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^y^^^e-/^

HARVARD COLLEGE
LIBRARY

FROM THE BEQUEST OF

JAMES WALKER

(Class of 1814)
President of Harvard College

'*Pr«fer«noe being giTen to worka in the Intellectnal
and Moral Scienoet**

\py^

<J^73 /

^strology Theologized ^

Bu VouJUyvtCyty ^Mtju^xXj.

//"

THE SPIRITUAL HERMENEUTICS

Sldtrolog; anti l^ol; W&xSX

A TRSATISE UPON THE INFLUENCE OP THE STARS ON

MAN AND ON THE ART OP RUUNG THEM

BY THE LAW OP GRACE:

(RiprinUdfrom ike OrigUud of 1649)

Wrm A PMcrATORT Essat oif the Trub MvraoD or ItrnnniBTtiio
Holt SaummB

ANNA BONUS KINGSFORD

Dodor of McdidM of Um Pttiii Fsodty; Praddcat of Um HcnMlie Swithri
Cs-AitflMraMlEdkorwitlilfr.Bdwiidr" *

«rtkt PWii« of Owtali "

I lUitlMMl of •• TiM P«i(Mt Wqr,
«TlM Vlqta «rtkt Wtrid,** fib

"^ LONDON
GEORGE REDWAY
MDOOCLXXXVI

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HARVARD COLLEGE
LIBRARY

JAMES WALKER

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ASTROLOGY THEOLOGIZED."

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■i ST/ ^v^rj -

PREFATORY ESSAY.

HE little work, whose oridnal title-page I repro-
duce exactly as printed in the middle of the
seventeenth centurv, fairly deserves a place
in hermeneutic, and therefore hermetic, litera-
ture. As is usual in writings of its epoch, its style is
diffuse and verbose, even to wearisomeness ; but these
defects are superficial merely, and the reader will be well
repaid by its perusal. ProbaUy, the author set out with
the intention of constructing a larger and fuller treatise
than that which he actually accomplished, for his pro-
gramme certainly includes a description and definition of
the province of each of the seven astral Rulers in turn ;
but the only one actually treated of is Saturn, the first
and outermost of the senes. Doubtless he would have
us apply to all the other six the method of exposition
adoptea in his concluding chapter, and would insist on
the " theologization ** of all the endowments and faculties
Dertaining to the influence alike of Jupiter, Mars, Venus,
Mercury, Luna, and Sol. If I ngndy apprehend his
meaning— which^ it must be confessed, is here and there
somewhat obscure, and throughout, perhaps purposdy,
rather hinted than expressed— the drift of nis aigument
B2 is

(8)

is diat Man, as the Microcosm or inner worid, perfecdv
and exact])r represents the Macrocosm or outer world,
whose making is, ostensibly, described in the first chapter
of Genesis, and includes in himself the counterparts of all
the various elements, entities, and series, whether objects
or periods, therein set forth. So that light and darkness,
evening and mominor, heaven, earth, and tne firmament, sea
and land, herbs and plants, sun, moon, and stars, with all
their potencies and virtues, movinjg life of the deep, of the
air, and of the earth, togeUier with the six days of labour
and the Sabbath ending the series, have all Uieir corres-
pondence and similitude in the universe of the microcosm,
or Man. And from this premise he ar?ues that as the
works and effects of the six days of creation were
hallowed and sanctified by being, as it were, taken up
into the sabbath day and blessed therein, so man ought
to hallow and sanctify the labours and effects of the
various planes of his sixfold chaotic, elemental, astro-
logical, v^table, animal, and human nature, by
taking all mese up into the seventh and internal divine
plane, and there converting and transmuting them into
spiritual gifaces. For it is plain to see that our author,
in common with other hermetic and interpretative writers
of the mystic school, distributes the microcosm and
macrocosm alike into seven progress$,ve and mutually
interdependent states or stages.

Of these the outermost is, in both cases, chaotic and
indiscriminate — ^void and formless — ^the mere darkened
sense body, expressing the boundary or limit of the earthy
nature, anid hence under the dominion of Saturn, the Ang^
of die outermost circuit, whose distin^ishing appanacfe
is the girdle or sone emUemadc of MmKn^— Saturn's belt

Next in order comes the vital force, resident in the

nervous

(9)

nervous fluid of the organism, and, as a firmament,
dividing the mere ^ysical carcase from the higher
elements of the individuality, the waters above from the
waters beneath. This wonderful quickening principle
oujr author would doubtless place under the patronappe of
Jupiter, lord of the Middle Air, the firmamental deity of
older times, whose peculiar province was expressed by .
the oontrd of the electric force.

Third in order we find the emergence of the land
from the sea, with its grasses, herbs, and trees, the first
manifestation of actual oiganic existence, sexual, semi-
conscious, responsive, capable of birth, generation, aiid
decay. These oiganic productions are the similitudes of
earthly cognisance and perception, arising in the elemental
man, the plane of inunediate contact with mere sensory
environment; blind to the inner light; speechless and deaf

so

(«o)

80 far as spiritual environment is concerned, and open
only to the grosser phases of external relations with the
outer worhL With this earthy and rudimentary con-
sciousness of the merely corporeal, Mars, as the repre-
sentative of physical enemr and blind indiscriminating
force, is aptly associated. The relations of this god with
agriculture are well known, and he is, moreover, con-
nected, as the armour-clad deity, with the subterranean
products of the planet. Among the Olympians, Mars is
remarkaUe for absence of perspicacity, judgment, and
subtlety. His prerogatives are those which pertain to
mere impulsive fury and joy in conflict, undirected by the
wisdom of Minerva or the faithfulness of Hercules. This
plane of the microcosm belongs to the vegetative soul,
the germinal consciousness, dominant chiefly in the brute
and the 8e.vage, and demonstratinj| itself by impetuous
purposeless eneigy. With the manifestation of this plane
or stage in the evolution of the organised being is
initiat^ the famous Struggle for Existence, which plays
so large a part in the Darwinian theory, and the history
of which IS one long and continuous record of strife,
destruction, and triumi>h, the great War of the globe,
which since the beginning has raged in all departments
of vital activity, and whos^ death-laden battlefields are
represented in the fossil dqxwits of ancient rocks and
seabeds. In the microcosm, this third principle it is that
most shrinks from physical death, and that furnishes the
visible element or the doleful and dreadful shades
described b;^ Homer as appeased only by Mood, and
constituting in medieval and later times the medium by
which haunting spirits manage to manifest as *' ghosts,^'
to the terror of DOth men and anhnals who chance to
oome in their way.

Fourth

(11)

Fourth in the series is the stage of astrological influence,
the plane of the astral man, open to and controlled bv '
the starry or magnetic operations of Nature, the passional,
mundane, unstable consciousness over which Venus
naturally presides. Man controlled by this phase of his
complex personality becomes the toy of fate and of
circumstance, the elemental powers have complete sway
over him, they rule and afflict him in such wise that the
mere incidents of existence constitute his entire life,
without reference to or ultimation in anv higher or more
subde plane. It is from the perils ana sunering conse-
quent on diis condition that the author of " Astrology
Theolo^ted ** seeks to teach a method of deliverance.

Passmg inward and upward to the stage next in order,
we find ourselves in the presence of the Mercurial king-
dom, the winged and the fluidic nature, of which one part *
is subtle and aspiring as the bird, and the other occult
and profound as the fish of the deep. This is the plane
of knowledges, chiefly instinctive and sagacious, in
opposition to those which are intellectual and spiritual.
Mercurv enacts the part of the mediator between the
higher human soul above and the astrological and vege-
tative natures below the plane he occupies. In this mth
province of the microcosm consciousness attains' to its
first responsible d^ee, and appears as the animated and
sieinjf principle. No k>nger blind, mute, and deaf, the
interior percipience of man is now opened, he appro-
priates, compares, constructs, reasons. Memory and
device manifest and express themselves, the man becomes
capable of notice and hitelligent operation. Under the
direction of 'Mercury he ex{Mores me abyM and mounts
the skies; purpose, wonder, and invention mark his
progress from the merely organic to the animatei from

the

the rudimentary and embryonic being to the potentially
human.

But to become truly human, another, and sixth,
mutation is necessary; the philosophic nature must be
developed, and this is effected in the labour of the Lunar
staffe. Our author, following hermetic usage, places
under the dominion of the Moon, the province of the
intellect or brain, the distinctively human property of
die microcosm, not yet made divine by the sanctification
of the heart All writers of the mystic school subordi-
nate Intellect to Consdeoce, that is, the attribute and
exfuression of scientific ratiocination and thoiu[ht to the
attribute and expression of moral and spiritual rectitude.
Mind, even in its loftiest modes and reaches, ranks lower
as a factor of Manhood than the charities and sympathies
of the Heart. It is Justice, in its various expressions as
the Virtues, that constitutes the best ascendancy of human
nature. But this ascendancy belongs only in its fulness
to man Regenerate, that is, to those who have sanctified
the human by the Divine. The work of the sixth day
shows us the completion of the animal nature b]^ the
human, that is by die devdopmeht of the animal in ito
supremest mode, — the imUlmhuU animal. For it is
noticeable that hdy Writ places the formadon of man
side by side with that of the beast, in the same category
and at the same stage of creation. Had the first ch4>ter
of Genesis been penned by an uninspired hand, the
distincdon between man and htaaX would assuredly have
been marked by a division of plane, and we should have
found the appnrance of the human race rdegated to a
separate and successive day, and placed in a wholly
ditterent series from that or other creatures. The line
taken fai this respect bjr the writer of Genesis must be

( 13 )

viewed as an evidence of profound occult knowledge.
It b in degree and not in kind that the intellectual
I animal, man» differs from the non-intellectual, the brute.
The work of the sixth day, then, shews us the con-
summation of conscious life in its highest aspect, the*
I evolution of that double or reflective consdousness-whicH
is the distinctive appana^ of mankind. Lunar know-
ledge differs from Mercurial knowledge not in range but
in intensity. Mercurial knowledges are objective, way-
ward, speculative. Lunar knowledges are subjective,
concentrative, scientific. The intelligence which operates
on the Mercurial plane is that of the child or the unedu-
cated man, the inteUimnoe of the Lunar plane is that of
the scientist or the philosopher. Mercurial activity flies
hither and thither, distributing itself freely and restlessly
throughout a vast environment ; Lunar activity is polar-
ised, and exact, weighted with lo«;ic, mathematical radier^
than intuitive. The horse, the efephant and the dog are
types of this solid tenacious and discriminative quality,
in opposition to the furtive and wayward motions of the .
fish or the bird. Will and reason manifest strongly
upon the sixth plane, and uniting with the memory smd •
. device of the fifth, result in the formulation of system,
Analysis and Synthesis. From the lowermost to the .
uppermost planes of existence, a steady advance in the •
elaboration of* the consciousness characterises each step. •
The v^tative life with its rudimentary consciousness
merges into the simple consciousness of the moving and
flying creature, and this again into the more complex '
consciousness of the "cattle and the beast of die fiekt,"
to find its ctdminati6n in the double consciousness of
Adam and Eve. Peroeptkms and knowledges are now
evolved in the microcosm which exceed in importance

and

( '4 )

and subtlety all that have yet been educed. These arc
symbolised by the "cattle and moving creatures of the
earth," over all of which, as well as over the '* fish of the
sea and the fowl of the air," man» the human Intellect, is
given dominion.

But as yet none of the six series has received sancti-

7

fication. This final gift is bestowed on the Microcosm
by the Sun as the Ruler of the seventh day. Representing
the Divine Spirit of the man, and thereby implying
perfect peace and rest, the Sabbath is characterised not by
Labour but by Blessing. All the works of the previous
six days, all the series of the hexade whereby the lower
planes of man's nature are successively built up, receive

their

( 15 )

their crown and benediction in the operation of the
sabbath. Thus is the Soul of the astrol<^ical man "theo-
lofpzed," divinized and affirmed in the Likeness of
God. The religious nature a added to the intel-
lectual, the faculties of the man of science and the
philosopher are completed by those of the saint Hence
the resi of the seventh day, tor whereas the achievementi
of the intellectual man are laborious, those of the spiri-
tual man are inspirational. Impulse, instinct, induction,
inspiration, such are the four stages of evdutionary ascent
from the oi^ganic to the spiritual degree. The natural
man strives and wrestles in order to achieve ; the r^ne-
rate man "rests in the Lord." The knowledges of the
brain are wrung from Nature by hard toil ; Uie know-
ledges of the heart flow by illumination from God. Hence
the sixth day is one of labour, the seventh of repose.
Observe, too, that while the operations of the first five
days, which stand for comparatively low and inconspi-
cuous developments of the microcosm are placed under
the dominion of those Rulers, whose spheres are signified
bv the five "wandering fires," Saturn, Jupiter, Mars,
Venus and Mercury, the two higher and (»e-eminently
human planes undeveloped in any subordinate creature,
to wit, the Intellectual Soul and the Spirit are denoted
by the two greater luminaries, the Moon and the Sun.
Crreater, that is, of course, inasmuch as the Earth is con-
cerned, for in this panoramic allegoiy the Earth is the
representative of the Microcosm itself and the recipient
of all these divers influences. So much, then, as to the
Earth, the Moon, and the Sun appear to surpass the stars
in glory and magnitude, so mucn do the two planes or
spheres of potency the^ typify in the microcosm surpass
the rest in worth and importance. . And to much as the

Sun

i]

I':

( t6 ) . M)

1\
Siin surpasses the Moon in dignity and lustre, so much \
does the spiritual principle of man surpass in power and .
splendour nis intellectual principle. \

And in this place I wish to call attention to the fact !
that the earth itself, which in the allegory of Genesis j
represents the Ego or Individuality of the Microcosm, |
occupies a place between the Martian and the Venerian i
days. On the Martian day we behold the emergence
of the land from the sea, and its investment, so ta
wptakf with place, character and personality. Similariy,

the Earth, as a planet, occupies a position between
Mars and Venus ; diat is between the third and fourth
stafi;e or ''day." And this order is beautifully explicit
and interpretative. For we have seen that Saturn sig-
nifies the outer physical framework, Jupiter the electnc
or vital principle, and Mars the oiganic brute energy
thereby developed, none of which are capable of con-
stituting individuality, seeing that these three principles
all inhere in the merely oiganic and vegetative, out
immediately after the manifestation of these simple and
rudimentary states arises the dawn of consciousness, like

the

(17)

lie dry land emeiig;ing from the waters in a barren and
irgin state, yet beanng within itself the potencies of
F independent Life. The birth of this independent Life
immediately follows, and the place of the Ego in the order
of development is, therefore, between the apparition of
the oiiganic and that of the animal principles or states.
Consciousness, in its first concentrated o^^ree, resides
between the astral envelope (Martian stage), and the
astral soul (Venerian stage). Prior to this station, con-
sciousness, though, from Uie banning, implicitly and
potentially present, is diffuse and latent ; now it becomes
explicit and demonstrable. The first three stages Kdong
merely to the ph)rsical, vital and kinetic ; but, after the
manifestation of this elementary triad, the diffiise potencies
of consciousness gather themselves up into a state of
focus or polarity^ and the Individuality appears as Eardi
or Ego. This is the eariiest possible place or epoch of
its appearance, and from this Mtsm, upward and onvrard,
it continually advances and culminates in degrees of
development until it attains on the seventh day complete
and divine consciousness.

Immediately after the pdarisation of the Ego, '* Karma "
appears, typified by the siderean influences of the fourth
day. Good and evil Karma appear as the two great
lignt»-^un and moon — the grater to rule the day, that
is to preside over and direct wise and profitable action
) and conduct ; the lesser to rule over the night, that is to
; preside over dark and slothful action and conduct For y
It is only wise and good action that counts, hermetically, ^^
as action at all ; all base and evil performance is mere loss ^
and stupor insomOch as the soul is concerned. Thus, in
the gospels, the Lord speaks of the slothful servant as •
the wicked servant, and as such condemns him to dark-

' ness

(i8)

ness. ^In this connection the moon Is, of course, pre-
sented m the character of Hekate.*) The signification
of the stars as siderean Powers and Influences, Uie factors
of Karma or Fate, has already been referred to, and
will be presendy more fully explained. Obviously this
labour of die fourth day has direct relation to the Ego,
for the moment the Individuality emerges from the deeps
of vital and kinetic eneigv, as Earth, the hosts of the
Heavens appear ** to give light upon it" Here, again, I
must pause to point out the great occult knowledge dis-
oemible in the order announced by the writer of Genesis
as that of the cosmogonic evolution. Doubtless a mere
poet or natural philosopher would have associated the
apparition of the starry hosts with the labour of the first
day when Light was called to illumine the heavens.
But, in diat case, the hermetic student would have been
greatly i>uzzied to account for the appearance of the
Karmic influences before that of the Ego which gives
them raisoH tPHre, and to whose existence and free-will
|hey respond as effect to cause. The occult meaning of
the writer is conveyed in the words, ** He set them in the
firmament of heaven to give light upon the earth, for
signs and for seasons, for davs and years." Before the
manifestation of the pdarised consciousness, or self-hood,.
Karma could have no ground of operation, because
merely inoiganic entities and plants nave no Karma;
neither have those rudimentary elements of die microcosm
which correspond, to the mineral, electric, and vegetadve
states. Animals, however, are certainly amenable to
Karmic and astral influences, though, of course, in a very

* See aijr etplanstfon of the hvo4bld tigniflcati<m and diancler of
the OKMO in ny faitrodiictory emy to "The Vbgin of the Worid"—

rudimentary

\

(«9)

rudimentaty degree. But thev are distinctly individuals,
and as such are capable of choice, and of a certain low
moral percipience. Correspondingly, the astral soul in
man, the creaturely principle resioent in the astral enve-
lope, manifest at the fourth stage of evolution, has a
similar low moral percipience, and is distinctly an in-
dividual. This astral and magnetic soul is the volitional
and formative principle of "ghosts," which usually are
composed of two elements only, astral envebpe, — medium
of manifestation (already descnbed) — and astral soul, acting
within and on that medium as its controlling conscious-
ness. Where more than these two elements are present,
the "^host"* is something more than a mere phantom, it
contams the Mercurial soul or fifth principle, and is an
earth-bound spirit.

Now all the seven parts or elements of the Microcosm

just enumerated, are capable of distribution, and are in

fact distributed by hermetists and alchemists into four

chief categories or groups ; to wit, physical, astral, psychic

and spiritual The first three are the " men *^ who are

cast "bound" into the fiery furnace of the world's ordeal,

and who remain " bound ** till the appearance of the

** fourth, like the Son of God," who sets them free and

delivera them. " Did we not cast three men bound into

the fire ? Lo ' I see four men loose, and the form of tlie

fourth is lik^ the Son of God.*' "Ye shall know the

Truth, and the Truth shall make you free." And again,

1" Where the Spirit of the Lord is there is liberty." . • .

