the gods which man represents is fashioned of two natures Divine which is the more excellent and noble part and Earthly which is that which is here conversant in earth and which consists of the whole Fabrick or severall parts of the outward Man So Man being mindfull of his Divine Nature and Originall remains still in the likenesse of God For as the Father and the Lord hath made eternal Gods that might be like unto him So man hath fashioned out unto himself gods after the similitude of his own countenance Asclep Do you mean images O Trismegistus Trism Do you not see how far you are mistaken living images full of sense and spirit doing such and so great things Images having fore-knowledge of things to come and fore-telling by many other things infirmities cares and sorrows which shall happen deservedly to men Are you ignorant O Asclepius that Aegypt is the image of Heaven or which is more true a translation of descension of all things which are governed and exercised in Heaven And if we speak rightly Our land is the Temple of the whole World and yet for that it beseemeth wise men to fore-know all things it behoveth you not to be ignorant that the time will come when it may appear that the Aegyptians have by a constant and pious practice in religion served God in vain and all their holy worship shall become void and of no effect For the Divinity shall return back from Earth into Heaven Aegypt shall be forsaken and the Land which was the seat of the Divinity shall be destitute of Religion and deprived of the presence of the Deity For when strangers shall possesse and fill up this Land and Kingdom not onely there shall be a neglect of Religion but which is more miserable there shall be Laws enacted against Religion Piety and Divine Worship with punishment inflicted upon those that seem to favour it then this holy seat shall be full of Iolatry Idols Temples and dead mens Sepulchres O Aegypt Aegypt there shall remain only a fained shew of thy Religion and which will seem incredible to posterity and onely letters shall stand ingraven upon thy pillars which may declare thy pious deeds and in thee shall inhabit the Scythian Indian or some other neer barbarous Nation For the Divinity shall fly to Heaven the whole Nation forsaken shall die and so Aegypt shall be forsaken of God and man I call upon thee thou most holy River and presage unto thee things which shall come to passe thy waters and divine streams shall be filled with blood which shall overflow thy banks and make a violent inundation so that there shall be more dead than living and he that remains alive shall onely by his language be known to be an Aegyptian but by his deeds he shall seem a Barbarian Why weep you O Asclepius Aegypt shall be furnished with far greater and worse evils than these she being heretofore a holy and great Favourer of the Deity and Divine Worship and Religion and that worthily upon earth separated alone from other Nations became the Mistresse of Sanctity and Piety shall be an example of the greatest cruelty and then with grief of heart the world shall not seem to be admired and adored This whole good than the which there neither is hath or shall be any thing that shall appear of more excellencie shall be indangered and seem burdenous to men and in this respect shall be despised neither shall the world be esteemed which is the immutable work of God a most glorious Fabrick a work compounded with the different variety of shapes an instrument of the will of God who in his work without envie bespake all things to become one which of the beholders might be honoured praised and loved being an united heap of sundry shapes For darknesse shall be preferred before light death shall seem sweeter than life no man shall look up to Heaven a religious man shall be accounted a mad man an irreligious and profane person seem wise a mad man valiant and the worst of all men good and pious for the Soul and all things about it wherein it is either mortall or conceiveth that it shall attain to immortality accordingly as I have declared unto you shall not onely be esteemed a thing worthy of laughter but also a meer vanity For beleeve me it shall be reckoned a capital offence for him that shall study to be religious there shall new Statutes and Laws be stablished nothing which is religious shall be heard worthy of Heaven or heavenly things or be entertained in the hearts of men there shall be a separation of God which is much to be lamented from the Society of men onely evil angels shall remain mixed with the humanity which shall violently move to all manner of audacious mischiefs stir them up to wars sedition robberies deceit and unto all things contrary to the disposition of the Soul then the Earth shall not stand the Sea shall not be sailed in and in Heaven the course of the Stars and Planets shall cease all divine knowledge shall of necessity be buried in silence the fruits of the earth shall be corrupted neither shall the earth be fruitfull and the air it self shall languish with a sorrowfull countenance these and such like times shall come irreligion and confusion of the world with a senslesnes vacancy of al good things When these things shall happen O Asclepius then that Lord and Father God Almighty Governour onely of the world looking into the manners and voluntary deeds of men after his own will which is his goodnesse punishing vices taking away all errours and corruption and drowning all manner of wickednesse either by an inundation of waters or else consuming them by fire or else by plague and pestilence he will end this world and restore it to its ancient beauty so that the world it self may seem to be admired and honoured and God the Creatour and Restorer of so great a work shall of all men then being be magnified with continuall praises and thanksgivings For this generation of the world and the reformation of all good things and the most holy and religious restitution of nature it self in due time both is and hath been eternall from the beginning for the will of God wants beginning which is the same and continuall in every place Asclep For the nature of God is the counsaile of his will and his excellent goodnesse his counsaile O Trismegistus Trism O Asclepius his will proceeds from his counsaile and his will from his will neither wills he any thing ambitiously which is full of all things and those which he wills he hath but he wills all good things and hath all he wills For he thinks and wills all good things but this is God and the world is the Image of that Good Asclep Good O Trismegistus Trism Good as I shall teach thee O Asclepius for as God is the dispenser and giver of all good things to every Genus
