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
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
and inserted into the body Greatest and most excellent is the knowledge of the Spirit inspired from the mouth of God into the first man and by the mysteries of multiplication equally communicated to every one of us Wherefore is the knowledge of the humane body great By reason of it's wonderfull composition that is because all the foure Elements are essentially composed in it And moreover I say the essence nature propriety of all the creatures of the whole invisible world which are in the Earth Water Air and Fire are incorporated and scituate in Man But seeing all things generally are conjoyned and included into one skin they are not altogether and at once discovered nor can be revealed but at least come forth and are known inspecie as they are drawn forth and excited Wherefore is the knowledge of the Soul which is in the heart of Man greater Because the whole Firmament with all the essence nature vertue propriety inclination operation and effect of all the Starrs is therein conjoyned and complicated so as there is nothing in the whole power of the Spirit of the Firmament or soul of the world which the soul of man also hath not in himself and in the exaltation of it self can give it of it self Yea the whole Light of Nature is in the soul of the Microcosm which is the wisdome and power and vigour of all things of the whole whorld throughout all the Elements and things procreated of the Elements For she is the Astrologicall Spirit containing in her self all kind of Sciences Magic Cabalistic Astronomic with all their Species Chimistry Medicine Pahisic all Arts Tongues all Workmanships and all Studies existent throughout the whole shop of Nature But because all these things are collected in one and generally comprehended in the soul they do not all lie open or can they be in act to gether although they are in power but are let out and produced one species after an other Wheresoever therefore these kinds of divers Sciences flourish are exercised amongst men there shines the Light of Nature and the soul of the Microcosme is in her exaltation that is the Firmament of the Microcosme is in his ascendents But why is the knowledge of the Spirit of God greatest in us Because he from whom we receive this Spirit is greatest and most eminent above all For in this same Spriit all the divine Wisdome and Power from whence that saving knowledge flowes forth that is Theologie treating of supernaturall celestiall and divine things and is conversant in the Magnalia and mysteries of God placed above Nature and tends even to the inexhausted and unspeakable profundity of the Deity in which profundity the very origianll matter cause end of al the works of God and of things acted in time from the beginning of the Creation even to the end of the consummation of the world eternally and essentially lay hid For all things came forth from him all things were made by him and all things consist in him By how much any thing is most inward by so much it is more noble and excellent This visible world is a body compacted of Fire Air Water and Earth which is without hath in it self the Spirit of Nature which is the soul of the world which is within to which soul this externall body be longeth because it is inhabited possessed and governed by it Hence the soul of the world is more noble then the body This soul of the world hath in it the Spirit of God which comprehendeth and possesseth it For nothing is beyond God or the Spirit of God Hence the Spirit is more noble then the Soul The more noble alwaies exists in the more ignoble and internalls prevail over externells as well in essence as in power So our externall body is indeed great in it's stature and quantity and a wonderfull creature Yet the soul dwelling in the body is far greater and more wonderfull not in corporeall quantity but in Essence Vertue and Power But the Spirit is the greatest of all not in the lump or corporeall quantity but in Essence Vertue and Power and therefore most wonderfull There is nothing greater then that in which are all things And There is nothing lesse then that which is in all smallest things Therefore let us observe this rule well By how much any thing is more inward and more hidden from the externall senses by so much the more it is more worthy noble and potent in it's essence nature and propriety Which we will demonstrate by exanples There is not any house built for it self but for the inhabitant Now the edifice is an externall thing and the inhabitant and internall thing The house is for the guest and not the guest for the house Therefore the inhabitant is far more noble worthy and excelllent in his essence then every edifice although sumptuous For what is the house profitable the guest being absent So garments are made and prepared for the body that it might be and walk in them Garments are externall things the body is internall Therefore the body in its essence is far more noble and worthy then all garments although precious For what need is there of garments if they are wanting which should put them on Therefore garments are for the body and not the body for garments So the Body rayment house and habitation is a certain externall thing to the soul but the soul is internall And the body is for the soul and not the soul for the body Therefore the soul in her essence is a far more noble and worthy Creature then the body although most comely and most excellently proportioned For what availeth the body the soule being wanting it is a carcasse So the Soul made and created for an habitation of the Divine Spirit is externall but the Spirit is internall And the soul is for the Spirit and not the Spirit for the soul Therefore