I " Because the creature also itself shall be deliverad from

/ servitude into the liberty of the glory of the children of

* God"

Of these four parts of the microcosm, the dominant
character of each group of two is imparted by the second

of

y

(»o)

of the group, that is by the €uiral for the lower duad,
and by the sftriiMoi for the upper. So that the whole of
the planes included in the physical and astral natures are
conunonlv oollectivelv spoken of as " the astral man ;" and
the psychic or intellectual and spiritual natures are in-
tended by the term " sfuritual man," For the whole lower
nature of man — ^physical, vital, impulsive, aifectional,
animal — is subject to the stars or astral powers, that is to
mundane and elemental influence expressed in the mag-
netic affinities, antipathies and polarities which go to make
up the complex machinery of Fate.*- But uie higher
nature of man, dominated and illumined by the Spirit or
Sun (the Lord), is free from the servitude of the crea-
turdy nature, and is superior to the ruling of the astral
influences. Hence our author says that " a wise man,"
that is, he who is instructed and enlightened by his nobler
part, **will rule the stars."

All the illuminati of ancient and modem times have
acknowledfi;ed these two natures or sdf-hoods in man.
Plato emphatically recognises and describes them, so also
do the Neo-Platonists, Paul the Apostle, and, with one
consent, the whole school of Christian alchemists and
kabbalists. The will of the lower self-hood is always
centrifugal, directed outward towards the Satumian boun- y
dary, and contrary therefore to the will of the higher self- v\
hood which gravitates inward towardis its central sun.
** O wretched man I who shall deliver me from this body
of death?" .«

Now the Ego or point of consciousness of the man v
resides, in the majority of men, wholly in the lower self-
hood ; in the minority, in the higher. According to the
station which it occupies is the status of the man himself
in the series of evolutuNi. '*The natural man," who

stands

stands for the majority, *'knoweth not the ihitm of the
Spirit" This " natural man," or selfhood, is Agar the
bond-servant; the spiritual selfhood is Sara the "Salem
which is above and is free." In the Macrocosm, the £^
or point of consciousness, represented by the earth, is
placed midway between Saturn and the Sun, between the
first and the seventh planes. But the order of the Macro-
cosm is that not of Regeneration but of Creation. The
Ego of the regenerate man must dwell entirely in the
seventh sphere, and, as the mystics of the school of St.
Dionysius say, become wholly absorbed and merged in the
Divine Abyss. The selfhood of the man must be lost
in the selfhood of God, and become one with It Not
until this final act of saintship is accomplished, is the man
free of Fate and astral domination, an ascended man,
having passed up '* beyond all heavens ** or starry planes
and powers, and " taken captive their captivity." For,
indeed, these powers hold us in thrall until they them-
selves can be oound by us. The ascended man is the
type of the elect who have so perfectly theologized their
astrology, and taken up their lower nature into the divine,
that Matter and Fate, or " Karma," as the Oriental theo-
sophists term it, are wholly overcome, and can no more
have dominion over them. There Ib left in them no
dross of the sensual and physical planes to weigh them
down a^n into material conditions; they are "bom
again " mto the heavenly estate, and have severed the
Iimbilical cord which once bound them to their mother,
the earthy estate. Do men become thus regenerate and
/redeemea in the course of a sin^^e planetary existence ?
i Assuredly not Astrolo^, chiromancy, phrenology and
I other occult sciences, all mform us that every man is bom
with a certain definite and determinate Fate, which de-

c dares

(")

dares itself in his horoscope, on the palm of his hand, in
the formation of his head, in the set of his face, features,'
limbs and aspect Speaking broadly, all these determi-
nations are included and intended under the physiological
term Heredity, and they belong to the accidents of evolu-
tion. But what is heredity, and how can it be explained
in the light of Eternal Justice ? The Macrocosm could
not stand a moment were it not founded on a perfect
equity and governed by an inalterable law of compensa-
tion and of the conservation of eneigy. Every effect is
equal to its cause, and one term presupposes the other.
And as the Macrocosm is but the prototype in laige of
the Microcosm, this also is founded on ana governed by
laws in harmony with those which control the solar
system whose offspring' it is. So that heredity is no
arbitrary or capricious effect appearing without adequate
cause, but is the result and expression of forejrone im-
petus, developing affinities and sympathies which infallibly
compel the entity on which they act into a certain deter-
minate course and direction, so long as the energy of
that impetus lasts. Expressed in terms of common physics
thb is the law of gravitation and of polarisation. But
without this explanation all appears as haphazard and
confusion. No hermetist denies the doctrine of heredity "
as held and expounded by ordinary scientific materialists.
But he recognises the sense intended by its inventors,
as comprising only the last term in a complex series of
compelling causes and effects. The immediate causW'J
of a low and afflicted birth is obviously the condition!
physical and mental, of the parents responsible, on thiJ

Slane, for the birth. But beyond this preliminary stage]
I the enquiry the ordinary scientific materialist does not|
go. He b unacquainted with the hermetic dieorem

that

that all physical effects and results are ulH9$tai$s, whidi
must, of necessity, have their first term in a formative
sphere. The coiporeal world is incapable of engendering
causes, it can but transmit them ; hence the beginning <n
thines can never be discovered within the limits of ma-
teriiu agencies. Therefore, regarding heredity as the
ultimation in phvsical conditions of causes at wonc behind
and beyond it, the hermedst is irresistibly forced to the
conclusion that although a man may be bom deaf, dumb,
epileptic, idiotic, or otherwise afflicted, because his fiuher
or mother have been drunken, immoral or "unfortunate,"
these latter.causes are immediate only, not mediate, and
are themselves in their turn effects of previous causes not
belonging to the physical sphere, but to one next above
and behind it, that is to the astral ; and that this also in
iu turn has been influenced b^ the spiritual eneigies of
the Ego whose " nativity " is involved. And he comes
to these conclusions because they are consonant with all
that he otherwise knows and has observed of the working
of the universe. Many persons find it difficult to reconcile
belief in the " ruling of the stars " with belief in free-
will. It appears at first si^ht arbitrary and unjust, that
certain lines of life— even vicious and rase onies — should
be indicated by the rulers of nativities as the only lines
in which the ''native" will prosper; and they ask in-
credulously wheUier it can be rationally supposed that
die accident of the day and hour of birth is, by Divine
j^isdom and jusdce, permitted to contnd and confine the
whole career of an intelligent and responsible being. But
the difficulties of astrological science, if viewed in the
/light of " Karma"— as P'redestination^not only disappear,
)/but give place to the unfoldment ctf a most lucid and
^ dmirable system of responsible causadon. There is but

ci one

(H)

one hypothesu capable of solving the enigma of Fate,
and that hypothesu is common to all the great schools of
thought— Vedic, Buddhist, Kabbalistic, Hermetic, Pla-
tonic — the hypothesis, to wit, of multiple existences.
Destiny, in the view of these philosophies, is not arbi-
trary but acquired. Every man makes his own fate, and
nothing is truer than the saying that "Character is
Destiny." We must think, then, that it is by their own
hands that the lines of some are cast in pleasant phces, .
of some in vicious, and of some in virtuous conditions.
For in what manner soever a soul conduct itself in one
existence, bv that conduct, bv that order of thought and
habit it builds for itself its destiny in a future existence.
And the soul is enchained by these prenatal influences,
and by them irresistibly forced into a new nativity at the
time of such conjunction of planets and siciis as oblige
it into certain courses, or incline it stron^y thereunto.
And if these courses be evil, and the ruling such as to
favour only base propensities, the afflicted soul, even
though undoubtedly reaping the just effect of its own
demerit, is not left without a remedy. For it may oppose
its will to the stellar ruling, and heroically adopt a course •
contrarv to the direction of the natal influences. Thereby
it will, indeed, bring itself under a curse and much suffer- ' ^
ing for such period as those influences have power, but
it will, at the same time, change or reverse its planetary
affinities and give a new "set'* to its predestination;
that is to the current of its " Karma.** So that the ruling
signs of its next nativity will be propitious to virtuoiu
endeavour. " From a great heart," say^ Emerson, " secre^
magnetisms flow incessantly to draw great events." *

* The leatoii why the doctrine of Metempsychosis b not put fbrwardi
•8 an article of fidth hi the Christita dispensation appeals to me to be I

Now I

(«5)

Now our author assures us that the astral heavens
have their counterpart in man, with correspondent in-
fluences, energfies and aspects. These microcosmal
heavens may be "ruled " by the Eeo, that is by the man
himself, and according to die concution of the subfeetnm
planisphere thus evoWed will be the horoscope of the
next nativity acquired by such Ego. Thus cause and

because there b no more death or hirth for the man who ii united with
God in Chrift The Christian religion was addressed to this end, and
he who enters the Kingdom of heaven is saved for ever from that of -
earth. But verv few realise this blessed state, therefore says the
Lord,— "Few there be that find it" Not, assuredly, that all the
majority are lost, but that they return to the necessarv conditions again
and affaiin until they find \t When once the life of Union is^
achieved, the wheel of enstence ceases to revolve. Now the Church
takes it for granted that every Christian desires in this existence to
attain to union, such union wtUi Christ being, in (act, the sole subject
and object oi Christian faith and doctrine Therefore, of course, she
does not preach the Metempsychosis. But, as a matter of &ct,'
very few so-called Christians do attain union ; therefore they return
until the capacity for union is developed. Such deveknmient must be *
reached in mundane conditions ; the cleansins; fires of an after-world
are incapable of more than purification ; they do not supply the neces- '
sary conditions for evolution found onlv and granted only in this life.
Now the dispensation of Christ is the highert were is, because regene-
ration begins for the Christian In the interior principle, and works
outwardly. In other diH)enMtions it begins outwardly and works towards
the intenor. Buddha, in whose system the Metempsychosis is most
conspicuous, is in the Mind : Christ is in the SouL Therefore Buddha
preaches no soul, and Christ preaches no mind. *<Who are bom,"
says St John, speaking of the servants of Christ, "not of blood, nor
of the will of the flesl^ nor of the wiU of man, but of God." That
which is bom of «theblood" is of the plane of Mars, the third day;
that which is of the ''will of the flesh" is of the creaturely nature, of
fourth day, and partly of* the fifth; that which is of the will of man
' the Mercurial and Lunar stages, for the Mercurial plane partakes
of the tower and of the higher natures, bdn^ in Mct, the bond
between the two, even as the winged god hfanself in ancient myth, was -

enect

whicn t

\ that whj

\ thefour

\ Isofthi

>i both of

f beti

(a6)

effect respond and exchange reciprocities, the macro-
cosmic operating on and compelling the microcosmic, and
thb in turn reacting on the macrocosmic

Hermetic doctrine affirms that all causes originally rlie
in the spiritual sphere. In the beginning the material
and objective is the ectype of the essential and sub-
jective. Thus, the first diapter of Genesis sets out with
the dedaration : " In the ' beginning God created the

tepresented with a fiice partljr daik and pardy bright, in order thereby
to tigniiy that hemediated between heaven and earth, between immortal
and mortaL So that Mercury perKxiatei^ at it were, the firmament
between the oeaturely transient dements of the microcosm, and the
hnman permanent dements, part of which firmament belongs to the .
upper, and part to the lower division. For on the fifth dav were the
fishes of the sea and the fowls of die air alike created, of which the
first betong to the deeps and the second to the hdghts. But of these
God induded not the fishes in His Covenant, but the birds only,
because the fishes appertain to the perishable nature. Now the religion
of Buddha is of the will of Man, that b of the upper Mercurial and of
the Lunar natures^ for it is by violence that the Buddhist takes the C^^
Khigdom of heaven, that is, by the Intellectual way. But they who
foUow Christ take it by the way of sight, that is, by the SouL For the
Soul is feminine, and does not fight Next to the human will, which
is of the Mind, is found the will of the flesh niherent in the oeaturely
prittdple which enters not into the Kingdom, being without, as are
the <* dogs." And the **blood" is yet more remote, for this is of the
mere organic, or Titanic prindple, which must be poured out upon the
earth untasted. But the Human will is sanctified, bdng saved by Christ
-^the spiritual or seventh prindple— and taken into Paradise. It is the
Thief crucified on the Right Hand of the Lord : who is taken by Him _
into Paradise^ thoosh not into Heaven. The Thief on the Left Hand
is the Creaturdy will which must be left behind because it reviles the
Lord, even thoiighparuking His Passion. But the Thief who is rdease^
unto the mob is the robber Barabbas, who cannot be paitaker in the
death of the Lord For the Titanic hath nothing in Christ So thai . _
mider Buddha we are bora agam and die again, but under Christ ther^ U^
are no i«births^ for Christ saves us out of the world when we are unit4
to God thrM^ Hii merits and sacrifice.

heaven\

(a?)

heaven and the earth.'' Matter b not viewed by writers
of the Kabbalistic school as self-subsistent and eternal in
nature. In its grossest form, Matter is the last term in
a descending category, the first term of which is the
Godhead itsdf. Matter is thus not cnaiid^ in the vulgar
sense of the word, but evolved ; and, in die process of
cosmic flux and reflux, it is destined to be again involved
and transmuted into essence. Hence it foUows that the
higher principles of the microcosm, itself the offspring
and resumption of the macrocosm, represent and repro-
duce the higher principles of its parent, even to die'
inclusion of Divinity, as the supreme source of the
world and ultimate of Man. Emanating as macrocosm'
from God, the universe culminates as microcosm in God..
God is the Alpha and Omega of the whole vast process.
Now holy Wnt addresses itself, not to the lower, but to
the higher nature of man. The word of God is spoken
to the intellectual and spiritual nature in man as dis-*
tinguished from the inferior grades of his complex being.
Evidently, then, the subjects of Biblical exposition cannot
be the things of sense and of matter, but the thin^^s of
the intelligiSe and formative worid. The Bible is written'
for the Soul in man, not for his elemental and creaturely
natures which, as we have seen, pertain to his lower
perishable states, and are not included in the Covenant
wherefore, surely, it is absurd and irrational to read the
" History of Creadon," given in Genesis, as though it
treated of die mere outwiuxl and objective universe, which,
in comparison with the inner and subjective, is phan-
tasmal and unreal. Correspondentially, of course, it does
so include the outer ana objective, because every plane
of Nature reflects and repeats the plane immediately
above it. But of these planes we have seen that there

are

(a8)

are seven, and each suooessive medium, countine from
above downward, is grosser and less capable of exact
reflection than the one preceding it, so that when the
lowest plane of matter, as we know it by means of the
five bodily senses, is reached, the similitude of the first

and highest plane has become blurred and indistinct.
Not all media are equallv reflective. The first plane or
medium may be compared to crvstal for translucence, and
the last to turbid water. So mat we must not look to
the first duq^ter of Genesis for a perfect and exact picture
of the physical creation, seeing that it deals with this

creation

\

{ «9 )

creation only in a sense remote in series from its original
and direct point of application. First, and primarily,
the Bible has a Mrtiual meaning addressed to the
spiritual and intellectual natures in man, the Sol and
Luna of the Microcosm. Secondly, it has a philoso-
phical meaning for the Mercurial nature ; thirdly, an
astrological meaning for the astral nature ; and, lastly, a
physicd meaning for the material nature to which the
higher planes are unattainable. But, it must be borne in
mmd, that the three lower meanings thus ascribed to it
are not the word of God, because, as we have said, this
word is only addressed to the Soul, and not to stocks and
stones and elements. In the third Boole of Kings there
is a marvellous parable which perfectly sets forth m order
every one of these four meanings, each with its proper
character, effect, and dignity :

<* Behold the word of the Lord came unto EUas, and said : — Go forth
and ttand upon the mount before the Lord. And behold, the Lord
passeth, and a great and strong wind before the Lord, overthrowing the
mountains and brealdng the rocks in pieces, but the Lord is not m the
wind. And after the wind an earthquake, but the Lord is not in the
earthquake. And after the earthquake a fire^ but the Lord is not in the
fire, and after the fire a still sniall voice. (Sound of gentle stillness,
Heb.) And when Elias heard it, he covered his iace with his mantle
and stood in the entering of the cave."

*' The Lord passeth," and His coming is foreshadowed
and heralded, indistinctly and confusedly by the formless
inarticulate wind, typical here of the lowest and universal
expression of Force in Matter. " But the Lord is not
in the wind. And after the wind, an earthquake," the
sundering and solution of .the mere external physical or
earthly (Mane by the volcanic and electric forces of the
more interior mental nature^ with its sciences and her-
meneutic subtleties. Now the Lord is drawing nearer,

but

(30)

but even yet He " is not in the earthquftke." " And after
the earthquake a fire," the ethereal penetrative and burn-
ing energy of the third principle in man, the human Soul,
with its dear luminance of introspection, and its immortal
quickening activity. Now, indeed, the Lord is at hand,
but even yet He " is not in the fire.** " And after the
fire, a S0und of siiUmss'' Yes ; for the Spirit, « the
Lord,** the Fourth Principle in man is Rest, is Silence, is
the ** Divine Daric " of St Dionyshis and the mystics.
The word spoken bv God is " a word in the ear ;" a secret
whispered only to the Beloved ; heard only by the saint
in the recess of his inmost heart "And when Elias
heard It, he covered his face with his mantle.** For the
Lord had come at last, and he knew that he stood in
the Divine Presence. The reial and inmost meaning of
holv utterance is not reached until its physical, scientific
ana intellectual interpretations have been all exhausted.
The wind, indeed, mav announce the comin|^ and bear the
echo of the sacred Voices but without articulate expres-
sioh; the earthquake may open the earth and disclose
occult significations beneam the Letter which surprise the
mere literalist ; the fire may cleave the heaven and rend
the darkness with its brilliant and vivid finger, but the
formulate and perfect Word is inbreathed only by the
Spirit Truth is unutterable save by God to God. Only
the Divine Within can, receive and comprehend the
Divine Without. The word of God must be a spiritual
word, because God b Spirit Aocordinely» we find saints
and mvstics. Catholic and Protestant alike, accepting holy
Writ Doth old and new, in a sacramental sense. Re-
jecting the Letter they lay kokl of the Spirit and inter-
pret die whole Bible from end to end after a mystical
'manner» understanding all its terms as symbols« its con-
cretes

(31 )

cretes as abstracts, its events as processes, its phenomena
as noumena.« The hermeneutic science of the saint has
direefold characteristics — ^form is no more, time is no
more, personality is no more. Instead of Time is Eter-
nity, instead of Form is Essence, instead of Persons are
Principles. So long as the dross of any merely intel-
lectual or ph]^ical concept remains unconverted into the
gold of spiritual meaning, so long the supreme inter-
pretation of the text is unattained.

For the intellectual nature, next highest in order, biblical
hermeneutics are of a philosophical character, which,
according to the tendencies and tastes of the interpreter,
variously wears a poetic, a masonic, a mathematical, an
alchemic, a mythologic, a political or an occult aspect
To occupy worthily this [dane of interpretation much
learning and research are needed, often of an extremely
abstruse and recondite kind. The philosophical her-
meneutics of the Bible are dosely connected with the
study of hidden and unexplored powers in nature, a study
which,'in former times, was roughly designated "magic,** but
on which a younger generation has bestowed new names.

Large acquaintance with etymology, paleontology, geo-
logy, and the secrets of ancient systems of doctrine and
belief is necessary to Biblical exegesis conducted on in-
tellectual lines. Therefore it is, of all modes of exposi-
tion, the most difficult and the most perilous, many rival
ex^tes claiming to have discovered its key and damour-
oudy disputing all interpretations other than their own.
Thus, the phifosophical method is fruitful of schools and
polemists, few among the' latter becoming reallv eminent
in their science, braiuse of the enormous labour and
erudition involved in it, and the brevity of human life.