and Immortality 14. Of the World Restitution and Decay or Destruction 15. Of Time Augmentation and Diminution 16. And of Generation qualities 17. Therefore Eternity is in God 18. The World in Eternity 19. Time in the World 20. And Generation in Time 21. And Eternity standeth about God 22. The World is moved in Eternity 23. Time is determined in the World 24. Generation is done in Time 25. Therefore the Spring and Fountain of all things is God 26. The Substance Eternity 27. The Matter is the World 28. The Power of God is Eternity 29. And the Work of Eternity is the World not yet made and yet ever made by Eternity 30. Therefore shall nothing be at any time destroyed for Eternity is incorruptible 31. Neither can any thing perish or be destroyed in the World the World being contained and embraced by eternity 32. But what is the Wisdom of God Even the Gâ—…d and the Fair and Blessednesse and every Vertue and Eternity 33. Eternity therefore put into the Matter Immortality and Everlastingnesse for the Generation of that depends upon Eternity even as Eternity doth of God 34. For Generation and Time in Heaven and in Earth are of a double nature in Heaven they are unchangeable and incorruptible but on Earth they are changeable and corruptible 35. And the Soul of Eternity is God and the Soul of the World Eternity and of the Earth Heaven 36. God is in the Minde the Minde in the Soul the Soul in the Matter all things by eternity 37. All this Universall Body in which are all Bodies is full of Soul the Soul full of Minde the Minde full of God 38. For within he fills them and without he contains them quickning the Universe 39. Without he quickens this perfect living thing the World and within all living Creatures 40. And above in Heaven he abides in Identity or Selfnesse but below upon Earth he changeth Generation 41. Eternity comprehendeth the World either by Necessity or Providence or Nature 42. And if any man shall think any other thing it is God that actuateth or operateth this All. 43. But the operation or Act of God is Power insuperable to which none may compare any thing either Humane or Divine 44. Therefore O Hermes think none of these things below or the things above in any wise like unto God for if thou dost thou errest from the Truth 45. For nothing can be like the unlike and only and One nor mayest thou think that he hath given of his Power to any other thing 46. For who after him can make any thing either of Life or Immortality of Change or of Quality and himself what other thing should he make 47. For God is not idle for then all things would be idle for all things are full of God 48. But there is not any where in the World such a thing as Idlenesse for Idlenesse is a name that implieth a thing void or empty both of a Doer and a thing done 49. But all things must necessarily be made or done both alwayes and according to the nature of every place 50. For he that maketh or doth is in all things yet not fastened or comprehended in any thing nor making or doing one thing but all things 51. For being an active or operating Power and sufficient of himself for the things that are made and the things that are made are under him 52. Look upon through me the World is subject to thy sight and understand exactly the Beauty thereof 53. A Body immarcescible than the which there is nothing more ancient yet alwayes vigorous and young 54. See also the seven Worlds set over us adorned with an everlasting Order and filling Eternity with a different course 55. For all things are full of Light but the Fire is no where 56. For the friendship and commixture of contraries and unlike became Light shining from the Act or Operation of God the Father of all Good the Prince of all Order and the Ruler of the Seven Worlds 57. Look also upon the Moon the Fore-runner of them all the Instrument of Nature and which changeth the Matter here below 58. Behold the Earth the middle of the whole the firm and stable Foundation of the Fair World the Feeder and Nurse of Earthly things 59. Consider moreover how great the multitude is of immortall living things and of mortall ones also and see the Moon going about in the midst of both to wit of things immortall and mortall 60. But all things are full of Soul and all things are properly moved by it some things about the Heaven and some things about the Earth and neither of those on the right hand to the lest nor those on the left hand to the right nor those things that are above downward nor those things that are below upwards 61. And that all these things are made O beloved Hermes thou needest not learn or me 62. For they are Bodies and have a Soul and are moved 63. And that all these should come together into one it is impossible without some thing to gather them together 64. Therefore there must be some such ones and he altogether One 65. For seeing that the motions are divers and many and the Bodies not alike and yet one ordered swiftnesse among them all It is impossible there should be two or moe Makers 66. For one order is not kept by many 67. But in the weaker there would be jealousie of the stronger and thence also Contentions 68. And if there were one Maker of mutable and mortall living wights he would desire also to make immortall ones as he that were the Maker of immortal ones would do to make mortall 69. Moreover also if there were two the Matter being one who should be chief or have the disposing of the facture 70. Or if both of them which of them the greater part 71. But thinks thus that every living Body hath its consistence of Matter and Soul and of that which is immortall and that which is mortall and unreasonable 72. For all living Bodies have a Soul and those things that are not living are onely matter by it self 73. And the Soul likewise of it self drawing neer her Maker is the cause of Life and Being and being the cause of Life is after a manner the cause of immortal things 74. How then are mortal wights other from immortal 75. Or how cannot he make living wights that causeth immortal things and immortality 76. That there is some Body that doth these things it is apparent and that he is also one it is most manifest 77. For there is one Soul one Life and one Matter 78. Who is this who can it be other than the One God 79. For whom eâ—…e can it benefit to make living things save onely God alone 80. There is therefore one God 81. For it is a ridiculous thing to confesse the World to be one one Sun one Moon one Divinity and yet to have I know not how many gods 82. He
therefore being One doth all things in many things 83. And what great thing is it for God to make Life and Soul and Immortality and Change when thy self dost so many things 84. For thou both seest speakest and hearest smellest tastest and touchest walkest understandest and breathest 85. And it is not one that seeth and another that heareth and another that speaketh and another that toucheth and another that smelleth and another that walketh and another that understandeth and another that breatheth but One that doth all these things 86. Yet neither can these things possibly be without God 87. For as thou if thou shouldest cease from doing these things wert not a living wight so if God should cease from those he were not which is not lawful to say any longer God 88. For if it be already demonstrated that nothing can be idle or empty how much more may be affirmed of God 89. For if there be any thing which he doth not do then is he if it were lawful to say so imperfect 90. Whereas seeing he is not idle but perfect certainly he doth all things 91. Now give thy self unto me O Hermes for a little while thou shalt the more easily understand that it is the necessary work of God that all things should be made or done that are done or were once done or shall be done 92. And this O best Beloloved is life 93. And this is the Fair. 94. And this is the Good 95. And this is God 96. And if thou wilt understand this by work also mark what happens to thy self when thou wilt generate 97. And yet this is not like unto him for he is not sensible of pleasure for neither hath he any other Fellow-workman 