the Spirit of God is found far more noble and excellent and worthy in his originall essence nature vertue power and propriety So God is and abides the most inward chief great potent noble and worthy above all things adn contains all things in himself and he himself is contained of none Moreover By how much any thing is more inward by so much it is more nigh and neer to us but also so much the harder to be found and known Every thing that is most inward is most precious and most noble Because of the too much aversion and abalienation of our soul from divine and heavenly things and by reason of the too much tenacity and adherency of our love to the Creatures of the world And on the contrary By how much any thing is more exterior by so much the more it is remote from us and by so much the more strange For example sake The Spirit of the Lord truly is and inhabiteth in my soul whose seat is in the captula of my heart But seeing every inhabitant
is whthin and his habitation without it followeth That the Spirit of the Lord is more near to me then I am to my self And so it most evidently appears That the Kingdom of God is not to be sought without us here or there but within us witnesse Christ himself who saith Luke 17. being asked of the Pharises when the Kingdome of God should come The Kingdom of God shall not come with observation neither shall they say loe here or loe there For Behold the Kingdom of God is within you And the Apostle Paul 14. Rom. The Kingdom of God is not meat and drink but righteousnesse and peace and joy in the holy Spirit For by these he which doth service to Christ is accepted of God and approved by men The Soul is and dwells in the heart and the heart is in my body therefore the soul is more neer to me then the body My Body is cloathed with garments hence the body is neerer to me then garments and the soul neerer to me then the body and the Spirit neerer then the soul and therefore more noble more worthy and of more moment And because it is true That every internall is more noble and more worthy then his externall in which it is and dwells that even all of us do witnesse hilling or willing knowing or not knowing For behold if we are in danger of life by fire by water by perstilence or wars c. these being imminent upon us then indeed In the first place we leave behind us all our edifices as well sumptuous as vile with our externall goods and with few things if there be any we can carry with us we betake our selves to flight so that the body being clad might be preserved safe and unhurt with the life and soul By which very thing we testifie that the internalls are more desireable then externalls For who would be so foolish that he would neglect lose and destroy his body for the retaining of his edifices and externall goods when the body being lost and destroyed edifices and externall goods are much more lost and destroyed Furthermore danger pressing and necessity and straights urging us and overwhelming us we with John the Disciple of Christ even leave and cast off our garments with which we are covered and whatsoever els is abounding to us of our substance and naked and poor we commit our selves to flight that the body only with the life and soul may be preserved and kept safe and sure Do we not by this very thing point out and shew that internalls are better and more greater then externalls seeing that the body and life are internall but vestments externall And who would be of so perverse a mind that he should imbrace vestments with greater love then the body and life and would in that mind persist in danger that he would retain and keep his garments although he were compelled to loose and to destroy his body and life Moreover in persecutions for the name of Christ or for the truth putting our body and life in danger we even leave those and give them up to our enemies to Tyrants c. with patience like the Lamb of God whom all sheep imitate only that the soul may be kept intire strong safe and uncorrupt in the faith and knowledge of God and truth Do we not signifie by this that internalls prevail over externalls because the soul is internall the body externall and who would be of so foolish a mind that he had rather neglect and loose his soul with Faith in God and knowledge of the truth only that he might keep his externall mortall body and temporall life For faith and the knowledge of the truth being destroyed lost the body with the temporall life is of no moment Finally in extreme torments anguish and infernall dolours of our Conscience for sins committed even with David we leave and execrate the very soul it self and we bring to nought and empty our selves of al the so lace both of God and the creatures and we are left unto our selves crying out with the Son of God my God my God why hast thou forsaken me So that God only and alone might be and reman in us unhurt inviolated just and perfect in all things that he doth with us both sweet and bitter So by adverse things we are alwaies reduced to internalls and make a regression to our selves and unto God which is in us Do we not therefore after this manner testifie the truth of this rule That every internall is more noble and more worthy then his exterior Wherefore seeing there is nothing in us so near intimate as God is it followes that any other thing is not to be so esteemed sought and loved as God alone who hath put and hid in us the most excellent Treasure of his divine Wisdom Light Life truth and vertue taken from his own self and hath commanded to ask him seek and knock in the hidden place of our heart in Spirit and in Truth having given a testimony that the Kingdom of God first of all to be sought is not here or there without us but is to be found most inward in us as a Treasure hid in a Field