This text has been retyped by Thomas Callanan and adheres to the puncutation, spelling and capitalization as it appears

in Whartons translation I shall not dispute how much Astronomers differ among themselves concerning the umber, !ite, "otions, and ature of the #eavens$ either here underta%e to compose such a stri%e, nor to censure, any "an&s 'udgment therein( forasmuch as at least, in this, they do many of them agree )That there is one supream #eaven and *irst "oveable, which by its own motion from +ast to West, accomplisheth its ,evolution about the +arth, in the space of -. hours( and causeth such a force of stupend "otion, in the bodies subordinate, that it manifestly carried with it, from +ast to West, whatsoever is betwixt it and the middle ,egion of Air/0 &Tis true, 1epler 2the 3ynceus of the last Age4 denying 2with Copernicus4 such a *irst "oveable, ma%es the !tarry #eaven to be supream, and immoveable$ And maintaineth, that the +arth, 2called a planet by 5ythagoras, and placed between the !phaeres of "ars and 6enus4 performs by its own motion from West to +ast an entire rotation about its Axis, in the space of -. hours, the !un being placed in the Center of the World0 Which supposed to 2as indeed it is by the most 3earned of this Age4 yet I this doth the !tarry #eavens perform the 7ffice of the *irst "oveable, )That the same part of the +arth, by the motion of the whole body thereof, 898 continually cometh into the Aspect of the ew parts of the !tellified #eaven, whereby that part of the +arth shall be forthwith changed de novo, unless we deny it all power of operating thereupon0 Whether therefore there be no other #eavens above that of the *ixed !tars 2un%nown I confess to the +gyptians, Chaldeans, 5lato, Aristotle, #yparchus, and even to 5tolemy himself40 7r whether "ore, according to Aphonsins( yet this is most certain, and not contradicted by any, That in mundane bodies, as in +arth, Water, *ire, and #eavens there is some first and !upream, than which there cannot be any higher, otherwise should they be infinite in 7peration$ And also that these very :odies are the universal Causes of 5hysical "utations, and subordinate one another in 7peration$ Therefore in that

!ubordination, there must li%ewise be one first and supream power of 7peration, and from that the "iddle and from these the 3owest do receive there vertue of Action$ 7therwise, this !ubordination of Causes should it self be ;uite overthrown$ *or why should the "iddle be said to be !ubordinate to the !upream, and the 3owest to the "iddle in their 7peration, if that which is lower received no influx or vertue from that which is !uperiour unto it< And can the 3owest without the Influence of the "iddle, or these without the #ighest, of themselves produce any effect< The *irst Cause, therefore, of all things can be no other than the !upream #eaven, which if 2according to the =octrine of the Ancients4 it move, it moveth also the :odies that be thereunto inferiour, yet is not it self moved by any other :ody superiour unto it0 And if 2according to 1epler4 it be immoveable, and indeed with !tars, it hath influence, at least, upon the :odies that be subordinate to it, but receiveth not influence from any other0 Thereof either way, the *irst #eaven shall be the *irst Cause, or the first 5hysical beginning of 5hysical +ffects and Changes0 *or, &tis but expedient that the *irst beginning in every %ind, should be the most perfect$ Therefore shall the *irst #eaven be in the 3ineage of +fficient Causes, which are of the most universal and powerful Active vertue, 2which is the greatest perfection of an +fficient Cause4 so that there is no Inferiour Corporeal Cause, which it moveth not, or into which it instilleth not a vertue of power of 7peration( and nothing anew generated in the whole World, which this vertue of it self toucheth not0 8.8 Which being granted, how can any "an doubt, but that every thing which is generated and born de novo, should be referred to that *irst Cause thereof< *or it must be referred either to some part of that #eaven, or to that whole #eaven$ :ut it ought to be referred to the whole #eaven$ *or, ali;uam sui partem, according to some part of it, but secundum se totum, according to the entire :ody thereof$ Therefore every !ublunary +ffect, so far as it may be considered secundum se totum, to wit, in its :eginning, 6igour, =eclination, and =estruction, must be referred to the whole #eaven( yet not confusedly, but distinctly and orderly, as the most orderly motion of the #eaven it self re;uireth0 *or, as the whole +ffect, and whatsoever doth happen from #eaven during the same, correspond to the whole #eaven, and yet the :eginning is not the end thereof$ so what was in #eaven of it self the Cause of its :eginning, this same thing shall not of itself be the Cause of the +nd thereof$ 2for so no +ffect should continue, nor indeed any be produced04 :ut as the :eginning, 6igour, =eclination, and +nd of things do differ and succeed one another$ !o the Coelestial Causes of these li%ewise differ amongst themselves, and must succeed one another0 :ut in #eaven, =ifference and !uccession are not, unless in respect of the parts thereof0 Therefore in #eaven are certain parts that be the Causes of the beginning of things, or which do govern the same$ 7thers succedent to those which rule the 6igour( others that rule their =eclination( and lastly, such as govern the +nd or =estruction of things0

