of the knowledge of God Now Hermes asketh to what end man ought to learn the dimensions of the earth that is Geometry the qualities quantities the depth of the Sea and the nature of fire and the effects of all these that is the Universall Philosophy of numbers celestiall globes and naturall things certainly to admire adore and praise the Art excellent Invention and Workman of all these for this is pure Philosophy and only depending upon divine religion this is Musick this is harmony to know the order of all things which all divinity partaketh of and which artificially pitched upon one generall will make in divine melody a certain well tun'd and most sweet harmony and that is Philosophy which is corrupted by no unfit curiosity of the minde which with a pure soul and mind doth worship the diety and honour his works as also to give thanks for the will of God which is so full of goodnesse and confirmeth the Prophecy of Asclepius This is the sixth partition CHAP. VII OF a Spirit and such like I will now begin There was God and Hyle which in Greek signifieth the world and the Spirit was in the world but not as with God neither are those things God of which the world is wherefore they were not when they were not created but even then they were in that from whence they had their being For those things are not onely said to be which are not yet created but those also which have not a fruitfulnesse in generating so that nothing can be produced and generated of them Whatsoever things therefore have in them a nature of conceiving those are things apt to ingender which may be created of these albeit they ingender or are created of themselves wherefore God everlasting God eternall neither is or could be begotten he both is hath been and ever shall be This is that therefore which in it self is the whole nature of God But the nature of the world and of the Spirit albeit they seem to be created from the beginning yet they have in themselves a vertue of begetting and procreation as also fruitfulnesse for a beginning is in the quality of the nature which contains in it self a quality and nature of conception and birth This is therefore onely generable or easie to be ingendered without the conception of another but that which hath in it onely the vertue of conceiving is by the mixture of another nature So they are to be discerned that this place of the world may not seem to be created with those things which are in themselves as which hath in it self the power of whole Nature I call it a place in which are all things for neither could all these things be if a place were wanting which might contain all things for a place was to be provided for all things that were for neither the quantities nor qualities nor situations or effects can be known of things which are not therefore the world albeit it be not so created yet it contains in it self the nature of all things as which giveth in all things rich and fruitfull matter to conceive This is therfore that whole quality matter which may be created albeit it be not created For as Nature is a fruitfull matter of quality so the same is as fruitfull in malignity Neither have I said O Asclepius and Amnon which is said of â—…any whether God could weaâ—… and turn away evil from the naâ—…ure of things To which we â—…nswer not at all yet for your â—…akes I will prosecute what I begaâ—… and give a reason For they affirm that God ought all manner of wayes to have freed the world from wickednesse for he is so in the world as though he seems to be a member or part of it for it is so provided and ordained by the most high God as much as with reason he could then when he hath vouchsafed to dignifie the mindes of men with sense discipline understanding for with those things in which we excel other creatures we can only shun the deceit of sin guile and all other corruption For he before that he is ensnared in them shall by the very sight uglinesse of them avoid them that man is guarded with divine knowledge and wisdom for it is the foundation of discipline consisting in the excellencie of knowledge for by the Spirit all things are ministered and refreshed in the world and as it were an organ or instrument is subject to the will of the great God Wherefore hitherto in our souls let us conceive of that wise Moderatour and sensible Governour of God which is called the Spirit or holy Ghost which comprehends in it self every place and the substance of every thing and the full matter of things begotten and created and whatsoever else in the world either for substance quality or quantity for all the Species in the world and every thing according to that nature which is given it of God is moved and governed by the Spirit But the world is the receptacle of all things and the haunt and place to move in for all creatures of which God is the Governour dispensing in all worldly things as much as is necessary to every one who with his Spirit fills all things of what nature and quality so ever For the world is round like unto a Ball or sphere being for the form or qualities sake invisible to it self For if you shall chuse any high place in it only to look down thou canst not see from thence what is below and because it consists of many places and parts it is supposed to have a quality and by the alone forms of the Species in whose Effigies it seems to be ingraven it is supposed to be visible when it is shewed drawn out or painted but indeed it is alwayes to it self invisible Whereby the bottom or lowest part of the Sphere if there be any is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek tongue signifieth to see which sight the bottom of the Sphere may want whereupon the Species are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that they are of an invisible form and for that they are deprived of light the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for that they are in the bottom of the Sphere the Latines Insert These are therefore the ancient principles or are as it were beginnings and heads of all things contained in any part or parts of these Asclep All these things therefore as you speak of which are earthly O Trismegistus are present as well in every Species as in the full substance of every thing Trism Therefore the world nourisheth the bodies the Spirit the life or soul and sense or reason the understanding being a gift with which man is only enriched neither all men but few who have a heart judgment to be capable of so great a benefit for as the world is inlightned by the Sun so mans minde is illuminated
deifying Father 21. Trissm There are differences O Son of every Soul 22. Tat. But how dost thou again divide the changes 23. Trism Hast thou not heard in the generall Speeches that from one Soul of the universe are all those Souls which in all the world are tossed up and down as it were and severally divided Of these Souls there are many changes some into a more fortunate estate and some quite contrary for they which are of creeping things are changed into those of watery things and those of things living in the water to those of things living upon the Land and Airy ones are changed into men and humane Souls that lay hold of immortality are changed into Demons 24. And so they go on into the sphere or region of the fixed Gods for there are two quiets or companies of Gods one of them that wander and another of them that are fixed And this is the most perfect glory of the Soul 25. But the Soul entering into the Body of a Man if it continue evil shall neither taste of immortality nor is partaker of the good 26. But being drawn back the same way it returneth into creeping things And this is the condemnation of an evil Soul 27. And the wickednesse of a Soul is ignorance for the Soul that knows nothing of the things that are neither the Nature of them nor that which is good but is blinded rusheth and dasheth against the bodily Passions and unhappy as it is not knowing it self it serveth strange Bodies and evil ones carrying the Body as a burthen and not ruling but ruled And this is the mischief of the Soul 28. On the contrary the vertue of the Soul is Knowledge for he that knows is both good and religious already Divine 29. Tat. But who is such an one O Father 30. Trism He that neither speaks nor hears many things for he O Son that heareth two speeches or hearings fighteth in the shadow 31. For God and the Father and Good is neither spoken nor heard 32. This being so in all things that are are the Senses because they cannot be without them 33. But Knowledge differs much from Sense for Sense is of things that surmount it but Knowledge is the end of Sense 34. Knowledge is the gift of God for all Knowledge is unbodily but useth the Minde as an Instrument as the Minde useth the Body 35. Therefore both intelligible and materiall things go both of them into bodies for of contraposition that is setting one against another and contrariety all things must consist And it is impossible it should be otherwise 36. Tat. Who therefore is this materiall God 37. Trism The fair and beautifull World and yet it is not good for it is materiall and easily passible nay it is the first of all passible things and the second of the things that are and needy or wanting somewhat else And it was once made and is alwayes and is ever in generation and made and continually makes or generates things that have quantity and quality 38 For it is moveable and every materiall motion is generation but the intellectuall stability moves the materiall motion after this manner 39. Because the World is a Sphere that is a head and above the head there is nothing materiall as beneath the feet there is nothing intellectual 40. The whole universe is materiall The Minde is the head and it is moved spherically that is like a head 41. Whatsoever is joyned or united to the Membrane or Film of this head wherein the Soul is is immortal and is in the Soul of a made Body hath its Soul full of the Body but thâ—… that are further from that Membrane have the Body full of Soul 42. The whole is a living wight and therefore consisteth of materiall and intellectuall 43. And the World is the first and Man the second living wight after the World but the first of things that are mortall and therefore hath whatsoever benefit of the Soul all the other have And yet for all this he is not only not good but flatly evill as being mortall 44. For the World is not good as it is moveable nor evil as it is immortall 45. But Man is evil both as he is moveable and as he is mortall 46. But the Soul of Man is carried in this manner The Minde is in Reason Reason in the Soul the Soul in the Spirit the Spirit in the Body 47. The Spirit being diffused and going through the veins and arteries and blood both moveth the living Creature and after a certain manner beareth it 48. Wherefore some also have thought the Soul to be blood being deceived in Nature not knowing that first the Spirit must return into the Soul and then the blood is congealed the veines and arteries emptied and then the living thing dieth And this is the death of the Body 49. All things depend of one beginning and the beginning depends of that which is one and alone 50. And the beginning is moved that it may again be a beginning but that which is one standeth and abideth and is not moved 51. There are therefore these three God the Father and the God the World and Man God hath the World and the world hath Man and the World is the Son of God and Man is as it were the Off-spring of the World 52. For God is not ignorant of man but knows him perfectly and will be known by him This only is healthfull to man the Knowledge of God This is the return of Olympus by this only the Soul is made good and not sometimes good and sometimes evil but of necessity Good 53. Tat. What meanest thou O Father 54. Trism Consider O Son the Soul of a Childe when as yet it hath received no dissolution of its Body which is not yet grown but is very small how then if it look upon it self it fees it self beautifull as not having been yet spâ—…tted with the Passions of the Body but as it were depending yet upon the Soul of the World 55. But when the Body is grown and distracteth the Soul it ingenders Forgetfulness and partakes no more of the Fair and the Good and Forgetfulnesse is Evilnesse 56. The like also happeneth to them that go out of the Body For when the Soul runs back into it self the Spirit is contracted into the blood and the Soul into the Spirit but the Minde being made pure and free from these cloathings and being Divine by Nature taking a fiery Body rangeth abroad in every place leaving the Soul to judgment and to the punishment it hath deserved 57. Tat. Why dost thou say so O Father That the Minde is separated from the Soul and the Soul from the Spirit When even now thou saidst the Soul was the Cloathing or Apparell of the-Minde and the Body of the Soul 58. Trism O Son he that heares must co-understand and conspire in thought with him that speakes yea he must have his hearing swifter and sharper then the