From all these things it clearly appears to me that God is not at all more remote or nearer to me in this life whilst I am in this world and in this mortall body then he will be to me in life eternall c. But I have and feel my God equally now present and intimate to me even as I shall have him in the other world in a new body For he is in me and I in him whether I am in a mortall body in this world or without this body in that world This alone makes the difference that this thing even hitherto is hidden but then it shall be manifest and open But that I am not so nigh and near to him as he is to me this is not to be imputed to him but to my aversion who do not sabathize in my God who is with me that is who by running up and down with my unquite and vagabond soul through the creatures I am more delighted to be and to be busined in my proper will out of my internall Countrey and I suffer that ever hissing Serpent to creep on to the creatures in the multifarious concupiscence and delectation of the flesh of the eyes and pride of life or self-love neither am I lesse frequent in the various discourse of my thoughts ever and a non day and night ascending out of my heart now desiring this now that speculating willing nilling now this now that where moreover I weary and burden my self with all kind of care and vex my self with various affections All which things are the Astrologicall operation and revolution of the internall Starrs in our soul But if I could Theologize my Astrologie that is if I could desist sometimes from all these things and study to be at rest in my
Governours of the world and their operations and offices as well in the Macrocosme as in the Microcosme THe whole shop of Nature with all her sorts of sciences and actions is ordained and distributed into seven chief members Kingdoms or Dominions according to the seven Astra's of the Planets of the ☉ of the ☽ of ☿ of ♀ of ♂ of ♃ of ♄ who are the Governours of all naturall things extant in the whole frame of the world by the foure Elements But the Light of Nature which we call Astrologie is nothing els then the very life vigour vertue action and operation of the whole world in things which proceed and come forth from the soul of the world or the spirit of the Firmament whose seat is in the body of the Sun For there the soul of the world or the spirit of the Macrocosme dwells as the soul of the Microcosme in the heart and in the Sun it is most potent whence it diffuseth his vertues actions and powers out of it self ever and anon into the other six Planets the ☽ ☿ ♀ ♂ ♃ ♄ And moreover in all the other Starrs being throughout the whole stelliferous Chaos By this only soul the whole world lives is governed agitated and moved as a body by his spirit The Sun is the heart and light of the world in this heart I say the soul inhabits which illuminates all and every the Planets and Stars upwards above it self and downwards beneath it self as well in the day as in the night time and disperses his power into all and singular bodies as well the superiour things to the utmost superficies of the frame as also the inferiour things even to the inward Centre in the earth Yea the Sun by his vertue passeth through all corporealls like unto glasse The power and working of the Sun and operates in them without any impediment So his force penetrates the whole body of the Sea as glasse without any obstacle even to the lowest bottom thereof So the whole body of the earth full of pores on every side is passable to the Sun even to the inward point of his Circle So the Sun fills the sphear of Air also the Sphears of Heaven and enters into views and possesseth with his power all the Angels of all the regions and parts of the world as the soul doth his body of the Microcosme and not only the Chaos and the bodies of Elements but also all the generations and substances of all things whencesoever existing as well subtile as grosse as well light as heavy as well soft as hard mettalls mountains hills gemms rocks stones wood and whatsoever is every where so as it reacheth to the very Centre of the earth neither is his force and operation wanting or deficient there For all bodies though never so great grosse thick are altogether as glasse to the penetrative power of the Sun and although our eyes do not so expressely know and see this present ingressive penetrating subtile and active power of the Sun in all things but the grosse bodies alwaies are and remain in our eyes grosse dark shady Yet in respect of the Sun and to the vertue of the Sun after their manner all things are diaphane and perspicuous and penetrable Which solar vertue thrusts forth and produceth all things hid in the earth and as the Air is such that with the very vertue of the Sun it doth essentially enter into all bodies penetrate and fill all things For fire is the life of things Lise is fire no fire can burn that is live without Air wheresoever therefore there is life or fire or the vertue of the Sun there also is Air. The world a great Creature Now the whole greater world as to its soul and body with all the creatures that are therein is one Creature by it self and one animall and lives like an animall having in it self its vitall spirit endued with a sevenfold operation or diffused into the seven Planets into all the Starrs and into all the Elements and all vegetables Mineralls and animalls generated of Elements The Element of Fire hath his shop or seat in the body of the Sun Planets and all the Starrs in that fire the Phenix of the world or soul of the world dwells which operates all things and is the Light of Nature the Vulcan of Heaven the Arthens of Nature The Air is it's respiration and balsome The Water is it's blood The Earth is it's flesh In like manner also it is in the Minor