98. But being himself the onely Workman he is alwayes in the Work himself being that which he doth or maketh 99. For all things if they were separated from him must needs fall and die as there being no life in them 100. And again if all things be living wights both which are in Heaven and upon Earth and that there be one Life in all things which is made by God and that is God then certainly all things are made or done by God 101. Life is the union of the Minde and the Soul 102. But death is not the destruction of those things that were gathered together but a dissolving of the Union 103. The Image therefore of God is Eternity of Eternity the World of the World the Sun of the Sun Man 104. But the people say That changing is Death because the Body is dissolved and the Life goeth into that which appeareth not 105. By this discourse my dearest Hermes I affirm as thou hearest That the World is changed because every day part thereof becomes invisible but that it is never dissolved 106. And these are the Passions of the World Revolutions and Occultations and Revolution is a turning but Occultation is Renovation 107. And the world being all formed hath not the forms lying without it but it self changeth in it self 108. Seeing then the World is all formed what must he be that made it for without form he cannot be 109. And if he be all formed he will be kept like the World but if he have but one form he shall be in this regard lesse then the World 110. What do we then say that he is we will not raise any doubts by our speech for nothing that is doubtfull concerning God is yet known 111. He hath therefore one Idea which is proper to him which because it is unbodily is not subject to the sight and yet shews all forms by the Bodies 112. And do not wonder if there be an incorruptible Idea 113. For they are like the Margents of that Speech which is in writing for they seem to be high and swelling but they are by nature smooth and even 114. But understand well this that I say more boldly for it is more true As a man cannot live without life so neither can God live not doing good 115. For this is as it were â—…he Life and Motion of God to move all things and quicken them 116. But some of the things I have said must have a particular explication Understand then what I say 117. All things are in God not as lying in a place for Place is both a Body and unmoveable and those things that are there placed have no motion 118. For they lie otherwise in that which is unbodily then in the fantasie or to appearance 119. Consider him that containes all things and understand that nothing is more capacious then that which is incorporeall nothing more swift nothing more powerfull but it is most capacious most swift and most strong 120. And judge of this by thy self command thy Soul to go into India and sooner then thou canst bid it it will be there 121. Bid it likewise passe over the Ocean and suddenly it will be there Not as passing from place to place but suddenly it will be there 122. Command it to flie into Heaven and it will need no Wings neither shall any thing hinder it not the fire of the Sun not the Aether nor the turning of the Spheres not the bodies of any of the other Stars but cutting through all it will flie up to the last and furthest Body 123. And if thou wilt even break the whole and see those things that are without the World if there be any thing without thou mayest 124. Behold how great power how great swiftnesse thou hast Canst thou do all these things and cannot God 125. After this manner therefore contemplate God to have all the whole World to himself as it were all thoughts or intellections 126. If therefore thou wilt not equall thy self to God thou canst not understand God 127. For the like are intelligible by the like 128. Increase thy self unto an immeasurable greatnesse leaping beyond every Body and transcending all Time become Eternity and thou shall understand God If thou believe in thyself that nothing is impossible but accountest thy self immortall and that thou canst understand all things every Art every Science and the manner and custom of every living thing 129. Become higher then all heighth lower then all depths comprehend in thy self the qualities of all the Creatures of the Fire the Water the Dry and Moyst and conceive likewise that thou canst at once be every where in the Sea in the Earth 130. Thou shalt at once ununderstand thy self not yet begotten in the Womb young old to be dead the things after death and all these together as also times places deeds qualities quantities or else thou canst not yet understand God 131. But if thou shut up thy Soul in the Body and abuse it and say I understand nothing I can do nothing I am affraid of the Sea I cannot climb up into Heaven I know not who I am I cannot tell what I shall be what hast thou to do with God for thou canst understand none of those Fair
thus 102. For Generation is not a Creation of Life but a production of things to Sense and making them manifest Neither is Change Death but an occultation or hâ—…ing of that which was 103. These things being so all things are Immortall Matter Life Spirit Soul Minde whereof every living thing consisteth 104. Every living thing therefore is Immortall because of the Minde but especially Man who both receiveth God and converseth with him 105. For with this living wight alone is God familiar in the night by dreams in the day by Symbols or Signes 106. And by all things doth he foretell him of things to come by Birds by Fowls by the Spirit or Winde and by an Oke 107. Wherefore also Man professeth to know things that have been things that are present and things to come 108. Consider this also O Son That every other living Creature goeth upon one part of the World Swimming things in the Water Land wights upon the Earth Flying Fowls in the Air. 109. But Man useth all these the Earth the Water the Air and the Fire nay he seeth and toucheth Heaven by his Sense 110. But God is both about all things and through all things for he is both Act and Power 111. And it is no hard thing O Son to understand God 112. And if thou wilt also see him look upon the Necessity of things that appear and the Providence of things that have been and are done 113. See the Matter being most full of Life and so great a God moved with all Good and Fair both Gods and Demons and Men. 114. Tat. But these O Father are wholly Acts or operations 115. Herm. If they be therefore wholly Acts or Operations O Son by whom are they acted or operated but by God 116. Or art thou ignorant that as the parts of the World are Heaven and Earth and Water and Air after the same manner the Members of God are Life and Immortality and Eternity and Spirit and Necessity and Providence and Nature and Soul and Minde and the Continuance or perseverance of all these which is called Good 117. And there is not any thing of all that hath been and all that is where God is not 118. Tat. What in the Matter O Father 119. Herm. The Matter Son what is it without God that thou shouldest ascribe a proper place to it 120. Or what dost thou think it to be peradventure some heap that is not actuated or operated 121. But if it be actuated by whom is it actuated for we have said that Acts or Operations are the parts of God 122. By whom are all living things quickned and the Immortall by whom are they immortalized the things that are changeable