What part of #eaven then 2 ature her self guiding and reaching us4 shall we call the *irst Cause of the atural :eginning of every thing< !urely that which in the very :eginning of the thing, ariseth above the #orizon thereof and arising causeth the thing it self also to arise0 *or, certain it is that of all the places of #eaven, the +ast is more powerful than the rest, as is testified by all Astrologers, concerning the ,ising, Culminating, and !etting of the !tars( and as +xperience it self convinceth, in the Change of Air0 :ut a cause is said to be only more 5owerful, in respect of a stronger, and more difficult +ffect$ Therefore, the stronger and more difficult +ffect of things must be attributed to the Ascendant 5ar)t/ of #eaven, which none will deny to the ,ise or 5roduction of those things0 :ut successively, that 5art of #eaven, which is more elevated above the #orizon, and possesseth the 8>8 "id #eaven, in the rise or :eginning of the thing, shall have the ?overnment of the vigour and 7perative vertue thereof( That which setteth at the same time, the =eclination of it, from its perfect estate$ And lastly, That which obtains the :ottom of #eaven, shall be ta%en for the Cause of Corruption0 And this is the simple, and 2of all others4 the first =ivision of #eaven, whereby it is truly and rationally fitted for the :egetting, Increase and Alteration of all 5hysical things from their own ature, and, at length, corrupting them$ And which onely the Ancient Astrologers fre;uently used, in their ?eneral and 5articular constitutions of #eaven, as appears by #aly, in the *igure of the Comet which happened in his time$ *or that either a more scrupulous =ivision of #eaven was harder in those days for want of Astronomical Tables$ 7r because this =ivision might generically contain, whatsoever another could more specifically0 :ut when once some Astrologer had observed, that #eaven was both made and moved, rather for the sa%e of "an, than any other Animate, or Inanimate Creatures, and how many things agreed to "an himself, in respect of his more =ivine ature, which did not in any wise to more ignoble Creatures$ #e supposed, that for "an&s own sa%e also the whole Circle of #eaven was rationally =ivided into Twelve parts 2by great Circles drawn through the intersections of the #orizon and "eridian, and cutting the Ae;uator in so many e;ual parts4 which he called #ouses, the first whereof he placed in the +ast, and delivered to 5osterity, That it governed the 3ife of "an, and from thence might be had and drawn a con'ectural %nowledge and 'udgment concerning 3ife$ that the -0 2which followeth the first, according to the "otion of the 5lanets4 did govern ,iches$ the third :rethren$ the fourth 5arents, and so of the rest, as in the subse;uent *igure, the houses are 7rdered and amed0 And from him, until this present time hath this division of heaven, and appellation of #ouses, continued uncorrupted$ #owbeit 5tolemy and his *ollowers do dissent from this Ancient Tradition, seeming to pervert the =ivision in many places$ As when 2concerning Children4 they principally 'udge, not from the >0 #ouse, but the @@0 which is opposite thereunto$ When 2concerning the "other4 not from .0 but from @A0 opposite unto it$ !o 2when of !ervants, and animals4 not from B0 but the @-0 2the house opposing it4 which apparent error shall hereafter be Corrected0

8B8 The 7rder and ames of the #ouses Astrological

This text has been retyped by Thomas Callanan and adheres to the puncutation, spelling and capitalization as it appears in Whartons translation I shall not dispute how much Astronomers differ among themselves concerning the umber, !ite, "otions, and ature of the #eavens$ either here underta%e to compose such a stri%e, nor to censure, any "an&s 'udgment therein( forasmuch as at least, in this, they do many of them agree )That there is one supream #eaven and *irst "oveable, which by its own motion from +ast to West, accomplisheth its ,evolution about the +arth, in the space of -. hours( and causeth such a force of stupend "otion, in the bodies subordinate, that it manifestly carried with it, from +ast to West, whatsoever is betwixt it and the middle ,egion of Air/0 &Tis true, 1epler 2the 3ynceus of the last Age4 denying 2with Copernicus4 such a *irst "oveable, ma%es the !tarry #eaven to be supream, and immoveable$ And maintaineth, that the +arth, 2called a planet by 5ythagoras, and placed between the !phaeres of "ars and 6enus4 performs by its own motion from West to +ast an entire rotation about its Axis, in the space of -. hours, the !un being placed in the Center of the World0 Which supposed to 2as indeed it is by the most 3earned of this Age4 yet I this doth the !tarry #eavens perform the 7ffice of the *irst "oveable, )That the same part of the +arth, by the motion of the whole body thereof, 898