Thirdly, we have the astronomical and astrological

pbUM^

(30

plane, which may briefly be summed u[) as the inter-
pretation of Biblical writings on the basis of die Solar
Myth. This is the method by which the intelligence of
the astral mind is best satisfied ; it involves no accepunce
of doctrine, theological or religious, and no belief m the
soul or in spiritual processes and eternal life. The solar
theory is that, therefore, which b formally accepted by
most modem exponents and reviewers ; it is easily under-
stood b]^ men of aven^ scholarship and perspicacity ;
it lends itself with readiness to all the dogmas and most
of the language of both Testaments, and, with equal
facility, explains the formulas of the Creed and Church
Liturgy.

Last and lowest comes the meaning which the crowd
imputes to the Bible, and in which no real attempt at
interpretation is implied. On this plane of acceptance, __
the literal sense alone of the words is understood through-
out, obvious allegory is taken for history, poetical hyper-
bole for prosaic tact, mystic periods for definite measure-
ments of time, corporeal sacrifice for spiritual at-one-ment,
ceremonial for sacrament, and physiod acts in time for
interior and perpetual processes. This is the plane which
produces fanatics, persecutors and inquisitors, which fills
our streets with the cries and tumult of Salvationists, and
our pulpits with noisy " evangelists,** which sends forth
missionaries to *' convert '* the " heathen " Buddhist, Brah-
man or Jew, and wastes tears and lives and treasure
untold in frantic and futile endeavours to *' christianise'*
the world. The formula of this class of exponents is
"justification by faith,** and, apparently, the more mons-
trous the blasphemy against Divine goodness, and the
more extravagant the outrage afifainst science involved in
any article of belief, the greater me "justification ** attained

( 33 )

by its acceptance. The word of God, therefore, oriri.
nallv and primarily addressed to the secret ear of tine
soul, becomes, when conducted through all these various
and increasingly grosser media, at length an inarticulate
and confused sound, just as an image, conveyed through
various and increasingly turbid strata of fluids, becomes
at last distorted, blurred and untrue to its ori|;inal. Some
similitude in form and colour of course remains, and from
this we may divine the aspect of the object whose shadow
it is, but the features or the shadow may be indistinct
and grotesque, while those of the original are flawless and
resplendent Such a shadow is popular relifi^on com-
pared with Divine Truth, and the Letter of holy Writ
compared with its spiritual meaning. Do we then argue
that the spiritual meaning is the only meaning intended,
and the image afforded of it by all lower pbuies wholly
false and fanciful ? No; for we admit alike the philo-
sophical, the astronomical and the historical element in
the Bible ; we desire only to point out with emphasis the
fact that all these, in their degree, transmit an ever in-
creasingly vague and inaccurate likeness of primal Reve-
lation, and are, in their order, less and less proximately
true and absolute. No man can be " saved by the his-
torical, the astronomical or the philosophical, be his faith
never so firm and childlike. He can be "saved" only by
the spiritual, for the spiritual alone is cognate to that in
him which can bei saved, to wit, his spiritiuil part Reve-
lation is illumination imparted by God to the God-like
principle in man, and its object is die concerns of this
principle. Revelation may, indeed, be couched in solar
or astronomical terms, but these are its vehicle only, not
its substance and secret Or, again, it may be conveyed
in terms ostensibly descriptive of natural phenomena, of

mrchitecture

.( 34 )

architecture, of national and political vicissitudes. None
of these, however, are really the primal subject matter of
hdy Writ, for all of them relate to things belonging to
sense and to time, which cannot be brought into Sectual
affinity with the soul, whose proper relation is with the
noumenal and eternal. Such things pertain to the province
of the sciences— physics, biology, history, paleontology,
and so forth— and can be appropriately ana intelligently
dealt with by these only. They are not subjects for revela-
tion ; they in no wise mterest the soul, nor can they affect
the salvation of man. Moreover, as all knowledges ac-
cessible on planes other than the spiritual must of necessity
be partial and relative only, mere approximations to facts,
and not facsimilia of facts, there can be no sure and
infallible record of them possible to man. History, for
instance, belongs entirely to the past and irrecoverable,,
and depends on the observation of and impressions pro-''
duced by certain events at periods more or less remote ;
the recorders of the events m question being endued with
the spirit and views of their time, and judgmg according
to the light which these afforded. The same events in '
our ace, appealing to minds of wholly different habits of
thou^t and experience, would present an aspect and bear
an interpretation wholly different. We need but to attend
an asshse or police court to learn how variously the same
fact or episode presents itself to various witnesses. And
when to the element of uncertainty created by natural
defects and differences in the faculties of observation and
memory possessed by different individuals is added the
impossibility of reviewing events of a long distant past
from the modem standpoint, and the consequent necessity
of accepting the ancient standpoint, or none at all, it
becomes oinriotts that there is» Virtually, no such thing as

history

( 35 )

histoiy in the sense usually ascribed to that word, that is,
as a record of actual occturences as they actually occurred
Even contemporary history is only approximately true;
the history of a generation past lends large ground to
controversy, and that of the long past insensibly slips
into legend, and thence into myth. Mankind has no art
by which to photograph events. Character leaves its
mark for a time on die world's records, and great sayings
survive indefinite periods, but acts and events soon
become contestable, and the authorship of our finest
systems of philosophy and of our most precious axioms
and rules of conduct loses itself in the haze of antimiity.
The Lord's Prayer, the Beatitudes, and the Golden Kule
remain facts, but what scholar knows who first gave them
utterance? The Pythagorean, Buddhist, and Chinese
philosophies, as also the Parsee and Jewish religions, are
tacts, but were there ever such men as the traditional
Pythagoras, Buddha, Kung-foo^tsze, Mithras, Zoroaster
or Moses ? No one to-day can widi certainty affirm or
deny even so much as their existence, to say nothing of
their deeds, their miracles, their adventures, and the
manner of dieir birth and death. And to speak of later
times; what do we know, undoubtedly and indisputably,
of such prominent personages in English and Frendi
chronicles as Roland and Ofiver, Bayard, Coeur de Lion,
Fair Rosamond, Joan of Arc, Anna Boleyn, Marie Stuart,
and a thousand other heroes and heroines whose
actions and adventures form the theme of so many
speculations and assumptions? They have left on
the historic page an impression of character, but litde
more. Concerning their real deeds, and the actual
part they played in the events of their time, we
can affirm notning with assurance. And as the footfall

of

(36)

of time, and the gradual decay and destruction of record,
literary and geographical, slowly stamps out the burning
embers of the past, darkness, more or less complete, falls
over the remoter ages and blots them from our view.
Decade after decade it becomes increasingly difficult to
pluck any certain and solid crumb of fact from the ^'p
of the biblical exegetes, the etymologists, the biologists,
the paleontologists, and all the scientific kith and kin.
Everv assertion is contested, every date, circumstance
and hero must fight for place and life. Assuredly there
will come a day when the figure of Jesus of Nazareth
which for eighteen centuries nas fillecl the canvas of the
world, and already begins to pale, will become as obscure
and faded as Is now that of Osiris, of Fo-hi, or of
Quetzalcoatle. Not that the gospel can ever die, or that
spiritual processes can become enete ; but that the histo:^
rtcal framework in which, for the present age, the saving
truth is set, will dissociate itself from its essentials, fall,
and drift away on the waves of Time. Spiritual herme-
neutics will endure because they are independent of
Time. Spiritual processes are actualities, daily and
eternally realised in the experience of the microcosm,
" as they were in the beginning, are now, and ever shall
be.** No man can know, phitosophically, anything that
occurs externally and objectively to himself; he can know
only that which occurs internally and subjectively. Con-
ceming the first he can have an opinion only ; concerning
the second he has experience. Nor, again, can any man
believe any fact on the testimony of another, but only
upon hb own witness, for the impression received through
the senses of one man, no matter how profound, is incom-
municaUe to the organism of another, and can produce
no conviction save to the mind of the man receiving the

sensory

( 37 )

sensory impression. To bdieve implies assunmce, and
assurance can be imparted only by experience.

In matters of history and natural phenomena, more-
over, none but the ablest observers and best educated
critics can indicate or determine probabilities, and to be
even a sound critic or observer, cfr^t natural endowments
and acquired erudition are needed. It is incredible that
God should demand of everv man exceptional gifts of
intellect and a university education as necessary con-
ditions for the comprehension and acceptance of His
Word. Yet, if that Word be indeed directly or inti-
mately dependent on i)rocesses of natural phenomena or
historical occurrences, it is eminently necessary that every
person seekinc; salvation should be versed in the sciences
concerned with them, because no assurance of the truth
of biblical data can be gained save bv competent examina-
tion and test, and if no assurance^ then no belief. It will
be observed that contention is not here raised against the
accuracy on the physical plane of either facts or figures Con-
tained m sacrwl writ; it is simply sought to show that
the unlearned cannot possiUv nave any valid means of
Judging or affirming their truth, and that, therefore, belief
unoer such circumstances, is a mere form of words. Not
lone ago, when defending the proposition, " there is no
such thing as history,"— conceived, that is, as a rec(»d
of consecutive and ascertained facts — I was met by a
dei^^man of the Established Qiurch ^ with the con-
tention that iroad facts are always ascertainable, and that,
in respect to sacred historv, belief in such broad facts
only was necessary to salvation. We need not, for
instance, said he, trouble ourselves over much about the
details and dates of the gospel narrative^ nor does it
greatly matter whether Chnst was bom at Bethlehem or

D at

(3«)

at Nazareth ; or, again, whether He was crucified on the
Feast of the Passover or on the day following ; the essen-
tials of faith lie in the great events of His birth and
crucifixion. But, said I, if the only evidence we possess
of these great events depends on the assertions of re-
corders whose testimony does not agree together in
detail, what does the worth of the evidence itself amount
to ? In the celebrated " Story of Susanna," the wisdom
and perspicacity of Daniel are shown by his refusal to
give credence to an alleged " broad fact," precisely be-
cause the witnesses did not agree in detail. But had
Daniel been of the mind of my objector, he would have
discarded the petw difference between the elders con-
cerning the kind of tree under which they caught Susanna
with her lover, he would have been content with their
agreement as to the " broad fact," and Susanna would
have been stoned. The three facts most essential to the
belief of the Christian who deems the acceptation of the
gospels as literal history- necessar]^ to salvation, are pre-
cisely those concerning which detail is all-important, and
the witness offered the most uncertain and meagre ; to
wit, the Incarnation, the Resurrection and the Ascension.
The dogma of the Incarnation is supported by the record
of two only of the four evangelists, and, as an historical
fact, depends solely on the testimony of one witness, and
that one Mary herself, for no other could have related
the tale of the Annunciation or certified to the miraculous
conception. As for the dogma of the Ascension, the
information supplied in regard to this event is contained,
not in the eospels at all, but in the Acts of the Apostles,
for the only reference made to the Ascension in the
gotpek consists of a single sentence in the last verse of
St Luke's record, a sentence omitted by some ancient

authorities,

(39)

authorities, and noted as dubious in the Revised Version
of 1880-1. Surel/i then, the Incarnation and Ascension
at least cannot tie classed in the category of " broad
facts," and yet, to regard them as unimportant details
which might safely be overlooked, would be fatal to
Christian faith and doctrine as understood by the Estab-
lished Church. Stripped of these two dogmas — the In-
carnation and the Ascension — there is nodiing disputable
on scientific grounds in the gospel history as a record of
actual occurrences. It is credible that a man should
possess unusual magnetic and psychic powers, or should
swoon on the cross and recover from a death-like stupor
in the course of a few hours when under the care of
friends. But that a man should be bom of a vii^n, rise
from the dead, and should bodily ascend into the sky are
marvels for which overwhelmmg and incontrovertible
testimony should be forthcomine. Yet these are pre-
cisely the three events for which the evidence is most
meagre, and on two of which no stress is laid in either the
sermons or epistles of the Apostles. Certainly, the dpgma
of the Incarnation is not once alluded to in their teaching,
and it does not appear in any book of the New Testa-
ment that the disciples of Jesus or the founders of the
Christian Church were acquainted with^ it Whether a
knowledge of die Ascension is implied in the epistles or
not, is a more open question, but at any rate no express
reference is made to it as an historical event. Yet, if for
such reasons, we should reject the spiritual power of the
Gospel and deny its dogmas, or the dogmas of the
Catholic Church, in their mystical sense, we should de-
monstrate our own ignorance and fatuity. For every
such dogma is certainly and infalliUv true, being grounded
in the eternal experience of the human sotu, and per-
D 2 petually

. (40)

Detually confirmed diereby. It b not the crucifixion of
Jesus of Nasareth on Golgotha eighteen centuries ago
diat can save us, but the perpetual sacrifice and oblation,
cekbrated sacramentally m die Mass and actually in our

\ w'k.T>Cl J

.^^^K

(%^j\

f ntP*^

t\

im

i

M
1'

'

ki

%

hearts and lives. So also it is the mystical birth, resur-
rection and ascension of the Lord, enacted in the spiritual
experience of the saint that are effectual to his salvation,
and not their dramatic representation, real or fictitious in
the masque of " history."

For

(41)

For how can such eventt reach or rdate themselves to
the souli save by conversion into spiritual processes ?
Only as processes can they become cognates to die soul
ind make themselves intelligible to and assimilable
thereby. Throughout the universe the law of assimila-
tion, whedier in its inorganic or oiganic aspect, uniformly
compeb all entities and dements, from crystals to the
most complex animate creature, to absorb and digest only
that which is similar to itself in principles and substance.
And if by the law of natural things the si>iritual are
understock, as all apostles of hermetic doctrine tell us,
then it is obvious, bv the light of analogy as well as hy
that of reason, that the spiritual part of man can assimi-
late only that which is sfMrituaL Hence die Catholic
doctrine of transubstantiadon, most necessary to right
belief, whereby the bread and wine of the mere outward
elements are transmuted into the real and saving body
and blood of the Lord. Can bread profit to salvadon,
or can physical events redeem the soul ? Nay, but to
partake the substance of God's secret which is the body
of Christ, and to receive infusion of Divine grace into
the soul, which is the blood of Christ, and by the shedding
of which man is regenerate. These processes are essen-
tial to redemption from the otherwise certain and mortal
effects of onginal sin. It* is not, therefore, part of the
design of hermetic teaching to destroy belief in the his-
torical aspect of Christianity anjr more than to dissuade
the faidiful from receiving Chnst sacramentally, but to
point out that it is not we history that saves, but the
spiritual truth embodied di^rein, precisely as it is not
tne bread administered at die altar that profits to salva-
tion, but the divine body therein concealed.

Life is not long enough to aflford time for studying the

volumes

. (40

volumes upon volumes of attack and defence to which
the Christian tradition has given birth. It is more profit-
able to leave these contentions where they are, and to
enquire, not whether the details of the story itself are
accurate, nor even if the chief facts it relates were really
enacted among men on the physical plane ; but, rather,
what it all signifies when translated into the language of
absolutes, ror phenomena cannot be absolutes, and we
have shown that only absolutes can have an intelligible
meaning for the soul.

I spoke just now of " original sin." It will be under-
stood, in tne light of what has already been said con-
cerning Heredity, that, from the point of view I occupy,
originS sin should not be taken to imply a burden of
corruption arbitrarily imput^' to new-born babes as the
consequence merely of transgression in a remote ancestr)% .^
but as that voluntarily acquired and self-imposed*' Karma,**
which every soul accretes in the course of its manifold
experiences, and loaded with which it enters uoon each
nativity. This weight of original sin may be neavy or
li|^ht; it may grow or decrease with each successive
birth, according to the evolution of the soul concerned,
and the prc^;ress' it makes towards release and light.
" If,** says Mr. W. S. Lilly, " a man submits to the law
of moral development by choosing to act aright, he will
finally be delivenKd fVom all evil. But, if he rebels, and
will not submit to the elevating redeeming influences, he
thereby falls under those which dcgraoe, stupefy and
materialise. And as he would cease to be man had he
no free-will, and as moral stood implies moral choice, it
seems inevitable that he should remain the sUve of the
lower life as long as he will not choose to break away
from it** (AnciiHt RiUgi&H and Modim Tk^ghi.) The

spirit

(43)

spirit of this passage is that of the teaching of Yama-H>r
Death— in the Kaiha Upamskad.'—'' They who are igno-
rant, but fancy themselves wise»go round and round with
errine step as Uind led by the blind. He who believes
that this world is, and not the other, is again and again
subject to the sway of Death.**

^ it is instru<^ve to note that this woncterful text fur-
nishes also, incidentally, a definition of Maya, or Illusion.
It is not Matter that is illusion, as is commonly supposed
by superficial students of Oriental theosophy, Imt the
belief that Matter is a thing true and self-suDsistent with-
out reference to any Beyond or Within. It is not fatal
to deliverance to believe that this w<M-ld is, but to believe
that it tUan$ is, and no other. This world in itself is
certainly not illusion, for the matter which composes it
is the last expression, centrifu^ly formulated, of Spirit,
and, in fact, is Spirit, in a specialised and congelate con-
dition. But the illusion or it consists in apprehending
Matter as eternal and absolute, and in seeing in it the b^
all and end-all of Life and Substance. The image seen
in the pool or the mirror is not illusion, but he would be
deluded who should suppose it to be other than an
image. Mr. Lilly, again, m the work already cited, puts
the case very clearly when he says : — " Matter as distinct
from Spirit is an abstraction, and, if taken to be real, an
illusion, — as the old Vedic sages saw — the mocking Maya,
from which Thought alone can release." Here fcannot
refrain from alludmg to the classic myth of the wandering
lo, the personified Soul, pursued and afflicted by the
astral influences under the 'masque of Argus, the many-
eyed giant, and finally delivered from his tyranny by
Hermes or Thought, the Thoth or Thaut or Egyptian
arcana.

In

(44)

In the forgoing exposition of the hermetic method
of treating the first chaoter of Genesis, I have followed
exclusively the order of manifestation or development
pertainine to the Microcosm, as exhibited in the succes-
sive unfddments of the seven planes which constitute
human nature. But, as has already been indicated, die
Microcosm presents die resumption of the stages or prin-
ciples first set forth in the Macrocosm, in sudi inverted
order that the supreme Source of the Macrocosm is the
Ultimate of the Microcosm, and that the Creation, flowing
forth from God as the World, returns to God as Man.

The process of the Macrooosmic development is, there-
fore, properiy, an outgoing or centrifugal process ; that of
the Microcosinic an indrawing or centripetal process. So
that the seven stages of the regeneration of Man reverse
those of the generation of the World, and the first day
in the latter process is not that of Saturn but of the Sun. "
It is not my design in this essay to enter upon the
Macrocosmic interpretation of the Creative seouences,
because the theme of our author^s treatise is the Theolo-
gisation of Astrology with special and exclusive reference
to the Regeneration of Man. But to avoid confusion in
the mind of the hermetic disciple and reader, it is neces-
sary to lay emphasis on the fact that the subjective
evolution ct Man is really an involuHan^ a gradual ascen-
sion upwards and inwards towards God — Who must, there-
fore, be thoiight of as the Central Point of a series of
spiral orbits — a gradual emergence from die merely in-
stinctive and responsive into the self-conscious and reflec-
tive states. Man, then, begins in the outermost or
Satumian (Satan) circuit, the orbit of the Fallen One,
and ends in the inmost or Solar (Christ) circuit, the orbit
of the Ascended One. He is bom a cnild of wrath, and

heir

(45)

heir of doom; he becomes by r eg cn ei i tion a child of
grace, and heir of eternal life.