materiall living thing happeneth not to be done by those things that are without the World but by those things within it a Soul or Spirit or some other unbodily thing to those things which are without it 40. For an inanimated Body doth not now much lesse a Body if it be wholly inanimate 41. Asclep What meanest thou by this O Trismegistus Wood and Stones and all other inanimate things are they not moving Bodies 42. Herm. By no means O Asclepius for that within the Body which moves the inanimate thing is not the Body that moves both as well the Body of that which beareth as the Body of that which is born for one dead or inanimate thing cannot move another that which moveth must needs be alive if it move 43 Thou seest therefore how the Soul is surcharged when it carrieth two Bodies 44. And now it is manifest that the things that are moved are moved in something and by something 45. Asclep The things that are moved O Trismegistus must needs be moved in that which is void or empty vacuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 46. Be advised O Asclepius for of all the things that are there is nothing empty only that which is not is empty and a stranger to existence or being 47. But that which is could not be if it were not full of existence for that which is in being or existence can never be made empty 48. Asclep Are there not therefore some things that are empty O Trismegistus as an empty Barrell an empty Hogshead an empty Well an empty Wine-Presse and many such like 49. Herm. O the grossnesse of thy Error O Asclepius those things that are most full and replenished dost thou account them voyd and empty 50. Aclep What may be thy meaning Trismegistus 51. Herm. Is not the Air aâ—… a Body 52. Asclep It is a Body 53. Herm. Why then this Body doth it not passe through all things that are and passing through them fill them and that Body doth it not consist of the mixture of the four therefore all those things which thou callest empty are full of Ayr. 54. Therefore those things that thou callest empty thou oughtest to call them hollow not empty for they exist and are full of Ayr and Spirit 55. Asclep This reason is beyond all contradiction O Trismegistus but what shall we call the Place in which the whole Universe is moved 56. Herm. Call it incorporeall O Asclepius 57. Asclep What is that incorporeall or unbodily 58. Herm. The mind and Reason the whole wholly comprehending it self free from all Body undeceiveable invisible impassible from a Body it self standing fast in it self capable of all things and that savour of the things that are 59. Whereof the God the Truth the Archetypall Light the Archetype of the Soul are as it were Beams 60. Asclep Why then what is God 61. Herm. That which is none of these things yetis and is the cause of Being to all and every one of the things that are for he left nothing destitute of Being 62. And all things are made of things that are and not of things that are not for the things that are not have not the nature to be able to be made and again the things that are have not the nature never to be or not to be at all 63. Asclep What dost thou then say at lenghth that God is 64. Herm. God is not a Minde but the cause that the Minde is not a Spirit but the Cause that the Spirit is not Light but the Cause that Light is 65. Therefore we must worship God by these two Appellations which are proper to him alone and to no other 66. For neither of all the other which are called Gods nor of Men nor Demons or Angels can any one be though never so little good save only God alone 67. And this He is and nothing else but all other things are separable from the nature of Good 68. For the Body and the Soul have no place that is capable of or can contain the Good 69. For the greatnesse of Good is as great as the Existence of all things that are both bodily and unbodily both sensible and intelligible 70. This is the Good even God 71. See therefore that thou do not at any time call ought else Good for so thou shalt be impious or any else God but only the Good for so thou shalt again be impious 72. In Word it is often said by all men the Good but all men do not understand what it is but through Ignorance they call both the Gods and some men Good that can never either be or be made so 73. Therefore all the other Gods are honored with the title and appellation of God but God is the Good not according to Heaven but Nature 74. For there is one Nature of God even the Good and one kinde of them both from whence all are kindes 75. For he that is good is the giver of all things and takes nothing and therefore God gives all things and receives nothing 76. The other title and appellation is the Father because of his making all things for it is the part of a Father to make 77. Therefore it hath been the greatest and most Religious care in this life to them that are wise and well-minded to beget children 78. As likewise it is the greatest misfortune and impiety for any to be separated from men without children and this man is punished after death by the Demons and the punishment is this To have the Soul of this childlesse man adjudged and condemned to a Body that neither hath the nature of a man nor of a woman which is an accursed thing under the Sun 79. Therefore O Asclepius never congratulate any man that is childlesse but on the contrary pity his misfortune knowing wha t punishment abides and is prepared for him 80. Let so many and such manner of things O Asclepius be said as a certain precognition of all things in Nature The End of the Ninth Book THE Tenth Book OF Hermes Trismegistus The Minde to Hermes FOrbear thy Speech O Hermes Trismegistus and call to minde to those things that are said but I will not delay to speak what comes into my minde sithence many men have spoken many things and those very different concerning the Universe and Good but I have not learned the Truth 2. Therefore the Lord make it plain to me in this point for I will beleeve thee only for the manifestation of these things 3. Then said the Minde how the case stands 4. God and All. 5. God Eternity the World Time Generation 6. God made Eternity Eternity the World the World Time and Time Generation 7. Of God as it were the Substance is the God the Fair Blessednesse Wisdom 8. Of Eternity Identity or Selfnesse 9. Of the World Order 10. Of Time Change 11. Of Generation Life and Death 12. But the Operation of God is Minde and Soul 13. Of Eternity Permanence or Long-lasting
and Good things be a lover of the Body and Evil. 132. For it is the greatest evil not to know God 133. But to be able to know and to will and to hope is the straight way and divine way proper to the Good and it will every where meet thee and every where beseen of thee plain and easie when thou dost not expect or look for it It will meet thee waking sleeping sailing travailing by night by day when thou speakest and when thoâ—… keepest silence 134. For there is nothing which is not the Image of God 135. And yet thou sayest God is invisible but be advised for who is more manifest then He. 136. For therefore hath he made all things that thou by all things mayest see him 137. This is the Good of God this is his Vertue to appear and to be seen in all things 138. There is nothing invisible no not of those things that are incorporeal 139. The minde is seen in Understanding and God is seen in doing or making 140. Let these things thus far forth be made manifest unto thee O Trismegistus 141. Understand in like manner all other things by thy self and thou shalt not be deceived The End of the Tenth Book THE Eleventh Book OF Hermes Trismegistus Of the Common Minde to Tat. THe minde O Tat is of the very essence of God if yet there be any Essence of God 2. What kinde of Essence that is he alone knows himself exactly 3. The minde thereof is not cut off or divided from the essentiality of God but united as the light of the Sun 4. And this Minde in men is God and therefore are some men Divine and there Humanity is near Divinity 5. For the good Demon called the Gods immortal men and men mortal Gods 6. But in the bruit Beasts or unreasonable living wights the Minde is their Nature 7. For where there is a Soul there is the Minde as where there is Life there is also a Soul 8. In living Creatures therefore that are without Reason the Soul is Life voyd of the operations of the Minde 9. For the Minde is the Benefactor of the Soules of men and worketh to the proper Good 10. And in unreasonable things it co-operateth with the Nature of every one of them but in men it worketh against their Natures 11. For the Soul being in the Body is straight way made Evil by Sorrow and Grief and Pleasure or Delight 12. For Grief and Pleasure flow like Juices from the compound Body whereinto when the Soul entereth or descendeth she is moystened and tincted with them 13. As many Souls therefore as the minde governeth or over-ruleth to them it shews its own Light resisting their prepossefsions or presumptions 14. As a good Physitian grieveth the Body prepossefsed of a disease by burning or launcing it for healths sake 15. After the same manner also the Minde grieveth the Soule by drawing it out of Pleasure from whence every disease of the Soul proceedeth 16. But the great Disease of the Soul is Atheism because that opinion followeth to all Evil and no Good 17. Therefore the Minde resisting it procureth Good to the Soul as a Physitian health to the Body 18. But as many Souls of men as do not admit or entertain the Minde for their Governor do suffer the same thing that the Soul of unreasonable living things 19. For the Soul being a Cooperator with them permits or leaves them to their concupiscences whereunto they are carried by the torrent of their Appetite and so tend to brutishnesse 20. And as bruit Beasts they are angry without reason and they desire without reason and never cease nor are satisfied with evil 21. For unreasonable Anger 's and Desires are the most exceeding Evils 22. And therefore hath God set the Mind over these as a Revenger and Reprover of them 23. Tat. Here O Father that Discourse of Fate and Destiny which thou madest to me is in danger to be overthrown For if it be fatal for any man to commit Adultery or Sacriledge or do any evil he is punished also though he of necessity do the work of Fate or Destiny 24. Herm. All things O Son are the work of Fate and without it can no bodily thing either Good or Evil be done 25. For it is decreed by Fate that he that doth any evil should also suffer for it 26. And therefore he doth it that he may suffer that which he suffereth because he did it 27. But for the present let alone that speech concerning Evil and Fate for at other times we have spoken of it 28. Now our discourse is about the Minde and what it can do and how it differs and is in men such a one but in bruit Beasts changed 29. And again in bruit Beasts it is not beneficiall but in men by quenching both their Anger and Concupiscences 30. And of men thou must understand some to be rationall or governed by reason and some irrationall 31. But all men are subject to Fate and to Generation and Change for these are the beginning and end of Fate or Destiny 32. And all men suffer those things that are decreed by Fate 33. But rationall men over whom as we said the Minde bears rule do not suffer like unto other men but being free from viciousnesse and being not evil they do suffer evil 34. Tâ—… How sayest thou this again Father An Adulterer is he not evil A Murtherer is he not evil and so all others 35. Herm. But the rationall man O Son will not suffer for Adultery but as the Adulterer not for Murther but as the Murtherer 36. And it is impossible to escape the Quality of Change as of Generation but the Viciousnesse he that hath the Mind may escape 37. And therefore O Son I have alwayes heard the good Demon say and if he had delivered it in writing he had much profited all mankinde For he alone O Son as the first born God seeing all things truly spake Divine words I have heard him say sometimes That all things are one thing especially intelligible Bodies or that all especially intelligible Bodies are one 38. We live in Power in Act and in Eternity 39. Therefore a good Minde is that which the Soul of him is 40. And if this be so then no intelligible thing differs from intelligible things 41. As therefore it is possible that the Minde the Prince of all things so likewise that the Soul that is of God can do whatsoever it will 42. But understand thou well for this Discourse I have made to the Question which thou askest of me before I mean concerning Fate and the Mind 43. First if O Son thou shalt diligently withdraw thy self from all contentious speeches thou shalt finde that in Truth the Mind the Soul of God bears rule over all things both over Fate and Law and all other things 44. And nothing is impossible to him no not of the things that are of Fate 45. Therefore though the Soul