by whom are they changed 123. Whether thou speak of Matter or Body or Essence know that all these are acts of God 124. And that the Act of Matter is materiality and of the Bodies corporality and of essence essentiality and this is God the whole 125. And in the whole there is nothing that is not God 126. Wherefore about God there is neither Greatnesse Place Quality Figure or Time for he is All and the All through all and about all 127. This Word O Son worship and adore And the only service of God is not to be evil The End of the Eleventh Book THE Twelfth Book OF Hermes Trismegistus His Crater or Monas THe Workman made this Universall World not with his Hands but his Word 2. Therefore thus think of him as present every where and being always and making all things and one above that by his Will hath framed the things that are 3. For that is his Body not tangible nor visible nor measurable nor extensible nor like any other body 4. For it is neither Fire nor Water nor Air nor Wind but all these things are of him for being Good he hath dedicated that name unto himself alone 5. But he would also adorn the Earth but with the Ornament of a Divine Body 6. And he sent Man an Immortall and a Mortall wight 7. And Man had more then all living Creatures and the World because of his Speech and Minde 8. For man became the spectator of the Works of God and wondered and acknowledged the Maker 9. For he divided Speech among all men but not Minde and yet he envied not any for Envy comes not thither but is of abode here below in the Souls of men that have not the Minde 10. Tat. But wherefore Father did not God distribute the Minde to all men 11. Herm. Because it pleased him O Son to set that in the middle among all souls as a reward to strive for 12. Tat. And where hath he set it 13. Heâ—… Filling a large Cup or Bowl therewith he â—…t it down giving also a Cryer or Proclaimer 14. And he commanded him to proclaim these things to the souls of men 15. Dip and wash thy self thou that art able in this Cup or Bowl Thou that beleevest that thou shalt return to him that sent this Cup thou that acknowledgest whereunto thou wert made 16. As many therefore as understood the Proclamation and were baptized or dowsed into the Minde these were made pertakers of Knowledge and became perfect men receiving the Minde 17. But as many as missed of the Proclamation they received Speech but not Minde being ignorant whereunto they were made or by whom 18. But their Senses are just like to bruit Beasts and having their temper in Anger and Wrath they do not admire the things worthy of looking on 19. But wholly addicted to the pleasures and desires of the Bodies they beleeve that man was made for them 20. But as many as partaked of the gift of God these O Tat in comparison of their works are rather immortall then mortall men 21. Comprehending all things in their Minde which are upon Earth which are in heaven and if there be any thing above Heaven 22. And lifting up themselves so high they see the Good and seeing it they account it a miserable calamity to make their abode here 23. And despising all things bodily and unbodily they make haste to the One and Only 24. Thus O Tat is the Knowledge of the Minde the beholding of Divine things and the Understanding of God the Cup it self being Divine 25. Tat. And I O Father would be baptized drenched therein 26. Herm. Except thou first hate thy body O Son thou canst not love thy self but loving thy self thou shalt have the Minde and having the Minde thou shalt also partake the Knowledge or Science 27. Tat. How meanest thou that O Father 28. Herm. Because it is impossible O Son to be conversant about things Mortall and Divine 29. For the things that are being two Bodies and things incorporeall wherein is the Mortal and the Divine the Election or Choice of either is left to him that will chuse For no man can chuse both 30. And of which soever the choice is made the other being diminished or overcome magnifieth
He might labour to give praise and great thankes unto God and to honour his Image being not Ignorant that he was made also after the Image of God of which there are two Images to wit the world and man whereby it cometh to passe that for as much as there is but one joyning together on that part he consists of soul and sense and Spirit and understanding he is divine and thereby may seeme to ascend up into heaven but on his earthly part which consists of fire water and air he remaines a mortall Creature upon earth is altogether fixed on the things below and swallowed up of Nature for so man is partly divine and partly mortall abiding in one body but he hath a measure of each Religion before all men which a virtuous life follows seemes only then to be perfit when there is a contempt of all lustfull desires and unlawfull concupiscence assisted with all manner of virtues For all such things are contrary to the Soul and Spirituall understanding which are possessed with a corporal and earthly desirel which are well called by the name of goods or possessions in that they are not born with us but afterwards are possessed of us wherefore all things of this kind are differing from man that we may even despise the body and those things which we greedily cover or any vice or wickednesse which we lustfully desire for so far as he is led by reason so far he is a man that contemplating of the divinity he may contemn and despise that part of his which is mortall but only so far as necessity compells for preservation of the soul. For that man may be most perfect in either part observe him in each to be formed of four Elements or principall parts with two hands and two feet and other members of his body with which he may do service to this lower or earthly world but with his other four parts to wit his understanding soul memory and providence he searcheth and looketh into all divine causes and things from whence it happens that man with a Restles search enquires into the diversities qualities and effects of things But being hindred by the weight and too much imperfection of his body he cannot properly foresee the true naturall causes of things This man therefore so framed and fashioned and that for such a ministery service commanded of the great God as in decently governing the world piously worshiping his God worthily fitly obedient to both the wills of God what gift dost thou think he shall be recompensed with for seeing that this world is the work of God and man by his labour and industry preserveth and encreaseth the beauty of it joyneth his labour with the will of God when by the help of his body and by daily paines and care he adorneth that Species and forme which by divine wisdom he first created but with that with which our parents were rewarded with which also that we may be rewarded if it may seem good to his wisdome we do most earnestly pray and desire that he will release and free us out of this worldly prison deliver us from these earthly bonds and restore us like unto the divine nature pure and holy Asclep Thou saiest thevery truth O Trismegistus for this is their reward who live piously towards God and faithfully to the World but to them that live otherwise and wickedly both a passage is denied them into heaven and a fearfull change into other shapes unbeseeming a righteous soul. But to proceed O Trismegistus sundry soules under the hope of future eternity are much