All this process is marvellously resumed and exhibited
in the successive phases undergone by the physical human
embryon, from its first unvitalised and diffuse condition,
to the state of perfection of the unborn infant, attained in
the seventh month of uterine existence. I cannot, in this
place, enter upon physiological detail, but I b^ die
mterested reader to refer to Professor Haeckers *' History
of Evolution," and, in particular, to his careful and in-
structive series of plates illustrating the various con-
secutive aspects of tne human em in its viigin states and
in its passage from the first pnase of impregnation to
that or the full maturity of the foetus. So perfect a
picture is hereby presented of the Microcosmic subjective
development, that these plates, transferred to an hermetic
treatise, would aptly represent the various stages in the
secret Magnum Opus of the inward development of
man. As is the phvsical, so is the spiritual; as the
objective, so the subjective, for ''the things invisible
are clearly seen, being understood by the things that are
made."* (Rom. i. so.)

There are, then, two great wheels of Evolution and
Involution, turning in verily and by mutual interaction;
the outer is that (m the Macrocosm, and the inner that of
the Microcosm. Both have sevenfold divisions, similarly
constituted and distinguished upon each wheel. But it
remains to be explained, in order to render the metaphor
accurate and complete, that^the spokes or rays wnich
suf^rt the circumference 'of each wheel, are like-
wise seven in number, all of them proceeding from one
central axle, itself twofold. These seven rays are the
seven Elohim or Spirits of God, and the system they

constitute

(46)

constitute is that of Emanation, as distinguished from
Generation on the one hand, and R^neration on the
odier. The Elohim proceed from the i^soph, the Central
Pivot, Life and Sut»tance, upon which die whole wheel
depends and turns. The order of the Procession of the
Elohim immanent in the wheel of Evolution is that of
the Macrocosm, countine from within outwards. Its
counterpart in the wheel of Involution is that of the
Microcosm, counting from without inwards. In the wheel
of the Macrocosm Uiese seven rays represent the seven-
fold Principles which direct and control the subjective
enei^gies of the World, the purely spiritual and divine
Powers outflowing from Godhead ; causes of manifesta-^
tion, themselves eternally unmanifest. In the wheel of
the Microcosm the seven rays are the seven Gifts of the
Spirit, illuminating the spiritual part of man, each having
its proper attribute and province, and each contributing a
special degree of 'grace. Thus the development they
induce is purely subjective and spiritual. Manifest by
action, it is itself wholly secret and arcane. These seven
rtiys of the microoosmic wheel are the Elohim of the man
and their central pivot is the iEnsoph or Divine and
Radiant Point of his system. So that each wheel, Macro-
cosmic and Microcosmic alike, has its double procession
of manifest and unmanifest, generate and emanent order.
Of the World and of Man alike, God is the essential and
focal Light

** AUnan,** layt the iTf^tf/ Cgiiiii^Atf/, << if the Lord and King of all ;
at the spoket in the na?e,io the wortd and thetoul are alike centered in
the One."

**Upon Him all the worlds are founded ; none becomes different from
Him. Yet as the one sun, eye of the world, is not sullied by the defects
of the world, so the Attnan of all beings is not sullied by the evils of
eiistence." {JCafMn CJj/nmitAad.)

**That Supreme SpWt Whose work is the universe, always dwelling

witiiin

(47)

within the hearty it revealed bir the heart Thoae who know Him be-
come immofftiU. Not in Uie sight abidet Hit form, none may behold
him with the eye He if alMmowing-^ret known bf none ; omni-
present, ungenerate, revealed bjr meditation ; whoso knows Him, the
All-Blessed, dwelling in the heart of all beings, he has eveilaiting
sabbath." (SvetAsvaiara.)

And, again, in the Brikad Upanishadt^

**The wise who behold this One as the eternal amidst transient
things; as the Intelligible among those that know, as the sinale Ruler
and Inner Life of all, as dwelling withfai themselves, they obtam eternal
gUulness ; thev, not. othersi

<< Adore Hmi, ye Gods, by whom the year with its rolling days is
directed, the light of lichts, the Immortal Life. He is the Ruler and
Sastainer of all, the Bri&e, the Upholder of the revolving worlds."

*' From the nnrnd, lead me to the Real ; from darkness to Light, from
death to Immortality.'*

This it is to tlmologiu one's astrology, and to consum-
mate and sanctify the labours <rf the creative week by
immersion in the Rest of the Sabbath.

Anna Kinosford.

'Astrologie Theologized**

herein it set forth what Astrolofj^e, and
the light of Nature i& What In-
fluence the Starres naturally have on
Maii» and how the sane may be
diverted and avoided.

AS ALAO

That the Outward Man, how eminent loever in all Naturall
and Politicall Sciences, is to bee denied, and to die in us ; and
that the Inward Man, by the Light of Grace, thrcragh profession
and practice of a holy life is to be acknowledged and Ihre in us :
Which is the onely means to keep the true Sabbath in inward
holinesse, and free from outward pollution.

Valentine Weigelius.

SJ^/M^S DQMtiNABiTUit ASTitiS.

London: printed for Geoige Whittington, at the blue Anchor in
Corahill, ncer the Rojall Exchii^ 1649.

ASTROLOGY THEOLOGIZED.*

CHAPTER I.

WhtU Mnho it, Mi wM Thukgf; Mi km tk^ kmn

HE Kingdom of ATtf/^fv.— Astrology is Philo-
sophy itsdf, or it is the whole light of Nature,
from whence ariseth the universal natural Wis-
dom» or a solid, sincere, and exquisite knowledge
of natural things : whidi light of Nature is twofold, ex-

* [For the convsnienoe of the reader, I hare throaghout this
work modemited the epelliiif of the author, letalnlng hb capitals and
!talfci^A.K.]

temal

■ ( so )

temal and internal : external in the Macrocosm* internal
in the Microcosm. Or, Astrology is the very knowledge
of good and evil, which is, and bears rule in things sub-
ject to Nature ; which science flourishing in man, unless
It be ruled and governed by Theolo^, that is Divine
Wisdom, as the nandmaid by her mistress, is vicious.
And by her specious appearance, and concupiscible jucun-
dity, man seduceth himself and, as it were by eating of
the forbidden tree, or bv whoring with the creatures, he
maketh his soul the Babylonian Harlot sitting upon the
Beast, havin^f seven heads and ten horns, and being
sweetly decerved of himself, obtains eternal death to
himself.

TAg Kingdom of Grac$. — But Theolocy is the whole
liriit of Grace happening to man from uie Holy Spirit
emised from above, which is the universal Wisdom of the ^_
Kingdom of Heaven, and the saving knowledge of divine
and supernatural things, making chaste and purging the
soul from every defilement of sin abiding in the mortal
body ; in respect whereof that natural Wisdom is but a
shaddw, which, when the world is blotted out and removed,
will together with it be blotted out and removed, and then
Theology alone shall reign.

Astrology b so called because it ariseth from the stars.
As Theology, because it flows from God. To live astro-
logically is with a pleasing concupiscence to eat of the
Tree of the knowledge ot good and evil, and to bring
death to himself. To live Uieologically is to eat of the
wood and Tree of Life by an intimate abnegation of one-
self, and thence to attain to oneself. Life and Salvation.

The Liffht of Nature in Astrology, with his incitative
fruits, is ttie probatorv instrument whereby Man, placed
in the midst, that is, between God and the Creature, is

proved

i\

(s«)

proved which way he would direct or convert his free
will, desire, love and appetite; whether to God his
Creator, by loving Him above all things, with his whole
heart, with his whole mind, with his whole soul, and with
his whole strength ; which shotdd be the Theological life.
Or, whether, castii^ God behind, he would reflect to
himself and to the Creature by love of himself, and arro-
gating of good things received, which was the Astrologi-
cal lite at the Babvlonish fornication, as will appear by
that which foUoweth.

Astrolo^ possesseth our soul with the external body,
wherein the Lisht of Nature dwells and shines forth, m
some more excdlendy, in others less. And it contains in
itself two things.

1st All kind of Sciences, Arts, Tongues, Faculties,
and natural 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 mem are found,
exercised and used in all times upon the whole earth,
everywhere amongst men, as well gross as subtle, as well
old as new, serving as wdl to good as to bad uses.

and. Under AsSology, are referred all orders, states,
and degrees of men, oistinctions of persons, dignities,
gifts, offices, and every kind of life as well naturally
ordained by God Himself, as thought of and invented by
human wit, and found out in the whole worid from the
highest and most honouraUe to the lowest and most
b6»e.

AH these are the fruits of the Stars, and have their
original from Astrology, and pertain to the body and
soul, and may be as wdl good as bad, according to the
divers pleasures of the users and abusers.

But Theotogy possesseth our Spirit, which we have

from

(5»)

from God, which alone is Tkeolcigus, that is the Speech of
God, the Breadi of God, the Word of God, beinjf and in-
habiting in the Temple of our heart, from which alone
according to sacred letters, true Theology is to be drawn
forth ; that is, the knowledge of God, of things divine
and celestial and supernatural, arising from within, from
the illumination of the holy Spirit Itself dwelling within
us. Accordinjg; to Whose beck, will and command we
ought to institute, direct and finish all our Sciences,
Arts, studies, actions, offices, vocations, industries, labours
and kinds of life, invented and 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 labours, it all 1
proceeds from the Will of God, and seems, as it were, t(y
DC done and governed by God Himself in us, as by Hiir
fit instruments.

For every astrological ^ft, coming from the Lidit of
Nature, ought to be ruled and subjected to the Divine
Will by the Theological Spirit dwelling in us, that so the
Will of the Lord be done, as in AeaveUt so a/so in $arih.
Forall Wisdom, both Natural and Supernatural, is from
the Lord.

Astrotogy is the science of tilling and periustrating of
the inferior terrestrial earth, ground, garden. Paradise,
from which man was taken and made, as to his body and
his soul, in the labour and culture whereof six days were
ordained and appointed. But because this science of itself
confers not salvation and eternal beatitude, but alone be*
longs to this present life ; it is necessary the Lady and
Mistreu of all sciences and arts, — Theology,-— be added,
which, seeing it is Wisdom from above, it hath in itself
the science df tilling and perlustrating the celestial earth,
ground, garden. Paradise, from whence also man was

taken.

( S3 )

taken* created according to the similitude and image of
God, which garden man also hath in himself, to the
culture whereof, the siv$nik day alone, which is the Sab-
bath 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, tabemacle« mansion, house,
temple, and Jerusalem of man, so also was Man created
for the same end, that he should be the Paradise, nrden,
tabemade, mansion, house, temple, and Jerussuem of
God ; that by this mutual union and friendship of God
with Man, and of Man with God, all the wisdom, power,
virtue and dory eternally hidden in God should be opened
and muldpfied. For, God once made all things for Man,
but Man for Himself,

CHAPTER II.
Cdtutming thi StUfftei tf Attr^kgy,

HE Study of Astrology or Philosophv is con-
versant about the universal knowledge of all
the wonderful and secret thinfi^s of God, infused
and put into natural things from above in the
first creation.

The exercise therefore of the Light of Nature is the
most sagacious perscrutation and enucleation of the ab-
struse, internal and invisible virtues, lying hid in external,
corooral and visible things ; to wit,
what should be the first matter of this great worid

whereof it was made.

What

(55)

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, metals, minerab,
gems ; what in every species of spr^ and vegetables.

What in animals, 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 mass, or slime, or dust whereof the body
of the first man was formed, and whence he received his
soul, and what it is ; and whence he hath the Spirit, and
what he is : And so the Light of Nature, or Astrology
comprehends in itself all the wisdom and knowledge of
the whole universe ; that is, all these are had and learned
in the School of the Light of Nature, and are referred to
Astrology, or are rather Astrology itself; to wit,

The subject of Astrology is therefore double ; the Ma-
crocosm and the Microcosm, the greater world and the
lesser world.

The greater world is this very frame and ^reat House,
or this nu^e Tabernacle wherein we inhabit and live ;
and it consists of the four elements, Fire, Air, Water and
Earth ; and is twofold, visible according to the body,
invisible accordinc^ to the soul or spirit

The lesser wond is Man, the oflfspring or sum of the
greater world, extracted and 'composed out of the whole
greater world, who also in himself is twofold, visible ac-
cording to the body, invisible according to the soul or
spirit.

B 2 And

(56)

And as Man is made of nothing else but the world, so
also is he placed and put nowhere else but within the
world, to wit, that he might live, dwell, and walk therein,
yet so as that he should take heed of that subtle Serpent,
and should not eat of the Tree of the knowledge of good
and evil, lest he die ; that is, that he serve not the soul
of the worid, and creatures subject to vanity : but as a
wise man rule the stars, and resist the devil tempting him,
by the concupiscence of the flesh, of the eyes and pride
of life ; and suppress sinful nature, living and walking in
wisdom and simplicity of the Divine Godhead inspired
into him, not in tne subtlety of the Serpent by arrogancy
and love of himself.

For it is most certain, of what anything is born and
procreated, from thence also it seeks, desires and receives
Its nourishment,. convenient to its essence and nature, for.
the sustentation of itself.

Now Man was taken from, and composed of the
Macrocosm, 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. iii, 19. Thou art taken from the earth, and thou-
shalt eat thereof in labour all the days of thy life, and
shalt eat the herbs of the field until thou shalt return unto
the earth, for from it thou art taken.)

Seeing therefore, Man, as to his oody, is composed of
the elements, and as to his soul, of the stars, and each
part is fed and sustained from that from which it was
taken ; the food or aliment of the body, whereby the
body grows to a due stature, comes to a man from the
elements, the earth, the water, air and fire ; not that man
should take to himself for food the crude bodies of the
elements, but the fruits growii^ from the elements : they

are

(57)

are for nutriment But the food of the soul inhabiting
in the Microcotmical body, are all kinds of sciences, arts,
faculties, and industries, with which she tincts and makes
herself perfect

Moreover; all aliment passeth into the substance of
the user, and is made the same that he himself is; that
b, whatsoever a man eats and drinks, the same thing is
essentially transmitted into the substance, nature, pro-
priety and form of man, by the digestion of Archeus in
the ventricle. I say, the food iMuoeth 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 wat which he eats and drinks. So also what-
soever a man learns, studies, knows in thin^ 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
man's diligent searching, man is made Lip;ht both f n 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 less, because all do not seek with the like
study.

Every knowledge, science, art industry and faculty
passeth into the nature of man, {>enetrates him, occupies
tiim, possesseth him, tincts him, is agglutinated to hiifi,
united,with him, and perfected jn 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

(s«)

The reason is, because whatsoever is without a man,
the same is also within him, for that man is made of all
these things which are without him, that is, of the whole
universe of things.

Therefore wluitsoever 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, etc., from the Macrocosm, he eats and drinks
hfanself; and learning— arts, tongues, faculties, and
sciences of external things, he learns and knows himself.

And as he tincts his body by meat and drink, which
pass into the substance of fiesh and blood, so idso his
soul is tincted with whatsoever kind of sciences, arts, etc,
eating and drinking, he is united essentially with that

whicn 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;---
Wkaisoevtr is wiikoui us^ is also within us. Which in
thi^ place, we, philosophising of the soul and body, do
thus declare.

This whole world visible as to the body, invisible a^ to
its soul, is without us. From this we are all essentiallv
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 everything that is
derived, retains the essence, nature and propriety of its
original ; that although the Macrocosm is without us, yet
nevertheless 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 b without us, and we without that For indeed
we have no existence or original from anythins^ else, but
from diat which is without us, and which was before us ;

nor

(59)

nor are we, nor do we inhabit, walk and live in anything
else, save in that wha«of we are made. Neither do we
seek and draw forth meat and drink from any other,
either for the body or the soul, 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 h 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 Stars,
we move and live therein, and are nourished thereof.
Hence the firmament with its astralic virtues and opera-
tions is in us, and we in it The Firmament is put and
placed in us, and we are put and placed in the Firma-
ment

As to the Body, we are of the elements, we move and
live in them, and are nourished of them : — hence the
dements 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 com-
municated to us.

So the worid is whole without Adam, and also the
whole world is within Adam, by the being of extracted
slime.

So Adam is whole without us, and also whole within
us, by die being of seed.

And so we bear God within us, and God bears us in
Himself. God hath us with' Himself, and is nearer to us
than we are to ourselves. We have God everywhere
with us, whether we know it, or know it not

We bear the worid in us, and the world bears us in

itself

(6o)

itself. Therefore whatsoever we perceive, feel, touch,
taste, smell, hear, see, imagine, thmk, speculate, learn,
understand, savour, know, eat, and drink, and where-
soever we walk, this is the very same from whence we
have drawn our original. We are always conversant in
those things of which we are made. For Man is the
centre of the whole universe. So we learn nothing else,
but the verv same thing that was before us, and whereof
we are made, and which before we b^in to learn, lies hid
in us. Yea, we learn, search and know nothing else than
our sekts; to wit, learning, searching and knowing that
whereof we come, and whence we have receiv^ our
being. So we eat and drink nothing else but ourselves,
to wit, eating and drinking that ^nrhereof we are made.

So our body hath its hunger and thirst in itself from
within, and desires the perfection of itself, by meat and -
drink taken from the elements from without.

Sa ** Ptiracilsus** of the LoadsUnu of Nainn in th$
Maerocpsm and Mierocoim, — So the soul hath its hunger
and (hirst in itself, and desires the perfection of itself, l>y
meat and drink from the stars, which is the wisdom and
knowledge of natural things ; by arts, tongues, sciences,
etc Hence spring the artificers and wise men of this
worid.

Moreover, as in meat and drink taken from the ele-
ments, there is always pure and impure conjoined, which
wh^n they come into the stomach to the fire of digestion,
are by the internal Vulcan or Archeus of Nature separa-
ted from one another after a spagirical manner, and that
which is pure is retained and Aides in us, that is the
essence extracted from meat and drink, the pure is sepa-
rated from the impure which passeth into flesh and blood.
For it penetrates the body like unto leaven, and is made one

with

i

!

1

( 6i )

with it, and cauteth it to increase* that it may become
greater and more solid in its strength and nerves ; but the
impure, differing from nutriment, b cast forth into the
draught, and that by the operation of Archeus labouring
in the ventricle. By like reason the matter is even in all
sciences arising from the Li^t of Nature, where always
good and evil are ioined together. For in Nature all
Slings are convertible, as well to good as to evil Where-
fore unless Astrology be Theolcmed, that is, unless diat
which is good be retained, and thiat which is evil rejected,
Manfrom thence acquires to himself eternal death. And
this is the probation of Man.

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CHAPTER III.

Of tki ikmptifh ifM^ng ^rU, Siui MniJM(y,frm
0mitttihMt M4k9W0mU in tki $tktr.

fIfMttitt MWJf

HE parts of the Univene, of which the whole
man it madei are three ; — ^the Worid 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
tluve parts of the whole Universe.

The Spirit of man comes from the Spirit of God, and
participates with eternity and yEtw.

The

(63)

The Soul in man is extracted from the loul of the
Worid, and participates with ^vo and Time.

