Astrologie theologized

CHAP. III. Of the three parts of man: Spirit Soule and Body, from whence every one is taken, and how one is in the other.

THe parts of the Universe, of which the whole Man is made, are three; The World of Eternity, the Evial World; and the World of Time: The parts of Man are three, Spirit, Soul, and Body: and these three parts spring and are taken from these three parts of the whole Universe.

The Spirit of Man comes from the Spirit of God, and partici∣pates with Eternity and Aevo.

The Soul in Man is extracted from the soul of the world, and participates with Aevo and Time.

The Body of Man is formed and composed from the body of the world, as Elements, and participates with Time only.

The Body extracted from the Elements, and constituted into this form, is the House, the Tabernacle, the seat of the Soul, and re∣sident chiefly in the heart.

The Soul of Man extracted from the soul of the world, and deli∣vered over to the heart, is the habitation of the Divine Spirit, and hath the Divine Spirit in it self.

So one exists inthe other, and dwells in the other, abides in the other, and operates in the other.

• The Spirit in the Soul, and by the Soul.
• The Soul in the Body, and by the Body.
• The Body in and by externall subjects.

Every thing which is without is as that which is within, but the inter∣nall alwaies excels the externall in essence, vertue & operation. For,

By how much any thing is more inward, by so much the more it is more noble, potent and capacious.

• Great vertue is in the Body, if it be excited.
• Greater in the Soul of the Firmament, if it be excited.
• Greatest in the Divine Spirit, if it be exhited.

By excitation all things are laid open, which are hidden and pla∣ced in Ignorance. For both Divine and Naturall Wisdom sleep in us, and each light shines in darknesse, and without excitation Man wants the having.

Great and excellent is the knowledgeof the humane body, ex∣tracted from the Elements and disposed into this form.

Greater and more excellent is the knowledge of the Soul, taken from the Firmament, and inserted into the body.

Greatest and most excellent is the knowledge of the Spirit in∣spired from the mouth of God into the first man, and by the myste∣ries of multiplication equally communicated to every one of us.

Wherefore is the knowledge of the humane body great? By reason of it's wonderfull composition, that is, because all the foure Ele∣ments are essentially composed in it. And moreover I say, the es∣sence, nature & propriety of all the creatures of the whole invisible world which are in the Earth, Water, Air, and Fire, are incorpora∣ted and scituate in Man: But seeing all things generally are con∣joyned and included into one skin, they are not altogether and at once discovered, nor can be revealed, but at least come forth and are known inspecie, as they are drawn forth and excited.

Wherefore is the knowledge of the Soul which is in the heart of Man greater? Because the whole Firmament, with all the essence, nature, vertue, propriety, inclination, operation and effect of all the Starrs is therein conjoyned and complicated, so as there is nothing in the whole power of the Spirit of the Firmament or soul of the world, which the soul of man also hath not in himself, and in the exaltation of it self, can give it of it self.

Yea, the whole Light of Nature is in the soul of the Microcosm, which is the wisdome and power and vigour of all things of the whole whorld throughout all the Elements and things procreated of the Elements. For she is the Astrologicall Spirit containing in her self all kind of Sciences, Magic, Cabalistic, Astronomic with all their Species, Chimistry, Medicine, Pahisic, all Arts, Tongues, all Workmanships and all Studies existent throughout the whole shop of Nature.

But because all these things are collected in one, and generally comprehended in the soul, they do not all lie open or can they be in act to gether, although they are in power; but are let out and pro∣duced one species after an other.

Wheresoever therefore these kinds of divers Sciences flourish & are exercised amongst men, there shines the Light of Nature, and the soul of the Microcosme is in her exaltation, that is the Firmament of the Microcosme is in his ascendents.

But why is the knowledge of the Spirit of God greatest in us? Be∣cause he from whom we receive this Spirit is greatest and most emi∣nent

above all. For in this same Spriit all the divine Wisdome and Power from whence that saving knowledge flowes forth, that is, Theologie, treating of supernaturall celestiall and divine things, and is conversant in the Magnalia and mysteries of God placed above Nature, and tends even to the inexhausted and unspeakable profundi∣ty of the Deity, in which profundity, the very origianll matter, cause & end of al the works of God, and of things acted in time from the beginning of the Creation even to the end of the consummation of the world, eternally and essentially lay hid. For all things came forth from him; all things were made by him, and all things consist in him.