indangered in this world which seemes to some Incredible to some Fabulous and to others Ridiculous for the fruit which is reapded by worldly possessions in this temporall life seemeth to be a very sweet thing wherefore it obliquely holdeth the soul that it cleaveth too much on that part of it which is mortall neither suffers it to take notice of the divine part envy hating immortallity for I will as it were by foreknowledge tell you that none after us shall have simple election which is true Philosophy being a frequent beholding a holy worship and knowledge of the divinity for many do confound it after a divers manner how therefore do many men corrupt this incomprehensible Philosophy or diversly confound it Trism O Asclepius in this manner mixing it by suttle devices into divers disciplines not comprehensible Arithmetick Musick Geometrie but pure Philosophy and that only hanging upon divine religion ought to apply it self wholly to the rest that it may admire the course of the Starrs and Planets their appointed stations and their Commutations and changes to consist of numbers but the dimensions qualities and quantities of the earth the depth of the Sea the Vertue of fire and the effects of all these acknowledging nature that it may admire adore and praise art and an excellent understanding But to know Musick is nothing else then to know the Order of all things which pertakes of divine wisdome for an order of all things artificially pitched upon one generall will make in divine Melodie a certain sweet sounding and most true Harmony Asclep What then shall become of men after us Trism They shall be deceived by the Subtâ—…ty of Sophisters and turned away from pure and divine Philosophy for out of a pure mind and soul to worship God to honour him in his works and to give thankes unto him for his will which is only full of goodnesse this is Philosophie violated or corrupted by no foolish or unseasonable curiosity of the minde and of these thus far The COMMENTARY This sixth Chapter discourseth that God is the first God absolutely the World the second not absolutely but by participation God as which is the first Image of an absolutely deity man the third God by participation of the divinity and the second Image of God but God is not an Image but the truth of all Images that man may ascend up into heaven by his soul by his understanding by his spirit by his reason as it were by the Superior Elements But wherein he is made of fire of air of water and earth he is subject to death and to dote upon all wordly things deprived of that divine part That the measure after which a man ought to live is religion which goodnesse follows and which seems to be perfit when being armed with Vertue it despiseth the coveting of other mens goods or any thing hurtfull to it as possessions the body it self and all those things we lust after even the very sense of appetite For so far he ought to be called a man whiles that this opinion is led only by reason and that in contemplation of the divinity he contemneth and despiseth that part of him which is mortall more then may serve for the preservation of his life Asclepius divineth that of the succeeding Aegyptians that there shall be none after them to attain to the pure Philosophy
and Species in the World that is both of soul and life so likewise the world is the distributer and giver of all things which seem good to mortall creatures that is change of parts seasonable fruites nativity encrease and maturity and the like and by this God sitting above in the highest Heaven is every where and beholds all things for there is above these Lower Heavens a place without Starrs far from all earthly things this place betwixt Heaven and Earth the dispenser of aâ—…l things inhabiteth whom we call Iupiter or god but on the earth and the Sea Reigneth Iupiter Pluto and he is the nourisher and preserver of all Living and fruitfull mortall Creatures by the power of all these Fruits Trees Plants and the ground are refreshed and the power and effects of other Gods are distributed through all things that are They are distributed that shall bear rule on the Earth and shall be placed in the very entrance of Egypt in that City which is built in the West or where the Sun sets To which place all mortall Creatures both in Land and Sea shall hasten Asclep But at this time where are they O Trismegistus Trism They are placed in the great City in the Libyan Mountain and thus far this declaration The COMMENTARY This whole Ninth Chapter is prophane Which Augustine well reproveth in his Book of the City of God It maintaines Idolatry extolling and setting it forth with wonderfull praises and the decay or fall of it it much deplores In the highest Heaven he setteth a certain God beholding all things but in that place betwixt Heaven and Earth he placeth Jupiter the disposer or Steward and Pluto Jupiter to be the God and dispenser on Land and Sea as though there were one God in Heaven another in the Aire and another on the Land and Sea all which contein an infinite impiety of errors for out of divine Writ we are uncorruptly purely and holily taught that the Lord he is God in Heaven above and in Earth below and that there is no other God but against Idols and Idolatry the word of God and the â—…ly Prophets do warily admonish 〈◊〉 that we be not defiled with so great a blot of impiety nor corrupted with so great an error for the Idol it self is cursed and him that made it and again the worshipping of cursed Idols is the cause beginning and end of all mischief An Idol maker and this Idol are both an abomination to the Lord for both that which is made with him that it shall be consumed with fire these and many more things of Idolatry out of the Book of wisdome and in Leviticus God himself out of his own mouth commandeth I am the Lord your God you shall not make to your self any Idol or graven Image neither shall you erect any monument or Pillar in your Land to worship it And of the Idols of Aegypt he advertiseth in Ezekiel Be not polluted with the Idols of Aegypt for I am the Lord your God and of their abolishing 〈◊〉 speaketh by the same Propâ—… 〈◊〉 will destroy their Images and make an end of their Idol Memphis he shall no more lead them out of the Land of Aegypt What Mercurius calleth the soul Spirit and sense of Idols and Images in that they shall bring diseases in firmities and fears upon men we know without doubt to be evill Spirits and in assurance to be those of which the Prophet truly affirmeth that all the Gods of the gentilâ—…s are divils or evil Spirits Let this little be sufficient against the impiety of Trismegistus in this ninth part for we speake to those who are seasoned with the true knowledge of God which as the wiseman saith to know and understand is perfect righteousnesse and to know his righteousnesse and power is the root of immortality Lazarelus draweth this place to an Analogie as though the Idols were the Apostles the Image of man Christ the power given from above the holy Ghost Aegypt the darknesse of the gentiles and the persecution of the Disciples Apostles Martyrs the graven pillars declaring their pious works and that the heart of posterity did retâ—…ine not their works but their faith only these are piously invented but per adventure far from the Letter or meaning I think with Augustine that Hermes overshot himself both in this and the 13. Chapter for they