as that which is within but the internall alwaies excels the externall in essence vertue operation For By how much any thing is more inward by so much the more it is more noble potent and capacious Great vertue is in the Body if it be excited Greater in the Soul of the Firmament if it be excited Greatest in the Divine Spirit if it be exhited By excitation all things are laid open which are hidden and placed in Ignorance For both Divine and Naturall Wisdom sleep in us and each light shines in darknesse and without excitation Man wants the having Great and excellent is the knowledgeof the humane body extracted from the Elements and disposed into this form Greater and more excellent is the knowledge of the Soul taken from the Firmament

God who dwells with me that is if I could accustom my mind to quiet and spiricuall tranquillity that it should cease to wander in the variety of thoughts cares and affections that it might be at leisure from the externall things and creatures of this world and chiefly from the love of my self that I might wholly die and as it were be anihilated in my self and could come into a loathing and oblivion not alone of all the things of the whole world placed without me and of mundane friendship which I have with men but also into a plenary dereliction of my self that is of my will of mine if there be any Wisdom Knowledge Science Art Industry Prudence of mine if there be any dignity praise honor authority estimation in the world amongst men of mine if there be any Office State Degree Order and in brief into an absolute forgetfullnesse of all my negociations and occupations and of my self as well within as without which is nothing els then to Theologize Astrologie Then at length should I begin more and more to see and know the most present habitation of God in me and so I should tast and eat of the Tree of Life which is in the midst of Paradise which Paradise I my self am as a guest with whom God is and ought to be and I in like manner with God This I say should be the exercise of my soul the theologization of Astrologie and a regression From Externalls to Internalls Nature to Grace The Creature to God The friendship of the World to the friendship of God The tree of Death to the tree of Life Terrene things to Celestiall So should I go again to my first originall from whence I went forth by arrogating to my self a liberty of willing desiring coveting thinking speaking and doing what I pleased me God in the mean time being neglected without whom I ought not to do any thing Whatsoever therefore we have from the Light of Nature all this with most humble self-deniall once in the week is to be laid down at the feet of the best and greatest God whether it be Magic or Gabalistic or Astronomic or Chimic or Medicinall or Phisicall Science Also Liberall Arts and Methanick work and whatsoever Study Office State Order Dignity Kind of life also Wealth Riches Houses and all kind of naturall gifts All these appertain to this our Astrologie and ought so to be Theologized by the exercise of sanctifying the Sabbath which is an universall forgetfullnesse of all things and of our selves and the rest of our soul from all disquiet in a sacred silence a cessation from all will thought desire affection discourse operation c. as well within as without And this is that only and principall cause of the Sabbaths being divinely commanded to Man to wit that man should not eat death and perish to himself by the eating of the forbidden Tree To eat is to be delighted in himself and in the creatures rather then in the Creator himself To kisse himself in the gift received Rom. 1. 1. Cor. 2. 1. John 2.6 Mat. 2. Gen. 20. Exod. neglecting the giver To love the world and things which are in the world neglecting God To serve Mammon neglecting God To use all things after his pleasure and will dispising the Law of the Lord. Thou shalt not covet thou shalt not eat thou shalt not desire to turn himself from God to the creatures and to himself To commit whoredom with the creatures To depend on himself and on things created To languish in love of terrene things and temporall good things setting God aside which may be described a thousand waies Hence the Doctrine of Christ who came from above and brings celestiall and divine Wisdom from the Light of Grace sounds altogether contrary to wit That a man ought to be converted into a child and to have so much of the knowledge of good and evill to live in him as he had when he was but a child or infant newly born I say the Doctrine of Christ commands a man to eat of the Tree of life to live by the inspiration of the internall God-head which is To fall off again from the creatures and from himself to God To adhere to God Mammon being left To be united with God the love of the creatures being left To believe in God to offer and to give up himflef to God to pray thy will be done c. To put off the old Man and to put on the new Man To flie evill and adhere to good which in like sort may be explicated by a thousand manner of speakings and phrases from the very writings of the Apostles But in what manner all and singular kinds of sciences and naturall gifts and those vain studies actions businesses and differences of men c. arise from the Light of Nature or the Starrs and in what order they are referred to the seven Governours of the world and how a man ought to use them also how every one of us ought to Theologize his own Astrologie flourishing in himself and to erect to himself a new nativity from the heaven of the new Creature and to institute and assume a new kind of life and chiefly what is the solid and the most certain cause of all of the holy Sabbath that is after what manner a man ought to labour six daies and on the seventh day to sanctifie the Sabbath rightly All these things are most evidently set forth and propounded in the following Chapters of this book CHAP. 4. Of the composition of the Microcosme that is Man from the Macrocosme the great World ADam the first parent of the whole humane kind was produced and formed by the admirable wisdom and workmanship of God as to his soul and body of the slime or dust of the earth which slime or dust was such a Masse or matter which had conjoyned and composed in it self the universall essence nature vertue and propriety of the whole greater World and of all things which were therein I say that Masse slime or dust was a meer quintessence extracted from every part from the whole frame of the whole world from which slime or Masse was made such a creature with it's form excepted was one and the same with the great world of which it was produced Hence that creature was called Man who afterwards his admirable creation formation being revealed amongst the wise was wont most fitly to be called the Microcosme that is the little or lesse world The absolute description and essentiall explication of this slime dust or masse extracted from the whole macrocosme we shall find every where abundantly and wonderfully declared alone by Theophrastus Paracelsus in his most excellent writings Seeing therefore it is manifest that every produced and composed thing can take or assume his essence nature and propriety from nothing els but from that where of it is made and produced which even that first Man as an other and later World made