By how much any thing is most inward, by so much it is more noble and excellent. This visible world is a body compacted of Fire, Air, Water, and Earth, which is without, hath in it self the Spirit of Nature which is the soul of the world which is within; to which soul this externall body be longeth: because it is inhabited, possessed and governed by it. Hence the soul of the world is more noble then the body.

This soul of the world hath in it the Spirit of God, which com∣prehendeth and possesseth it. For nothing is beyond God or the Spirit of God. Hence the Spirit is more noble then the Soul.

The more noble alwaies exists in the more ignoble, and internalls prevail over externells, as well in essence as in power. So our externall body is indeed great in it's stature and quantity, and a wonderfull creature.

Yet the soul dwelling in the body is far greater, and more won∣derfull, not in corporeall quantity, but in Essence, Vertue and Power.

But the Spirit is the greatest of all, not in the lump or corporeall quantity, but in Essence, Vertue, and Power; and therefore most wonderfull.

There is nothing greater then that in which are all things. And,

There is nothing lesse then that which is in all smallest things. There∣fore let us observe this rule well:

By how much any thing is more inward and more hidden from the externall senses, by so much the more it is more worthy, noble and potent in it's essence, nature and propriety. Which we will demonstrate by exanples.

There is not any house built for it self, but for the inhabitant.

Now the edifice is an externall thing, and the inhabitant and inter∣nall thing. The house is for the guest, and not the guest for the house. Therefore the inhabitant is far more noble, worthy and ex∣celllent in his essence then every edifice, although sumptuous. For, what is the house profitable, the guest being absent?

So garments are made and prepared for the body, that it might be and walk in them. Garments are externall things: the body is internall. Therefore the body in its essence is far more noble and worthy then all garments, although precious. For, what need is there of garments, if they are wanting which should put them on? Therefore garments are for the body, and not the body for gar∣ments.

So the Body, rayment, house and habitation is a certain exter∣nall thing to the soul, but the soul is internall.

And the body is for the soul, and not the soul for the body. Therefore the soul in her essence is a far more noble and worthy Creature then the body, although most comely and most excellent∣ly proportioned. For, what availeth the body, the soule being wan∣ting it is a carcasse.

So the Soul, made and created for an habitation of the Divine Spirit, is externall: but the Spirit is internall. And the soul is for the Spirit, and not the Spirit for the soul. Therefore the Spirit of God is found far more noble and excellent, and worthy in his ori∣ginall essence, nature, vertue, power and propriety.

So God is and abides the most inward, chief, great, potent, noble and worthy above all things: adn contains all things in himself, and he himself is contained of none. Moreover,

By how much any thing is more inward, by so much it is more nigh and neer to us, but also so much the harder to be found and known.

Because of the too much aversion and abalienation of our soul from divine and heavenly things: and by reason of the too much tenacity and adherency of our love to the Creatures of the world. And on the contrary,

By how much any thing is more exterior, by so much the more it is re∣mote from us, and by so much the more strange. For example sake,

The Spirit of the Lord truly is and inhabiteth in my soul, whose seat is in the captula of my heart: But seeing every inhabitant is whthin and his habitation without, it followeth, That the Spirit of the Lord is more near to me then I am to my self. And so it most e∣vidently

appears, That the Kingdom of God is not to be sought without us, here or there, but within us: witnesse Christ himself, who saith, Luke 17. being asked of the Pharises when the Kingdome of God should come: The Kingdom of God shall not come with observa∣tion; neither shall they say, loe here, or loe there; For, Behold the Kingdom of God is within you. And the Apostle Paul 14. Rom. The Kingdom of God is not meat and drink, but righteousnesse and peace, and joy in the holy Spirit. For by these he which doth service to Christ, is accepted of God and approved by men.

The Soul is and dwells in the heart, and the heart is in my body, therefore the soul is more neer to me then the body.

My Body is cloathed with garments: hence the body is neerer to me then garments, and the soul neerer to me then the body: and the Spirit neerer then the soul, and therefore more noble, more worthy, and of more moment.

And because it is true, That every internall is more noble and more worthy then his externall, in which it is and dwells; that even all of us do witnesse hilling or willing, knowing or not knowing.