The Body of Man b 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 Tabemade, 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 tiie Divine Spirit in itself.

So one exists in the 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 external subjects.

Evtry thing which is wiihoui is as ihat which is within,
but the internal always excels the external in essence,
virtue, and operation.

For by haw much any thing is man inward, fy so much
the more it is more nobUt potent a9id capacious.

Great virtue is in the Body, if it be excitc^l.

Greater in the Soul of the firmament; if it be excited.

Greatest in the Divine Spirit, if it be excited.

By excitation all things' are laid open, which are hidden
and placed in Ignorance. For both Divine and Natural
Wisdom sleep m us, and each light shines in darkness,
and without excitation man wants the having.

Great and excellent is the knowledffeof the human
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

( 64 )

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 communi-
cated to every one of us.

Wherefore is the knowledge of the human body great?
Bv reason of its wonderful composition, that is, because
all the four Elements are essentially composed in it.
And moreover I say, the essence, nature, and propriety
of all the creatures of the whole invisible world whicn
are in the earth, water, air and fire, are incorporated and
situate in man. But seeing all things generally are con-
joined 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 in sfigcie, 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 firma-
ment, with all the essences, nature, virtue, propriety,
inclination, operation and effect of all the Stars is tnerein
conjoined and complicated, so as there is nothing in die
whole power of the Spirit of the firmament or Soul of
the World, which the soul of man also hath not in him-
self, and in the exaltation of itself, can' give it of itself.

Yea, the whole Light of Nature is in the soul of the
Microcosm, which is the wisdom and power and vigour
of all things of the whole worid throughout all the ele-
ments and things procreated of the elements. For she is
the Astrologicad Spirit, containing in herself all kind of
sctences, magic, Cabalistic, astronomic, with all their spe-
cies, chemistry, medicine, Physic, all arts, tongues, all
workmanships and all studies existent throughout the
whole shop of Nature.

But benuse all these things are collected in one, and

generally

(65)

generally comorehended in the soul, they do not all lie
open, or can they be in act together, although they are in
power; but are let out and produced one species after
another.

Wheresoever, therefore, these kinds of divers sciences
flourish and are exercised amongst men, there shines the
Light of Nature, and the soul of the Microcosm is in her
exaltation, that is, the firmament of the Microcosm b in
his ascendents.

But why is the knowled£e 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
Spirit all the divine wisdom and power from whence that
saving knowledge flows forth, that is. Theology, treating
of supernatural, celestial and divine things, and is con-
versant in the Magnalia and mysteries of God placed
above Nature, and tends even to the inexhausted and un-
speakable profundity of the Deity, in which profundity,
the very original matter, cause and end of all the works of
God, and of things acted in time from the be^nning 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 niade by Him, and
all things consist in Him.

By lum much anything is most inward^ by so much U is
mors noble and sxeslUnt, This visible world is a body
compacted of fire, air, water and earth, which is without,
and nath in itself the spirit of Nature which is the soul of
the world, which is within ; to which soul this external
body belongeth ; because it is inhabited, possessed and
governed by it. Hence the soul of the world is more
noble than the body.

This soul of the world hath in it the Spirit of God,

which

(66)

which oomprehendeth and possesseth it For nothing it
beyond Goo or the Spirit of God. Hence the Spint is
more noble than the souL TAi tftcre nobU always exisis
in ike mare ignoble^ and inUmals prevail over exlemals^ as
well m essence as in power. So tmr external body is
indeed great in its stature and quantity, and a wonderful
creature.

Yet the soul dwelling in the body is far greater, and
more wonderful, not in corporeal quantity, but in essence,
virtue and oower.

But the dpirit is the greatest of all, not in the lump or
corporeal quantity, but in essence, virtue and power ; and
therefore most wonderful.

There is nothing greater than that in which are all
things. And there is nothing tess than that which is in
all smallest things. Therefore let us observe this rule .
well:

By how much anything is more inward and more hidden
from the external senses, by so much the more it is more
worthy, noble and potent in its essence, nature and pro-

Which we will demonstrate by examples. There is
not any house built for itself, but for the inhabitant Now
the edifice is an external thing, and the inhabitant an in-
temal thing. The house is for the guest, and not the
guest for the house. Therefore the inhabitant is far more
noUe, worthy and excellent in his essence than every edi-
fice, although sumptuous. For what is the house profit-
able, the guest bemg absent ?

So garments are made and pr^Mured for the body, that
it mi^t be and walk in them. Garments are external
things ; the body is internal Therefore the body in its
essence is far more noble and wordiy than all garments,

although

(67)

although precious. For» what need is there of garments,
if they are wanting which should put them on ? There-
fore garments are for the body, and not the body for gar-
ments.

So the body, raiment, house and habitation is a certain
external thing to the soul, but the soul is internal.

And the body is for the soul, and not the soul for the
bodv. Therefore the soul in her essence b a far more
noble and worthy creature than the body, although most
comely and most excellentlv proportioned. For, what
availeth the body? the soul beins; wanting, it is a carcase.

So the Soul, made and created for an habitation of the
Divine Spirit, is external ; but the Spirit is internal And
the soul IS for the Spirit, and not die Spirit for the soul.
Therefore the Spirit of God is found far more noUe and
excellent, and worthy in His original essence, virtue,
nature, power and propriety.

So God is and abides the most inward, chief, great,
potent, noble and worthy above all things ; and contains
all things in Himself, and He Himself is contained of
none.

Evtry thing thai is most Inward is mostprmans and most
tiobU. — Moreover, by haw much anything is mart inward^
by so much it is mare nigh and near to us, but also so much
th$ harder to b$ found and known* Because of the too
much aversion and alienation 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 haw much anytliing is more
exterior, by so much the mare 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

inhabitane

(68)

inhabitant is within, and his habitation without, it fol-
loweth ; that the Spirit of the Lord is more near to me
than I am to myseli . And so it most evidently appears ;
— That the Kingdom of God is not to be sought without
us, here or there, but within us ;-^witness Christ himself,
who saith (Luke xvii), beino; asked of the Pharisees when
the kingdom of God should come : *' The kingdom of
God shiul not come with observation ; neither sludl they
say, lo here, or lo there ; for behold the kingdom of God
is within you.** And the Apostle Paul (Rom. xiv), *' The
kingdom of God is not meat and drink, but righteousness
and peace, and joy in the holy Spirit*' For b^ 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 near to me than the.
body.

My body is clothed with garments : hence the body is
nearer to me than garments, and tlie soul nearer to me
than^the body : and the Spirit nearer than the soul, and
therefore more noble, more worthy, and of more moment.

And because it is true,— that every internal is more
noUe and more worthy than his external, in which it is
and dwells ; that even all of us do witness, nilling or
willing, knowinc; or not knowing. For behold, if we are
in danger of lite by fire, by water, by pestilence, or wars,
etc., these being imminent upon us, then indeed in the first
place, we leave behind us all our .edifices, as well sump-
tuous as vile, with our external goods ; and with a few
things, if there be any we can carry with us, we betake
ourMves to flight ; so that the body being clad, miciit
be oreserved safe and unhurt, with the life and soul, ay
which very thing we testify, that the internals are more

desirable

(«9)

desirable than externals. For who would be so foolish
that he would neglect, lose and destroy his body for the
retaining of his edifices and external goods, when, the
body being lost and destroyed, edifices and external goods
are much more lost and destroyed. Furthermore, danger
pressii^, and necessity and straights umt^ us, and over-
whelming us, with John the diroiple m Christ we even
leave aiM cast on our mments, with which we are
covered, and whatsoever we is abounding to us of our
substance, and naked and i)oor we commit ourselves to
flight, that the body only with the life and soul may be
preserved, and kept safe and sure. Do we not bv this
very thing point out and show that internals are better
ana greater than externals ?— seeing that the body and
life are internal, but vestments extenuJ. And who would
be of so perverse a mind that he should embrace vest-
ments with greater love than die body and life, and
would in that mind persist in danjg;er, that he would retain
and keep his garments although he were compelled to
lose 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 these and give them up to our enemies, to
tyrants, etc, widi patience, like the Lamb of God, whom
aul sheep imitate, only that the soul may be kept entire,
strong, safe and uncorrupt, in the iaith and knowledge
of God and truth. Do we not signify' by this, that
internals prevail over extemak ?— because the soul is
internal, ttie body external ;. and who would be of so
foolish a mind, that he had rather neglect and lose his
soul, with fiaith in God, and knowledge of the truth, only
that he might keep his external m<mal body, and tem-
poral life ? For taith and the knowledge of the truth

p being

(TO)

beiiMT destroyed and loeti the body with the temporal life
b of no moment

Finally, in extreme tormenti, anguish and infernal
dolours of our conscience for sins committed, even with
David we leave and execrate the very soul itself, and we
bring to nought, and empty ourselves of all the solace
bodi of God and the creatures, and we are left unto our-
selves, crying out with the Son of God, '* My God, my
God, why hsMt thou forsaken me f So that God only,
and alone, might be, and remain in us, unhurt, unviolated,
just and perfect in all things that He doth with us, both
sweet ana bitter. So, bv adverse things, we are always
reduced to internals, ana make a regression to ourselves,
and unto God which is in us. , Do we not therefore after
tiiis manner testifv the truth of this rule : — ^that every
internal is more noble and more worthy^ than his exterior I •

Wherefore, seeing there is nothing in us so near and
intimate as God is, it follows 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 Mis
divine Wisdom, Light, Life, Truth, and Virtue, 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 worid, and in this mortal body, than He will
to me be in life eternal But I have and feel my God
equidlv now present and intimate to me, even as I shall
have Him in the other worM, in a new body. For He

is

( n )

b in me and I in Him, whedier I am in a mortal body in
this worid, or without this body in that world. This
alone makes the difference^ that this thing even hidierto
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 aver-
sion, who do not saUaiktMi in my God Who is with me,
that is, who bv running ujp and down with my unauiet and
vagabond soul through the creatures, am more delighted
to DC and to be buSed in my proper will out <? my
internal Country ; and I sufier that ever hissing Serpent
to creep on to the creatures in the multifanous con-
cupiscence and delectation of the flesh, of the eyes, and
pnde of life, or self-love : neither am I less, frequent in
the various discourse of my thoughts, ever and anon, day
and night, ascending out of m]r heart, now desiring this,
now tluu, speculating, willing^ nilling, now diis, now that ;
where, moreover I weanr and burden myself with all kind
of care, and vex myself with various affections. All of
which tilings are the Astrological operation and revolution
of the internal stars in our soul.

But if I could Theologize my Astrology, that is, if I
could desist sometimes from all these things, and study
to be at rest in my God Who dwells with me, that is, if i
could accustom my mind to quiet and spiritual tranquillity,
that it should cease to wander in the variety of thoughts,
cares, and affections, that it might be at leisure from the
exteitial diings and creatures of this world, and chiefly
from the love of myself ; that I might whdlv die, and as
it were be annihilated in my self, tmtt I could come into a
loathing and oblivion, not alone of all the things of the
whole world placed without me, and of mundane friend-
ships which I have with men, but also into a plenary
F 2 dereliction

( 7a )

dereliction of mvsdlf, that it» of m^ will, of mine— if
diere be any-^wisdom, knowledgei science, art, industry,
prudence ; of mine — ^if there m any — dignity, praise,
honour, authority, estimation in the world amongst men ;
of mine— if there be any— office, state, dejgfree, oraer; and,
In brief, into an aUolute foigetfulness oiall my negoda-
tions and occupations, and of myself as well withm as with-
out, which is nothing else than to Theologize Astrology.

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 taste and eat of the Tree of Life, which is
in the midst of Paradise, which FwrsAise / m^ulf 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
Theok)gi2ation of Astrology, and a regression from'
Extemab to Internals ; from Nature to Grace ; from the
Creature to God ; from the friendship of the world, to
the friendship of God ; from the tree of Death, to the
Tree of Life ; from terrene things to Celestial.

So should I go again to my nrst original, from whence
I went forth, by arrogating to myself a libaty of willing,
deshring, coveting, thinking, speaking and doing what I
pleased me, God in the meanUme bemg neglected, with-
out Whom I ought not to do any thing.

Whatsoever therefore we have from the Light of
Nature, all this with most humble self-denial once in the
week is to be lakl down at the feet of the best and greatest
God, whether it be magic, or cabalistic, or astronomic or
chemic, or medicinal, or physical science. Also liberal
arts, and mechanic woric, and whatsoever study, office,
state, order, dignitv, kind of life, also wealth, riches,
houses^ and all kind of natural gifts. All these apper-
tain

(73)

I

tarn to thb our Astrology, iihI oiu;fat SO to be Theolom

by the exercise of sanctifyinff ue Sabbath, whichls an

universal fbfgetfiihiess of all uings and of ourselves, and

the rest of our soul from all disquiet, in a sacred :>

silence, a cessation from all will, thought, desire^ affection,

discourse, operation, etc, as well witnm as without And

this is that only and principle 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 for- ^]Mj\^lf'in ^,

bidden Tiee. *^ ^ ^ #V" ^

?> M/ is to be delifl^ted in himsdf, and in the .
creatures, rather than in £e Creator Himself. vj

jR0m, 1. 1. C^. 2. I. yoAn 2. MM. 6. Gtn. s. Exod, sa , ^ ^^
•7-T0 kiss himself in the gift received, neglecting the Giver. #/-; ^.
* To love the worid, and things which are in the world, '( t

nedecting God.

To serve Mammon, neglecting God.

To use all things after nis pleasure and will, despising
the Law of the LiMtl. Thou shalt not covet thou shalt •
not eat diou shalt not desire to turn from God to the
creatures ; and to thyself; to commit whoredom with the
creatures ; to depend on diyself and on things created :
to languish in love of terrene tUngs, and temporal good
tilings, setting God aside ,* whidi may be described a
thousand ways. . - *

Hence the Doctrine of Christ, who came from above,^
and brings celestial 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 evil to live
in him, as he had when he was but a child, or infant
newly bom.

I say the Doctrine of Christ commands a man to eat

of

^^u-.y^r:

(74)

of the Tree of Life, to live by the Inspiration of the
Internal Godhead, which ls» —

To fall off again from the creatures, and from himsdf
to God.
To adhere to God, Mammon being left.
To be united with God, the love olthe creatures being
left

To believe in God, to offer and give up himself to
God, to pray,—'' Thv will be done.''
To put on the dd Man, and to put on the new Man.
To fly evil and adhere to good, which in like sort may
be explicated by a thousand manners of soeaking and
phrases from die very writinn of the A^ues.
^ > But in what manner all and singular kinds of sciences,

- 4 ..« and natural gifts, and those vain studies, actions, businesses

and diflerences Of men, etc, arise from the Light of-
^ature, or the Stars ; and in what order they are referred
lo the Seven Governors of the worid, and how a man
' '^ ought to use them ; also how every one of us ouc^ht to

f^\.''^. - Theologize his own Astrology 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 solkl and the most certain
cause of all of the hdy Sabbath, that is, after what manner
a man ought to labour six days and on the seventh day to
sanctify ttie Sabbath rightly ;— all these things are most
evidently s^ forth and propounded In the following
chapters of diis book.

CHAPTER IV.
Of ik$ trn p rnU hn tf tkt MUromm^ thai it Mkn^ fhm ikt

JDAM, the first parent of the whole human 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 mass or matter,
which had conjoined and composed in itself the universal
essence, nature, virtue and i>ropriety of the whole greater
world, and of all things which were therein. I say that
mass, slime or dust, was a mere quintessence, extracted
from every part, from die whole frame of the whc4e
world ; from which slime -or mass was made such a

* Our anAor i^ypean to use the word 'wnl' ia thii pboe^ and ia
■ome oUieii,M a tynooyni for the mmtm < »wAi, or mamfaiie tool, the
iMMMf of Orieatal theoeoplqr.— A. K.

creature.

(76)

creature, with its form excepted, being one and the same
with the great world, of which it was produced. Hence
'that creature was called Man, who afterwards, his admi-
rable creation and formation being revealed amongst the
wise, was wont most fitly to be called the Microcosm,
"^ ' that is, the little, or less world.

The absolute description, and essential explication of
this sUms, dust or mass, extracted from die whole macro-
cosm, we shall find everywhere abundantly and wonder-
fully declared, alone by Tkiophrastus. Paraaisus in his
/' most excdlent writings.

Seeing therefore it is manifest, that evenr produced

^ and composed thing can take or assume his essence,

' :^ ' nature and propriety from nothing else but from that

whereof it is made and produded ; which even that first

man, as anoiket; and Mtr worlds made of the former .

worid, by the Ens of that slime, is made partaker of the

same essence, nature and propriety, as the macrocosm

had in itself. For the whole great world existing and

being compact in that quintessence of extracted slime,

forthwith it followed that the whole Macrocosm was

. oomplicidy c<41ected and transposed into man, by divine

formation, the substance and nature of the Macrocosm

remaining nevertheless safe and entire. For such is the

condition in the universal jproduction and generation of

things, that every like of itself produced! nis like, and

diat without destruction of its essence and nature.

. ^^ VohM 3. Thai which is bom of ihs Sfirii is Spirit.

^ Thai which is bom of ih$ fksh is /bx^— Hence that

whidi hath its original and derivation from God, is the

tame that God is,— the Spirit or breath of God which is

in man immediately proceeds from God, dictrefore God is

,. \oratruthinmanby the£'iif ofinspiratkm.

That

(77)

That which halh its original and derivation from the
worid, is the same that the world is. The soul and body
of man are immediately taken, extracted, and composed
of the world, therdbre the worid is of a truth in man, by
the Ens of slime.

So the first man, made of die macrocosm, bears in
himself the macrocosm, with die essence and nature of
all creatures complicated, collected, and compacted to-
gedier : yet; nevertheless^; he was formed as to his body
of the elements and thing^lementated ; as to his soul, of
the sotd of the Macrocosm ^or the Spirit of Nature whidi
contains and comprehends in himself the whole Firmament,
with all its stars, and astralic virtues and operations. So
it comes to pass that iker$ is notMssif wiik^ui a man m
tki wkoii kiovsn of Nature and in all iki elsmsnis, wit A
wkuh man in his sompositicn doik not participat$^ and is
snduid with its naturs.

But there are two things in which the Microcosm and
the Macrocosm differ, and appear to be contrary, to wit,—
tki farm afihspirson^ and ins complication of tkinrs.

As to the form, it seemed good to divine wisdom, to
convert that mass extracted from the Macrocosm, and to
be converted into a man, not to put and set it into the
form of the Macrocosm, which \a round and circular ; nor
according to the animal form. But it pleased him to
erect and apply it to the form of His own Image and
similitude; man nevertheless; in the meantime, remaining
the Microcosm.

Therefore^ this difference does not touch his essence.
The form doth not take awtiy the truth of the subject,
that man may not be believed to be the Microcosm.

•SW; cmcsming tkis^ th$ Foundation of Wisdom fy
Pat^aalsns.^^hM to the complicatkm or composition m

aU

( ;8 )

all natuiml things into one bodv; or into one person, all
things cannot 1^ apparent and ai8tinctl}r known together
in a man ; one thing after another, as it is excited and
provoked, b manifest and flourishetfa in the species, other
things in the meantime remaining hidden in Uie Macro-
cosm ; all things are explicitly existing, living and opera-
ting in the species. But in the Microcosm dl things are
comoact and conjoined together.