of man be above it let it not neglect the things that happen to be under Fate 46. And these thus far were the excellent sayings of the good Demon. 47. Tat. Most divinely spoken O Father and truly and profitably yet clear this one thing unto me 48. Thou sayest that in bruit Beasts the Mind worketh or acteth after the manner of Nature co-operating also with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impetus inclinations 49. Now the impetuous in clinations of bruit Beasts as I conceive are Passions If therefore the Minde do co-operate with these impetuous Inclinations that they are the Passions in bruit Beasts certainly the Mind is also a Passion conforming it self to Passions 50. Herm. Well done Son thou askest nobly and yet it is just that I should answer thee 51. All incorporeall things O Son that are in the Body are passible nay they are properly Passions 52. Every thing that moveth is incorporeal every thing that is moved is a Body and it is moved into the Bodies by the Minde Now Motion is Passion and there they both suffer as well that which moveth as that which is moved as well that which ruleth as that which is ruled 53. But being freed from the Body it is freed likewise from Passion 54. But especially O Son there is nothing impassible but all things are passible 55. But Passion differs from that which is passible for that Passion acteth but this suffers 56. Beodies also of themselves do act for either they are unmoveable or else are moved and which soever it be it is a Passion 57. But incorporeall things do alwayes act or work and therefore they are passible 58. Let not therefore the appellation of names trouble thee for Action and Passion are the same thing but that it is not grievous to use the more honourable name 59. Tat. O Father thou hast delivered this Discourse most plainly 60. Herm. Consider this also O Son That God hath freely bestowed upon man above all other living things these two to wit Minde and Speech or Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to immortality 61. These if any man use or imploy upon what he ought he shall differ nothing from the Immortals 62. Yea rather going out of the Body he shall be guided and led bythem both into the Quier and Society of the Gods and blessed Ones 63. Tat. Do not other living Creatures use Speech O Father 64. Herm. No Son but onely Voice now Speech and Voice do differ exceedingmuch for Speech is common to all men but Voice is proper unto every kinde of living thing 65. Tat. Yea but the Speech of men is different O Father every man according to his Nation 66. Herm. It is true O Son they do differ Yet as man is one so is Speech one also and it is interpreted and found the same both in Egypt Persia and Gréece 67. But thou seemest unto me Son to be ignorant of the Vertue or Power and Greatness of Speech 68. For the blessed God the good Demon said or commanded the Soul to be in the Body the Minde in the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word or Speech or Reason in the Minde and the Minde in God and that God is the Father of them all 69. Therefore the Word is the Image of the Minde and the Minde of God and the Body of the Idea and the Iâ—…ea of the Soul 70. Therefore of the Matter the subtilest or smallest part is Air of the Air the Soul of the Soul the Minde of the Minde God 71. And God is about all things and through all things but the Minde about the Soul the Soul about the Air and the Air about the Matter 72. But Necessity and Providence and Nature are the Organs or Instruments of the World and of the Order of Matter 73. For of those things that are intelligible every one is but the Essence of them is Identity 74. But of the Bodies of the whole or universe every one is many things 75. For the Bodies that are put together and that have and make their changes into other having this Identity do alwayes save and preserve the uncorruption of the Identity 76. But in every one of the compound Bodies there is a Number 77. For without Number it is unpossible there should be consistence or constitution or composition or dissolution 78. But Unities do both beget and increase Numbers and again being dissolved come into themselves 79. And the Matter is One. 80. But this whole World the great God and the Image of the Greater and united unto him and conserving the Order and Will of the Father is the fulnesse of Life 81. And there is nothing therein through all the Eternity of the Revolutions neither of the whole nor of the parts which doth not live 82. For there is nothing dead that either hath been or is or shall be in the World 83. For the Father would have it as long as it lasts to be a liâ—…ing thing and therefore it must needs be God also 84. How therefore O Son can there be in God in the Image of the Universe in the fulnesse of Life any dead things 85. For dying is corruption and corruption is destruction 86. How then can any part of the incorruptible be corrupted or of God be destroyed 87. Tat. Therefore O Father do not the living things in the World die though they be parts thereof 88. Herm. Be wary in thy Speech O Son and not deceived in the names of things 89. For they do not die O Son but as compound Bodies they are dissolved 90. But dissolution is not death and they are dissolved not that they may be destroyed but that they may be made new 91. Tat. What then is the operation of Life Is it not Motion 92. Herm. And what is there in the World unmoveable Nothing at all O Son 93. Tat. Why doth not the Earth seem unmoveable to thee O Father 94. Herm. No but subject to many motions though after a manner it alone be stable 95. What a ridiculous thing it were that the Nurse of all things should be unmoveable which beareth and bringeth forth all things 96. For it is impossible that any thing that bringeth forth should bring forth without Motion 97. And a ridiculous question it is Whether the fourth part of the whole be idle For the word immoveable or without Motion signifies nothing else but idlenesse 98. Know generally O Son That whatsoever is in the World is moved either according to Augmentation or Diminution 99. But that which is moved liveth also yet it is not necessary that a living thing should be or continue the same 100. For while the whole World is together it is unchangeable O Son but all the parts thereof are changeable 101. Yet nothing is corrupted or destroyed and quite abolished but the names trouble men 102. For Generation is not Life but Sense neither is Change Death but forgetfulnesse or rather Occultation and lying hid Or better
of them come together with being made man being about bruitish or unreasonable things 18. But the purer Operations do insensibly in the change of time work with the oblique part of the Soul 19. And these Operations depend upon Bodies and truly they that are Corporifying come from the Divine Bodies into Mortall ones 20. But every one of them acteth both about the Body and the Soul and are present with the Soul even without the Body 21. And they are alwayes Acts or Operations but the Soul is not always in a Mortall Body for it can be without a Body but Acts or Operations cannot be without Bodies 22. This is a sacred speech Son The Body cannot consist without a Soul 23. Tat. How meanest thou that Father 24. Herm. Understand it thus O Tat When the Soul is separated from the Body there remaineth that same Body 25. And this same Body according to the time of its abode is actuated or operated in that it is dissolved and becomes invisible 26. And these things the Body cannot suffer without act or operation and consequently there remaineth with the Body the same act or operation 27. This then is the difference between an Immortall Body and a Mortall one that the immortall one consists of one Matter and so doth not the mortall one and the immortall one Doth but this Suffereth 28. And every thing that acteth or operateth is stronger and ruleth but that which is actuated or operated is ruled 29. And that which ruleth directeth and governeth as free but the other is ruled as servant 30. Acts or Operations do not only actuate or operate living or breathing or insouled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bodies but also breathlesse Bodies or without Souls Wood and Stones and such like encreasing and bearing fruit ripening corrupting rotting â—…utrifying and breaking or working such-like things and whatsoever inanimate Bodies can suffer 31. Act or Operation O Son is called whatsoever is or is made or done and there are alwayes many things made or rather all things 32. For the World is never widowed or forsaken of any of those things that are but being alway carried or moved in it self it is in labour to bring forth the things that are which shall never be left by it to corruption 33. Let therefore every act or operation be understood to be alwayes immortal in what manner of Body soever it be 34. But some Acts or Operations be of Divine some of corruptible Bodies some universall some peculiar and some of the generals and some of the parts of every thing 35. Divine Acts or Operations therefore there be and such as work or operate upon their proper Bodies and these also are perfect and being upon or in perfect Bodies 36. Particular are they which work by any of the living Creatures 37. Proper be they that work upon any of the things that are 38. By this Discourse therefore O Son it is gathered that all things are full of Acts or Operations 39. For if necessarily they be in every Body and that there be many Bodies in the World I may very well affirm that there be many other Acts or Operations 40. For many times in one Body there is one and a second and a third besides these universall ones that follow 41. And universall Operations I call them that are indeed bodily and are done by the Senses and Motions 42. For without these it is impossible that the Body should consist 43. But other Operations are proper to the Souls of Men by Arts Sciences Studies and Actions 44. The Senses also follow these Operations or rather are the effects or perfections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them 45. Understand therefore O Son the difference of Operations it is sent from above 46. But Sense being in the Body and having its essence from it when it receiveth Act or Operation manifesteth it making it as it were corporeall 47. Therefore I say that the Senses are both corporeall and mortall having so much existence as the Body for they are born with the Body and die with it 48. But mortal things themselves have not Sense as not consisting of such an Essence 49. For Sense can be no other than a corporeal apprehension either of evil or good that comes to the Body 50. But to Eternall Bodies there is nothing comes nothing departs therefore there is no Sense in them 51. Tat. Doth the Sense therefore perceive or apprehend in every Body 52. Herm. In every Body O Son 53. Tat. And do the Acts or Operations work in al things 54. Herm. Even in things inanimate O Son but there are differences of Senses 55. For the Senses of things rationall are with Reason of things unreasonable Corporeal onely but the Senses of things inanimate are passive onely according to Augmentation and Diminution 56. But Passion and Sense depend both upon one head or heighth and are gathered together into the same by Acts or Operations 57. But in living wights there be two other Operations that follow the Senses and Passions to wit Grief and Pleasure 58. And without these it is impossible that a living wight especially a reasonable one should perceive or apprehend 59. And therefore I say that these are the Ideas of Passions that bear rule especially in reasonable living wights 60. The Operations work indeed but the Senses do declare and manifest the Operations and they being bodily are moved by the brutish parts of the Soul therefore I say they are both maleficiall or doers of evil 61. For that which affords the Sense to rejoyce with Pleasure is straightway the cause of many evils happening to him that suffers it 62. But Sorrow gives stronger Torments and Anguish therefore doubtlesse are they both maleficiall 63. The same may be said of the Sense of the Soul 64. Tat. Is not the Soul incorporeal and the Senâ—…e a Body Father or is it rather in the Body 65. Herm. If we put it in a Body O Son we shall make it like the Soul or the Operations For these being unbodily we say are in Bodies 66. But Sense is neither Operation nor Soul nor any thing else that belongs to the Body but as we have said and therefore it is not incorporeall 67. And if it be not incorporeall it must needs be a Body for we alwayes say that of things that are some are Bodies and some incorporeall The End of the fourteenth Book THE Fifteenth Book OF Hermes Trismegistus Of Truth to his Son Tat. Herm. Of Truth O Tat it is not possible that man being an imperfect wight compounded of imperfect Members and having his Tabernacle consisting of different and many Bodies should speak with any confidence 2. But as far as it is possible and just I say That Truth is onely in the Eternall Bodies whose very Bodies be also true 3. The Fire is fire it self only and nothing else the Earth is earth it self and nothing else the Air is air it self and nothing else the Water water it self
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
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