World in Man who as to his soul and body the form excepted in all things answers to the Major World as a son to his father because taken out of him and placed in him In the heart is the seat or habitation of the soul of the little world or the Syderean Spirits whose vertue life motion nature force operation ever and anon by going forth diffuseth it self into the other six principall members of the Microcosme the Brain the Liver the Lungs the Gall the Spleen the Reins and from thence into the whole body and all the muscles veins nerves parts and extremities of the whole Microcosme and so that only soul resident in the heart carries governs agitates leads moves the whole body according to the nature and propriety of these seven principall members by which the body performs all his works as well artificiall and subtile as simple and rude As the soule of the Macrocosme labouring in the seven Governours of his body and the rest of the Starrs produceth all created things Therefore as to the concordance of these seven Governours Planers Starrs or vertues in the Major and Minor World it is certain that 1. The Heart In the Microcosme is the same and hath the same force that as 1. ☉ In the Macrocosme 2. The Brain In the Microcosme is the same and hath the same force that as 2. ☽ In the Macrocosme 3. The Lungs In the Microcosme is the same and hath the same force that as 3. ☿ In the Macrocosme 4. The Reins In the Microcosme is the same and hath the same force that as 4. ♀ In the Macrocosme 5. The Gall. In the Microcosme is the same and hath the same force that as 5. ♂ In the Macrocosme 6. The Liver In the Microcosme is the same and hath the same force that as 6. ♃ In the Macrocosme 7. The Spleen In the Microcosme is the same and hath the same force that as 7. ♄ In the Macrocosme And as to the Elements 1. The Flesh Hath his anatomy of the Microcosme 1. The Earth Of the Macrocosme 2. The Blood Hath his anatomy of the Microcosme 2. The Water Of the Macrocosme 3. The Respiration Hath his anatomy of the Microcosme 3. The Air. Of the Macrocosme 4. The Heat Hath his anatomy of the Microcosme 4. The Fire Of the Macrocosme For in the Flesh of the Microcosme lyeth hid the essence nature and propriety of all vegetables springing out of the earth compacted and dispersed
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
of the former World by the Ens of that slime is made pertaker of the same essence nature propriety as the Macrocosme had in it self For the whole great world existing and being compact in that quintessence of extracted slime forthwith it followed that the whole Macrocosme was complicitly collected and transposed into man by divine formation the substance and nature of the Macrocosme remaining neverthelesse safe and intire For such is the condition in the universal production and generation of things that every like of it self produceth his like and that without destruction of its essence and nature Hence that which hath its originall and derivation from God is the same that God is 3. John That which is born of the Spirit is Spirit That which is born of the flesh is flesh The Spirit or breath of God which is in Man immidiately proceeds from God therefore God is of a truth in Man by the Ens of inspiration That which hath its originall and derivation from the world is the same that the world is The soul and body of man are immediately taken extracted and composed of the World therefore the world is of a truth in Man by the Ens of slime So the first Man made of the Macrocosme bears in himself the Macrocosme with the essence and nature of all creatures complicated collected and compacted together yet neverthelesse he formed us to his body of the Elements and things elementated as to his soul of the soul of the Macrocosme or the Spirit of Nature which contains and comprehends in himself the whole Firmament with all its Starrs and astralique vertues and operations So it comes to passe That there is nothing without a man in the whole heaven of Nature and in all the Elements with which man in his composition doth not participate and is endued with its Nature But there are two things in which the Microcosme and the Macrocosme differ and appear to be contrary to wit The forme of the person and the complication of things As to the form it seemed good to divine wisdom to convert that Masse extracted from the Macrocosme and to be converted into a man not to put and set it into the form of the Macrocosme which is round and circular Nor according to the animall form But it pleased him to erect and apply it to the form of his own Image and similitude Man neverthelesse in the mean time remaining the Macrocosme Therefore this difference doth not touch his essence The form doth not take away the truth of the subject that man may not be believed to be the Macrocosme As to the complication or composition of all naturall things into one body or into one person all things cannot be apparent and distinctly known together in a Man one thing after an other as it is excited and provoked See concerning this this Foundation of Wisdom by Paracelsus is manifest and flourisheth in the species other things in the mean time remaining hid in the Macrocosme all things are explicitly existing living and operating in the species But in the Macrocosme all things are compact and conjoyned together Moreover after that Man the Microcosme was and held all things now in himself out of which he was taken behold the whole plenitude of Nature as well corporally as spiritually was conjoyned in him and as a most rich Treasure collected and laid up in one Centre yet so as man should be all things complicitly and yet none of them all explicitly And from this Protop last or first formed man and begetter of all even in like