seem to have the Prophets of the Gentiles as Balaam and the Sybills that they may suffer both Light and darknesse the lucid and obscure intermixture of Prophecies sometimes pure and sometimes impure This for the ninth Chapter CHAP. X. NOw we are to discourse of mortality immortality for hope and fear of death torments many which are ignorant of the true reason for death is caused by dissolution of the body tyred out with labour and the harmony being ended whereby the members of the body are fitted into one composition for lively uses for the body dieth when the vitall parts of man faile This is therefore death a dissolution of the body and an utter decay of the bodily senses about which to take thought for is to no purpose but there is an other thing necessary which either ignorance or mans incredulity seteth leight by Asclep What is that O Trismegistus that they are either â—…gnorant of or believe not to be Trism Hear therefore O Asclepius when there shall be a separation of the soul from the body then the Judgement and examination of his deserts shall passe over unto the great God and he when he shall see that it is just and righteous shall suffer it to abide in a fit Mansion but if he shall see it to be spotted and defiled with sin and iniquity he will cast it down and deliver it to Stormes Whirle-Winds fire Lightening and Tempest and it shall be snatched up betwixt Heaven and Earth with worldly tempests and with continuall torments be driven into divers places that in this respect the eternity of them is prejudicious because by an immortall sentence the Soul is condemned to everlasting judgment left therefore we be infolded with these miseries know that we must fear tremble and beware for the unbelievers are after their faults and pleasure in sin compelled to believe not by words but by examples not by threatenings but by the very suffering of punishment Asclep Are not then O Trismegistus the faults of men punished only by mans Law Trism Forsooth O Asclepius first all earthly things which are mortall then those things also which live by corporal reason and which swarve from living after that Law of reason all these according to their deserts and faults are liable to punishment but after death so much the sorer punishment as their faults have been concealed unpunished in this life for God foreknowing all things renders a like punishment to evey one according to the measure and quality of the fault Asclep Who are worthy of the greatest punishment O Trismegistus Trism Those who being condemned
Book CALLED The Holy Sermon THe glory of all things God and that which is Divine and the Divine Nature the beginning of things that are 2. God and the Minde and Nature and Matter and Operation or Working and Necessity and the End and Renovation 3. For there were in the Chaos an infinite darknesse in the Abyss or bottomless Depth and Water and a subtile Spirit intelligible in Power and there went out the Holy Light and the Elements were coagulated from the Sand out of the moist Substance 4. And all the Gods distinguisted the Nature ful of Seeds 5 And when all things were interminated and unmade up the light things were divided on high And the heavie things were founded upon the moist Sand all things being Terminated or Divided by Fire and being sustained or hung up by the Spirit they were so carried and the Heaven was seen in Seven Circles 6. And the Gods were seen in their Ideas of their Stars with all their Signes and the Stars were numbered with the Gods in them And the Sphere was all lined with Air carried about in a circular motion by the Spirit of God 7. And every God by his internal power did that which was commanded him and there were made four-footed things and creeping things and such as live in the Water and such as flie and every fruitfull Seed and Grasse and the Flowers of all Greens all which had sowed in themselves the Seeds of Regeneration 8. As also the Generations of men to the knowledge of the Divine Works and a lively or working Testimony of Nature and a multitude of men and the Dominion of all things under Heaven and the knowledge of good things and to be increased in increasing and multiplied in multitude 9. And every Soul in Flesh by the wonderfull working of the Gods in the Circles to the beholding of Heaven the Gods Divine Works and the Operations of Nature and for Signes of good things and the knowledge of the Divine Power and to finde out every cunning workmanship of good things 10. So it beginneth to live in them and to be wise according to the Operation of the course of the circular Gods to be resolved into that which shall be great Monuments and Rememberances of the cunning Works done upon Earth leaving them to be read by the darknesse of times 11. And every Generation of living Flesh of Fruit Seed and all Handicrafts though they be lost must of necessity be renewed by the renovation of the Gods and of the Nature of a Circle moving in number for it is a Divine thing that every worldly temperature should be renewed by Nature for in that which is Divine is Nature also established The End of the Fragments of the third Book very unperfect THE Fourth Book CALLED The Key YEsterdayes Speech O Asclepins I dedicated to thee this dayes it is fit to dedicate to Tat because it is an Epitome of those generall Speeches that were spoken to him 2. God therefore and the Father and the Good O Tat have the same Nature or rather also the same Act and Operation 3. For there is one name or appellation of Nature and Increase which concerneth things changeable and another about things unchangeable and about things unmoveable that is to say Things Divine and Humane every one of which himself will have so to be but action or operation is of another thing or elsewhere as we have taught in other things Divine and Humane which must here also be understood 4. For his Operation or Act is his Will and his Essence to will all things to be 5. For what is God and the Father and the Good but the Being of all things that yet are not and the existence it self of those things that are 6. This is God this is the Father this is the Good whereunto no other thing is present or approacheth 7. For the World and the Sun which is also a Father by Participation is not for all that equally the cause of Good and of Life to living Creatures And if this be so he is altogether constrained by the Will of the Good without which it 〈◊〉 not possible either to be or to be begotten or made 8. But the Father is the cause of his Children who hath a will both to sowe and nourish that which is good by the 〈◊〉 9. For Good is alwayes active or busie in making and this cannot be in any other but in him that taketh nothing and yet willeth all things to be for I will not say O Tat making them for he that maketh is defective in much time in which sometimes he maketh not aâ—… also of quantity and quality for sometime he maketh those things that have quantity and quality and sometimes the contrary 10. But God is the Father and the Good in being all things for he both will be this and is it and yet all this for himself as is true in him that can see it 11. For all things else are for this it is the property of Good to be known This is the Good O Tat. 12. Tat. Thou hast filled us O Father with a sight both good and fair and the eye of my minde is almost become more holy by the sight or spectacle 13. Trism I wonder