This chapter cannot come to a proper close without some consideration of a Weigelean book which was translated into English in 1649, under the title, "_Astrologie Theologized_: That the Inward man by the Light of Grace, through possession and practice of a holy life, is to be acknowledged and live in us: which is the only means to keep the true Sabbath in inward holinesse." {149} The anonymous translator ascribes the book to Weigel. It is, in fact. Part Two of [Greek] _Gnothi Seauton_, but it is uncertain whether it was written by Weigel himself. But whether written by Weigel or later by one of his school, it is a good illustration of the way in which mystically inclined Christians of that period endeavoured to make spiritual conquest of the prevailing Astrology and, through its help, to discover the nature of the inner, hidden universe. Astrology, this little book declares, is "conversant with the secrets of God which are hidden in the natural things of creation." It is the science of reading the unseen through the seen, for, according to the teaching of this book, everything visible is an unveiling of something invisible. Man--who is a centre of the whole universe, who has in himself elements of all the worlds, inner and outer--"is created to be a visible Paradise, Garden, Tabernacle, Mansion, House, Temple and Jerusalem of God." All the wisdom, power, virtue, and glory of God are hidden and are slumbering in man. There is nothing so near to man as God is--"He is nearer to us than we are to ourselves"[31]--and the only reason we do not find Him and know Him and open out our life _interiorly_, so that the true Sabbath comes to the soul, is due to our "vagabond and unquiet ways of keeping busy with our own will, outside our internal country." If I could desist from the things with which I vex and worry myself, and study to be at rest in my God who dwells with me; if I could accustom my mind to spiritual tranquillity and cease to wander in a maze of thoughts, cares, and affections; if I could be at leisure from the external things and creatures of this world, and chiefly from myself; if, in short, I might "come into a plenary dereliction of myself," I should at once "begin to see and know of the most present habitation of God in me and so I should eat of the Tree of Life in the midst of the Paradise, _which Paradise I myself am_, and be a Guest of God."[32] Adam, who was "the Protoplast" and begetter of all men, and who, like everything else in the universe, was "double," {150} allowed himself to live toward the outward instead of toward the inward, permitted the seed of the serpent to grow in him instead of the divine seed, and so came under the dominance of the natural, elemental world, with its "lesser light" of knowledge and with its "tree of death." But the Paradise, with its greater Light of Wisdom and with its Tree of Life, is always near to man and can be repossessed and regained by him. The outer elements,