manner are we constituted and formed Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the same slime or Masse as that was in the beginning whereof Adam was made But by a Masse extracted from the substance of the Microcosme which we with Paracelsus call the Ens of seed which seed hath and bears in it self complicitly the whole Macrocosme that is Man and thence the humane off-spring as to the essence nature and propriety in all things a like grows and comes forth to its begetter as a most lively image which truly could not be done if all these things did not lie hid were extant in the Ens of the seed Hence every one of us hath the same in himself essentially delivered over to himself by the Ens of the seed from his parent which the first man received and had from the extracted Macrocosme by the Ens of slime to wit an elemental body from the Elements and a soul or syderean spirit from the Firmament CHAP. 5. That all kinds of Sciences Studies Actions and lifes flourishing amongst men on the earth and Sea do testifie That all Astrologie that is naturall wisdom with all it's species is and is to be really found in every man And so all things whatsoever men act on earth is produced moved governed and acted from the inward heaven And what are the Starrs which a wise man ought to rule IT is manifest therefore by the abovesaid how man appeareth to be made at length as to his Creation and Formation of slime that is from the Macrocosme 1. Because Man the Macrocosme placed in the Macrocosme agreeth altogether as well with the whole Firmament as with all the Elements and is one and the same his form only excepted as we see rednesse to be altogether one and the same in wine with wine and whitenesse in snow and with snow Then it followeth Seeing Man for himself and in himself is the whole world as he which hath his proper Heaven his proper Firmament and Spirit of Nature with the Sun Moon Planets and all the Starrs with him in himself of which from within he is constellated inclined directed moved excited drawn turned governed taught illuminated made joyfull made sad is fortunate and affected It is manifest that he is in no wise forced and compelled by the externall Firmament of the Macrocosme our soul of the world that he should assume and take a mind and affections of willing doing and operating this or that from without from the revolution and inclination or constellation of the celestiall Starrs in the Macrocosme For their opinion is of no moment who not rightly knowing the Macrocosme are fallen into that errour that they doubt not to determin That man by the externall influence of the Starrs by a certain naturall necessity is conditioned predestinated constellated directed compelled and driven to this or that good or evill Hence those false Proverbs the Starrs incline the Starrs rule men which is in no sort so if according to their opinion it be understood of the externall Starrs But we must know that all things whatsoever that are done by men as well in soul as in body arise and proceed from within from their own proper inclination and nature Within I say in man is that Heaven that Planet that Sydus or Starr by which he is inclined constituted predestinated and signed to this or that and not
world that they are not any more said to be of the world John 17. but of heaven although as to the body they are as yet conversant in the world And whatsoever any one doth by the Sabbath in the introversion of his mind he acts and orders with God and God with him in the hidden place of his heart this cannot be seen or known by any Spirit much lesse by Man In brief by the Sabbath alone the Phenix of our soul is renewed who altogether denying deposing refusing and accompting for nothing all the vanity of this world and it self from within and without plainly dies in the forgetfullnesse and contempt of all things Rom. 12. and of it self and offers it self a living and pleasing sacrifice to God and there being regenerate anew becomes a new creature a new off-spring from the seed of the woman by conception from the holy Spirit is made a Son of God a new Man an imitatour of Christ following his steps is made a hater of evill and a follower of good a new plant a new tree that is good which brings forth good fruits this is true repentance true penitence the true putting off the old Man c. Here some Astrologers are to be admonished of their want of knowledge who have not doubted to subject even the whole man with all things which are in him to the dominion of the world and Starrs in erecting their nativities as if a man were or had no more in himself then a bruit or beast through ignorance passing by the constitution of Man in three parts Spirit Soul and Body whose soul arising from the Firmamentall Zodiac and whose body from the Elements are altogether subject to the dominion of Nature But not the Spirit which we have from God and listning nothing to that that every Disciple of Christ and friend of God regenerate from above by faith and the death of sin in the most holy Sabbath hath within himself a most present medicine in his heart against all the poisonous and deadly wounds of nature and the Serpent and also the divine Commandement of deposing overcoming and conquering the old heaven with his inclinations of divers concupiscences and of walking in the newnesse of the Spirit in the Light of Grace To wisemen therefore that is to those that know both God and themselves rightly the matter is far better to be looked into for they know both are in us God and Nature The Kingdom of Heaven and the Kingdom of the world The Tree of Life and the Tree of Death The greater Light and the lesser Light The seed of the Woman and the seed of the Serpent And also that man is placed between these two to be exercised