Moreover, after that Man the Microcosm was, and held .
all things now in himself, out of which he was taken,
behold ttie whole plenitude of Nature, as well corporally
as spiritually, vras conjoined in him, and as a most rich
treasure collected and laid up in one Centre, yet so as '
man should be all things complidtly ; and yet none of
them all explicitly.

Adam, Protoplastas. — ^And from this Protoplast, or
first formed Man and begetter of all (Adam,) even in
like manner are we constituted and formed : not of the
same slime or mass as that was in the beginning, whereof
Adam was made ; but by a mass extracted from the
substance of the Microcosm, which we, with Paracelsus,
call the Ens of seed, which seed hath and bears in itself
complicitly the whole Microcosm, that is, Man, and dience
the numan offspring, as to the essence, nature and pro-
priety, in all things alike grows and comes forth to its
oegetter, as a most lively image, which truly could not be
done if all these diings did not lie hid and 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 ef ike seed from his parent, which the first man
received and had from the extracted Macrocosm by the
Ens ofsthm^ to wit— an elemental body from the Elements,
and a soul or Siderean Spirit firom die Firmament

^'^.'

CHAPTER V.

TM €li kindi ^ Sdmtti^ Stuiki^ Attkiu tind Uva^JUuHsMng tmngti
Mm PH tk$ £€Hk Mnd Sm i§ HiUfy iktit M Attr^ho^ iM ii,
mitufw/ wisdMif with M iit tpetiet, U •nd U h hi retUfy fiundin
nmy Mtn, And to M ikingt^ whatsaver mtn Mtt on mrtk^ mh
pfodnctd^ tntvedf gennrmd^ Mnd aded/rom iki inward ktavtn. And
what mrt iht Sinn wkkh m witt mmn ought to mU,

T is manifest therefore by the above-said, how'
man appeareth to be made at length as to his
creation and formation of slime, that is, from the
Macrocosm.

I. Because Man the Microcosm, placed in the Macro-
cosm, agreeth altogether as well with the whole Firma-
ment, as with all the Elements, and is one and the same
O^is form only excepted) as we see redness to be alto-
gether one and the same in wine and with wine, and
whiteness in snow and with snow.

Then it followedi : — 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 Stars with hun
in himself, dT which--^^w»» wMm — he is constellated,
inclined, directed, moved, excited, drawn, turned, governed,
taught, illuminated, made joyful, made sad, is fortunate,
ana affected ; — it is manifest that he is in no wise forced
and compelled by the oxiimai Firmament of the Macro-
cosm, or Soul 01 the World, that he should assume and
take a mind and affieietions of willing, dcing and operating

( 8i )

diis or diat; from whhoot, from the revolution and incli-
nation, or oonst^ation of the celestial stars in the Macro-
cosm*

For their opmion is of no momenti who^ not righdy
knowing the Macrocosm, are (alien into that error that
they doubt not to determine that man, by the external
influence of die stars* by a certain natural necessity is
conditioned, predestinated, constellated, directed, com-
pelled, and driven to this or that good or evil. Hence
those false proverbs, — "the stars incline" — "the stars
rule men," — ^which is in no sort so, if, according to thdr
opinion, it be understood of the external Stars.

But we must know that all things whatsoever that are
done by men, as well in soul as m body, arise and pro-
ceed y^VM wMim, from their own proper inclination and
nature.

Within, I sar, in Man, is that Heaven, that Planet,
that Sidus or Star, by which he Is inclined, constituted,
predesdnated and signed to this or that ; and not from
without, by the constitution of the external Heaven.

A wisi man shall ruU Ikt slars* — And that.sayinfif—
**A wisi man shall rul$ iht Stars,* is not to be under*
stood of the external stars, in the Heaven or Firmament
of the gr^t world, but of die internal stars, bearing swav
and running up and down in man himself; whidi wiu
more and more appear hy^ that which foUoweth. But
diis we premise for die htpntAnsi to be noted : —

Thai th$ external Hiamn with its eontinual revohUion,
hath a most convenient eorr^fondency with the inward
Heaven in the Microcosm, ana this wtth thai; which you
mav thus understand :—

Whatsoever the figure of the external Heaven is, in
the point of conception ofaof man, which happens in the

ma^

(83)

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, received! 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, until a man bom
into the worid and educated to the use of free-will and
reason, putting forth itself, b^ns to be moved and
incited. For then, and not before, that constitution of
his Heaven begins, by little and litde, to roll, bring forth,
move, and shew forth itself, when the Ascendants of that
figure, by the imagination and fantasy, newlv sprung up
in the will and reason, arise and proceed to tne motion of
the mind and operation of the body. \ And so the in-
ternal Heaven in the Microcosm begins its motion and
course, that a man, from within, from the |;uidance of his
own Nature, b^ns to imagine, think, desire, hear, speak,
do the same thmg which before was signified, from the
position of the external Heaven, while fu was conceived.

Therefore the external Heaven in the Macrocosm, as A
it hath respect to Man, is, at least, a looking-glass and \
perlndium, by which the Astrologer may look into, 7
search, know, and describe what, and what kind of^
nature and propriety shall happen, and rule in him from
the bednning 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 he shall be adverse, and all things whatsoever
seem to belong to the condition of human life. This, I
say, may, from the position or erected figure of the ex-
ternal Heaven, be prognosticated and foretold ; not that

those

(89)

those things are so done by neoesstty or coective foroe^
but only thut those things are prestgnified, and, as it
were^ preludiated, and are^ indeed, a certain picture of
human life, as in like sort, a certain livinjg^ 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 Theologixu^ our Aerology,
are known, described and discoveied, by an Astrologer
from the Table-figure, face and concordance of the supe-
rior Firmament, as by a looking-glass.

For, living naturally, we have from the figure of
Heaven, a natural description of our life, whether it be
honest or dishonest; whether virtuous or vicious. Yet so
as the impulsive or efficient cause of living thus may not
be thought to proceed and be impressed on man from the
external Heaven, but from within, from our internal
Heaven, which is in our soul, del^hted with this or that
manner of living. For neither God nor the Macrocosm
doth compel or force man, Q>laced in the midst,) from
without; to this or that gooa or evH kind of life^ by a
certain natural necessity ; but that very thing whidi is
put into us by God, and by the Macrocosm, that is it
whereby we are led, wherebv we are constellated, moved.
Instigated, stirred up^ invitea, governed and inclined.

Hofn. 6, GaM. 5.— 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 affectbns of the flesh,
terrene Wisdom, the animal man, the Sklerean Spirit, ^. _

the reason of Man. : '> ^'l??.^/•

Both lead to their Original, and shew what are theirs.

Our

%6 :

^^^*"

(«4)

Our Nature instigates^ moves» and leads to our natu-
rals ; but the Spirit of God, which we have in us from
God, instigates, moves, urges and leads us to supematurals;
diat is, thither whence He Himself is.

There are^ I say, two Inspirers, two Governors, two
Giptains, two Lords in us, to whom none of us can
eoually serve. The one tends to the straight way, to
inherit and possess the Kingdom of Heaven, by con-
tempt of the World, and denial of ourselves ; iht other,
neglecting the Kingdom of God, to enter into the broad
wa^. The one is of God, which is the Theological
Spurit, propounding and persuading the Theological life
to man ; the other is from Nature, from the World, which
is the Astrological Spirit, propounding and persuading
die Astrologies life to man.

The Theological Spirit; being endued with super-
natural Light and Wisdom, shews the Kingdom of uod,
and etemu life.

Put the Astrological Spirit, endowed with natural
wisdom and light; shews uie shop of Nature, and the

glory of this world ; therefore those which are acted by
le 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 eternal country,) these are the sons of
Nature, the sons of this world, animal men, not doing
the will of God, but the will of the flesh : in which, witn
all their ^ory and magnificence, they, whosoever they
are^ how great soever the^ are, and wheresoever they
are, must perish. For without the Theolodiation of
Astrology, no mortal man can attain eternal salvation
and beatttude. We must die once to flesh and blood,
and to the whole animal man, and we must live to God ;

which

(85)

which life it altogether cootnuy to the woridly life. Of
which more lai^y in the Episdet of Paul, and other
Apostles.

But the stars, which a wise man is commanded to rule,
are not diose celestial stars extant in the Firmament of
the Macrocosm, which are set before the Creatures of the
Elements, that they might fflunUnate the earth, and be for
signs and seasons, and rule over the day and the night;
those have their peculiar R^;ent; Lord and Governor, 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 exerdseth his rule and hath his
influx into inferior things; therefore there is no cause
that any should, throufi^h simplicity, think the dominion
which a wise man ham over the stars, belongs to the
moderation of the external Firmament ; as if a wise man
ought to rule the course of the celestial stars and signs,
and to reduce the frame of the Macrocosm under his
power ; to direct and govern the Sun, Moon, Planets and
Stars according to his pleasure ; and to maJce calm and
tempestuous weather according to his will. Not so ; but
the Stars over which we ought to rule^ if we will be true
wise men, are all the cogitations, speculations, cupidities,
affections, etc., ascending, by * inujgination, out of our
hearts, respecting the things and creatures of the world,
and tending by free-will and reason to abuse and pleasure.
To them we ought not to be too much addicted, or over-
much to connive and indulge. For in these, that desMUy
and infernal Snake or Serpent lieth hid, seducing man t^
all sorts of concupiscences into' an unlawful love, honour
and worship of the creatures, and thereof makes a Baby-
lonish har^ ; as in the subsequent matter will be demon-
strated.

CHAPTER VL

pmM^ € dftiHi Firmametit and Star in evtry mmn ; mnd thaif fy iki
bm^ §f Rtg Mtr m ikn in the txerme of the SMath^ m man mmy be
trmms^9$ei from m w$ru Nature inU m better,

ROM the above-said, there appears a most elegant
doctrine, to wit ;* although some of us by consti-
tution and concordance of the external and in->
temal Heaven, in the point of his conception and
nativity, should haply have attained the most wicked
consteUation and nature, readv and prone to commit an^
kind of maliciousness, so as he should even bear in his
face, in his countenance, in his hands, and in his whole
body, an evkient sifi;nature or phvsiognomy to every most
wicked crime, all which should shew most certain tokens
that he should act only a most miserable and most wicked

kind

(«7)

kind of life ; but also should expect on himself the most
cruel punishment and destruction. Yet, nevertheless, we
must not altogether despair of such a man's correction
and salvation. The reason is, because besides the natural
Heaven, and Astralic Firmament which is in our soul,
we have another Heaven, another Sidus, another star,
another L^t, another Constellidon, which is the Spirit
of God, bv whose power being supported, we mav shake
off and drive away all the provocations of the evil
ascendants of natural stars, as an ass^ is wont to shake
off and drive away flies and gnats stinging him on his
back.

SM Tif/fir.— Therefore although Nature is potent and
strong in herself in inciting and forcing a man in his
proper will and reason by her divers and delectable con-
cupiscences to any kind of crime ; vet the Spirit of the
Lord in his virtue, power and fortitude, is fiur superior,
and exceeds Nature m as great a measure as the 5un is
seen toexcd the Moon. Let a man then at length learn,
and do his endeavor that he ma^ know what Uiat most
profitable precept of God, touchmg the sanctification of
the Sabbatn to be exerdsied everv seventh day reauires
of him, in which exercise, nevertheless, the worst of things
may be corrected, and also transformed into the b^t
things. For such a medicine Ueth hid in the holy exer-
cise of the Sabbath, as whole Nature, with her universal
virtue is not able to exhibit to a man ,* for which medi-
cine's sake, this book is written.

A man, therefore, inclined, naturally to this or that
vice, by occasion of hb generation, otmit not to connive
at himself, or to frame any excuse, as if he could by right
accuse the external heaven that it is the cause, wherefore
he cannot live honestly and do that which is good, nor
OS by

(88)

hy any means can overcome, change, break, correct his
smful nature, or convert it into better ; and so under the
pretext of human imbecility, as it were, defend his spon-
taneous malice, avarice, lust, pride and intemperance, etc.»
and to m forward in a vicious life.

O opmion most worthy of refiitation, and to be ac-
curaedl I prav, what should the cry of Christ, the
Prophets and Apostles avail ? Repent, repent, be ye
converted unto me, and I will be converted unto you ;
put off the old man, and put on the new man ; and fly
evil, and cleave to that which is j^ood ; and lay aside the
works of darkness, and walk m the light! I say, to
what end should these things be spoken and commanded, '
if our defence or excuse should have place in the divine
Judgment ?

I^ such a than, therefore, so wickedly deceived of
himsMdf, suffer himself to be instructed and taught by this
our most profitable Theologization of Astrology, wherein
ve have found and tried, not without the greatest joy of
die mind, that besides the shop and o^ration of Nature,
there is always present in us somethmg far more great
and excellent, with the knowledge and virtue whereof we
beln^ fraught, have power of resisting not only one, but
all vices, as well the greatest as the least, whatsoever lie
hid and are manifest in us. Yea, power not only of
casting down, and drowning one stone, but also the whole
mountain of the Mkrocosm being in us, in the Sea of
divine Power ; or extirpating utterly, not only one leaf,
but even the whole tree of uie knowledge of good and
evil extant in us, and of transplanting it into the garden
of the celestial Paradise.

Mark tkis, — For so all these things are manifest in
Theological Mysteries to those that understand these

things.

(89)

things. Trufy^U i$mndiiU,aU things ar$ BssmUiaUy to hi
tramftmd utUo Mtm^ wkUh art dwifufy writtm for
Man.

Sm tk$ Ser^tun, of Ris/huration and Nfw Birth,—
I Mv, we have a power lying hid in us of over-ruling
whole Nature, of stopping the Serpent; and overcoming
all his force, and of instituting in us a new, and that a
good — a better— the best Nativity ,* of erecting and insti-
tuting in us, from a new Heaven, a new kind of Life, and
a far more happy figure, and that by the sole benefit of
the Sabbath ; t^ which, from day to day we may put off
the old man, and put on the new man; fall back from
vices, and pass on to virtues, that is, to shake off from us
all the ascendant stars or flames of divers concupiscences
and desires to idl kind of pleasures of this world, ever and
anon provokinfi^ drawing, and seducing us.

yokn 17. — By this means we go forth safe and free
from the House of Egypt; from the Babylonian Cap-
tivity ; and we escape from the power of the great Crea-
ture ; we overcome sinful Nature, we resist the Serpent,
we chase away the Devil. And by how much the more
frequent we are in this exercise of the Sabbath, or in this
Theoloeization of Astrology, by so much the more are
we made strangers to Nature, that we are scarce any
more known or touched by her, nether doth anv Astro-
loger, Physiognomist, Signator, Divinator, artist how
industrious soever, know any more to erect any certain
nativity, or to prognosticate any thing to come. Because
they whidi are fre(|uent in familiarity with God, these are
more and more alienated from the world, that they are
not any more said to be of the worid, but of heaven,
although as to the body, they are as yet conversant in
the world. And whatsoever any one doth by the Sab-
bath,

(90)

bath, 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
less by man. *

Rom. IS.— In brief, by the Sabbath alone, the Phoenix
of our Soul is renewed, who, alto^ther denying, deposing,
refusing and accompting for nothing all the vanity of this
world, and itsdf from within and without, plainly dies in
the fomtfiilness and contempt of all things, and of itself,
and orors itself a living and pleasing sacrifice to God,
and, being regenerate anew, becomes a new creature, a
new oflsprinfi^ from the seed of the Woman, by conception
from the hoTv Spirit, is made a Son of God, a new man,
an imitator or Christ, following his steps ; is made a hater
of evil, 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.

• Here some Astrologers are to be admonished of their
want of knowledge, who have not doubted to subject
even the whole man, with all thii^ which are in him, to
the dominion of the world and stars, in erecting their
nativities as if a man were or had no more in himself
than a brute or beast, through ignorance passing by the
constitution of Man in three parts— Spirit, Soul, and
Body; whose soul arising from the firmamental zodiac,
and whose body from the elements, are altogether sub-
ject to the dominion of Nature.* But not the Spirit,
which we have from God; and listening nothing to that,
which every disciple of Christ and friend of God, regene-
rate from above, by faith and the death of sin in the

« Note that oar Anthorlieratpeato of tlieitfii^jiM^nilto;--iiotorte
^n^jiM 2)Mni (Kof«).— A. K.

most

(91)

most holy Sabbath, hath within himself, a moat preaent
medicine in hia heart, against all the poisonous and
deadly wounds of nature, and the Serpent ; and also the
divine conmiandment of deposing, overcoming, and con-
quering the old heaven, with its inclinations of divers
concupiscences, and of walking in the newness of the
Spirit; in the Light of Grace.

Tk$ €X9rcis$ tftkt SaUaiki or Tksob^^iMoiimi of Astro-
hp^ is.iodU to thysdf tmd tki whoU crmlun: to offtr
t^self wholly to GoJiwitk all tkmgs which an within
and without. Hit her bolong ail tho ScriMtros, and aU
books speaking of thi mortification of Man, — To wise
men, therefore, tnat is, to^those that Imow 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 Li^t

The seed of the Woman, and the se^ of the Serpent

And also that Man is placed between these two, to be
exercised in this world m a perpetual war, whether of
these should overcome; thence shall man have his
reward, for God will render to every one— all craiVy
excuse and imbecility being hid aside- according to his
works, whether they be good or evil

Here you shall obsa^e an example, touching the
change or man from an inferior and worse nature mto a
superior 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 neat of the sun, and put it
into water or some river, £en the sun can no more make

it

( 9» )

it so hot» or penetrate it with his heat ; in like manner
the case is in the Thedogization of Astrolocy. Take or
gather, and apprehend all thy evil nature, and thy bsincere
affectk>ns, and unlawful lusts, too much operating and
flourishing in thee; I say, take and put them by the
Sabbath, mto the mind, or spirit of thy mind, which thou
hast from God, who is the everlasting fountain and water
of life ; and sabbathixe in a solid and constant abnegation
of thyself, and of all things known unto thee, which are
within thee, as well as without thee, that thou mayst
almost wholly die there ; then will thy soul with all her
adherent stores of concupiscences, fall down and be
drowned^ in the depth of the .supernal water, which is
the Spirit of God mfused in us; and the flrmamental
operation will more and more cease and be wearied in
thee, and the ascendant stars of thy concupiscences will
no more afflict, urge, drive, carry thee as before ; but,
from day to day, thou shalt ease thyself 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-bom, and shalt perceive in thyself new
virtues, and affections to work and move in thee, arising,
inclining, occupying, leading and governing thee from the
celestisu Star, and mfluence of the divine Spirit So as
where, heretofore, thou hast been the servant of sin, and
hast given thy members weapons of unrighteousness and
malice, now with tremUingthou abhorrest me performances
of thy fore-past life, and fraught with a new mind, heart,
affections and desire, from the exercise of the Sabbath,

5r the Spirit of God, hereafter thou shalt serve God, and
ve up thy members weapons of justice, piety, charity,
mercy, meekness, temperance, modestv, diastiqri and so
thou shalt ri|^tly Theologife thy Astrology, so shalt

thou

(91)

thou best •overcome; correct, amend thy nature, so shalt
thou rightly tread the head of the Serpent under thy feet,
so shalt thou weU sOenoe in thyself the assaults of the
devil.