continually cometh into the Aspect of the ew parts of the !tellified #eaven, whereby that part of the +arth shall be forthwith changed de novo, unless we deny it all power of operating thereupon0 Whether therefore there be no other #eavens above that of the *ixed !tars 2un%nown I confess to the +gyptians, Chaldeans, 5lato, Aristotle, #yparchus, and even to 5tolemy himself40 7r whether "ore, according to Aphonsins( yet this is most certain, and not contradicted by any, That in mundane bodies, as in +arth, Water, *ire, and #eavens there is some first and !upream, than which there cannot be any higher, otherwise should they be infinite in 7peration$ And also that these very :odies are the universal Causes of 5hysical "utations, and subordinate one another in 7peration$ Therefore in that !ubordination, there must li%ewise be one first and supream power of 7peration, and from that the "iddle and from these the 3owest do receive there vertue of Action$ 7therwise, this !ubordination of Causes should it self be ;uite overthrown$ *or why should the "iddle be said to be !ubordinate to the !upream, and the 3owest to the "iddle in their 7peration, if that which is lower received no influx or vertue from that which is !uperiour unto it< And can the 3owest without the Influence of the "iddle, or these without the #ighest, of themselves produce any effect< The *irst Cause, therefore, of all things can be no other than the !upream #eaven, which if 2according to the =octrine of the Ancients4 it move, it moveth also the :odies that be thereunto inferiour, yet is not it self moved by any other :ody superiour unto it0 And if 2according to 1epler4 it be immoveable, and indeed with !tars, it hath influence, at least, upon the :odies that be subordinate to it, but receiveth not influence from any other0 Thereof either way, the *irst #eaven shall be the *irst Cause, or the first 5hysical beginning of 5hysical +ffects and Changes0 *or, &tis but expedient that the *irst beginning in every %ind, should be the most perfect$ Therefore shall the *irst #eaven be in the 3ineage of +fficient Causes, which are of the most universal and powerful Active vertue, 2which is the greatest perfection of an +fficient Cause4 so that there is no Inferiour Corporeal Cause, which it moveth not, or into which it instilleth not a vertue of power of 7peration( and nothing anew generated in the whole World, which this vertue of it self toucheth not0 8.8 Which being granted, how can any "an doubt, but that every thing which is generated and born de novo, should be referred to that *irst Cause thereof< *or it must be referred either to some part of that #eaven, or to that whole #eaven$ :ut it ought to be referred to the whole #eaven$ *or, ali;uam sui partem, according to some part of it, but secundum se totum, according to the entire :ody thereof$ Therefore every !ublunary +ffect, so far as it may be considered secundum se totum, to wit, in its :eginning, 6igour, =eclination, and =estruction, must be referred to the whole #eaven( yet not confusedly, but distinctly and orderly, as the most orderly motion of the #eaven it self re;uireth0 *or, as the whole +ffect, and whatsoever doth happen from #eaven during the same, correspond to the whole #eaven, and yet the :eginning is not the end thereof$ so what

was in #eaven of it self the Cause of its :eginning, this same thing shall not of itself be the Cause of the +nd thereof$ 2for so no +ffect should continue, nor indeed any be produced04 :ut as the :eginning, 6igour, =eclination, and +nd of things do differ and succeed one another$ !o the Coelestial Causes of these li%ewise differ amongst themselves, and must succeed one another0 :ut in #eaven, =ifference and !uccession are not, unless in respect of the parts thereof0 Therefore in #eaven are certain parts that be the Causes of the beginning of things, or which do govern the same$ 7thers succedent to those which rule the 6igour( others that rule their =eclination( and lastly, such as govern the +nd or =estruction of things0 What part of #eaven then 2 ature her self guiding and reaching us4 shall we call the *irst Cause of the atural :eginning of every thing< !urely that which in the very :eginning of the thing, ariseth above the #orizon thereof and arising causeth the thing it self also to arise0 *or, certain it is that of all the places of #eaven, the +ast is more powerful than the rest, as is testified by all Astrologers, concerning the ,ising, Culminating, and !etting of the !tars( and as +xperience it self convinceth, in the Change of Air0 :ut a cause is said to be only more 5owerful, in respect of a stronger, and more difficult +ffect$ Therefore, the stronger and more difficult +ffect of things must be attributed to the Ascendant 5ar)t/ of #eaven, which none will deny to the ,ise or 5roduction of those things0 :ut successively, that 5art of #eaven, which is more elevated above the #orizon, and possesseth the 8>8 "id #eaven, in the rise or :eginning of the thing, shall have the ?overnment of the vigour and 7perative vertue thereof( That which setteth at the same time, the =eclination of it, from its perfect estate$ And lastly, That which obtains the :ottom of #eaven, shall be ta%en for the Cause of Corruption0 And this is the simple, and 2of all others4 the first =ivision of #eaven, whereby it is truly and rationally fitted for the :egetting, Increase and Alteration of all 5hysical things from their own ature, and, at length, corrupting them$ And which onely the Ancient Astrologers fre;uently used, in their ?eneral and 5articular constitutions of #eaven, as appears by #aly, in the *igure of the Comet which happened in his time$ *or that either a more scrupulous =ivision of #eaven was harder in those days for want of Astronomical Tables$ 7r because this =ivision might generically contain, whatsoever another could more specifically0 :ut when once some Astrologer had observed, that #eaven was both made and moved, rather for the sa%e of "an, than any other Animate, or Inanimate Creatures, and how many things agreed to "an himself, in respect of his more =ivine ature, which did not in any wise to more ignoble Creatures$ #e supposed, that for "an&s own sa%e also the whole Circle of #eaven was rationally =ivided into Twelve parts 2by great Circles drawn through the intersections of the #orizon and "eridian, and cutting the Ae;uator in so many e;ual parts4 which he called #ouses, the first whereof he placed in the +ast, and delivered to 5osterity, That it governed the 3ife of "an, and from thence might be had