not at it for the sight of Good is not like the Beam of the Sun which being of a fiery shining brightnesse maketh the eye blinde by his excessive Light that gazeth upon it rather the contrary for it enlighteneth and so much increaseth the light of the eye as any man is able to receive the influence of this intelligible clearnesse 14. For it is more swift and sharp to pierce and innocent or harmlesse withall and full of immortality and they that are capable and can draw any store of this spectacle and sight do many times fall asleep from the Body into this most fair and beauteous Vision which thing Celius and Saturn our Progenitors obtained unto 15. Tat. I would we also O Father could do so 16. Trism I would we could O Son but for the present we are lesse intent to the Vision and cannot yet open the eyes of our mindes to behold the incorruptible and incomprehensible Beauty of that Good But then shall we see it when we have nothing at all to say of it 17. For the knowledge of it is a Divine Silence and the rest of all the Senses For neither can he that understands that understand any thing else nor he that sees that see any thing else nor hear any other thing nor in sum move the Body 18. For shining stedfastly upon and round about the whole Minde it enlighteneth all the Soul and loosing it from the Bodily Senses and Motions it draweth it from the Body and changeth it wholly into the Essence of God 19. For it is possible for the Soul O Son to be deiâ—…ed while yet it loâ—…geth in the Body of Man if it contemplate the beauty of Good Tat. How dost thou mean
such who are either Hearers or Dealers in it The COMMENTARY This first Chapter teacheth that all things belong to one and that all things are one of one as from which all things are One as all the effects which in their cause are one as that every mans Soul is immortall but yet after a different sort All things descend from Heaven that which descendeth affords generation that which ascendeth and goeth upward giveth onely life This thing to be one of which all things are and this which is all things to move the world and all the forms of which the world is compounded to wit the Fire the Air the Water and the Earth And as all bodies make one body of one world so it will have all the forms of things to make one uniform form of one world which it calleth the Form of the world and these are one Body one Soul one World one God from whom Divine Understanding and the Word passeth from above with a swife lightening downwards like unto a swift Torrent which flows into and fils all things and this Divine VVisdom and the VVord what is it I pray but the Divinity or Divine VVisdom it self which is the Creatour of all things which as the wise man sings is the onely Mover of all things and which being one can do all things and which abiding in it self changeth all things This is the first part CHAP. II. HEaven therefore is the sensible preserver of all those bodies whose encrease and decrease the Sun and Moon have as it were power of But God who is the Creator of all things is the Governour of Heaven and of its Soul and of all things in the world For from all the foresaid things of all which there is a Governour there is a frequent influence carried through the world by nature it self and by the soul of every Genus and Species in it for the world is prepared of God to be a receptacle of every sort of Species or form and fashioning out nature by the forms hath brought the world by the four Elements even to Heaven All the works of God which are pleasing to the eye and which hang over us are divided into Species and in that manner I am now about to relate The Genera or kinds of all things follow their Species for that the Genus is the totality or substance of it the Species a part of the Genus wherefore there is a Genus of good Spirits and a Genus of badâ—… as also of men and likewise of Birds and of all things which the world hath it begets Species like to it self there is another Genus of brute Beasts wanting indeed understanding and reason but yet not a soul or life whereby it takes delight in Benefits pines and mournes away at injuries I say of all things which live on the Earth by the preservation of Roots and Plants whose Species are dispersed throughout the whole Earth the very Heaven it self is full of the Majesty of God whose Genus inhabiteth that place where all Species are immortall for the Species is a part of the Genus as the Soul a part of man being a point of necessity to follow the quality of it Genus from whence it proceeds that albeit every Genus or kind be immortall yet every Species is not immortall but the Genus of the godhead and the Species are immortall yet the kinds of other things whose eternity remaines in the Genus albeit it dyes in the Species is yet preserved by the fruitfulnesse of growing therefore the Species are mortall as man is mortall his soul immortal yet with every Genus the Species of every Geuus is mixed some which before were made some made of these but all these which were made are either of God of Angels or of men being all formes most like unto their kindes for it is impossible for Bodies to be formed without the will of God Species to be fashioned without the help of Spirits or brute Beasts to be ordered or disciplined without men Whatsoever therefore ill Spirits swarving from their kind are joyned into the form of any Species of a divine Genus are by that Proximity and nearnesse accounted like unto Gods but the Species of which Spirits persevering in the quality of their kind and these loving the wisdom of man are called Spirits there is also the like Species of men but more large for the Species of mankind is of many Shapes and full of variety and coming from above from the aforesaid fellowship makes a conjunction of necessity almost with all other Species in which respect it comes nearest to God who with Divine worship hath joyned himself unto God even in that holinesse he requires and they come nearest to ill Spirits who joyne themselves to them and those men who are contented with a mediocrity in their Genus shall be like those Species they resemble and joyne themselves to The COMMENTARY The Second Chapter for the better understanding of what is and shall be said intimateth that Mercurius doth use the word Animal in a far other signification then we have accustomed as also the word Anima For out of the Second Dialogue of Pimander he defineth the Soul by motion wherefore whatsoever hath a moving faculty by the observance of his speech hath Animam a Soul whatsoever hath Soul and Body is Animal The Heaven therefore is an Animal so likewise the world Plants and the Elements But it is our custome only to call that an Animal which is a living Creature and hath sense Animà we define not only by motion but by Life Sense Voluntary motion and Understanding Therefore when we hear of the word Animal let us take it in his sense and not in our own But now to the Dialogue he compareth Heaven and Heavenly bodies to other sensible things as a man to other Creatures but yet man with other Creatures as a reasonable Soul and Heaven with other sensible things as a sensible preserver But that God is the Ruler Governor of all thingst which are in the world is nothing else but that God provideth for all things dispenseth all things in their kinds and Species of all which the World is the receptacle and God imparteth to every one as to a fit instrument some gift or propriety as the Sun and Moon are the Divine Organs for the Springing and growing of things and for their encrease and decrease and disposeth of men by Angels and of brutes by men But what he speaks of spirits that Species cannot be formed without their help and that certain have cleaved to a divine Genus and in nearness and conversation have been accounted like unto Gods and certain in the quality of their Genus to have persevered Lovers of the wisdom of men VVe know out of the sacred Scriptures that those Angels which kept not their first State but left their habitation were reserved in everlasting chains under darkness unto the judgment of the