Hence the true Sabbath instituted and commanded of
God, is the best cure and medicine against all kind of
evil,— which quickly brings death eternal to the soul, and
temporal to the body, l^ which we may put o^ 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
Governors. I say, to take away the Kingdom of Kule,
and to precipitate into the immense Sea of eternal water,
and ever and anon get new strength, and come out more
vivacious, as was well known ana 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 mental Sabbaui, which, indeed, is altogether
obliterated, abrogated in diis our age, and seems to be a
thing unknown.

But how every one of us ought, and ma^ know, and
try in himself, what and what kind truly is his Astrology
or firmamental action or operation of the Light of Nature ,*
and how he may and can Theologixe the same, that is,
overcome Nature and be i|iade die Son of God, this the
following Chapters will illustrate^ and teach more deariy
than the Sun.

CHAPTER VII.

TmdUng ik$ DisMhOhm ofMAstr^hgf inh thi Sean Gm>eni§n ^f th$
WMdf mnd thdr Opermtknt mnd Offim^ as weU in thi Mtavmtm 4U
in thi MUnwm,

HE whole shop of Nature, with all her sorts
of sciences and actions, Is ordained and dis-
tributed into Seven chief members, Kingdoms
or Dominions according to the Seven Astras of
the Planets ; of the Sun, of the Moon, of Mercury, of
Venus, of Mars, of Jupiter, of Saturn, who are the

Governors

(95)

Govtmort of til natural things extant in the whole frame
of die World by the four Elements.

But the Liffht of Nature* which we eall Astrology, is
pbthin^ else than the very lUe, vigour, virtue, action and
operation of the whole worid, in things which proceed
and come forth from die Soul of the Worid, or the Spirit
of the Firmament ; whose seat is in the body of the Sun.
For there the Soul of the Worid, or the Spirit of the
Macrocosm dwdls, as the Soul of the Microcosm in the
heart, and in the sun it is most potent, whence it diffuseth
his virtues, actions and powers, out of itself ever and
anon into the other sbc Planets, — the Moon, Mercury,
Venus, Mars, Jupiter and Saturn. And, moreover, m
all the other Stars, being throughout the whole stelli-
ferous chaos.

By this only Soul the whole World lives, is governed,
agitated and moved, as a body by its spirit

The Sun \a die heart and lig^t of the World. In this
heart, I say the Soul inhabits, which illuminates all and
every the Planets and Stars upwards above itself, and
downwards beneath itself, as well in the day as^ in the
night time, and disperses its power into all and singular
IxMtes, as well the superior things to the utmost super-
ficies of the frame, as also the inierior things even to the
inward centre in the earth.

Yea, the Sun by his virtue passeth through all corporeals
like unto glass, and operates in them without any im-
pediment

TAi paw$r and working -of the Sun. — So his force
penetrates the whole body of the sea as glass, without
any obstacle, even to the lowest bottom thereof; so the
whole body of the earth, fiiU of pores on every side, is
passable to the Sun, even to die inward point of its

Cirde.

( 96 )

Circle. So the Sun fills the sphere of Air ; also the
spheres 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 Soufdoth the body of the Micro-
cosm ; and not only the Chaos and the boaies of Elements,
but slso all the generations and substances of all thinsts
whencesoever existing, as well subtle as gross, as well light
as heavy, as well soft as hard ; metals, mountains, hnls,
gems, rocks, stones, wood, and whatsoever is, every-
where, so as it reacheth to the very centre of the eardi ;
neither is his force and operation wanting, or deficient
there. For all bodies, though never so great, gross,
thick, are altogether as glass to the penetrative power of
the Sun, and although our eyes do not so expressly know
and see this present ingressive, penetrating, subtle and
active power of the Sun in aJl things, mit the gross
bodies always are and remain in our eyes gross, dark and
shady, vet in respect of the Sun, and to the virtue of the
Stin, after their manner, all thinc^ are dia[>hanous and
perspicuous, and penetrable. Which solar virtue thrusts
UMth and produces all things hid in the earth ; and, sJso,
the air is such, that with the very virtue of the Sun, it
doth essentially enter into all bodies, penetrate and fill
all things. Lt/k is Fire. — For fire is the life of tilings; no
fire can bum, Uiat is, live without air, wheresoever there-
fore there is life, or fire, or the virtue of the Sun, there also
is air. Th$ World a great Creature. — Now the whole
greater World, as to its soul and body, with all the crea-
tures that are therein, is one Creature by itself, and one
animal, and lives like an animal, having in itself its
vital Spiriti endued with a Sevenfold operation, or
difliised into the seven Planets, into all the Stars, and
into all the dements, and all vegetablesi minerals and

animab

(97)

animak generated of elements. The element of Fire
hath his shop or seat in the body of the Sun, Planets
and all the Stan ; in that fire the Phoenix of the world,
or Soul of the world, dwells, which operates all things,
and is the Light of NaturOi the Vulcan of Heaven, tkt
Archeus of Nature*

The Air is its respiration and balsam, the Water is its
blood, the Earth is its flesh. In like manner also it is in
, the Minor World, or Man, who, as to his soul and body
^the form excepted) in all things answers to the Maior
World, as a son to iiis father, Mcause taken out of him,
and placed in him.

In the heart, is the seat or habitation of the soul of
the litde world, or the Siderian Spirit,* whose virtue, life,
motion, nature, force, operation, ever and anon by going
forth, difluseth itself into the other six principal members of
the Microcosm, — 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 ex-
tremities of the whole Microcosm ; and so, that only Soul,
resident in the Heart, carries, governs, agitates, leads,
moves the whole body, according to the nature and pro-
priety of these Seven principal members ; by which the
Dod^ performs ail his works, as well artificial and subtle,
as simple and rude.

As the soul of the Macrocosm, labouring in the Seven
Governors of his body and the rest of tne stars, pro-
duceth all created things.

Therefore, as to the concordance of these seven Gov-
ernors, Planets, Stars, or Virtues in the Major and Minor
Worlds, it is certain that

* Note, Alwftyi, that onr Author intends the Aidm in/iM, not the
immortal P^jrche— wMuni iAMm.— A. K.

I. The

(9«)

I. The Heart
t. The Brain
3. The Lang!
TheReint
TheGftll
TheLhrer
The Spleen

4*
5.
6.

7.

' I. Q

[n the Miciocotm it
the sune, and hath
the lame force, as''
hath

f. €

it

i.i
L7. % J

In the
Macrooofin

And as to the Elements,
I. The Flesh

t. The Blood

3. The Respiration

4. The Heat

}

■■(■■

Earth >|
Water 1

Of the

Hath each its

tomr of die Micro- ^ ^j^ ^ Macrocoim
^4. Fire J

For in the Flesh of the Microcosm lieth hid the essence,
nature and propriety of all vegetables springing out of the
Earth, compacted and disfjersed throughout tne whole body.

In the Blood doth exist the essence, nature and pro-
priety of all minerals and metals bred of Water, dispersed
throughout the whole region of the blood.

In the Respiration, whose seat is in the Lungs, the
Bowels, and the Veins, and all pores, muscles, etc, is the
essence, nature and propriety of all the airy creatures,
dispersed through the whole body.

In the Heat dwells the essence, nature, force, opera-
tion, and propriety of all the Stars, and constellations of
stars, 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.

Alsa the fruit of thi Tree of the knowledge of good
and evilt which is evident only to Magians* — Whatso-
ever thines man living on earth hath found out, first
theoreticauly, by speculating, meditating, searching and
inquiring, excc^tating from within in his heart; and
after by his free Will or desire produceth, endeavours,
attempU, institutes, handles, operates and transfers to

practice

(99)

practice in whatsoever kind -of Sciences. Arts» Faculties,
(Theology excepted, which is not a human invention)
studies, handy worics, labours and negrotiations, whether
th^ be referred to good or evil, — all these comprehended
under one name, are called the Light of ffaiurt^ or
Astrology, or Natural Wisdom, arising from the Natural
Heaven, or Firmament and Stars. That wisdom and
that light are in the Soul of Man, dwelling and working
in the lieart; which, if it be exalted in its power given to
it^ and created in i^ can do the same, and more, ttian the
soul of Nature in the Macrocosm, whose seat is in the
Sun ; because Man the Microcosm is the quintessence,
extracted from the Macrocosm.

But, seeing all and singular Sciences, Arts, Faculties,
Orders, Sutes, kinds of Life and Studies flourishing
amongst men on the earth, arise and proceed from an
intenul invisible Heaven, Firmament, Star and Light of
Nature, in the Microcosm, which is extracted from the
Light, Heaven, Firmament, and Star of the Macrocosm,
and hath its singular anatomy, distribution andconveniency
to the offices and operations of the Seven Governors of the
World without, we, as the order of those Governors extant
in the Firmament of Heaven is exposed to oureves, will first
of all handle Sahim^ occupying the supreme sphere; to wit^
what is the theorv and practke of his Heaven, Star, or
constellation, with his adjunct stars in the Macrocosm;
that is, what is his condition, nature, propriety, virtue and
inclination, what Science, what Art, and Industry, what
Order, what Studv, what Fortune, what good and what
evil men draw and handle from him on the earth.

Wherebv it will appear that Saturn \a not only without
a man in the Major Worid, but also in man, with all the
legion and inclination of the adjunct stars.

Then

(100)

Then, how the whole Astrolo^,— that is, the nature,
proprie^ and operation of this Planet— ought to be
Theolopzed, by uie exercise of the Sabbath.

CHAPTER VIII.
TrnMug HU Atir9i90 ifStiium^ o/whui kind ii it, tmd how U pnghi ib

b4 Tk«0l$fiMtd.

jATURN, as to the description of his substance
and nature in the Macrocosm, is one of the chief
of those seven stars, which we call Planets, or
Govemofs of the World walking next of all in-^
the aerial region under the Firmament or Zodiac, and
ordained in a certain Sphere or Circle, or Mansion ; the
ciscuit of circle he finisheth he passeth over once in the
space of thirtv years time, through the twelve celestial
signs extent in the Zodiac. His oody arisinc; 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 globulous, his astralic force, which is
die firmamental or Siderian Spirit, is invisible.

Now Saturn is conditioned widi that nature and pro-
priety from the first creation, that he may send forth and
exercise the virtue and operation of his splendor and
lu^t in his subjects existing here and there in the four
mments, as are vegetables, minerals, animals, properly,
and in species, pertaining to him, wherein he enects and
frames such a nature and virtue, as he hath in himself.
Now Saturn hath hia subjecti appropriate to himself in

(lOl)

every

( 102 )

every kind of creature; amongst vegetables he hadi
his young twigs, his herbs, his plants, his flowers, his
trees, on whicn he operates by his influence after his
manner. So amongst minerals and metals, also amon^t
animals, creeping, going, cattle, beasts, watery and volatile
creatures*

For the whole university of the creatures of this world,
with us men, is divided into seven kinds or assemblies,
and dispersed into evei^ region, which answer to these
seven uovemors, in their natural virtues and proprieties,
as well internal as external.

But, touching the Astronomical condition of Saturn,
and the rest of the Planeto, to wit, what kind of motion,-
I>osition, course, quantity, distance, opposition, conjunc-
tion, and other dimensions of this kind tney have amongst
themselves ; also touching the diflerence of their weights
in metals, etc, it is not our purpose here to handle them ;
concerning such kind of things, consult Astronomical
)>ooks, and Chemical books and the like, publicly extant
abroad ; but we rather handle and shew this : — How all
the studies and offices and kinds of life of all men have
their original from the stars, and to which Planet every
thing is to be inferred. Then, how the whole Astrology
ought to be Theologized, that is, how everv one of us
ought to know, discern, hate, put ofl*, lay aside, and deny
the old man made of Astrolojpr, with all his Wisdom,
science, knowledge, prudence, mdustry, art, and whatso-
ever a man hath, occupies and possesses of the gifts of
Nature ; and in the oenial of himself and all that he
hath, as wdl within as without, altogether to ffrow 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 newness of life, to die to sin, and to live to justice ;

to

( 103 )

to know that Babylonian harlot and.hei Beast and to
preserve himself from her ; to know die forbidden Tree,
and to eat of the Tree of Life, and to pass over from
nature into grace, to be made a new creature, to be bom

r'n, to transplant himself from the terrene Paradise into
Heavenly ; to labour six days, and rightly to sanctify
the seventh, and the like. Th» is die intentkm, end and
scope of this our work.

Therefore, Satumists, or the worshippers of Saturn,
whose minds, desires, wills, inclinations, affections, concu-
piscences, pleasures, cogitations, speculations, inventions,
actions, and labours are ascribed to Saturn, as to their
stud^ and kind of life, arc men in whom is and flourisheth
all kind of science and industry.

I. Cain was a husbandman: AM a keeper of shisp^^^Ot
all Agriculture ; as are husbandmen, countrymen, farmers,
tillers of the ground ; also mowers, threshers, herdsmen,
swineherds, pastors of cattle, purveyors of com, or those
who exercise merchandise, with com and pulse; also
dressers of vineyards, that purge wines, gardeners, and
briefly, all agriculture, with all its species.

3. Jubal was the father of inhabitants in tents^ and
feeders of sheep. Tubal Cain found out every artifice of
brass and iron, — The whole art and science, edificatory, as
under ; with all kind of artificers, and workmen, compre-
hended, as rough masons, stone-cutters, carpenters.
Joiners, and in brief, the whole administration of eeononiy,
or household affairs, joined with parsimony and frugality.

3. The whole art and met^illic science, which teacheUi
the manner of searching and trying the bowels of the
earth, and of digging minerals, metals and riches, the
provocations of evils ; also Treasurers, and whosoever
seem to seek and take their livelihood from the earth by
H 3 the

( I04 )

the labours of their hands, as are potters, tile-makers,
bearers of dead bodies, fishmongers, root-sellers, colliers,
and others of this kind ; and also clothiers, linen-weavers,
shoemakers, cobblers, cardmakers, etc. Also solitary
men, as monks, hermits, and Hke to these.

As touching the mind, and vices, Satumists are
avaricious men, covetous of gain, usurers, lenders for
gain, Jews, toll-gatherers or publicans, tenacious, livers
sparingly, Mammonuts, altogether watching for their pro-
per commodities. Also thieves, robbers, makers of false
money, seigeants, false judges, hangmen, enchanters, evil-
doers ; also men austere oy nature, froward, more sad
than joyful, thoughtful, melancholic, fantastic, very silent,
tedious, infideb, sacrilqg;ious,'and what kinds of life soever
of this sort

Likewise, philoponoi^ laborious, full of business, tumb-
ling, macerating and wearing themselves in continual
cares, and furthermore whatsoever appears like to these.
« As to the quality of the body, ancl external manners,
Satumists 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, always looking grimly,
tigeiasci. halting, beggars, often sick, etc.

All these studies, and all and singular kinds of life of
men, as they are formed and seen abroad amongst all
nations, people, kindreds, etc, of the whole compass of
the earth, are referred to the heaven, region, dominion,
nature and inclination of Saturn.

I say, all these kinds of men, with all their studies
and kinds of life, as well honest as dishonest, as well
good as bad, as well private as public, are worshippers of
Saturn, for that in the handling of Saturn, that is, in the

drawing

( I05 )

drawing forth of die nature of the Saturnine light, they
spend uieir labour and time ; and by diligent study and
inquisition they draw forth, search,. produce and numifest
those things or Saturn which are in natural things.

All the industries, inventions, arts, actions and labours
of these men in every season, have proceeded and as
yet do proceed, from iki inUmal mvuibU hiwuin^ which
is in the Microcosm ; and are part of the Light of Nature,
in which man walketh, whether well of ifl, honestly or
filthily, according to the diversity of his flexible will and
desire, as well to fi;ood as to evil ; and men are busied
about the external subjects of the Macrocosm, without
which, vain were the vigour and endeavour of the Light
of Nature in num. For every action of the Microcosm
from within, tends to the subjects of the Macrocosm
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 ploughing and tilling
the earth, and fields, building houses, of seeking and
handling metals, etc., but he mtth not in himself the sub-
jects, matter and instruments ; therefore he takes them
from the Macrocosm, and perfects his work, found out
and excogitated by the Light of Nature. Thus, seeing
all the external works of men arise from within, from the
invisible revolution of the internal stars, ever and anon
ascending and shinine forth by cogitations and imagina-
tions, and are perfected by external operations and labours,
we may from every work of man, see and know the consti-
tution of the internal heaven, what kind of position, what
ascendants, what motions, constellations and inclinations
every artificer hath; where it is wonderful to behold the
variety of the Natural Light Hence, by how much the
more the artificer doth appear in external works, by so

much

(106)

much the more and more perfect, hath the constitution
and influence, of the internal heaven, been with the
workman.*

Therefore we must know that every species, of what-
soever science, art and faculty, is a singular constellation,
star, inclination and influence, ascendinjgf from the inward
heaven, and shining, acting and operating one by one in
man ; therefore all the cogitations, imacfinations, inven-
tions, desires, studies and intentions of Satumists bent
or inclined to good or evil, are the Astras or stars ascend-
ing from the inward heaven, and are the operation of the
Saturn, of the Microcosm in the soul, with his stars
agreeable to himself, in which cogitations and operations
duit crafty Serpent, which almost none in this our age
seems to know; is powerful and rageth, by leave per-
mitted to him by God, to tempt and prove man, (placed
in the midst,) by these delights of the Lieht of Nature,
and of the tilings of this world, and to bend the will,
love, desire, and concupiscence thereof from good to evil,
from God to the creature, whereunto man, (O grievous !)
is too ready and prompt

Truly innumerable and infinite are the multitudes of
men living on the earth which are found in this kind or
practice of Astrology. For it is, (which we would have
mystically spoken) one of those seven congregations or

Etions of the World, or people worshipping the
of Heaven, or venerating and worshipping the
nian hariot, and adoring the Beast endowecTwith

* Our ftiithor meant Uitt the voioihn to, uid «ptHiuU for any tpedal
tmde or profeiiioii or ittid^, are predetermined bv astrological influence:
not that tnxf man followiog such trade, profession or study, has neces-
iarilj the vocation thereto. For many mistake their vocation, and if a
Mercurial man should set himself to a Saturnine business, or viet-venA,
he would fidi, or do badly.— A. K.

seven

( 107)

seven heads and ten horns. And this is the sense which
sleeps with wisdonii which will appear better by the
following things.

Now, as the external heaven in the Macrocosm, always
and ever and anon is rolled and turned about with a per-
petual motion; and alwavs other and other stars are seen
to appear ascending ana always descending, so as there
is a perpetual mutation and vicissitude of the actions of
Nature, labouring in die greater World, where now it is
winter, now sprine, now summer, now autumn, now day,
now nig^t, now fau* weather, now tempest, now snow, now
rain, now winds, now storms, now uiis, now that, etc,
which are all the Astralic operations of the heaven of
the Macrocosm ,*— so also in like sort is the course,
vicissitude, motion and revolution of the stars, ever and
anon ascending, and descending in the heaven or Soul of
the lesser world ; that is, the soul, or our siderean Spirit,
is an unjust spirit, wherein the ascendant cogitations,
new concupiscences, various desires, are always moved,
excited and felt, now willing this, now willing that, now
so, now thus, now we rejoice, now we sorrow^ now we
are beaten and agitated with these, and now those affec-
tions, now we are occupied with these, now with those
businesses and labours, all which are nothing else than
the Astrology of the Microcosm, to be Theologized in
all of us that are willing to use them piously.