and drawn a con'ectural %nowledge and 'udgment concerning 3ife$ that the -0 2which followeth the first, according to the "otion of the 5lanets4 did govern ,iches$ the third :rethren$ the fourth 5arents, and so of the rest, as in the subse;uent *igure, the houses are 7rdered and amed0 And from him, until this present time hath this division of heaven, and appellation of #ouses, continued uncorrupted$ #owbeit 5tolemy and his *ollowers do dissent from this Ancient Tradition, seeming to pervert the =ivision in many places$ As when 2concerning Children4 they principally 'udge, not from the >0 #ouse, but the @@0 which is opposite thereunto$ When 2concerning the "other4 not from .0 but from @A0 opposite unto it$ !o 2when of !ervants, and animals4 not from B0 but the @-0 2the house opposing it4 which apparent error shall hereafter be Corrected0 8B8 The 7rder and ames of the #ouses Astrological ow amongst all other *oundations of Astrology, this of dividing the #eavens into @#ouses, is the first and chiefest( in that thereupon principally depends the whole Art of 5redictions$ And the Causes, ,easons, and first :eginnings of this =ivision, furthest distant from our Cnderstanding, and far more hardly to be found out, by reason, than any other( in which regard very few 2if any at all4 have underta%en the defence thereof, by any true or probably ,easons, 5tolemy himself 2so say the truth4 being in this particular very defective0 8D8 *or 3ucius :ellantius 2who too% upon him the defence of Astrology against 5icus4 in his @A0 :oo% 2written against 2c0>0 of 5icus @A0 :oo%4 after he had enumerated sundry of his own and the Ancients trifles, not worthy the name of ,easons, is at length forced to oppose 5icus with +xperience onely, and to conclude him from 7b'ects very ridiculous and unbeseeming an Artist of his 3earning and ?ravity, in these words$ Euerere igitur ;uam ob causum haec vel illa domus hu'us virtutis sit, est ;uarrere, ;uare !ol sit 3ucidus, cur Ignis calidus, A;ua frigida( ;uae tamen ex principiis intinsecis pendent nobis ignotioribus, aut saltem minime& notioribus$ which but a little before he had called 5rofunda aturae secreta0 And indeed all others, who have endeavoured to give the ,easons of these #ouses, have produced nothing orderly, nothing of Truth, but mere figments onely$ !o that if any8 where they brought a reason which seemed but to defend one #ouse, the very same really destroyed all the rest0 And therefore Alexander ab Angelis, lib .0 cap0 @F after his "uster of all the Arguments brought by Gulius *irmicus, concerning these #ouses, he 'ustly resells them, in these words$ ,idiculus sit ;uicun;ue ridiculus bas rationes nostra refutatione egrere exisimaret0