throughout the whole body In the Blood doth exist the essence nature and propriety of all mineralls and mettalls bred of water dispersed throughout the whole region of the blood In the Respiration whose seat is in the Lungs the Bowells and the Veins and all pores mirscles c. is the essence nature and propriety of all the airy creatures dispersed through the whole body In the Heat dwells the essence nature force operation and propriety of all the Starrs and constellations of Starrs dispersed-through the whole body Moreover as to the concordance of either Light as well in the Major as in the Minor world thus it is Whatsoever things man living on earth hath found out first the oretically by speculating meditating searching and inquiring excogitating from within in his heart and after by his free will or desire produceth endeavours attempts institutes handles operates and transferrs to practice in whatsoever kind of Sciences Arts Faculties Theologie excepted which is not a humane invention studies handyworks labours and negotiations whether they be referred to good or evill Or also the fruit of the Tree of the knowledge of good and evill which is evident only to Magies all these comprehended under one name are called the Light of Nature or Astrologie or naturall Wisdome arising from the naturall heaven or Firmament and Starrs That wisdom and that light is in the soul of Man dwelling and working in the heart which if it be exalted in its power given to it and created in it can do the same and more then the soul of nature in the Macrocosme whose seat is in the Sun because Man the Microcosme is the quintessence extracted from the Macrocosme But seeing all and singular Sciences Arts Faculties Orders States kinds of life and studies flourishing amongst men on the earth arise and proceed from an internall invisible Heaven Firmament Starr and Light of Nature in the Microcosme which is extracted from the Light Heaven Firmament and Starr of the Macrocosme and hath his singular anatomy distribution and conveniencie to the offices and operations of the seven Governours of the world without We as the order of those Governours extant in the Firmament of Heaven is exposed to our eyes will first of all handle Saturn occupying the Supreme sphear to wit what is the Theorie and practise of his Heaven Starr or Constellation with his adjunct Starrs in the Macrocosme that is what is his condition nature propriety vertue and inclination what Science what Art and Industry what Order what Study what fortune what good and what evill men draw and handle from him on the earth Whereby it will appear that Saturn is not only without a man in the Major world but also in man with all the legion and inclination of their adjunct Starrs Then how the whole Astrologie that is the nature propriety and operation of this Planet ought to be Theologized by the exercise of the Sabbath CHAP. VIII Touching the Astrologie of Saturn of what kind it is and how it ought to be Theologized SAturn as to the description of his substance and nature in the Macrocosme is one of the chief of those seven Starrs which we call Planets or Governours of the world walking next of all in the aiery Region under the Firmament or Zodiac and ordained in a certain Sphear or Circle or Mansion the circuit of circle he finisheth he passeth over once in the space of thirty years time through the twelve celestiall Signs extant in the Zodiac His body arising from the Element of Fire and illuminating that is cherishing and governing the earth and what are in and on the earth his body is fiery and globous his Astralic force which is the firmamentall or syderean Spirit is invisible Now Saturn is conditioned with that nature propriety from the first creation that he may send forth exercise the vertue operation of his splend or light in his subjects existing here and there in the foure Elements as are vegetables mineralls animalls properly and in specie pertaining to him wherein he effects and frameth such a nature and vertue as he hath in himself Now Saturn hath his subjects appropriate to himself in every kind of creature amongst Vegetables he hath his young twigs his herbs his plants his flowers his trees in which he operates by his influence after his manner So amongst mineralls and mettalls also amongst animalls creeping going creatures cattell beasts watery and volatill creatures For the whole university of the creatures of this world with us men is divided into seven kinds or assemblies and dispersed into every region which answer to these seven Governours in their naturall vertues and proprieties as well internall as externall But touching the Astronomicall condition of Saturn and the rest of the Planets to wit what kind of motion position course quantity distance opposition conjunction and other dimensions of this kind they have amongst themselves also touching the difference of their weights in mettalls c. it is not our purpose here to handle them concerning such kind of things consult Astronomicall books and Chimicall books and the like publiquely extant abroad but we rather handle and shew this How all the studies and offices and kinds of life of all men have their originall from the Starrs and to which Planet every thing is to be referred Then how the whole Astrologie ought to be Theologized that is how every one of us ought to know discern hate put off say aside and deny the old man made of Astrologie with all his Wisdom Science Knowledge Prudence Industry Art and whatsoever a man hath occupies and possesseth of the gifts of Nature and in the denial of himself and all that he hath as well within as without altogether to grow a child again to be made an infant yea a fool and to put on the new Man which is created according to God to walk in newnesse of life to die to sin and to live to justice to know that Babilonian Whore and her Beast c. and to preserve himself from her c. to know the forbidden Tree and to eat of the Tree of Life and to passe over from nature into grace to be made a new creature to be born again to transplant himself from the terrene Paradise into the Heavenly to labour six daies and rightly to sanctifie the seventh and the like This is the intention end and scope of this our work Therefore Saturnists or the worshippers of Saturn whose minds desires wills inclinations affections concupiscences pleasures cogitations speculations inventions actions and labours are ascribed to Saturn as to their study and kind of life are men in whom is and flourisheth all kind of science and industry 1. Cain was a husbandman Abell a keeper of sheep Of all Agriculture as are Husbandmen Countreymen Farmers Tyllers of the ground also Mowers Threshers Heardsmen Swineheards Pastors of cattell Purveyors of corne or those which exercise merchandise with corn and pulse also