For behold, if we are in danger of life by fire, by water, by per∣stilence, or wars, &c. these being imminent upon us, then indeed,

In the first place, we leave behind us all our edifices, as well sumptuous as vile, with our externall goods, and with few things, if there be any we can carry with us; we betake our selves to flight: so that the body being clad might be preserved safe and unhurt, with the life and soul. By which very thing we testifie, that the in∣ternalls are more desireable then externalls. For who would be so foolish, that he would neglect, lose and destroy his body for the retaining of his edifices and externall goods? when, the body being lost and destroyed, edifices and externall goods are much more lost and destroyed.

Furthermore, danger pressing, and necessity and straights ur∣ging us, and overwhelming us, we with John the Disciple of Christ, even leave and cast off our garments, with which we are covered, and whatsoever els is abounding to us of our substance, and naked and poor we commit our selves to flight, that the body only with the life and soul may be preserved, and kept safe and sure. Do we not by this very thing point out and shew that internalls are better and more greater then externalls? seeing that the body and life are internall, but vestments, externall.

And who would be of so perverse a mind, that he should imbrace vestments with greater love then the body and life, and would in that mind persist in danger, that he would retain and keep his garments, although he were compelled to loose, and to destroy his body and life.

Moreover, in persecutions for the name of Christ, or for the truth, putting our body and life in danger, we even leave those, and give them up to our enemies, to Tyrants, &c. with patience like the Lamb of God, whom all sheep imitate, only that the soul may be kept intire, strong, safe and uncorrupt, in the faith and know∣ledge of God and truth. Do we not signifie by this, that internalls prevail over externalls; because the soul is internall, the body ex∣ternall; and who would be of so foolish a mind, that he had ra∣ther neglect and loose his soul with Faith in God, and knowledge of the truth, only that he might keep his externall mortall body, and temporall life? For faith and the knowledge of the truth being destroyed & lost, the body with the temporall life is of no moment.

Finally, in extreme torments, anguish and infernall dolours of our Conscience for sins committed, even with David we leave and execrate the very soul it self, and we bring to nought, and empty our selves of al the so lace both of God and the creatures, and we are left unto our selves, crying out with the Son of God, my God, my God, why hast thou forsaken me: So that God only, and alone, might be, and reman in us, unhurt, inviolated, just and perfect in all things that he doth with us, both sweet, and bitter. So by ad∣verse things, we are alwaies reduced to internalls, and make a re∣gression to our selves, and unto God which is in us. Do we not therefore after this manner, testifie the truth of this rule. That every internall is more noble and more worthy then his exte∣rior.

Wherefore, seeing there is nothing in us so near & intimate as God is, it followes, that any other thing is not to be so esteemed, sought and loved, as God alone, who hath put and hid in us, the most ex∣cellent Treasure of his divine Wisdom, Light, Life, truth and ver∣tue taken from his own self, and hath commanded to ask him, seek, and knock in the hidden place of our heart, in Spirit, and in Truth, having given a testimony, that the Kingdom of God, first of all, to be sought, is not here or there without us, but is to be found most inward in us, as a Treasure hid in a Field.

From all these things it clearly appears to me, that God is not at all more remote or nearer to me in this life whilst I am in this world, and in this mortall body, then he will be to me in life eter∣nall, &c. But I have and feel my God equally now present and intimate to me, even as I shall have him in the other world, in a new body. For he is in me, and I in him, whether I am in a mortall body in this world, or without this body in that world. This alone makes the difference, that this thing even hitherto is hidden: but then it shall be manifest and open.

But that I am not so nigh and near to him, as he is to me, this is not to be imputed to him, but to my aversion, who do not sabathize in my God who is with me, that is, who by running up and down with my unquite and vagabond soul through the creatures, I am more delighted to be and to be busined in my proper will out of my internall Countrey; and I suffer that ever hissing Serpent to creep on to the creatures in the multifarious concupiscence and delectation of the flesh, of the eyes, and pride of life, or self-love: neither am I lesse frequent in the various discourse of my thoughts, ever and a non day and night ascending out of my heart, now de∣siring this, now that, speculating, willing, nilling, now this, now that; where moreover I weary and burden my self with all kind of care, and vex my self with various affections: All which things are the Astrologicall operation and revolution of the internall Starrs in our soul.