:y which it plainly appears how easie and free it was for the +nemies of Astrology to hiss and laugh at these #ouses, and importunately and impudently to demand, Why #eaven might not be divided into more than @- #ouses< Wherefore the *irst #ouse is called the #ouse of 3ife, and placed in the +ast< Why the order and numeral succession of the #ouses is from +ast to West< And why the !econd #ouse is called the #ouse of ,iches or ?ain, the twelfth of +nemies and Imprisonment and misery< And so, why the other #ouses are called their ames, and disposed in that order< !eeing 2as they pretend,4 as well their 7rder as ames, observe no 7rder at all, but are rather a mere Chymera of Confusion, a plain hotch8potch of fiction and fooler, as 5icus 2lib @A4 and Alexander ab Angelis 2@0 .4 c0 -D4 do variously but most wretchedly torment themselves in proving0 :ut %now that the =ivision of #ouses unto @- houses, as before in the *igure, ought not in any wise to be accounted feigned, or as wanting a atural *oundation$ :ut rather for a happy conception of the most wise and piercing intellect 2provided any humane understanding can it self apprehend it, and it be not of that universal %nowledge ?od infused into Adam at the Creation4 as that which standing upon a real *oundation, 8H8 declares the universal state of "an in #eaven, wonderfully shadowed, li%e as in his first 5hysical Cause0 *or this =ivision was by the first Author thereof, Cabalistically conveyed to 5osterity, who indeed have in no sort changed the same( but yet its "ysteries 2the spirit of the Cabal4 they have not understood, nothing at all being left us by any one concerning them0 *irst then 2for more illustrations sa%e4 I say, That the former, first and simple division of heaven into four Cardinal parts, is not feigned, but natural, and upheld by a natural foundation, as before hath been demonstrated0 And that is every one of these parts in heaven of the same ature, viz those with whome it ma%es an Ae;uilateral Triangle in the Ae;uator 2the principal Circle of the Worlds first "otion4 or which it beholds by a partile Trine in the Ae;uator0 *or, the +ternal Trinity is of infinite 3ove, and the fountain and substance of infinite and most perfect 3ove, wherein the thing 3oving, which is the *irst, the thing loved, which is the second, and 3ove proceeding from both, which is the third, are one, not in ?enere, or in !pecie, but in numero( and therefore the most simple, and most 5erfect$ Whose 5erfection is such, and so universal, that it derives it self into every Trine$ And therefore may every Trine be called 5erfect$ not in any particular or special perfection, but in that first, and most universal perfection of the *irst Trine, which cometh in 3ove, and whereof all Trines do diversely participate, according to the Capacity of the ature0 !eeing therefore the *ixed !tars and 5lanets do 2by reason of their various "otions4 oftentimes behold one another with different Aspects into the Coelstial Circles, viz, a !extile, Trine, and 7pposition$ The first and wise Astrologers 2as well for reasons ta%en a priori, from the infinite and most universal perfection of the first Trine, as a posteriori, from most evident +ffects4 do generally affirm, that of all Aspects the Trine is the most perfect, and that therein the perfection of the first Trine, viz 3ove, is so strong and lively

it is called by them an Aspect of perfect *riendship0 ow forasmuch as this could not be without a similitude of natures, or at least a generical Identity$ They rightly concluded the parts of the Ae;uator, which beheld one another by a partile Trine, to be at least of the same generical nature, and to ma%e up a Triplicity of the same nature0 Wherefore seeing that each of the afore8mentioned *our Cardinal parts of #eaven doth challenge to it self of its own nature( by 8F8 these four Triplicities #eaven is divided into @- parts, called #ouses$ either was it divisible into more or fewer parts by the Created Euaternary multiplied into the =ivine Ternary0 And therefore this =ivision is accounted the most absolute and truly perfect( as containing two !extiles, two !;uares, two Trines, and also the opposition$ Which are all the Coelestial Aspects, from whence 2not omitting the Con'unction4 all variations of the general Coelestial Influences do happen0 And these Aspects do perfectly agree with all the parts of the umber @-0 which are @,-,9,.,> )sic/,B0 where @0 is referred to Cnion or Con'unction( -0 2the B0 part of @-04 to the !extile Aspect( 90 2the .0 part thereof4 to the Euartile( and .0 2the third part4 to the trine( and B0 2the middle part4 to the 7pposition$ And as there are not more Aspects in the Circle, so in the umber @- not more parts0 *or indeed all things were made by ?od, in umber, Weight, and "easure0 Thus much premised, I say that the 3ife of "an consists of .0 Ages( Child8hood, Iouth, "an8hood, and 7ld8age$ And, that in "an there are four different thing observable, unto which all the other )be/ reduced, as it were to their first beginning( amely, 3ife, Action, "arriage, and 5assion0 And these agree with the :eginning 2or rise4 6igour, =eclination, and +nd or =eath( which four were before insinuated generally agreeable, to all the effects of ature0 *or "an is said to ,ise into the World, when first he en'oys a Worldly 3ife$ To be strong in Action, when he acteth, or reduceth, his vigour of doing, more into action$ To decline, so soon as a plentiful dissipation of his innate heat and radical moisture beginneth, as at the time of "arriage0 And from "an8hood 2the best time of "arriage4 he declineth toward 7ld8 age, and at length =yes, when he sustains the last 5assion of 3ife0 Therefore, "an&s 3ife, Action, "arriage, and 5assion, belong to the same Coelestial 5rinciples, as do the :irth, 6igour, =eclination, and =eath of all other things in the World$ viz0 3ife to the +ast, Action to the "id8heaven, "arriage to the West8 angle( and 5assion to the Angle of the +arth0 Whence do arise .0 Triplicites of the same generical nature( and @-0 #ouses, as aforesaid0 The *irst Triplicity is of the Angle of the +ast, 2which they name the *irst #ouse, and belongeth to Child8hood4 called the Triplicity of :eing and 3ife$ the other houses of this Triplicity are the inth and *ifth, both which do 8@A8