out or exalted it self from the downward-born Elements of God the Word of God into the clean and pure Workmanship of Nature and was united to the Workman Minde for it was Consubstantiaâ—… and so the downward-born Elements of Nature were left without Reason that they might be the only Matter 15. But the Workman Mind together with the Word containing the Circles and Whirling them about turned round as a Wheel his own Workmanships and suffered them to be turned from an indefinite Beginning to an undeterminable End for they alwayes begin where they end 16. And the Circulation or running round of these as the Minde willeth out of the lower or downward-born Elements brought forth unreasonable or bruitish Creatures for they had no reason the Air flying things and the Water such as swim 17. And the Earth and the Water were separated either from other as the Mind would and the Earth brought forth from her self such Living Creatures as she had four-fooâ—…ed and creeping Beasts wild and tame 18. But the Father of all things the Minde being Life and Light bâ—…ought forth Man like â—…nto himself whom he loved as his proper Birth for he was all beauteous having the Image of his Father 19. For indeed God was exceedingly enamoured of his own Form or Shape and delivered unto it all his own Workmanships But he seeing and understanding the Creation of the Workman in the whole would needs also himself fall to work and so was separated from the Father being in the sphere of Generation or Operation 20. Having all Power he considered the Operations or Workmanships of the Seven but they loved him and every one made him partaker of his own Order 21. And he learning diligently and understanding their Essence and partaking their Nature resolved to pierce and break thorow the Circumference of the Circles and to understand the Power of him that sits upon the Fire 22. And having already all power of mortall things or the â—…iving and of the unreasonable Creatures of the World stooped down and peeped thorow the Harmony and breaking thorow the strength of the Circles so shewed and made manifest the downward-born Nature the fair and beautifull Shape or Form of God 23. Which when he saw having in it self the unsatiable Beauty and all the Operation of the Seven Governors and the Form or Shape of God he smiled for love as if he had seen the Shape or Likenesse in the Water or the shadow upon the Earth of the fairest Humane form 24. And seeing in the Water a shape a shape like unto himself in himself he loved it and would cohabit with it and immediately upon the resolution ensued the Operation brought forth the unreasonable Image or Shape 25. Nature presently laying hold of what it so much loved did wholly â—…ap her self about it and they were mingled for they loved one another 26. And for this cause Man above all things that live upon Earth is double mortall because of his Body and immortall because of the substantiall Man For being immortall and having power of all things he yet suffers mortall things such as are subject to Fate or Destiny 27. And therefore being above all Harmony he is made and become a servant to Harmony And being Hermaphrodite or Male and Female and watchfull he is governed by and subjected to a Father that is both Male and Female and watchfull 28. After these things I said Thou art my Minde and I am in love with Reason 29. Then said Pimander This is the Mystery that to this day is hidden and kept secret for Nature being mingled with Man brought forth a Wonder most wonderfull for he having the Nature of the Harmony of the Seven from him whom I told thee the Fire and the Spirit Nature continued not but forthwith brought forth seven Men all Males and Females and sublime or on high according to the Natures of the Seven Governors 30. And after these things O Pomander quoth I I am now come into a great desire and longing to hear Do not digress or run out 31. But he said Keep silence for I have not yet finished the first speech 32. Trism Behold I am silent 33. Piman The Generation therefore of these Seven was after this manner The Air being Feminine and the Water desirous of Copulation took from the Fire its ripenesse and from the aether Spirit and so Nature produced bodies after the Species and Shape of men 34. And Man was made of Life and Light into Soul and Minde of Life the Soul of Light the Minde 35. And so all the Members of the Sensible World continued unto the period of the end bearing rule and generating 36. Hear now the rest of that speech thou so much desirest to hear 37 When that period was fulfilled the bond of all things was loosed and untied by the Will of God for all living Creatures being Hermaphroditicall or Male and Female were loosed untied together with Man and so the Males were apart by themselves and the Females likewise 38. And straightwayes God said to the Holy Word Encrease in encreasing and multiply in multitude all you my Creatures Workmanships And let him that is endued with Minde know himself to be immortall and that the cause of death is the love of the body and let him learn all things that are 39. When he had thus said Providence by Fate and Harmony made the mixtures and established the Generations and all things were multiplied according to their kinde and he that knew himself came at length to the Superstantiall of every way substantiall good 40. But he that through the Errour of Love loved the Body abideth wandering in darknesse sensible suffering the things of death 41. Trism But why do they that are ignorant sin so much that they should therefore be deprived of immortality 42. Pimand Thou seemest not to have understood what thou hast heard 43. Trism Peradventure I seem so to thee but I both understand and remember them 44. Pimand I am glad for thy sake if thou understoodest them 45. Trism Tell me Why are they worthy of death that are in death 46. Pimand Because there goeth a â—…ad and dismall darkness before its body of which darknesse is the moist Nature of which moist Nature the Body consisteth in the sensible World from whence death is derived Hast thou understood this â—…right 47. Trism But why or how doth he that understands himself go or pass into God 48. Pim. That which the Word of God said say I because the Father of all things consists of Life and light whereof Man is made 49. Trism Thou sayest very well 50. Pim. God and the Father is Light and Life of which Man is made If therefore thou learn and beleeve thyself to be of the Life and Light thou shalt again passe into Life 51. Trism But yet tell me more O my Minde how I shall go into Life 52. Pim. God saith Let the Man endued with a Minde mark
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
voyce of the speaker 59. The disposition of these Cloathings or Covers is done in the Earthly Body for it is impossible that the minde should establish or rest it self naked and of it self in an Earthly Body neither is the earthly Body able to bear such immottality And therefore that it might suffer so great vertue the Minde compacted as it were and took to it self the pasfible Body of the Soul as a Covering or a Cloathing And the Soul being also in some sort Divine useth the Spirit as her Minister and Servant and the Spirit governeth the living thing 60. When therefore the Minde is separated and departeth from the Earthly Body presently it puts on its Fiery Coat which it could not do having to dwell in an Earthly Body 61. For the Earth cannot suffer fire for it is all burned of a small spark therefore is the water powred round about the Earth as a Wall or defence to withstand the flame of fire 62. But the minde being the most sharp or swift of all the Divine Cogitations and more swift then all the Elements hath the fire for its Body 63. For the minde which is the Workman of all useth the fire as his Instrument in his workmanship and he that is 〈◊〉 â—…rkman of all useth it to 〈◊〉 â—…ng of all things as it is useâ—… 〈◊〉 man to the making of Earthly things only for the Minde that is upon Earth voyd or naked of fire cannot do the businesse of men nor that which is otherwise the affaires of God 64. But the Soul of Man and yet not every one but that which is pious and religious is Angelicall and Divine And such a Soul after it is departed from the Body having striven the strife of Piety becomes either Minde or God 65. And the strife of Piety is to know God and to injury no Man and this way it becomes Minde 66. But an impious Soul abideth in its own essence punished of it self and seeking an earthly and humane 〈◊〉 〈◊〉 enter into 67. For no other Body is capable of an Humane Soul neither is it Lawfull for a Mans Soul to fall into the Body of an unreasonable living thing For it is the Law or Decree of God to preserve an Humane Soul from so great a contumely and reproach 68. Tat. How then is the Soul of Man punished O Father and what is iâ—… greatest tormentâ—… 69. Herm. Impiety O my Sâ—… for what Fire hath so great a flame 〈◊〉 〈◊〉 Or what biting Beast doth so tear the Body as it doth the Soul 70. Or dost thou not see how many Evils the wicked Soul suffereth roaring and crying out I am burner I am consumed I know not what to say or do I am devoured uuhappy wretch of the evils that compass and lay hold upon me miserable that I am I neither sée nor hear any thing 71. These are the voyces of a punished and tormented Soul and not as many and thou O Son thinkest that the Soul going out of the Body grows bruitish or enters into a Beast which is a very great Error for the Soul is punished after this manner 72. For the Minde when it is ordered or appointed to get a fiery Body for the services of God coming down into the wicked soul torments it with the whips of Sins wherewith the wicked Soul being scourged turns it self to Murthers and Contumelies and Blasphemies and divers Violences and other things by which men are inâ—…ured 73. But into a pious Soul the Minde entering leads it into the Light of Knowledge 74. And such a Soul is never satisfied with singing praise To God and speaking well of all men and both in words and deeds alwayes doing good in imitation of her Father 75. Therefore O Son we must give thanks and pray that we may obtain a good minde 76. The Soul therefore may be altered or changed into the better but into the worse it is impossible 77. But there is a communion of Souls and those of Gods communicate with those of men and those of men with those of Beasts 78. And the better alwayes take of the worse Gods of Men Men of bruit Beasts but God of all For he is the best of all and all things are lesse then he 79. Therefore is the World subject unto God Man unto the World and unreasonable things to Man 80. But God is above all and about all and the beames of God are operations and the beams of the World are Natures and the beams of Man are Arts and Sciences 81. And Operations do act by the World and upon man by the naturall beams of the World but Natures work by the Elements and man by Arts and Sciences 82. And this is the Government of the whole depending upon the Nature of the One and piercing or coming down by the One Minde than which nothing is more Divine and more efficacious or operative and nothing more uniting or nothing is more One The Communion of Gods to Men and of Men to Gods 83. This is the Bonus genius or good Demonâ—… Blessed Soul that is fullest of it and unhappy Soul that is empty of it 84. Tat. And wherefore Father 85. Trism Know Son that every Soul hath the Good Mind for of that it is we now speak and not of that Minister of which we said before That he was sent from the Judgement 86. For the Soul without the Minde can neither do nor say any thing for manytimes the Minde flâ—…es away from the Soul and in that hour the Soul neither seeth nor heareth but is like an unreasonable thing so great is the power of the Minde 87. But neither brooketh is an idle or lazie Soul but leaves such a one fastened to the Body and by it pressed down 88. And such a Soul O Son hath no Minde wherefore neither must such a one be called a Man 89. For Man is a Divine living thing and is not to be compared to any bruit Beast that lives upon Earth but to them that are above in Heaven that are called Gods 90. Rather if we shall be bold to speak the truth he that is a man indeed is above them or at least they are equall in power one to the other For none of the things in Heaven will come down upon Earth and leave the limits of Heaven but a man ascends up into Heaven and measures it 91. And he knoweth what things are on high and what below and learneth all other things exactly 92. And that which is the greatest of all he leaveth not the Earth and yet is above So great is the greatnesse of his Nature 93. Wherefore we must be bold to say That an earthly man is a mortall God and that the heavenly God is an immortall Man 94. Wherefore by these two are all things governed the World and Man but they and all things else of that which is One. The End of the fourth Book THE Fifth Book That God is not manifest and yet most manifest