great day for albeit they counterfeit themselves to be Lovers of men yet they love them not but draw them to the same damnation which they themselves have had from the Beginning They counterfeited even to love when they brought death upon all men saying Ye shall not die but shall be as Gods knowing good and evil what therefore he here speaketh of Angels or Spirits can not seeme fitly to be applyed to any divine knowledge but to imitate the error of the Gentiles but what he speaks of men are those which cleave unto God and grow religious but those which joyn themselves unto evil Spirits we confesse to be those which shall be received into the Company of Devils and shall be joyned unto the evil Angels which shall be reserved as hath been said in eternal chaines under darknesse unto the great day for we know it pronounced out of Gods mouth what he will say to them on the left hand in the day of Iudgment Depart from me ye cursed into everlasting fire prepared for the Devill and his angels and who are those but those who are joyned unto them and love the works of darknesse in this life Thus much for the Second Chapter CHAP. III. IN this regard O Asclepius Man is a great miracle a Creature both to be reverenced and honored being after the nature Image of God as though he were a God This the Angels know for as much as they were created after the same nature but disdained part of the humane Nature relied only on the Divine Nature O therefore the more temperate the Nature of man is and comes nearest to God and to the divinity the more he despiseth that part of his whereby he becomes earthly all other things below with whom he must needs be he knoweth with a Heavenly disposition and are near unto him in way of Charity yet his desires are in heaven so therefore he is happily placed in the middest that what things are here below him he loveth and is himself beloved of those things above He inhabiteth the earth and by his agility is mixed with the Elements yet by the sharpnesse of his understanding he diveth into the depths of the Seâ—… all things appear manifest to him neither do the Heavens seem to be above his reach but as it were near by the quicknesse of his Spirit no obscurity or darknesse of Air can disturbe his fantasie no thicknesse of ground can hinder his endeavour nor depth of water hinder his eye-sight all things are the same with him even all creatures whether they take root from above or below Things without life grow upwards from one root into woods and bushes some are nourished with two Elements some with one the food is for two parts the Life and the Body of which the Animal consisteth The soul of the World is alwaies nourished by a continuall and restles agitation Corporeall things encrease and are nourished by such things which the water and earth affordeth The Spirit of which all things are full is mixt with all things quickens and inlivens all things adding sense unto the understanding of man which fifth part by Divine Inspiration is only granted to man and which not to be seen in any other Creatures doth beautifie advance and lift up the understanding of manto the knowledge of divine mysteries but for that I am put in minde to speak of the understanding I will hereafter expound the reason of it unto you for it is most holy excellent and no lesse than that which belongs to the Divinity it self but now I will dispatch what I began for I said in the beginning that in the nearnesse and conjunction of the Deity onely men enjoy the favour of God for whosoever have attained to so much felicity that they perceive that Divine Sense of Understanding they are nearest unto the Divinity and Wisdom of God which men onely partake of Asclep O Trismegistus there is not a like understanding of all men Trism O Asclepius All men have not attained that true Understanding but apprehending some false fantasie and that without any true reason out of a rash opinion are meerly deceived which begets wickednesse in the minde and transforms the best man into the nature and likenesse of a beast But of the Understanding and the like when I come to speak of the Spirit I will give you the full reason for man is only of two parts the one part simple which the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or which we call the Image of God but the other fourfold which the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we the earthly substance or pourtraiture being â—…he body in which is inclosed that which we have affirmed to be the divine part of man which is his Soul In which the pure Divinity of the Soul with the sense and feeling of a clear conscience resteth at peace within it self as within a Castle of Defence The COMMENTARY This third Chapter extolleth the dignity of man in which the Authour of so great benefits is chiefly to be acknowledged and for ever to be praised and laâ—…ded who hath honoured man with such excellent gifts for as he meaneth man is made that he might be like unto Angels acknowledging them both to be and that they are born with him whom he hath to be his Guaraians and Preservers even from the first beginniâ—…g of his nativity consisting of a nature near unto Immortality marked with the character or image of God compounded of a mortall and immortall earthly and supernaturall part but who soareth after divine things despiseth and undervalues these earthly hath his assistance in immortall and heavenly things looks up and sighs after Heaven knowing that to be the place of the better part of him of neerest affinity to his Soul neverthelesse he is placed here in the middest of the world tying other things here below unto him with whom by Divine Ordinance he knows he must needs be in the bond of love and charity loving so these earthly things that he may be loved of heavenly He inhabiteth the earth by his agility is mixed with the elements by the sharpnesse of his understanding descends into the deâ—… All things are manifest to hiâ—… Heavens seem not to be above his reach for that by the quicknesse of his Spirit he perceives them to be as it were neer unto him The darknesse of the air can neither confound the intention of his minde nor yet the thicknesse of the earth hinder his endeavour or the depth of the waters obscure his eye-sight and above all creatures God hath beautified advanced and lifted up the understanding of man to partake of Divine Knowledge the understanding being onely the celestiall and immortall part and challengeth a Divine Essence and some men have attained to this Divine Knowledge and therein are happy bearing alwayes a zealous and religious minde towards God Others content themselves onely with a shadow of Divine Knowledge which