But if I could Theologize my Astrologie, that is, if I could desist sometimes from all these things, and study to be at rest in my God who dwells with me, that is, if I could accustom my mind to quiet and spiricuall tranquillity, that it should cease to wander in the variety of thoughts, cares, and affections, that it might be at leisure from the externall things and creatures of this world, and chiefly from the love of my self, that I might wholly die, and as it were be anihilated in my self, and could come into a loathing and oblivion, not alone of all the things of the whole world placed without me, and of mundane friendship, which I have with men, but also into a plenary dereliction of my self, that is, of my will, of mine, if there be any Wisdom, Knowledge, Science, Art, Industry, Prudence, of mine, if there be any dignity, praise, honor, authori∣ty, estimation in the world amongst men, of mine, if there be any Office, State, Degree, Order, and in brief, into an

absolute forgetfullnesse of all my negociations and occupations, and of my self as well within as without, which is nothing els then to Theologize Astrologie.

Then at length should I begin more and more to see and know the most present habitation of God in me, and so I should tast and eat of the Tree of Life, which is in the midst of Paradise, which Pa∣radise I my self am, as a guest with whom God is, and ought to be, and I in like manner with God.

This I say, should be the exercise of my soul, the theologization of Astrologie, and a regression

From

• Externalls to Internalls.
• Nature to Grace.
• The Creature to God.
• The friendship of the World, to the friendship of God.
• The tree of Death, to the tree of Life.
• Terrene things to Celestiall.

So should I go again to my first originall, from whence I went forth, by arrogating to my self a liberty of willing, desiring, cove∣ting, thinking, speaking and doing what I pleased me, God in the mean time being neglected, without whom I ought not to do any thing.

Whatsoever therefore we have from the Light of Nature, all this with most humble self-deniall once in the week is to be laid down at the feet of the best and greatest God, whether it be Ma∣gic, or Gabalistic, or Astronomic, or Chimic, or Medicinall, or Phisicall Science: Also Liberall Arts, and Methanick work, and whatsoever Study, Office, State, Order, Dignity, Kind of life, also Wealth, Riches, Houses, and all kind of naturall gifts: All these appertain to this our Astrologie, and ought so to be Theologized, by the exercise of sanctifying the Sabbath, which is an universall forgetfullnesse of all things and of our selves, and the rest of our soul from all disquiet, in a sacred silence, a cessation from all will, thought, desire, affection, discourse, operation, &c. as well within, as without. And this is that only and principall cause of the Sab∣baths being divinely commanded to Man: to wit, that man should not eat death and perish to himself by the eating of the forbidden Tree.

To eat, is to be delighted in himself and in the creatures, rather then in the Creator himself.

To kisse himself in the gift received, neglecting the giver.

To love the world, and things which are in the world, negle∣cting God.

To serve Mammon neglecting God.

To use all things after his pleasure and will, dispising the Law of the Lord. Thou shalt not covet, thou shalt not eat, thou shalt not desire to turn himself from God to the creatures, and to himself. To commit whoredom with the creatures. To depend on himself, and on things created. To languish in love of terrene things, and tem∣porall good things; setting God aside, which may be described a thousand waies.

Hence the Doctrine of Christ, who came from above, and brings celestiall and divine Wisdom from the Light of Grace, sounds alto∣gether contrary, to wit,

That a man ought to be converted into a child, and to have so much of the knowledge of good and evill to live in him, as he had when he was but a child, or infant newly born.

I say the Doctrine of Christ commands a man to eat of the Tree of life, to live by the inspiration of the internall God-head, which is,

To fall off again from the creatures, and from himself to God.

To adhere to God, Mammon being left.

To be united with God, the love of the creatures being left.

To believe in God, to offer, and to give up himflef to God, to pray; thy will be done, &c.

To put off the old Man, and to put on the new Man.

To flie evill, and adhere to good, which in like sort may be explicated by a thousand manner of speakings, and phrases from the very writings of the Apostles.

But in what manner all, and singular kinds of sciences, and naturall gifts, and those vain studies, actions, businesses and differences of men, &c. arise from the Light of Nature, or the Starrs; and in what order they are referred to the seven Governours of the world, and how a man ought to use them: also how every one of us ought to Theologize his own Astrologie flourishing in himself, and to erect to himself a new nativity, from the heaven of the new Creature, and to institute and assume a new kind of life: and chiefly, what is the solid and the most certain cause of all of the holy Sabbath, that is, after what manner a man ought to labour six daies, and on the

seventh day to sanctifie the Sabbath rightly. All these things are most evidently set forth and propounded in the following Chap∣ters of this book.

Notes

• Every thing that is most in∣ward is most preci∣ous and most noble.
• Rom. 1. 1. Cor. 2. 1. John 2.6. Mat. 2. Gen. 20. Exod.