it self 46. Whosoever therefore hath of Mercy obtained this Generation which is according to God he leaving all bodily sense knoweth himself to consist of divine things and rejoyceth being made by God stable and immutable 47. Tat. O Father I conceive and understand not by the sight of mine eyes but by the Intellectuall Operation which is by the Powers I am in Heaven in the Earth in the Water in the Air I am in living Creatures in Plants in the Womb every where 48. Yet tell me further this one thing How are the torments of Darknesse being in in number Twelve driven away and expelled by the Ten powers What is the manner of it Trismegistus 49. Herm. This Tabernacle O Son consists of the Zodiacall Circle and this consisting of twelve numbers the Idea of one but all formed Nature admits of divers Conjugations to the deceiving of Man 50. And though they be different in themselves yet are they united in practice as for example Rashnesse is inseparable from Anger and they are also indeterminate Therefore with good Reason do they make their departure being driven away by the Ten powers that is to say By the dead 51. For the number of Ten O Son is the Begetter of Souls And there Life and Light are united where the number of Unity is born of the Spirit 52. Therefore according to Reason Unity hath the number of Ten and the number of Ten hath Unity 53. Tat. O Father I now see the Universe and my self in the Minde 54. Herm. This is Regeneration O Son that we should not any longer fix our imagination upon this Body subject to the three dimensions according to this Speech which we have now commented That we may not at all calumniate the Universe 55. Tat. Tell me O Father This Body that consists of Powers shall it ever admit of any Dissolution 56. Herm. Good words Son and speak not things impossible for so thou shalt sin and the eye of thy minde grow wicked 57. The sensible Body of Nature is far from the Essentiall Generation for that is subject to Dissolution but this not and that is mortal but this immortall Dost thou not know that thou art born a God and the Son of the One as I am 58. Tat. How fain would I O Father hear that praise given by a Hymn which thou saidst thou heardest from the Powers when I was in the Ottonary 59. Herm. As Pimander said by way of Oracle to the Ottonary Thou dost well O Son to desire the Solution of the Tabernacle for thou art purified 60. Pimander the Minde of absolute Power and Authority hath delivered no more unto me then those that are written knowing that of my self I can understand all things and hear and see what I will And he commanded me to do those things that are good and therefore all the Powers that are in me sing 61. Tat. I would hear thee O Father and understand these things 62. Herm. Be quiet O Son and now hearken to that harmonious blessing and thanksgiving the hymn of Regeneration which I did not determine to have spoken of so plainly but to thy self in the end of all 63. Wherefore this is not taught but hid in silence 64. So then O Son do thou standing in the open Air worship looking to the North Wind about the going down of the Sun and to the South when the Sun ariseth And now keep silence Son The Secret Song The Holy Speech 65. LEt all the Nature of the world entertain the hearing of this Hymn 66. Be opened O Earth and let all the Treasure of the Rain be opened 67. You Trees tremble not for I will sing praise the Lord of the Creation and the All and the One. 68. Be opened you Heavens ye Winds stand still and let the immortall Circle of God receive these words 69. For I will sing and praise him that created all things that fixed the Earth and hung up the Heavens and commanded the sweet Water to come out of the Ocean into all the World inhabited and not-inhabited to the use and nourishment of all things or men 70. That commanded the fire to shine for every action both to Gods and Men. 71. Let us altogether give him blessing which rideth upon the Heavens the Creator of all Nature 72. This is he that is the Eye of the Minde and Will accept the praise of my Powers 73. O all ye Powers that are in me praise the One and the All. 74. Sing together with my Will all you Powers that are in me 75. O Holy Knowledge being enlightened by thee I magnifie the intelligible Light and rejoyce in the Joy of the Minde 76. All my Powers sing praise with me and thou my Continence sing praise my Righteousnesse by me praise that which is righteous 77. O Communion which is in me praise the All. 78. By me the Truth sings praise to the Truth the Good praiseth the Good 79. O Life O Light from us unto you comes this praise and thankgiving 80. I give thanks unto thee O Father the operation or act of my Powers 81. I give thanks unto thee O God the Power of my operations 82. By me thy Word sings praise unto thee receive by me this reasonable or verball Sacrifice in words 83. The powers that are in me cry the'e things they praise the All they fulfill thy Will thy Will and Counsell is from thee unto thee 84. O All receive a reasonable Sacrifice from all things 85. O Life save all that is in us O Light enlighten O God the Spirit for the Minde guideth or seedeth the Word O Spirit bearing Workman 86. Thou art God thy Man cryeth these things unto thee through by the Fire by the Air by the Earth by the Water by the Spirit by thy Creatures 87. From eternity I have found meanes to blesse and praise thee and I have what I seek for I rest in thy Will 88. Tat. O Father I see thou hast sung this Song of praise and blessing with thy whole Will and therefore have I put and placed it in my World 89. Herm. Say in thy Intelligible World O Son 90. Tat. I do mean in my Intelligible World for by the Hymn and Song of praise my Minde is enlightened and gladly would I send from my Understanding a Thanksgiving unto God 91. Herm. Not rashly O Son 92. Tat. In my Minde O Father 93. Herm. Those things that I see and contemplate I infuse into thee and therefore say thou Son Tat the Author of thy succeeding Generations I send unto God these reasonable Sacrifices 94. O God thou art the Father thou art the Lord thou art the Minde accept these reasonable Sacrifices which thou requirest of me 95. For all things are done as the Minde willeth 96. Thou O Son send this acceptable Sacrifice to God the Father of all things but propound it also O Son by word 97. Tat. I thank thee Father thou hast advised and instructed me thus to give
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
the act and operation of the other 31. The choice of the better therefore is not onely best for him that chuseth it by deifying a man but it also sheweth Piety and Religion towards God 32. But the choice of the worse destroyes a man but doth nothing against God save that as Pomps or Pageants when they come abroad cannot do any thing themselves but hinder after the same manner also do these make Pomps or Pageants in the World being seduced by the pleasures of the Body 33. These things being so O Tat that things have been and are so plenteously ministered to us from God let them proceed also from us without any scarcity or sparing 34. For God is innocent or guiltlesse but we are the causes of Evil preferring them before the Good 35. Thou seest O Son how many Bodies we must go beyond and how many Quiers of Demons and what continuity and courses of Stars that we may make haste to the One and onely God 36. For the Good is not to be transcended it is unbounded and infinite â—…nto it self without beginning but unto us seeming to have a beginning even our knowledge of it 37. For our knowledge is not the beginning of it but shews us the beginning of its being known unto us 38. Let us therefore lay hold of the beginning and we shall quickly go thorow all things 39. It is indeed a difficult thing to leave those things that are accustomable and present and turn us to those things that are ancient and according to the Originall 40. For these things that appear delight us but make the things that appear not hard to beleeve or the things that appear not are hard to beléeve 41. The things most apparent are Evil but the Good is secret or hid in or to the things that appear for it hath neither Form nor Figure 42. For this cause it is like to it self but unlike every thing else for it is impossible that any thing incorporeall should be made known or appear to a Body 43. For this is the difference between the like and the unlike and the unlike wanteth alwayes somewhat of the like 44. For the Unity Beginning and Root of all things as being the Root and Beginning 45. Nothing is without a beginning but the Beginning is of nothing but of it self for it is the Beginning of all other things 46. Therefore it is seeing it is not from another â—…eginning 47. Unity therefore being the Beginning containeth every number but it self is contained of none and begetteth every number it self being begotten of no other number 48. Every thing that is begotten or made is imperfect and may be divided increased diminished 49. But to the perfect there happeneth none of these 50. And that which is increased is increased by Unity but is consumed vanished through weaknesse being not able to receive the Unity 51. This Image of God have I described to thee O Tat as well as I could which if thou do diligently consider and view by the eyes of thy minde and heart beleeve me Son thou shalt finde the way to the things above or rather the Image it self will lead thee 52. But the spectacle or sight hath this peculiar and proper Them that can see and behold it it holds fast and draws unto it as they say the Loadstone doth Iron The End of the twelfth Book THE Thirteenth Book OF Hermes Trismegistus Of Sense and Understanding YEsterday Asclepius I delivered a perfect Discourse but now I think it necessary in suit of that to dispute also of Sense 2. For Sense and Understanding seem to differ because the one is materiall the other essentiall 3. But unto me they appear to be both one or united and not divided in men I mean 4. For in other living Creatures Sense is united unto Nature but in men to Understanding 5. But the Mind differs from Understanding as much as God from Divinity 6. For Divinity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from or under God and Understandâ—…g from the Minde being the sister of the Word or Speech and they the Instruments one of another 7. For neither is the Word pronounced without Understanding neither is Understanding manifested without the Word 8. Therefore Sense and Understanding do both flow together into a man as if they were infolded one within another 9. For neither is it possible without Sense to understand nor can we have Sense without Understanding 10. And yet it is possible for the time being that the Understanding may understand without Sense as they that fantasie Visions in their Dreams 11. But it seems unto me that both the operations are in the Visions of Dreams and that the Sense is stirred up out of sleep unto awaking 12. For Man is divided into a Body and a Soul when both parts of the Sense accord one with another then is the Understanding childed or brought forth by the Minde pronounced 13. For the Minde brings forth all Intellections or Understandings Good ones when it receiveth good Seed from God and the contrary when it receives them from Devi's 14. For there is no part of the World void of the Devil which entering in privately sowed the seed of his own proper operation and the Minde did make pregnant or did bring forth that which was sown Adulteries Murthers Striâ—…ing of Parents Sacriledges Impieties Stranglings throwing down headlong and all other things which are the works of evil Demons 15. And the Seeds of God are few but Great and Fair and Good Vertue and Temperance and Piety 16. And the Piety is the Knowledge of God whom whosoever knoweth being full of all good things hath Divine Understanding and not like the Many 17. And therefore they that have that Knowledge neither please the multitude nor the multitude them but they seem to be mad and to move laughter hated and despised and many times also murthered 18. For we have already said That wickednesse must dwell here being in her own region 19. For her region is the Earth and not the World as some will sometimes say Blaspheming 20. But the godly or God-worshiping Man laying hold on Knowledge will despise or tread under all these things for though they be evil to other men yet to him all things are good 21. And upon mature consideration he refers all things to Knowledge and that which is most to be wondered at he alone makes evil things good 22. But I return again to my Discourse of Sense 23. It is therefore a thing proper to Man to communicate and conjoyn Sense and Understanding 24. But every man as I said before doth not enjoy Understanding for one man is materiall another essentiall 25. And he that is material with wickednesse as I said received from the Devils the seed of Understanding but they that are with the Good essentially are saved with God 26. For God is the Workman of all things and when he worketh he useth Nature 27. He maketh all things good
