dressers of Vineyards that purge Wines Gardners in brief all agriculture with all its species 2. Jabal was the father of inhabitants in tents and feeders of sheep The whole art and science edificatory under with all kind of Artificers and Workmen are comprehended as Rough Masons Stonecutters Carpenters Joyners and in brief the whole administration of oeconomie or household affairs joyned with parsimony or frugality 3. Tuball Cain found out every artifice of brasse and iron The whole art and Metallic science which teacheth the manner of searching and trying the bowells of the earth and of digging mineralls metalls and riches the provocations of evills also Treasurers and whosoever seem to seek and take their livelyhood from the earth by the labours of their hands as are Potters Tile-makers bearers of dead bodies Fishmongers Rootsellers Colliers and others of this kind and also Clothiers Linnenweavers Shomakers Coblers Cardmakers c. Also solitary men as Monks Hermits and like to these As touching the mind and vices Saturnists are avaritious men covetous of gain usurers lenders for gain Jews Tolgatherers or Publicans tenacious livers sparingly Mammonists altogether watching for their proper commodities Also theeves robbers makers of false money Sergeants false Judges Hangmen Inchanters Evill-doers also men austere by nature froward more sad then joyfull Thoughtfull Melancholic Phantastic very Silent Tedious Infidells Sacrilegious and what kinds of life soever of this sort Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laborious full of businesse tumbling macerating and wearying themselves in continuall cares and furthermore whatsoever appears like to these As to the quality of the body and externall manners Saturnists are men worn with years and age as well men as women covered with gray-hairs with a slender and lean body thin beard eyes lying deep in the head with a neglected form and not amiable alwaies looking grimly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 halting beggers often sick c. All these studies and all and singular kinds of life of men as they are formed and seen abroad amongst all Nations people kindreds c. of the whole compasse of the earth are referred to the Heaven Region Dominion Nature and inclination of Saturn I say all these kind of men with all their studies and kinds of life as well honest as dishonest as well good as bad as well private as publique are worshippers of Saturn for that in the handling of Saturn that is in the drawing forth of the nature of the Saturnine light they spend their labour and time and by diligent study and inquisition they draw forth search produce and manifest those things of Saturn which are in naturall things All the Industries Inventions Arts Actions and labours of these men in every season have proceeded and as yet do proceed from the internall invisible heaven which is in the Microcosme and are part of the Light of Nature in which man walketh whether well or ill honestly or filthily according to the diversity of his flexible will and desire as well to good as to evill and men are busied about the externall subjects of the Macrocosme without which vain were the vigour and endeavour of the Light of Nature in man For every action of the Microcosme from within tends to the subjects of the Macrocosme without because there the works of man are perfected or performed For indeed man hath from the Light of Nature in himself the Science of plowing and tilling the earth Fields building houses of seeking and handling mettalls c. but he hath not in himself the subjects matter and instruments therefore he takes them from the Macrocosme and perfects his work found out and excogitated by the Light of Nature Thus seeing all the externall work of men arise from within from the invisible revolution of the internall Starrs ever and anon ascending and shining forth by cogitations and imaginations and are perfected by externall operations and labours we may from every work of man see and know the constitution of the internall heaven what kind of positure what ascendents what motions constellations and inclinations every artificer hath where it is wonderfull to behold the variety of the naturall light Hence by how much the more the artifice doth appear in externall works by so much the more and more perfect hath the constitution and influence of the internall heaven been with the workman Therefore we must know that every species of whatsoever Science Art Faculty is a singular constellation starr inclination influence ascending from the inward heaven and shining acting and operating one by one in man therefore all the cogitations imaginations inventions desires studies and intentions of Saturnists bent or inclined to good or evill are the Astra's or Starrs ascending from the inward heaven are the operation of the Saturn of the Microcosm in the soul with his Stars agreeable to himself in which cogitations and operations that crafty Serpent which almost none in this our age seems to know is powerfull and raigneth by leave permitted to him by God to tempt and prove man placed in the midst by these delights of the Light of Nature and of the things of this world and to bend the will love desire and concupiscence thereof from Good to Evill from God to the Creature whereunto man O grievous is too too ready and prompt Truly innumerable and infinite are the multitude of men living on the earth which are found in this kind or practise of Astrologie For it is which we would have mistically spoken one of those seven Congregations or Generations of the world or people worshipping the Queen of Heaven or venerating and worshipping the Babilonian Whore and adoring the Beast endowed with seven heads and ten horns And this is the sence which sleeps with wisdom which will appear better by the following things Now as the externall heaven in the Macrocosme alwaies and ever and anon is rolled and turned about with a perpetuall motion and alwaies other and other Starrs are seen to appear ascending and alwaies descending so as there is a perpetuall mutation and viciscitude of the actions of Nature labouring in the greater world where now it is Winter now Spring now Summer now Autumn now day now night now fair weather now tempest now snow now rain now winds now storms now this now that c. which are all the Astralic operations of the Heaven of the Macrocosme So also in like sort is the course viciscitude motion and revolution of the Starrs ever and anon ascending and descending in the heaven or soul of the lesser world that is The soul or our syderean Spirit is an unquiet Spirit wherein the ascendent cogitations new concupiscences various desires are alwaies moved excited and felt now willing this now nilling that now so now thus now we rejoyce now we sorrow now we are beaten and agitated with these now with those affections now we are occupied with these now with those businesses and labours all which are nothing els then the
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