in this world in a perpetual war whether of these should overcome thence shall man have his reward for God will render to every one all crafty excuse and imbecillity being laid aside c. according to his works whether they be good or evill Here you shall observe an example touching the change of man from an inferiour and worser nature into a superiour and better nature If you take a certain stone lying by chance in a sunny place and very much heated by the too much parching heat of the Sun and put it into water or some river then the Sun can no more make it so hot or penetrate it with his heat in like manner the case is in the Theologization of Astrologie * The exercise of the Sabbath or Theologization of Astrologie is to dic to thy self and the whole creature to offer thy self wholly to God with all things which are within and without us Hither belong all the Scripture and all books speaking of the mortification of Man Take or gather and apprehend all thy evill nature and thy unsincere affections and unlawfull lusts too much operating and flourishing in thee I say take and put them by the Sabbath into the mind or spirit of thy mind which thou hast from God who is the everlasting fountain and water of life and sabathize in a solid and constant abnegation of thy self and of all things known unto thee which are within thee as well as without thee that thou maist almost wholly die there then will thy soul with all her adherent stones of concupiscences fall down and be drowned in the depth of the supernall water which is the Spirit of God infused in us and the firmamentall operation will more and more cease and be wearied in thee and the ascendant Starrs of thy concupiscences will no more afflict urge drive carry thee as before but from day to day thou shalt ease thy self from that most hard yoke of the Zodiac and of all the Planets thy youth shall be renewed as an Eagle and thou shalt be like an infant new-born and shalt perceive in thy self new vertues and affections to work and move in thee arising inclining oecupying leading and governing thee from the celestiall Starr and influence of the divine Spirit c. So as where heretofore thou hast bin the servant of sin and hast given thy members weapons of unrighteousnesse and malice now with trembling thou abhorrest the performances of thy forepast life and fraught with a new mind heart affections and desire from the exercise of the Sabbath by the Spirit of God hereafter thou shalt serve God and give up thy members weapons of justice piety charity mercy meeknesse temperance modesty chastity c. and so thou shalt rightly Theologize thy Astrologie so shalt thou best overcome correct amend thy nature so shalt thou rightly tread the head of the Serpent under thy feet so shalt thou well silence in thy self the assaults of the divell c. Hence the true Sabbath instituted and commanded of God is the best care and medicine against all kind of evill which quickly being death eternall to the soul and temporall to the body by which we may put off bear and take off that great and most grievous yoke and mountain of so great a Zodiac of so great a Firmament of so great Governours I say to take away the Kingdom or rule and to precipitate into the immense Sea of eternall water and ever and anon get new strength and come out more vivacious which was well known and used by the Patriarchs in the first age whence also they could get to themselves the Enochian long life upon earth by the exercise of this kind of mentall Sabbath which indeed is altogether obliterated abrogated in this our age and seems to be a thing unknown But how every one of us ought and may know and try in himself what and what kind truly is their Astrologie or firmamentall action or operation of the Light of Nature and how he may and can Theologize the same that is overcome Nature be made the Son of God c. this the following Chapters will illustrate and teach more clearly then the Sun CHAP. VII Touching the distribution of all Astrologie into the seven
from without by the constitution of the externall Heaven And that saying A wise man will rule the Starrs a wise man shall rule the Starrs is not to be understood of the externall Starrs in the Heaven or Firmament of the great World but of the internall Starrs bearing sway and running up and down in man himself which will more and more appear by that which followeth But this we promise for the beginning to be noted That the externall Heaven with it's continuall revolution hath a most convenient correspondency with the inward Heaven in the Microcosme and this with that which you may thus understand Whatsoever the sigure of the externall Heaven is in the point of conception of any men which happens in the matrix of the woman by the Ens of seed even now sent forth from Man that Man which is born and grows from that seed receiveth from within such a constitution of his nature and life to be performed on earth Yet that constitution lies so long hid and unknown that is without act in a naked power untill a man born into the world and educated to the use of free-will and reason putting forth it self begins to be moved and incited For then and not before that constitution of his heaven begins by little and little to roll bring forth move and shew forth it self when the Ascendants of that sigure by the imagination and fantasie newly sprung up in the will and reason arise and proceed to the motion of the mind and operation of the body And so the internall Heaven in the Microcosme begins his motion and course that a man from within from the guidance of his own Nature begins to imagine think desire hear speak do the same thing which before was signified from the positure of the externall Heaven while he was conceived Therefore the externall heaven