behold the first house by a 5artile Trine Aspects in the Ae;uator, where is made this rational =ivision of the #ouses0 *or, "an liveth on a three8fold respect, in himself, in ?od, and in his 5osterity0 :ut the *irst 3ife is onely given a "an for other Causes, viz0 That he might worship ?od, and beget his own li%eness$ Which is the compleat intention of ?od in the production of "an0 @0 ow as touching the 3ife of "an in itself 2because it is the first of all other things in the 7rder of ature, and without it the rest could not be$ therefore4 it 'ustly challengeth the principal #ouse of the Triplicity viz0 The Angle of the +ast -0 3ife in ?od 2the second in order4 exists in the house of religion viz0 the inth, subse;uent to the *irst #ouse in this Triplicity according to the "otion of the Ae;uator0 90 And lastly, 3ife in his 5osterity, bestowed on the house of Children, which is the fifth0 Wherefore this whole Triplicity concerneth 3ife0 :ut herein one thing is very remar%able, viz0 That by the motion of the Ae;uator 2the measure of Time4 there is made an immediate ingress, from the F0 house, into the H0 which is the house of Temporary =eath$ whereby man is to understand That he must live to himself in ?od, until his Temporal =eath$ so that betwixt this, and the 3ife in ?od, no part of time intercede0 The second is the Triplicity of the Angle of the "id8heaven, which they name the @A0 house and appertaineth unto youth0 This is also called the Triplicity of Action and of ?ain or worldly goods flowing thence$ because every thing wor%ing 5hysically, wor%eth for some 5hysical good0 *or, as by the motion of the Ae;uator, progress us made from the Angle of the +ast to the Angle of the mid8heaven$ so is there a progress made from Child8hood unto youth, and from :eing, or 3ife to Action0 The two other houses of this Triplicity are the B0 and -0 :ut ?ain, or the 5hysicall good arising to man from his Actions, is threefold0 8@@8 @0 The first 2in order of dignity4 is Immaterial$ as are Arts, "agistracy, =ignities, and honours, unto which a man is raised$ also 5ower and "a'esty$ wherefore it hath the principal house of this Triplicity, viz0 The Angle of the mid8heaven0 -0 The second, is the "aterial and Animated( as are sub'ects, servants, and all other living creatures( and is placed in the B0 house, according to the "otion of the +;uator, in the subse;uent Triplicity0 90 The last is "ateriall8inanimated, as are gold, silver, house8 hold8stuff, and even all other Immoveable ?oods, gotten by our own labour$ which are attributed to the second house, under the name of ,iches0 Therefore this whole Triplicity is of Action and ?ain thence arising0

The third is the Triplicity of the West Angle, named the D0 #ouse and belonging to man8 hood$ This is called the Triplicity of "arriage or 3ove0 *or, as by "otion of the +;uator, progress is made from the Angle of the "id8heaven, to the West Angle$ even so there is a progress from youth to "an8hood, and from famous deeds, to "arriages and friendships of men which thence are purchased0 The two other houses of this Triplicity are the 90 and @@0 :ut man is 'oined to another in a threefold respect0 @0 The *irst Con'unction 2in order of dignity4 is that of the body, which we call "atrimony, and therefore the principal house of this Triplicity, viz0 the West Angle is thereunto dedicated0 -0 The second, is that of the :lood, which constitutes :rethren and 1indred, in the Third #ouse, according to the "otion of the +;uator in this following Triplicity0 90 The last, is that of simple :enevolence, or favor, whence do arise friends, in the @@0 house0 Therefore, this whole Triplicity is of "arriage and 3ove0 The fourth Triplicity, is that of the dar% angle, 2in the middle of the night, or bottom of heaven4 called the fourth house, and the Cave or =en of the 5lanets( attributed to old8age, and the Triplicity of 5assion, 8@-8 Affliction, and =eath( whereunto every man is sub'ect, for the sin of Adam0 The two other houses of this Triplicity are the @-0 and H0 @0 :ut the first Affliction of "an, in the order of nature, is a sorrowful expectation of the atural =eath of his parents$ or rather 2spea%ing Cabalistically4 it is that strain of 7riginal !in, which our 5arents imprint in us, and through which we are from our very :irths made obnoxious to every misery, and at length, to death it self0 And therefore the 5arents and their Condition, during the life of the ative, as also =eath, and heritages, left by them to the ative, do possess the principal house of this Triplicity, viz The Angle of the fourth house0 -0 The second Affliction consists in hatred deceipts, "achinations, Treacherousness, and In'uries of +nemies, especially the !ecret ones( !o li%ewise in 5risons, !ervitude, 5overty, and all other the "iseries a man suffereth in his whole life8time0 ow, for that all these are +nemies to 3ife, therefore they are contained under the onely consideration of an +nemy, in the @-0 house, which is truly called the valley of miseries, and immediately followeth in this Triplicity, according to the motion of the Ae;uator0 90 The last Affliction, inhabiting the H0 house, is the =eath of "an himself, which is an +nd of this Temporal, and the :eginning of an +ternal 3ife$ wherefore according to the second motion, or the motion of the 5lanets, which is from West to +ast, there is an entrance made from the H0 house into the F0 which is the house of 3ife in ?od( whereby man is given to understand that he is to pass by the second motion of the !oul, which is attributed to the mind or reason 2as the first and rapt motion, is to the :ody or sensitive appetite4 from a Temporary =eath, unto a 3ife in ?od$ which is +ternal0 Therefore, in