But how and wherefore ought the Astrdogy of Saturn
to be Theologized in Man ? If thou askest me, where-
fore and how all the natural sciences appertaining to the
Astrology of Saturn, together with all the kinds of the
Saturnine life, ousfht to be and may be Theologized, I
again ask thee, ttiat thou tell me Uie cause wterefore,
according to that great precept of God, we otieht to

( io8)

labour and finish our work in six davs, but the Seventh
day to sanctify the Sabbath f Or wherefore we cannot
enter into die Kingdom of God, and possess beatitude in
eternal life unless we shall be converted and be made as
infants f For these have one and the same reason and
cause, tend to one, will one, and belong to one.

The answer therefore is ;— Therefore we ought to
, Theologize Astrology, therefore we ought to labour six
days and sanctify the seventh, therefore we ou|;ht to be
converted and become as infants, because nothmg at all
but the New Creature, the new Man from Heaven, he
that is regenerate from above, he that is bom again^ of
immortal sc^, is reqjuired to ^e possession or acquisition
of the Kingdom of lieaven. Not the old man from the
earth, seeking earthly things, gaping after earthly thin^,
rejoicing in earthly things, occupied and delighted m
earthly things, loving, possessing, favouring earthly things.
I say, not such, but as we have now said, the man bom
ag!ain from above, seeking those things which are above,
and not those things which are below, not arising from
the will dT the flesh ; and not of the will of man, out of
God.

But to the end that we ma^ be the better understood
of the ruder sort, first we will handle a few. things in
general

fVAai ts tks ThiologiuUum o/Asirohgy f

Afterwards we will set upon our Saturn, with his pro-
fessions and facultiesi where we shall demonstrate to the
eye, that in the sole Theologization of Astrologv is to be
sought and found the gate of Paradise, to eat of the Tree
or wood of life, which is in the midst of Paradise, etc.
Also^ what is that strait gate that leads to life, which few
find ; and what the broad way which leads to hdl, which

many

(.«09)

many walk. Abo, what ia that Babylonish harlot, with
whom all the people of the world commit fornication;
and many, and those die matest Theological Mysteries
are here shewn to the intdligent, which otherwise are and
abide hidden from the eyes of all mortals.

Therefore to Theologise Astrology is nothing else
than to labour six da^ and to sanctify the Seventh ;
that is to rest and desist from labour, and to keep holy
day in God, with the spirit, soul and body, which God
the Father seriously commanded to his people by the
Law, in the Old Testament in thes^ words :—

£xod. ao. — Remember the Sabbath day that ye may
sanctify it Six days 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 Uiy servant, nor thy
maid, nor thy beast, nor the stranger which is in thy
gates ; for in six days the Lord made heaven and earth,
uie sea and whatsoever is in them, and rested the
seventh day; therefore the Lord blessed the Sabbath
day and sanctified it. Exad, J3. — Also, in six days thou
shalt do thy works, but the seventh day thou shalt rest^
that thy ox and thy ass may rest together, and the son
of th^ hand-maid, and the stranger may be refreshed.
And m all that I have said to you, you shall be wary, (to
wit, Ucame of th$ Sirpgni,) Deui, 5. — Also, observe
the Sabbath day, that ye may sanctify it, even as the
Lord thy God hath commanded thee ; six days 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 commandment, amongst the
vulgar, hath seemed, and yet doth seem to be spoken
only touching the corporal and external labour and rest

for

( no )

for repairing the strength of the body; vet those to
whom it is given, (as well amongst tne Jews as
Christians) to know and understand the mysteries of the
Mind of God, and of his Kingdom, 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 Astrology is,
according to the doctrine of Christ and the Apostles, to
receive the Kingdom of God, as a child or in&nt, to be
bom again from above, having renounced and left all
things to denv oneself and seek the Kingdom of God
which lieih hiddon in mx, as a Treasure in a field.

Th$ labours of ih$ svc days are all the actions,
operations, studies, offices, businesses and occupations
or 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 everywhere, 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 is
referred unto Saturn, to wit, the several kinds whereof
we have before recited.

Moreover, the sanctification of the Sabbath, divinelv
ordained and commanded to man on the Seventh day, is
to cease once in a week from all labour and handling of
natural things, and actual studies, to desist from the
Astrological 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
oneself, as well within as without ; to give and offier one'
self wholly to God, with all that we are, within the six
days we Kave known, studied, gotten and gained by our
labours, as well in the internal gifts of wiscbm, as In the

getting

(Ill)

_ of external things. Hither, hither end to this
ntie tends that divine Commendment touchinff the
sanctifying of the Sabbath, as by the following Aings
will most pleasantly be laid open.

CHAPTER IX.

A t/m/eti lUchniiUii, kmo tkt Asirohgy 0/ S^tttrm in Mmn ^ughi U de
tmd may bt Thioltgitid,

ilORASMUCH as hitherto we have heard that
all the sciences, actions, studies, and states of
life of all men, by a certain inevitable necessity
ought to be Theologized, or bv the exercise or
sanctification of the Mental Sabbath be laid aside, denied,
put off and accounted for nothing ; now we would par-
ticularly see how the Astrology of Saturn is to be Theo-
logized

("3)

logiied in us. For, because infinite is the multitude of
men, only handling and exercising this Saturnine Astro-
logy. And we do set down first of all in a certain para-
doxical sense, that is above the common intellect m the
vulgar; that no husbandman, countryman, farmer, gar-
dener, herb-seller, vine-dresser, steward, builder, metal-
man, potter, weaver, cobbler, shoemaker, etc., can ever
enter mto the Kingdom of God, or come to the possession
of a heavenly life, unless he learn to drive away, to sub-
ject this power, his Saturnine Heaven, with all its as-
cendant stars, and resist every inclination thereof, tending
to evil, through the instinct of the Serpent ; reign over
it, and overcome it

" Good God," here will some ignorant say, from the
instinct of the Serpent, "of what kind is this your Theolo-
gization of Astrology, which you here handle ? What
mortal can believe that a husbandman, a farmer, a steward,
a vine-dresser, a porter, a metal-man, a mechanic, a car-
penter, etc., cannot be made an heir and 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, out to be plainly idle ?
Whence shall we receive food and raiment and odier
necessaries to the sustentation of life, seeing no man,
whosoever is busied in the studies, labours and works .
abovesaid, can from them attain eternal salvation ? The
sentence of this book seems to be wonderful indeed and
estranged from truth."

I answer, these things do' not seem strange or obscure
but to the ignorant, nor are they indeed a hair's breadth
estranged m>m truth, so that they be rightly received
and umlerstood. For nothing can be so truly spoken or

written

(114)

written that by the ruder and less 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.

Lo, this our sense. If thou art a husbandman, a
countiyman, a farmer, a steward, a gardener, a seller of
herbs, a vine-dresser, a potter, a metal-man, a carpenter,
a builder, etc, 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 stars which
are in thee, ever and anon ascending in thy imagination,
cogitation and senses ; ruling thee, inclining thee hither
and thither, even as thy pleasure draweth thee by free
will, and the inward Seipent persuadeth thee.

Now, unless thou as a wise man, shalt be cautious and
attent, and shalt over-rule th)r stars running up and -
down, flourishing and operating in thee, or shsut Theolo-

tize thy Astrology; that is unless thou shalt learn to
al^batnize, and to cease from all thy work, and keep
holy the Lord's Da^, according to the mind and sense of
the divine precept, it altc^ther is and abides impossible
to thee, by any means, to enter into the kingdom of God,
and come to the possession of eternal salvation. For I
will make it clear by a most manifest demonstration that
never any husbandman, farmer, countryman, steward,
metal-man, etc., could enter into the kingdom of God,
who» neglecting and omitting the sanctincation of the
Sabbath, departed out of this world. But I would thou
shouldest taice these things rightly.

My judgment is, that no Satumist, such as are before
recitM, can enter into the Kingdom of Heaven, but that
be ought to be thoroughly converted, and made as an
infimt ; then at length he is fit to take, enter and possess

the

(115)

the Kingdom of God, not indeed 0s a husbandman, a
farmer, a steward, a builder, a vine-dresser, a seller of
herbs, a metal*man, a potter, etc, because there is lio
such thing to be done there, for such workmen. But see
thou be as a child and in&nt, as a new creature, as the
Son of God. ' For no man hath ascended to heaven,
but he which descended from heaven, M# Sen 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 reauires an inevitable putting off and
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
Satumist cannot come into heaven, are these; Firsi^
because in the celestial Paradise, or the country of the
Heavens, there are no grounds, nor oxen, nor ploughs,
for husbandmen ; nor farms or lands for farmers ; nor
houses nor granaries for stewards ; nor stones nor wood
for builders ; nor vinevards nor forks for vine-dressers ;
nor gardens, herbs, plants, seeds for herb*sellers ; nor
mountains fertile in metals for metal-men ; nor loam nor
clay for potters ; nor flax nor wool for weavers ; and
therefore there is not any need of any such, neither shall
those which inhabit there want such kind of science and
industry. For all these things are, and are onlv 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 uken away and cease with the world.

So far therefore, my husbandman, as thv field, thy ox
and thy plough shall be transport^ after the last day to
the Kingdom of Heaven ; so far also shalt thou thyself,
with thy rustic science and industry, after thb life enter

into

( Ii6 )

into the Kingdom of Heaven, — that is, never. Therefore
put off the old earthly and natural man with all his
science, prudence, craftiness, which thou usest in the
handling of natural things, and put on the new man
which Sone savours and desires heavenly things, and
leadeth thee to heavenl)r things, by the exercise of the
true Sabbath, to be had in the spirit of thy mind every
week.

And, so far, my vine-dresser, as th^ vine and thy fork
shall be found after the last day, m the Kingdom of
Heaven ; so far also shalt thou appear diere with thy
vinitory science and industry, — that is, never. For then
all old things are passed away.

And, so far, my steward, as thy household-stuff and
granaries 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 domestic
parsimony, — that is, never. For we do not act those
things there which we are wont here.

And, so far as my gardener, my potter, etc., thy col-
worts, herbs, plants, trees, with thy garden, and thy loam
and clay shall, after the world is defaced, remain and be
transferred into the perpetual heaven, so far also shalt
thou thyself, 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 i>ront thee ?

So also it is with all the rest of the kinds, and sciences
and arts appertaining to the Astrology of Saturn ; all
these have their matter and subjects a^ ^t which they
are conversant and with which they are occupied, witkcui
them in the Macrocosm, which, oeing taken away and
withdrawn, all things will be taken away and withdrawn

with

(117)

with them ; and they have within themselves in their
scNil, in which the lic^ht of Natuie is» the wisdom, industry,
art and understanding rightly to handle and perform
their works» which soul, and which %ht are nothmg else
than the Astralic Heaven and Firmament m the Micro-
cosm, where evay science, art, and work hath its peculiar
star with the ascendants convenient to itself.

Therefore this science and operation is once a week to
be laid aside and put off; and we must sabbathize in
God, that God may act and operate his work in us, to
wit, the work of our conversion, repentance, amendment,
new birth, and of the new creation, that we may be made
(it to enter into hb kingdom after death and the resurrec-
tion.

Furthermore, also for this cause none of the aforesaid
can see, enter, possess, the Kingdom of Heaven, because
such a workman is onlv bom' of flesh and blood, is the
old creature of the earth of this world, and is the son of
the firmament, the offspring of Nature ; and althoufi[h he
excels in the knowledge of natural thing^, yet sll his
science and knowledge is to take an end Mrith the life of
time. He that wouQ be capable of heaven, ought to be
the new Man bom again of God, regenerate ; the new
creature. For nothing that is earthly can take or possess
heaven ; therefore none of those which we have hitherto
recited, and shall recite in the following things shall come
thither, unless they be converted, and become as an
infant, who knows none of these diiim. ** 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 wai created of
the old heaven and of the old earth, and was bora of

I mortal

(118)

mortal seed, in Vhich earth he now temporally dwelleth ;
to it also bdioveth him to be created of that new heaven
and of that new birth, and to be bom again, to be rege-
nerated of the immortd seed, in which earth he would be
and inhabit eternally.

The third reason is because the Light of Nature, with
all kinds of Sciences, is given to man, for this life only, to
till the earth, for the laTOur of his hands, to eat his m^d
in the sweat of his countenance, etc ; and belongs only
to the sustentation of the natural and temporal life, living
in the mortal body ; and the body being dead and the
worid blotted out,, no such thin^ remainetn ; therefore we
have no need of com, vines, buildings, tents, houses, gar-
ments, meat, etc ,* therefore nieither knowledge nor desire
of getting or labouring for sudi things; the cause ceasing,
the effect ceaseth.

Thit/omrik 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 b found or is in use, which in this
life are everywhm agitated and handled with men,
throughout the divers shops of the Light of Nature.

They^^ is, because man was therdbre constituted for
a time onlv in thb worid, that he might ascend from the
inferior things, and seek after the superior things ; that is,
that by natimd light and wisdom, as it wercLirogM^-kok-
\ nsMM Qt sha^^, he might leam to know and aj^pre-
hena tfi^iieftvmy Light and Wisdom, at whose majesty
and glory, all naturu things, although glorious, might
plainty vanbh and be annihilated ; and so, leaving the
mferior and lesser liffht, he should suddenly betake him-
self to and fellow die greater and superior L^ht ; and
departing from thb transitory worid* forsaking and ac-

compting

(*I9)

oompdng all diingi for nothing which he receiveth, hath,
and possesseth in this time from the woiM ; and having
denied himself, as a naked and new-born infant, depart
into that eternal mansion and rtpon of the eternal
country, and so come thither, fasting and empty from the
possession of all natural science, as if he had never at all
been in this world, or had not known any the least sute
ofthisworid*

But these things are not propounded and written to
that end that they should happen in contempt of phi-
losophy, or of natural sciences, arts and faculues, which
are and floiuish amonest men, and which in this life
cannot but be ; but rattier that we^ being fraught with
the sagacity of the Light of Nature^ may oe led further,
may go forward and be excited to the knowledge of the
greater Light, which may confer upon us a new birth,
eternal 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 abne^tion and
oblivion, as well of himself as of all those things which
he hath, possesseth, studieth, knoweth, leameth ; 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 possess the
kingdom of God, wherein there is nothing left of the old

* Thit it not said to diitMurage the great telue of eerthlx experience,
by which alone we gain r/f/M#— better than innocence^— for by mch
experience wm Christ instructed, who also worked, both as a carpenter
and as a fisherman. But that such works must be wrought to the gloiy
of Ood, if thef are to be fruitful— A. K.

( itr )

kaveii. The old leaven it the knowledge of good and
evil» beginning to spring in man finom the forbidden .tree,
and it tne prudence or tubtOty of the Serpent But die
new leaven it the heavenly witdom, the timplidty of the
Dove, from whom alone true life and beatitude fliow, and
which alto only thall bear rule in the dect heirt of the
kingdom of God, the natural and terrene witdom beinff
then utterly together and at once twallowed upb blotted
out, and extinct

Maii. \%.j0hn 3.— For the kingdom of God it of tudi
only who are converted from the old creature into the
new, and become at diiklren, who never knew neither
good nor evil

TWVL

DftVMN MIMI h DA?V AND ■ONI, Ijy, MHO ACM, bONDON, W.C.

i5f York Striit, CovnfT Gardim, LomMMi,
AugHtt^ 1886.

A Selection from Mr. Redway's Publications.

Ai ir0hi Im^ /ritr dft iOusifUi with M§iM Stgrn, MndM Siy mMM
^fmH^pfm tl^ti ^ Maikmrns/hm « dttign ky the Auihfr^

Magic, White and Black;

Or mi Saufci or Fmin aitd Iifnifin Lin^

Coiitttainf PiRCtktl Hlatt for Studenti of Oeeuhifm,

I

IT

FRANZ HARTMANN, M.D.

M$iiikfy^ tt, f Vmrfy Stthm/thn, tot.

The Theosophist

A Maiulfit of Oritntal PhOotophx^ Art, Litcitliirc^ and OocuHiiBi.
COMDVCTID Wf H. p. BLAVAT8KY.

"ThtotOBlqr luM raddtahr risen to importaacc .... The movement
implied hf the tenn Hicoiopliy it one tbot cannot be adeouatelv expbiined
in n few words .... tlMse interested in the movement, miiich is not to be
c on to n nde d with spiritttidism, will ind meuis oTfintifyinff their cvriositx by
ptocnringthebncknnmbeitof 7}tf 7»<w»i^il^endnvenriem>rimblebo0k
caled A &in«ia<b7MndMneBtevetsl7."--Zi>'mif7 W^rkL

MM. MDWAYll POtUeATIONI.

The Vii^n of the World.

HERMES MERCURITO TRISMEOISTUS.

A Timtim m InitiatioM, or Aackpioi ; the DefiiiitioM of Aidepiot ;
iorthtWritiiifiorH«mct.

TftAMSUTID AlfD nHTID If TMI AUTHOM Of "TUB nwriCT WAY."

WHh itt Itttfodoedoii 10 •* Thi Vlf|lii Of tht World " by A. K., Md M
EtMjr oa ^Thi Htrmttfe Books" l»y & If .

^ It win be A most toltrMtiaf ttody ht tvtiy ocodtitt to comptrt tte
doctrlMt oT tilt anckiit Htnnttk philotoplir wteh tkt tsftdiiiiff of tte
Vedaatk and BttddhisC WfMn of raifloat tBoaght TIm fiuiioatbookt of
Hemet teem to ocoipf, witk nkttmot to the Egyptiaa ralifioii, tfat tano
gytioB whidi tho U pa oith ad t occwpy fa Aiyao rtNgioai Utatrntwo."— 73lr

The "Occult World Phenomena,''

AlfD TMB SoaiTY roR Psychical Risbahoi,

IT

A P. SI^NETT,

Author of <"nieOociihWorld»'' •• Esotetic Bllddhisa^" ftc

With a Pnlttt ky Maoamb Blavatsky*

7

urn. RiDWAY't rmucATiom.

MiitkM HmUti U 500 €9pitt^ hundtmidy tHnkd ptt MnHfm HHr tmd
THB ASTROLOGER'S GUIDE.

Anima Astrologiae ; or a Guide for
Astrologers.

Bdnf the One Hnndfed and Forty-six Contideimtiont of the Astrologer,
GotDO BoifATUi» tmnshOed from the LatiB by Htm Coley, togeUicr
wkh the choicest Aphorisms of the Seven Segmients of Jbrom Cardan,
of Min, edited by William Liiljr (1675) ; now first republished finom
die origfaiid edition with Notes and Preftce

' art

WILLIAM CHARLES ELDON SBRJEANTi

"A weifc BMst essftd and necessary for all stedentsi and rscemmended
' lethesottsefArt"— f«1U«Mii^.

NEW NOVEL BY MR. A. P. SINNETT,
Anthorof«Kafma,'»ftc.

JuitpMUkii, In a siafr., trnm %'9$^ €ML

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stroiogy [neologized
dener Ubmi

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