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
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
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
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
the possession of a heavenly life unlesse he learn to drive away to subject this power his Saturnine Heaven with all his ascendent Starrs and resist every inclination thereof tending to evil through the instinct of the Serpent raign over it overcome it Good God here will some ignorant say from the instinct of the Serpent of what kind is this your Theologization of Astrologie which you here handle what mortal can believe that a husbandman a farmer a steward a vinedresser a potter a mettleman a mechanick a carpenter c. cannot be made an heir possessor of the Kingdom of heaven What is the Light of Nature to be contemned and altogether rejected and must we cease from all labour what ought we not at all to act work study learn search but to be plainly idle whence shall we receive food and rayment and other necessaries to the sustentation of life seeing no man whosoever is busied in the studies labours and works abovesaid can from them attain to eternall salvation the sentence of this book seems to be wonderfull indeed and estranged from truth I answer these things do not seem strange or obscure but to the ignorant nor are they indeed a hairs breadth estranged from truth so that they be rightly received and understood For nothing can be so truly spoken or written that by the ruder and lesse intelligent may not be called into doubt or be esteemed even for a lie But a lesson read which pleaseth being repeated ten times it will please Loe this our sence If thou art a Husbandman a Countryman a Farmer a Steward a Gardner a Seller of herbs a Vinedresser a Potter a Mettleman a Carpenter a Builder c. or busied in some other like kind of life then thou art constituted and walkest in the sphere of Saturn and art governed by the Saturnine Starrs which are in thee ever and anon ascending in thy imagination cogitation and sences ruling thee inclining thee hither and thither even as thy pleasure draweth thee by free will and the inward serpent perswadeth thee Now unlesse thou as a wise man shalt be cautious and attent and shalt over-rule thy Starrs running up and down flourishing and operating in thee or shalt Theologize thy Astrologie that is unlesse thou shalt learn to Sabbathize and to cease from all thy work and keep holy the Lords day according to the mind and sence of the divine precept it altogether is and abides impossible to thee by any means to enter into the Kingdom of God and come to the possession of eternall salvation For I will make it clear by a most manifest demonstration That never any Husbandman Farmer Countryman Steward Mettleman c. could enter into the Kingdom of God who neglecting and omitting the sanctification of the Sabbath departed out of this world But I would thou shouldest take these things rightly My judgment is that no Saturnist such as are before recited can enter into the Kingdom of Heaven but that he ought to be throughly converted and be made as an infant then at length he is fit to take enter and possesse the Kingdom of God not indeed as a Husbandman a Farmer a Steward a Builder a Vinedresser a Seller of herbs a Mettleman a Potter c. because there is no such thing to be done there for such workmen but see thou be as a child and infant as a new Creature as the Son of God For no man hath ascended to heaven but he which descended from heaven the son of God which is Christ and as many as received him he gave them power to be made the sons of God Now to receive Christ requires an inevitable putting off mortification yea destruction of the old Creature of the old man created of earth and the new birth of the same from above from whence also Christ is arisen Therefore the reasons and causes for which the Husbandman the Farmer the Steward the Builder the Vinedresser the Mettleman the Potter the Weaver c. cannot come into heaven are these First because in the celestiall Paradise or the Country of the Heavens there are no grounds nor oxen nor plows for Husbandmen nor farms or Lands for Farmers nor houses nor granaries for Stewards nor stones nor wood for Builders nor vineyards nor forks for Vine-dressers nor gardens herbs plants seeds for Herbsellers nor mountains fertill in metalls for Mettlemen nor loam nor clay for Potters nor flax nor wooll for Weavers and therefore there is not any need of any Husbandman Steward Builder Mettleman Potter Weaver neither shall those which inhabit there want such kind of science and industry For all these things are and are only to be found under the Zodiac in this corruptible world where in the last day at one time together and at once they shall be taken away and cease with the world So far therefore my husbandman as thy field thy oxe and thy plow shall be transported after the last day to the Kingdom of Heaven So far also shalt thou thy self with thy rustickscience and industry after this life enter into the Kingdom of Heaven that is never Therefore put off the old earthly and naturall man with all his science prudence craftinesse which thou usest in the handling of natural things and put on the new man which alone savours and desires heavenly things and leadeth thee to heavenly things by the exercise of the true Sabbath to be had in the spirit of thy mind every week And so far my Vinedresser as thy Vine and thy fork shall be found after the last day in the Kingdom of Heaven so far also shalt thou appear there with thy vinitory science and industry that is never For then all old things are passed away And so far my steward as thy houshold-stuffe and granaties shall be found out in the Kingdom of Heaven after the world is blotted out so far also shalt thou thy self be there with thy science and industry of domestick parsimony that is never For we do not act those things there which we are wont here And so far as my Gardner my Potter c. thy colworts herbs plants trees with thy garden and thy loam and clay shall after the world is defaced remain and be transferred into the perpetuall heaven so far also shalt thou thy self with all thy plantatory and pot-making science be promoted to the heavenly mansion that is never For the subjects and matter being wanting what can thy science profit thee So also it is with all the rest of the kinds and Sciences and Arts appertaining to the Astrologie of Saturn as are Mettlemen Rough Masons Stonecutters Smith and Carpenters all kind of Mechanicks Colliers Cornsellers Mowers Heardsmen Clothiers Weavers Shomakers Coblers and the like All these have their matter and subjects about which they are conversant and with which they are occupied without them in the Macrocosm which being taken away withdrawn all things wil be taken away withdrawn with them they
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 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
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