in the Macrocosme as it hath respect to Man is at least a looking glasse and perludium by which the Astrologer may look into search know and describe what and what kind of nature and propriety shall happen and rule in him from the beginning of his nativity to the end of his life as he shall live Astrologically and not Theologically what and what manner his imagination shall be what his affections what his cupidities what his desires what his manners what his study what his kind of life and death with what things he shall be most delighted and on the contrary with what he shall be adverse and all things whatsoever seem to belong to the condition of humane life This I say may from the position or erected sigure of the externall heaven be prognosticated foretold not that those things are so done by necessity or coactive force but only that those things are presignified and as it were preludiated and are indeed a certain picture of humane life as in like sort a certain living man is painted by a painter on the wall from which picture his species and proportion with all his habit is exhibited and declared to be known So also we men living according to the course of nature and not Theologizing our Astrologie are known described and discovered by an Astrologer from the Table sigure face and concordance of the superiour Firmament as by a looking glasse For living naturally we have from the figure of Heaven a naturall description of our life whether it be honest or dishonest whether vertuous or vicious Yet so as the impulsive or efficient cause of living thus or so may not be thought to proceed and be impressed on man from the externall Heaven but from within from our internall Heaven which is in our soul delighted with this or that manner of living For neither God nor the Macrocosme do compell or force man placed in the midst from without to this or that good or evill kind of life by a certain naturall necessity but that very thing which is put into us by God and by the Macrocosme that is it whereby we are led whereby we are constellated moved Rom. 6. Galat. 5. instigated stirred up invited governed and inclined The one is the Spirit of God the breath of God the deity and heavenly light the holy Spirit the mind of God The other is the Spirit of Nature the breath of the World the Light of Nature the affections of the flesh tâ—rrene Wisdom the animall Man the Syderean Spirit the reason of Man Both leads to their originall and sheweth what are theirs Our Nature instigates moves and leadeth to our naturalls But the Spirit of God which we have in us from God instigates moves urgeth and leads us to supernaturalls that is thither whence he himself is There are I say two Inspirers two Governours two Captains two Lords in us to whom none of us can equally serve The one tends to the straight way to inherit and possesse the Kingdom of Heaven by contempt of the world and deniall of our selves the other neglecting the Kingdom of God to enter into the broad way The one is of God which is the Theologicall Spirit propounding and perswading the Theologicall life to Man the other is from Nature from the World which is the Astrologicall Spirit propounding and perswading the Astrologicall life to Man The Theologicall Spirit being endued with supernaturall Light and Wisdom shews the Kingdom of God and eternall life But the Astrologicall Spirit endowed with naturall Wisdom and Light shews the shop of Nature and the glory of this world therefore those which are acted by the Spirit of God these are the Sons of God that is who live Theologically But they which are acted and led by the Spirit of Nature caring nothing for the Kingdom of God and the eternall Countrey these are the sons of Nature the sons of this world animall men not doing the will of God but the will of the flesh in which with all their glory and magnificence they whosoever they are how great soever they are and wheresoever they are must perish For without the Theologization of Astrologie no mortall man can attain eternall salvation and beatitude We must die once to flesh and bloud and to the whole animall Man and we must live to God which life is altogether contrary to the worldly life Of which more largely in the Epistles of Paul and other Apostles But the Starrs which a wise man is commanded to rule are not those celestiall Starrs extant in the Firmament of the Macrocosme which are set before the Creatour of the Elements that they might illuminate the earth and be for signs and seasons and rule over the day and the night those have their peculiar Regent Lord and Governour to wit the Spirit or soul of the world diffused into the seven Planets and the rest of the Stars of the whole Zodiac by which he exerciseth his rule hath his influx into inferiour things therefore there is no cause that any should through simplicity think the dominion which a wise man hath over the Starrs
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