these Triplicities, that which is *irst in the order of nature, or dignity possesseth always the more noble houses, viz0 the Angular$ That which is second, succedent houses, according to the motion of the Ae;uator$ And that which is last, Cadent, which are also succedent according to the motion of the +cliptic%, or 5lanets0 ow, I beseech you, what is he will suppose this =ivision of the @- Coelstial houses by Triplicities, appearing in this so excellent a consent, and in such wonderful order, to be in any wise feigned, or casual< 7r whether 8@98 by chance such consents are wont to be in things so abstruse and intermixed< 7r if altogether fictitious, whether, therefore altogether wanting a atural *oundation$ which before I have plainly proved to be false, and now made that most orderly consent of the #ouses themselves manifest0 Therefore is this =ivision atural, and ordained by great wisdom, as comprehending 2at least generically4 all worldly things that can possibly be en;uired of or concerning "an$ forasamuch as the %nowledge of Contraries is the same, and that an affirmative or negative may be sought belonging to any house0 *or example, !eeing "an, by the force of natural light, %noweth, that there is one ?od, who made and governeth the world, and therefore to be worshipped and 3oves above all 2as the Trine aspect made from the first house, 2the cause of all inclinations4 to the F0 which is the house of ,eligion, by the first principles of nature, insinuateth4 from the !tars and 5lanets, 2or their Aspects4 resident in the @0 and especially in the F0 may 'udgment be given, whether the native shall be inclined to the worship of ?od, and to ,eligion, or the contrary0 And so concerning other things of this nature0 In li%e manner, con'ecture is made from the D0 house, whether he shall lead a married or a single life0 *rom the >0 whether he be fruitful, and to have issue, or the contrary$ and so of the rest of the other houses0 "oreover, this light of the Triplicites doth very clearly distinguish the things which belong to every #ouse per se( and manifests their +rrors who 'udge from the purpose by inconvenient or ,epugnant #ouses0 *or example( In a manner all Astrologers do suppose 2but erroneously4 that health and sic%ness belong to D0 and B0 #ouses per se$ whereas indeed they depend upon the Temperament, which is the !eat of 3ife( and therefore ought 'udgment to be given concerning them, from the *irst #ouse, per se$ but the 'udgment deduced from the other #ouses is only per accident, that is, as you shall find the "alevolent 5lanets, or their :eams, upon which the horoscope falls by =irection, or which shall come by =irection to the horoscope it self, or to the opposition or !;uare thereof, during the 3ife of the ative$ And therefore if !aturn and "ars, shall at the "oment of his :irth, be found in the -0 or B0 #ouse, from these #ouses shall 'udgment be given 2per accident4 of a !aturnine or "aterial disease( to happen when the horoscope comes by =irection to !aturn or "ars, in the -0 8@.8