like himself 28. But these things that are made good are in the use of Operation unlawfull 29. For the Motion of the World stirring up Generations makes Qualities infecting some with evilnesse and purifying some with good 30. And the World Asclepius hath a peculiar Sense and Understanding not like to Mans nor so various or manifold but a better and more simple 31. For the Sense and understanding of the World is One in that it makes all things and unmakes them again into it self for it is the Organ or Instrument of the Will of God 32. And it is so organized or framed and made for an Instrument by God that receiving all Seeds into it self from God and keeping them in it self it maketh all things effectually and dissolving them reneweth all things 33. And therefore like a good Husband-man of Life when things are dissolved or loosened he affords by the casting of Seed renovation to all things that grow 34. There is nothing that it the World doth not beget or bring forth alive and by its Motion it makes all things alive 35. And it is at once both the Place and the Workman of Life 36. But the Bodies are from the Matter in a different manner for some are of the Earth some of Water some of Air some of Fire and all are compounded but some are more compounded and some are more simple 37. They that are compounded are the heavier and they that are lesse are the higher 38. And the swiftnesse of the Motion of the World makes the vatieties of the Qualities of Generation for the spiration or influence being most frequent extendeth unto the Bodies qualities with one fulnesse which is of Life 39. Therefore God is the Father of the World but the World is the Father of things in the World 40. And the World is the Son of God but things in the World are the Sons of the World 41. And therefore it is well called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World that is an Ornament because it adorneth and beautifieth all things with the variety of Generation and indeficiency of Life with the unweariednesse of Operation and the swiftnesse of Necessity with the mingling of Elements and the order of things done 42. Therefore it is necessarily and properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World 43. For of all living things both the Sense and the Understanding cometh into them from without inspired by that which compasseth them about and continueth them 44. And the World receiving it once from God assoon as it was made hath it still what ever it once had 45. But God is not as it seems to some who Blaspheme through superstition without Sense and without Minde or Understanding 46. For all things that are O Asclepius are in God and made by him and depend of him some working by Bodies some moving by a Soul-like Essence some quickning by a Spirit and some receiving the things that are weary and all very fitly 47. Or rather I say that he hath them not but I declare the Truth he is all things not receiving them from without but exhibiting them outwardly 48. And this is the Sense and Understanding of God to move all things always 49. And there shall never be any time when any of those things that are shall fail or be wanting 50. When I say the things that are I mean God for the things that are God hath and neither is there any thing without him nor he without any thing 51. These things O Ascleplus will appear to be true if thou understand them but if thou understand them not incredible 52. For to understand is to beleeve but not to beleeve is not to understand For my speech or words reach not unto the Truth but the Minde is great and being led or conducted for a while by speech is able to attain to the Truth 53. And understanding all things round about and finding them consonant and agreeable to those things that were delivered and interrupted by Speech beleeveth and in that good belief resteth 54. To them therefore that understand the things that have been said of God they are credible but to them that understand them not incredible 55. And let these and thus many things be spoken concerning Understanding and Sense The End of the Thirteenth Book THE Fourteenth Book OF Hermes Trismegistus Of Operation and Sense TAt. Thou hast well explained these things Father Teach me furthermore these things for thou sayest that Science Art were the Operations of the rationall but now thou sayest that Beasts are unreasonable and fot want of reason both are and are called Bruits so that by this Reason it must needs follow that unreasonable Creatures partake not of Science or Art because they come short of Reason 2. Herm. It must needs be so Son 3. Tat. Why then O Father do we see some unreasonable living Creatures use both Science and Art as the Pismires treasure up for themselves food against the Winter and Fouls of the Air likewise make them Nests and four-footed Beasts know their own Dens 4. These things they do O Son not by Science or Art but by Nature for Science or Art are things that are taught but none of these bruit Beasts are taught any of these things 5. But these things being Natural unto them are wrought by Nature whereas Art and Science do not happen unto all but unto some 6. As men are Musitians but not all neither are all Archers or Huntsmen or the rest but some of them have learned some things by the working of Science or Art 7. After the same manner also if some Pismires did so and some not thou mightest well say they gather their Food according to Science and Art 8. But being they are all led by Nature to the same thing even against their wills it is manifest they do not do it by Science or Art 9. For Operations O Tat being unbodily are in Bodies and work by Bodies 10. Wherefore O Tat in as much as they are unbodily thou must needs say they are immortal 11. But as much as they cannot act without Bodies I say they are always in a Body 12. For those things that are to any thing or for the cause of any thing made subject to Providence or Necessity cannot possibly remain idle of their own proper Operation 13. For that which is shall ever be for both the Body and the Life of it is the same 14. And by this reason it follows that the Bodies also are always because I affirm That this corporiety is always by the Act and Operation or for them 15. For although earthly bodies be subject to dissolution yet these bodies must be the Places and the Organs and Instruments of Acts or Operations 16. But Acts or Operations are immortall and that which is immortall is alwayes in Act and therefore also Corporiâ—…cation if it be always 17. Acts or Operations do follow the Soul yet come not suddenly or promiscuously but some
and nothing else 4. But our Bodies consist of all these for they have of the Fire they have of the Earth they have of the Water and Air and yet there is neither Fire nor Earth nor Water nor Air nor any thing true 5. And if at the beginning our Constitution had not Truth how could men either see the Truth or speak it or understand it onely except God would 6. All things therefore upon Earth O Tat are not Truth but imitations of the Truth and yet not all things neither for they are but few that are so 7. But the other things are Falshood Deceit O Tat and Opinions like the Images of the fantasie or appearance 8. And when the fantasie hath an influence from above then it is an imitation of Truth but without that operation from above it is left a lie 9. And as an Image shews the Body described and yet is not the Body of that which is seen as it seems to be and it is seen to have eyes but it sees nothing and ears but hears nothing at all and all other things hath the picture but they are false deceiving the eyes of the beholder whilest they think they see the Truth and yet they are indeed but lies 10. As many therefore as see not Falshood see the Truth 11. If therefore we do so understand and see every one of these things as it is then we see and understand true things 12. But if we see or understand any thing besides or otherwise than that which is we shall neither understand nor know the Truth 13. Tat. Is Truth therefore upon Earth O Father 14. Herm. Thou dost not misse the mark O Son Truth indeed is no where at all upon Earth O Tat for it cannot be generated or made 15. But concerning the Truth it may be that some men to whom God will give the good seeing Power may understand it 16. So that unto the Minde and Reason there is nothing true indeed upon Earth 17. But unto the true Minde and Reason all things are fantasies or appearances and opinions 18. Tat. Must we not therefore call it Truth to understand and speak the things that are 19. Herm. But there is nothing true upon Earth 20. Tat. How then is this true That we do not know any thing true how can that be done here 21. Herm. O Son Truth is the most perfect Vertue and the highest Good it self not troubled by Matter not encompassed by a Body naked clear unchangeable venerable unalterable Good 22. But the things that are here O Son are visible incapable of Good corruptible passible dissolveable changeable continually altered and made of another 23. The things therefore that are not true to themselves how can they be true 24. For every thing that is altered is a lie not abiding in what it is but being changed it shews us always other and other appearances 25. Tat. Is not man true O Father 26. Herm. As far forth as he is a Man he is not true Son for that which is true hath of it self alone its constitution and remains and abides according to it self such as it is 27. But man consists of many things and doth not abide of himself but is turned and changed age after age Idea after Idea or form after form and this while he is yet in the Tabernacle 28. And many have not known their own children after a little while and many children likewise have not known their own Parents 29. Is it then possible O Tat that he who is so changed is not to be known should be true no on the contrary he is Falshood being in many Appearances of changes 30. But do thou understand the True to be that which abides the same and is Eternal but man is not ever therefore not True but man is a certain Appearance and Appearance is the highest Lie or Falshood 31. Tat. But these eternall Bodies Father are they not true through they be changed 32. Herm. Everything that is begotten or made and changed is not true but being made by our Progenitor they might have had true Matter 33. But these also have in themselves something that is false in regard of their change 34. For nothing that remaines not in it self is True 35. Tat. What shall one say then Father that only the Sun which besides the Nature of other things is not changed but abides in it self is Truth 36. Herm. It is Truth and therefore he is only intrusted with the Workmanship of the World ruling and making all things whom I do both honour and adore his Truth and after the One and First I acknowledge him the Workman 37. Tat. What therefore dost thou affirm to be the first Truth O Father 38. Herm. The One and Only O Tat that is not of Matter that is not in a Body that is without Colour without Figure or Shape Immutable Unalterable which always is but Falshood O Son is corrupted 39. And corruption hath laid hold upon all things on Earth and the Providence of the True encompasseth and will encompasse them 40. For without corruption there can no Generation consist 41. For Corruption followeth every Generation that it may again be generated 42. For those things that are generated must of necessity be generated of those things that are corrupted and the things generated must needs be corrupted that the Generation of things being may not stand still or cease 43. Acknowledge therefore the first Workman by the Generation of things 44. Consequently the things that are generated of Corruption are false as being sometimes one thing sometimes another For it is impossible they should be made the same things again and that which is not the same how is it true 45. Therefore O Son we must call these things fantasies or appearances 46. And if we will give a man his right name we must call him the appearance of Manhood and a Childe the fantasie or appearance of a Childe an old man the appearance of an old man a young man the appearance of a young man and a man of ripe age the appearance of a man of ripe age 47. For neither is a man a man nor a childe a childe nor a young man a young man nor an old man an old man 48. But the things that pre-exist and that are being changed are false 49. These things understand thus O Son as these false Operations having their dependance from above even of the Truth it self 50. Which being so I do affirm that Falshood is the Work of Truth The End of the Fifteenth Book THE Sixteenth Book OF Hermes Trismegistus That none of the things that are can perish HErm. We must now speak of the Soul and Body O Son after what manner the Soul is Immortall and what operation that is which constitutes the Body and dissolves it 2. But in one of these is Death for it is a conception of a name which is either an empty word or else it is wrongly