Astrologie of the Microcosme to be Theologized in all of us that are willing to use them piously But how and wherefore ought the Astrologie of Saturn to be Theologized in Man If thou askest me wherefore and how all the naturall Sciences appertaining to the Astrologie of Saturn together with all the kinds of the Saturnine life ought and may be Theologized I again ask thee that thou tell me the cause Wherefore according to that great precept of God we ought to labour and finish our work in six daies but the seventh day to sanctifie the Sabbath or Wherefore we cannot enter into the Kingdom of God and possesse beatitude in eternall life unlesse we shall be converted and be made as infants For these have one and the same reason and cause tend to one will one belong to one The answer therefore is therefore we ought to Theologize Astrologie therefore we ought to labour six daies and sanctifie the seventh therefore we ought to be converted and become as infants because nothing at all but the New Creature the new Man from Heaven he that is regenerate from above he that is born again of immortall seed is required to the possession or acquisition of the Kingdom of Heaven not the old Man from the Earth seeking earthly things gaping after earthly things rejoycing in earthly things occupied delighted in earthly things loving possessing savouring earthly things I say not such but as we have now said the man born again from above seeking those things which are above and not those things which are below not arising from the will of the flesh and not of the will of man but of God But to the end that we may be the better understood of the ruder sort first we will handle a few things in generall What is the Theologization of Astrologie afterwards we will set upon our Saturn with his professions and faculties where we shall demonstrate to the eye That in the sole Theologization of Astrologie is to be sought and found the gate of Paradise to eat of the tree or word of life which is in the midst of Paradise c. Also what is that strait gate that leads to life which few find and that the broad way which leads to hell which many walk Also what is that Babilonish Whore with whom all the people of the world commit fornication c. and many and those the greatest Theologicall misteries are here shewn to the intelligent which otherwise are and abide hidden from the eyes of all mortalls Therefore to Theologize Astrologie is nothing els then to labour six daies and to sanctifie the seventh that is to rest and desist from labour and to keep holy day in God with the spirit soul and body VVhich God the Father seriously commanded to his people by the Law in the old Testament in these words Exod 20. Remember the Sabbath day that ye may sanctifie it six daies shalt thou labour and do all thy work but the seventh day shall be a Sabbath to the Lord thy God thou shalt not do any work neither thou nor thy son nor thy daughter nor thy servant nor thy maid nor thy beast nor the stranger which is in thy gates for in six daies the Lord made heaven and earth the Sea and whatsoever is in them and rested the seventh day therefore the Lord blessed the Sabbath day and sanctified it Also Exod. 23. in six daies thou shalt do thy works but the seventh day thou shalt rest that thy Oxe and thy Asse may rest together and the son of thy hand maid and the stranger may be refreshed or take breath And in all that I have said to you you shall be wary to wit because of the Serpent Dent. 5. Also observe the Sabbath day that ye may sanctifie it even as the Lord thy God hath commanded thee six daies shalt thou labour and do all thy work but on the seventh day shall be the Sabbath of the Lord thy God But although the divine Commandement amongst the vulgar hath seemed and yet doth seem to be spoken only touching the corporall and externall labour and rest for reparing the strength of the body yet those to whom it is given as well amongst the Jews as Christians to know and understand the misteries of the mind of God and of his Kingdome they I say have known a far more profound and better cause and reason of this precept of sanctifying the Sabbath In the new Testament to Theologize Astrologie is according to the doctrine of Christ and the Apostles To receive the Kingdom of God as a child or infant to be born again from above having renounced and left all things to deny himself and seek the Kingdom of God which lyeth hidden in us as a Treasure in a field The labours of the six daies are all the actions operations studies offices businesses and occupations of all men in the whole earth and in all Islands and in every Sea amongst all orders states and kinds of life whatsoever all men every where every time act study handle operate this they do by the Light of Nature according to their divers Sciences Now the seventh part of those labours studies and actions of men are referred unto Saturn the severall kinds whereof we have before recited Moreover the sanctification of the Sabbath divinely ordained and commanded to man on the seventh day is to cease once in a week from all labour and handling of naturall things and actuall studies to desist from the Astrologicall life that is to lay aside every motion and action as well of the mind as of the body by an absolute abnegation and oblivion of the whole creature and of himself as well within as without to give and offer himself wholly to God with all that we are within the six daies we have known studied gotten and gained by our labors as well in the internall gifts of wisdom as in the getting of externall things Hither hither and to this Centre tends that divine Commandement touching the sanctifying of the Sabbath as by the following things will most pleasantly be laid open CHAP. IX A specificall Declaration how the Astrologie of Saturn in Man ought and may be Theologized FOr as much as hitherto we have heard that all the sciences actions studies states of life of all men by a certain inevitable necessity ought to be Theologized or by the exercise or sanctification of the mental Sabbath be laid aside denyed put off accounted for nothing now we would particularly see how the Astrologic of Saturn is to be Theologized in us For because infinite is the multitude of men only handling and exercising this Saturnine Astrologie And we do set down first of all in a certain Paradoxicall sence that is above the common intellect of the Vulgar That no husbandman Countryman Farmer Gardner Herbeseller Vinedresser Steward Builder Mettleman Potter Weaver Cobler Shomaker c. can ever enter into the Kingdom of God or come to