7r when !aturn or "ars shall come by =irection to the opposite of the horoscope in the D0 Therefore, 'udgment per se is always referred to the horoscope0 The li%e of other #ouses, which 5tolemy especially seems highly to pervert, but would have said otherwise, had he %nown this Cabal of the #ouses, which so perfectly distinguished the proper house of every thing0 "uch more might be said concerning these Triplicities, conducing to the natural light of 5readictions, which I here omit( presuming I shall abundantly satisfie as well the *riends as +nemies of Astrology, if from the =octrine proposed, I do give a full and clear Answer to the beforementioned importunate Euestions, put to Astrologers, concerning these houses0 Therefore to the first Euestion I say, that heaven is divided into @- #ouses no more( because every one of the . Cardinal parts of #eaven, which govern the beginning, vigour, =eclination, and =eath of things do by a Trine Aspect, behold two other Coelstial parts, which be of its own ature$ whence shall arise three places out of each of the .0 Cardinal, of he same nature, for three times . doth ma%e neither more nor less than @-0 To the second, I say, that the first #ouse is called the #ouse of 3ife, because a man is said first to ,ise upon this !cene of the world, when first he draws the :reath of this 3ife$ and therefore seeing that the first breathing of this 3ife is the beginning thereof, it must be placed in the +ast, as the beginning of every other 5hysical thing0 To the third, I answer, that it matters not as to the instituting of Coelestial Influxes or 5raedidctions, what number any #ouse be called by, whether -0 9, or .0 provided heaven be divided 2as before4 into four Triplicities, and the nature of the #ouses not changed0 Iet the 5hysical order of the #ouses is from the +ast to the !outh, into the West, agreeable to the "otion of the first and most universal 5hysical cause, according to whose parts succeeding one another, by that motion, are the principal +states or Ages of all generable things contained 2according to their succession, before related4 in the +;uator the principal Circle of the first cause$ and so 5hysically the #ouse +nemies is the second in order( the #ouse of *riends the third( the #ouse of "agistracy, the fourth, and so forth0 :ut mystically, or Analogically, the umerical order begins from the +ast by the orth Angle to the West$ the reason whereof is this0 There are two "otions in the 8@>8 heavens( the first is of the first "oveable, termed the ,aptmotion$ the second of the 5lanets, who 2notwithstanding the ,apt8motion, by which they are wheel&d about4 invariably observe the 3aws of their own "oderate motion ordained to the contrary of the former0 There are also two "otions in "an, who is called the "icrocosme( one of the sensitive Appetite, which is the motion of man, in as much as he is a 3iving creature, and the first in the order of nature, and also rapid$ the other is the ,ational appetite, which is the "otion of a man, as he is man, and contrary to the former, and also very moderate in it self0 :ut forasmuch as the first of these "otions of a man, hath a greater Analogy with the "otion of the first moveable( and the second with the "otion of the 5lanets$ Therefore it was thought fit that heaven should be divided according to the !uccession of

the !igns, or the direct motion of the 5lanets 2for these also are sometimes ,etrograde, and !tationary, even as is the ,ational appetite, in its course, whilst it suffers it self to be rapt or perverted by the !ensitive Appettite04 :ut that was done only in an Analogical consideration, and not for any 5hysical cause, as if the "otion of the first "oveable should by it self have influence upon the !ensitive Appetite of man, and the "otion of the 5lanets, by it self, upon the ,ational$ for the 5lanets insomuch as they are carried by their own "otion, and even also the first moveable, have not of themselves any influence upon the !ensitive Appetite, or on man, as he is a 3iving creature, otherwise than upon other Animals0 :ut neither the 5lanets, nor *irst "oveable, have of themselves influence upon the ,ational appetite, or man, so far as he is ,ational, for a reason arising from no atural, but a !upernatural principle0 evertheless, there are many things to be perceived in that mystical Analogy, worthy our consideration, as conducing not a little to the wholesome instruction of the "ind, and amongst others, this especially, viz0 That there are two ways which presently occur to a man at his :irth, and even when placed in the first #ouse of his ,ising0 7ne is of the !ensitive Appetite, whereby he is brought, by the "otion of the first "oveable, into the valley of miseries, viz0 the @-0 #ouse, which contains all the miseries of this 3ife, and also the #ouse of the secret +nemies, of the World , the *lesh, and the =evil, the way of whose 5ride this is( tending first and forthwith on high to the Angle of #onour and "a'esty( which #ouse issueth from the Triplicity of 5arents and =eath, and threateneth continual Imprisonments in the dar% den of sorrow and horror0 :ut the other way is that of the 8@B8 ,ational Appetite, whereby a man is carried by the "otion of the 5lanets in the way of =ecension and humility to the #ouse of ,iches, or ?oods gotten by a man&s own virtues, viz0 the second, which springs from the Triplicity of the !upreme Angle or mid8heaven, wherein ?oodness, 5ower, and "a'esty are seated( whereby it&s evidently manifested unto us, whether of those ways is the better, and which we had best follow, the "otion of the ,ational, or that of the !ensitive Appetite0 3astly, to the . Euestions I say, that the reason why every #ouse must be called by its own, and not another ame( appears more clear than the !un8shine it self, in the Constitution, =istinction, and +xplication, of the Triplicities before posited0 Wherefore I will put an end to this my discourse of the Coelistial #ouses, which although it be indeed new, and hitherto unheard of, yet it is firmly established upon 5hysical ,easons, and ta%ing its 7riginal from the most ?lorious things, is thitherto reduced( to the end that the invisible things of ?od from the Creation of the world, might be clearly seen, being understood by the things which he hath made0