lost his proper Nature by the privation of the other 22. So if these Two be confessed That which maketh and that which is made then they are One in Union this going before and that following 23. And that which goeth before is God the Maker and that which follows is that which is made be it what it will 24. And let no man be afraid because of the variety of things that are made or done lest he should cast an aspersion of basenesse or infamy upon God for it is the only Glory of him to do or make All things 25. And this making or facture is as it were the Body of God and to him that maketh or doth there is nothing evil or filthy to be imputed or there is nothing thought evil or filthy 26. For these are Passions that follow Generation as Rust doth Copper or as Excrements do the Body 27. But neither did the Coppersmith make the Rust nor the Maker the Filth nor God the Evilnesse 28. But the vicissitude of Generation doth make them as it were to blossom out and for this cause did make Change to be as one should say The Purgation of Generation 29. Moreover is it Lawfull for the same Painter to make both Heaven and the Gods and the Earth and the Sea and Men and bruit Beasts and inanimate Things and Trees and is it impossible for God to make these things O the great madnesse and ignorance of men in things that concern God! 30. For men that think so suffer that which is most ridiculous of all for professing to blesse and praise God yet in not ascribing to him the making or doing of All things they know him not 31 And besides their not knowing him they are extreamly impious against him attributing unto him Passions as Pride or Oversight or Weaknesse or Ignorance or Envy 32. For if he do not make or do all things he is either proud or not able or ignorant or envious which is impious to affirm 33. For God hath only one Passion namely Good and he that is good is neither proud nor impotent nor the rest but God is Good it self 34. For Gâ—…d is all Power to do or make all things and every thing that is made is made by God that is by the Good and that can make or do all things 35. See then how he maketh all things and how the things are done that are done and if thou wilt learn thou mayest see an Image thereof very beautifull and like 36. Look upon the Husbandman how he casteth Seeds into the Earth here Wheat there Barly and elsewhere some other Seeds 37. Look upon the same Man planting a Vine or an Apple-Tree or a Fig-Tree or some other Tree 38. So doth God in Heaven sow Immortality in the Earth Change in the whole Life and Motion 39. And these things are not many but few and easily numbred for they are all but four God and Generation in which are all things The End of the Seventeenth Book FINIS Hermes his Divine Pymander and Asclepius Hermes Trismegistus HIS Second Book CALLED Asclepius Containing fifteen Chapters With A Commentary LONDON Printed for Thomas Brewster at the three Bibles in St. Pauls Church-yard near the West End MDCLVII THE Second Book OF Hermes Trismegistus CHAP. I. THou Asclepius serves in stead of a Sun unto me for God hath brought thee to us that thou mightest be present with us in thy divine Discourse being such which may seem worthy to carry a greater lustre of Piety and Religion than all the works before done of us or any gifts inspired by divine Inspiration which if understandingly thou shalt regard thou shalt be richly filled with all good things thorowout thy whole Soul If notwithstanding there be many good things and not one generall in which all things are for the one is perceived to consent and agree with the other all these things belong to that One and that One is All for the one so coheres to the other that they cannot be separated But in the future Discourse by a diligent hearkening thou shalt fully know it But thou O Asclepius proceed a little and call forth him which should be present who entering Asclepius also suggesteth Amnon to be present Trismegistus saith No Envie hindereth Amnon from us for to his name we remember many things to be written of us as also to his loving and dear Son many things of naturall Philosophy and of many Out landish and strange things but this Tractate I will ascribe to your name neither call any other save Amnon lest a most devout Discourse of so weighty a matter should be violated by the intervention and presence of many comers for it is an argument of no honest and religious heart to publish a Tractate replenisht with the fulnesse of the divine Majesty to the view of every mans conscience Holy Amnon being now entered into a private closet fitted with the Religion of four men and the Divine Presence of God in much reverence and secrecie he begins thus to declare himself in the name of all the Hermetes to the consciences and souls of them who are prepared to hear Trism O Asclepius the soul of every man is immortall but not all alike for there is a difference both in the time and manner Asclep No indeed O Trismegistus for every Soul is of one quality Trism O Asclepius how quickly hast thou learned by the very light of reason for said I not this That all things are one and one all things that all things were in the Creatour before he created all things neither unworthily is he said to be All whose parts are all things therefore in this whole Discourse have a care to remember him who being One is All even the very Creatour of all things all things descend from Heaven into the Earth into the Water and into the Air. The Fire onely in that it is carried upward is lively subservient to that which descends for whatsoever descends from above is generating and whatsoever ascends upward is nourishing the earth alone abiding in it self is the receiver of all things and the restorer of all things she receiveth In this therfore wholly as you said even al things both the Soul and the World are naturally moved and concluded So the various equality of every shape being differenced that the Species of the qualities by distance may be known to be infinite yet so united to this that the whole may seem one and from that one all to have their being wherefore the whole World are the four Elements of which it is compounded Fire Water Earth Air one World one Soul one God Now be thou present with me as much as thou art able both in minde and wisdom for the reason of the Divinity which is to be known by the divine intention of the understanding is most like unto a Torrent running with a violent and swift stream from a high Rock whereby it glides away from the understanding of
whâ—… so followeth erreth and 〈◊〉 â—…eived for this mist of a 〈◊〉 of godlinesse begâ—…tteth wickednesse in their mindes which are so deceived and transforms a man though by nature 〈◊〉 creature good and divine into the likenesse and condition of a beast CHAP. IV. ASclep Why then O Trismegistus must man have his abode in the world and not most happily live in that part where God is Trism Thou rightly enquirest Asclepius For we also beseech God that he will enable us to give the reason for seeing all things depend on his will then even those also which are most mysterious the reason of which we endeavour to unfold by our present discourse Hear therefore O Asclepius The Lord who is the Creatour of all things whom we truly call God made the world first which might be perceived and seen but yet I affirm it to have no sense For of this whether it hath or no I will declare another time but so that it may be seen of all Because therefore he made this first and that the work seemed fair and good unto him as most full of the variety of good things he loved it as a part of his Divinity and Power and therefore because it was of such excellencie and goodnesse he would have Man made that he might behold the works he had thus made and likewise imitate his Wisdom and Providence for the will of God is the chiefest perfection in that he fulfilled both his will and his deed in one and the same moment of time When therfore God perceived that that image of his the Soul could not be studious of all things unlesse he should cloath it with an earthly covering he builded for it this house of clay confounding and mixing both parts into one as much as each body should be capable Wherefore he made Man of an immortall Soul and mortall Body that being a Creature thus composed he might satisfie both ends which was to be in admiration of Heaven and to pray for spirituall and heavenly things and to inhabit and govern these earthly things below and I do not onely avouch the Earth and the Water to be mortall things which two out of the four Elements Nature hath subjected to the use of man but all other things whatsoever belonging to man as tillage pastorage buildings ports shipping navigation traffique merchandise which is the strongest bond of humane Society And there is a part of the world which is Water and Earth that which is the Earthly part of the world is preserved for the knowledge and use of Arts and discipline without which God would not have the world to be perfit for necessity followeth the pleasure of God and the effects follow his will for it is not credible that God should be displeased with his own will for he knew long be-before what would be and what would please him The COMMENTARY This fourth Chapter why God did not place man in the spirituall region but in this world and the answer is plaine and also why he formed man of both natures a mortall and immortall and why the soul which he created after his own Image and likenesse he put in a corporeall and earthy closure and that the will of God is the chief perfection of things which necessity follows and effect the necessity for God fulfilled both his will and his deed in one and the same â—…ment of time That he calleth the world the second Deity is as much as if you should call a second duetiâ—… and unity for two is one and one two but one is absolutely one but two not absolutely one but by participation and contraction one and the duity one So there is one absolutely God but the world is not God but God by participation being the very stamp of all sensible and delectable things Thus for the fourth part of Asclâ—…pius CHAP. V. BUt O Asclepius I observe that thou dost earnestly desire to heare how a man may come to enjoy that musicall harmony and divine Worship which belongs to heaven Wherefore hear O Asclepius there is one frequent assemblie amongst men for this service of God and this no other Creature can perform but man alone For God is only pleased and delighted that man should extoll his admired work sing praises of thanksgiving unto him and perform such worship and service as belongs to his holy name Neither do those heavenly graces unworthily descend into the congregations of men lest that this earthly World should seeme unbeautified in respect of the want of this heavenly and sweet Musick but rather that his name who is the Father of all things might be celebrated with the well tuned voices and comely praises of men So that neither in heaven nor earth this sweet Harmony of thanksgiving might cease for there are some men though few in number that are indued with so divine and holy a spirit that their care is only to please reverence and serve the Lord but whoso ever through the confusion of both natures the flesh prevailing have darkned their spirituall understanding they are so much given over to their own lusts and are only intent upon these outward and lower things Therefore a man is not to be esteemed the weaker in respect that he is in part mortall but peradventure thereby he may seem the more fitly and effectualley composed to encrease in full knowledge and understanding to wit because unlesse he had been made of both natures he could not have susteined both therefore was he framed of both that he might have both an earthly and divine choice I desire thee O Asclepius not only to harken unto the reason of this tractate but also to entertain it with much Zeal fervency of Spirit For the reason to many is incredible but to devouter mindes it seemes true and good wherefore from hence I will begin The COMMENTARY This fifth Chapter sets forth that sweet Musick granted to men to set forth the praises of God which we know the prophet did well conceive who being full of the spirit of God commanded to sing psalmes unto the Lord with a loud voice and in the assemblies to praise the Lord upon the Cymbals upon the Lâ—…e Harp and Organs for this is the chief â—…nd both of singing and Musicks The Letter is in it self conspicuous CHAP. VI. THe Lord of eternity is first God secondly the World and thirdly Man The maker of the World is God and all things therein governing all things with man whom he hath appointed Uicegerent or governor whom he hath made properly to take the Charge of his whole work that both he and the world might be an Ornament of praise unto himself that by this divine composition of man the world in Greek might be the more truly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an Order or Ornament For he knew himself and knew the world to wit that remembring what resemblance it had with his parts what was for his use and what for his service
by this light much more For whatsoever the Sun doth enlighten by the Eclipses and interposition of Earth and the Moon and by the approach of night it loseth and is deprived of that light but reason when it shall be once mixed with mans Soul it becomes by that lively growing mixture of one nature with it So that minds thus qualified are never intangled with misty and obscure errors Whereby the sense or reason may well be said tobe the soul or Spirit of God but I say not of all but of some excellent and principall ones The COMMENTARY The seventh Chapter conteineth a hidden Philosophy of the generation and matter of the World of the Spirit accompanying it and of the place The world in God he calleth the Continent place wherefore he will not have the place of the world to be created but that it is created and not created created indeed if you respect the workmanship of the Creatures and not created if you respect the truth of the workmanship For the world and the spirit to wit the world and a certain divine power passing and disfusing it self through all things were not in the world when they were not created but he saith they were in that from whence they were to be created but in what where they but in that divine word by which all things were made But in which and what was made was life and from whence at length everything came that was made The world to be as fruitfull in evil as good being as capable of evil as good as the Earth is fruitfull both of medicinable Herbs and hurtfull Weeds and that the earth hath by a kind of propriety so likewise the World notwithstanding God as much as with reason he might hath provided for men reason discipline and understanding against this kind of materiall propriety least sinne should overrunne the World as brambles and hurtfull weeds a neglected and untilled desert or wildernesse Moreover of the spirits disfused through all things and those things that be under us of sense or reason which is a distilling of divine graces into mens souls as of the Sun beames on the eyes he discourseth somewhat in this seventh part CHAP. VIII Asclep Whom affirm you O Trismegistus to be the heads and beginnings of the first Principles Trism I reveal disclose unto thee great divine Mysteries of which I now begin by the desired help and assistance of God There are divers kinds of Gods and of those one part intelligible another sensible They are called intelligibles not because they may be supposed not to be subject to our senses for we perceive them more then those which we call visibles as our discourse shall shew and thou if thou mark it maiest perceive for divine reason passing beyond the reach and capacity of men if thou with good care and great attention listen not unto the speakers will fly away and passe through thee and returne to the Fountain of it own waters There are therefore chief Lords oâ—… Gods of all Species the Prince of whom is Uâ—…a these are like one to another in their Originall who by nature eâ—…ct all things every one illuminating one anothers work The chief Lord of Heaven or whatsoever is concluded under that name is Iupiter for from Heaven Iupiter gives life to all The chiefe Lord of the Sun is the Light For the benefit of light is distributed unto us by the globe of the Sun There are 34. Lords of the horoscope or which speculate into the Hours of Nativity placed alwayes amongst the fixed Planets the Prince of these they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is which hath all snapes or which in different Species makes divers Shapes The seven wandering Planets have also their Lords which they call Fortune and Fate by which all things are changed which were firmely stablished by the law of nature altered by a continual motion But the Aire is the Organ or instrument of all things in which all things are brought to passe and the chief Lord or Prince of this is second in degree conferring mortall things and the like upon mortall Creatures These things therefore being so that these lower things are moved by the higher So likewise all naturall things are joyned to themselves as mortall things with mortall and sensible things with sensible But the chief matter of Government belongs to that great Lord being not many but only one for from that one all things deâ—…end rather flowing from him when they seem to be distant are supposed to be a many things apart by themselves but indeed are united being one or rather two from whom all things are effected and from which they are created that is the matter of which they are made from his will by which other things are brought to passe Asclep Again what is the reason of this O Trismegistus Trism This O Asclepius For God the Father or the Lord of all things and whatsoever name he is more religiously and devoutly called of men which ought for our understanding sake to be reverenced of us in contemplation of so great a Majesty we have expresly called him by none of those names for if this sound uttered setteth forth the whole will of man or that understanding he shall conceive by the spirit the substance of which name consisting of a few syllables is limited and circumscribed that there might be in man a necessary and familiar entercourse betwixt the voice the eares the spirit and the understanding and so of all things by these Whether then the name of God be compleate or wholly in these for I suppose not that the efficient cause of all Majesty and the Father and Lord of all things can be expressed by one name though compounded of many Syllables it is necessary therefore that he should be called not by one name but rather by all names seeing that he is both one and all things being meet that all things should be his name or that He should be styled by the name of All. This therefore being but one as being all is full of the fruitfulnesse of both natures and rich in his own will bringeth forth whatsoever he hath a desire to create His will is all goodness and this same goodness pertaines to all things from his divinity nature proceeds that all things may be as they are and have been and in all things which shall be nature hence forward may of it self be sufficient to begâ—…t Let this therefore be the reason given thee O Asclepius wherefore and how all things of both sexes are made Asclep You mean God Trismegistus Trism Not only God O Asclepius but all Creatures having life and all Creatures without life for it is impossible that any of those things which are should be unfruitfull for fruitfulnesse being barred from all things that are it will be impossible that there be a perpetuity of those things which are for I say that Nature and Reason and the
being a like and immoveable moveth it self by his stability and is incorrupt and eternal or whatsoever may more fitly be called eternity consisting in the very truth of the high God full of all sensible things and full knowledge abiding as I said with God but worldly sense is the receptacle of all sensible things both for Species and disclipine but humane sense by the strength of memory for that it remembers all things that it hath done for divine reason and sense come down continually to man and God would not that excellent and divine sense should be confounded with all Creatures lest it should blush in being mixt with brutes For the understanding of humane sense of what sort and how great it is is wholly in the memory of things past for by that strength of memory it is made governour of the earth but the understanding of Nature and of the quality and sense of the world may be perceived by all sensible things in the world eternity which is the second is known to be a sense and quality given of the sensible world but the understanding of the quality and quality of the sense of the high God is the alone truth the shaddow of which truth in the world is not certainly known in the last line for where is any thing known by the dimension of time where there seem to be leasings generations and errors You see therefore O Asclepius in what things we are agreed upon which we handle or which we dare to touch but I give unto thee thankes O great God which hast illuminated me with the light of seeing thy divinity and you O Latus Asclepius And Amnon conceale secretly within your breasts and keep close these divine Mysteries But in this differeth understanding from sense for that our understanding commeth by the intention and diligence of the mind to understand and know the quality of the sense of the world but the understanding of the world reacheth to eternity and to know God who is above it self and so it happens unto us men that as in a mist we see those things which are in Heaven as much as it is possible through the condition of humane sense And this intention or reach in perceiving so great good things is very narrow and weak but is most large when it shall see it by knowledge and the testimony of a good conscience The COMMENTARY The eleventh Chapter discloseth that onely God is immovable and stable and all other things mutable God is infinite incomprehensible and is unknown what he is the holy incorrupt and eternall sense of God treateth of the sense of the world of the sense of man of the difference of the understanding from the sense This is the Sum of the eleventh Part. CHAP. XII BUt of Vacuity which also with many seems to be a great matter I thus think that a Vacuity neither is can or shall be any thing for all things of the world are most full parts as the world it self is full of bodies different in quality and form having both their form and greatnesse of which one is greater than another and one lesse than another different in strength and weaknesse for some of these easily seem to be the stronger as the greater but the lesser and smaller can scarcely or not at all be seen which things to be we know onely by feeling whereby it happeneth that many beleeve that these are not bodies or substances but empty places which is impossible for if any thing be named out of the world if there be any thing which I hardly beleeve therein so full of intelligible things that is things like to the Divinity as this place which is called the sensible world is full of bodies and creatures agreeing both in nature and quality to it all whose representations we see not but some exceedingly great some exceeding little and short which either through the length of distance or that we are dull of eye-sight they appear to be such unto us or to be short for their exceeding smalnesse they are supposed of some not to be I speak now of Angels which I suppose sojourn with us and Spirits above us which are betwixt the purest part of the air and the earth where there is neither place â—…or Clouds nor commotion by the motion of any Meteor Comet or Signe In this respect O Asclepius thou canst say nothing to be subject to Vacuity unlesse thou vauntest there may be a Vacuity of what thou affirmest to be empty as a Vacuity from the fire from the water and from the like which although it happens to seem so For that may be void of such things which are great or little which makes it seem empty yet there cannot be a Vacuity of Spirit and Air. The like also we may speak of a place for the word onely wants understanding for a place appeareth what it is from that of which it is for when the principall name is taken away the signification or interpretation is imperfect Wherefore the place of water the place of fire or such like we truly say for as it is impossible for any thing to be void or empty so the place alone what it is cannot be known For if you put the place without that of which it is it shall seem to be an empty place which I beleeve the world hath not For if there be no Vacuity neither a place appeareth what it is by it self unlesse you shall adde unto it either longitudes latitudes or altitudes as signes to the bodies of men These things being so Asclepius and you that are present know that the intelligible World that is God who is known only by the sight of the soul is incorporeal neither can any thing corporall be mixed with his Nature that is which may be known by quality quantity and numbers for no such thing abideth in him therefore this world which is called sensible is the receptacle of all sensible Species qualities or bodies all which without God cannot receive Vegetation and be refreshed for all things are God and from him and his will are all things that which is wholly good comely and wise sensible and intelligible belongs to him alone and without this there neither is hath or shall be any thing for all things are from him in him and by him both qualities of many shapes and great quantities and greatnesse exceeding measure and varieties of Species and Forms which if you shall understand O Asclepius you will give God thanks and if you shal wel observe the whole you shal by true reason perfectly learn that the world it self is sensible and all things that are in it to be covered as with a garment from that upper world for every kinde of creature O Asclepius of what kind soever as well mortal immortal or rational whether it be a living creature or be not each of them retain the image and form of their kinde and albeit every kind of creature possesseth the full