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
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
consider and know himself well 53. Trism Have not all men a minde 54. Pim. Take heed what thou sayest for I the Minde come unto men that are holy and good pure and mercifull and that live piously and religiously and my presence is a help unto them And forthwith they know all things and lovingly they supplicate and propitiate the Father and blessing him they give him thanks and sing hymnes unto him being ordered and directed by filiall Affection and naturall Love And before they give up their Bodies to the death of them they hate their Senses knowing their Workes and Operations 55. Rather I that am the Minde it self will not suffer the Operations or Works which happen or belong to the body to be finished and brought to perfection in them but being the Porter and Door-keeper I will shut up the entrances of Evill and cut off the thoughtfull desires of filthy works 56. But to the foolish and evill and wicked and envious and covetous and murderous and profane I am far off giving place to the revenging Demon which applying unto him the sharpnesse of fire tormenteth such a man sensible and armeth him the more to all wickednesse that he may obtain the greater punishment 57. And such a one never ceaseth having unfulfillable desires and unsatiable concupiscences and alwaies fighting in darknesse for the Demon afflicts and tormenteth him continually and increaseth the fire upon him more and more 58. Trism Thou hast O Minde most excellently taught me all things as I desired but tell me moreover after the return is made what then 59. Pimand First of all in the resolution of the materiall Body the Body it self is given up to alteration and the form which it had becometh invisible and the idle manners are permitted and left to the Demon and the Senses of the Body return into their Fountains being parts and again made up into Operations 60. And Anger and Concupiscence go into the bruitish or unreasonable Nature and the rest striveth upward by Harmony 61. And to the first Zone it giveth the power it had of increasing and diminishing 62. To the second the machination or plotting of evils and one effectuall deceipt or craft 63. To the third the idle deceipt of Concupiscence 64. To the fourth the desire of Rule and unsatiable Ambition 65. To the fifth prophane Boldnesse and theâ—… headlong rashnesse of Confidence 66. To the sixth Evil and ineffectuall occasions of Riches 67. And to the seventh Zone subtile Falshood alwayes lying in wait 68. And then being made naked of all the Operations of Harmony it cometh to the eighth Nature having its proper power and singeth praises to the Father with the things that are and all they that are present rejoyce and congratulate the coming of it and being made like to them with whom it converseth it heareth also the Powers that are above the eighth Nature singing praise to God in a certain voyce that is peculiar to them 69. And then in order they return unto the Father and themselves deliver themselves to the powers and becoming powers they are in God 70. This is the Good and to them that know to be deified 71. Furthermore why sayest thou What resteth but that understanding all men thou become a guide and way-leader to them that are worthy that the kinde of Humanity or Mankinde may be saved by God 72. When pimander had thus said unto me he was mingled among the Powers 73. But I giving thanks and blessing the Father of all things rose up being enabied by him and taught the nature of the Nature of the whole and having seen the greatest sight or spectacle 74. And I began to Preach unto men the beauty and fairnesse of Piety and Knowledge 75. O ye People Mâ—…n born and made of the Earth which have given your selves over to drunkenesse and sléep and to the ignorance of God be sober and cease your surfeit whereto you are allured and invited by bruitiâ—… and unreasonable sleep 76. And they that heard me came willingly and with one accord and then I said further 77. Why O men of the Off-spring of the Earth why have you delivered your selves over unto death having power to pertake of immortality Repent and change your mindes you that have together walked in Error and have been darkened in ignorance 78. Depart from that dark light be partakers of immortality and leave or forsake corruption 79. And some of them that heard me mocking and scorning went away and delivered themselves up to the way of death 80. But others casting themselves down before my feet besought me that they might be taught but I causing them to rise up became a guide of mankinde teaching them the reasons how and by what meanes they may be saved And I sowed in them the words of Wisdom and nourished them with Ambrosian water of immortality 81. And when it was Evening and the Brightnesse of the same began wholly to go down I commanded them to go down I commanded them to give thanks to God and when they had finished their thanksgiving every one returned to his own lodging 82. But I wrote in my self the bounty and beneficence of Pimander and being filled with what I most desired I was exceeding glad 83. For the sleep of the Body was the sober watchfulnesse of the minde and the shutting of my eyes the true sight and my silence great with childe and full of good and the pronouncing of my words the blossoms and fruits of good things 84. And thus came to passe or happened unto me which I received from my minde that is Pimander the Lord of the Word whereby I became inspired by God with the Truth 85. For which cause with my Soul and whole strength I give praise and blessing unto God the Father 86. Holy is God the Father of all things 87. Holy is God whose will is performed and accomplished by his own powers 88. Holy is God that determineth to be known and is known of his own or those that are his 89. Holy art thâ—…u that by thy Word hast established all things 90. Holy art thou of whom all Nature is the Image 91. Holy art thou whom Nature hath not formed 92. Holy art thou that art stronger then all power 93. Holy art thou that art greater then all excellency 94. Holy art thou who art better then all praise 95. Accept these reasonable Sacrifices from a pure soul and a heart stretched out unto thée 96. O thou unspeakable unutterable to be praised with silence 97. I beséech thée that I may never err from the knowledge of thée look mercifully upon me and enable me and enlighten with this Grace those that are in ignorance the brothers of my kinde but thy sons 98. Therefore I beléeve thee and bear witnesse and go into the Life and Light 99. Blessed art thou O Father thy man would be sanctified with thée as thou hast given him all power The End of the Second Book THE Third
THis Discourse I will also make to thee O Tat that thou mayest not be ignorant of the more excellent Name of God 2. But do thou contemplate in thy Minde how that which to many seems hidden and unmanifest may be most manifest unto thee 3. For it were not All if it were apparent for whatsoever is apparent is generated or made for it was made manifest but that which is not manifest is ever 4. For it needeth not to be manifested for it is alwayes 5. And he maketh all other things manifest being unmanifest as being alwayes and making other things manifest he is not made manifest 6. Himself is not made yet in fantasie he fantasieth all things or in appearance he maketh them appear for appearance is only of those things that are generated or made for appearance is nothing but generation 7. But he that is Oue that is not made nor generated is also unapparent and unmanifest 8. But making all things appear he appeareth in all and by all but especially he is manifested to or in those things wherein himself listeth 9. Thou therefore O Tat my Son pray first to the Lord and Father and to the Alone and to the One from whom is one to be mercifull to thee that thou mayest know and understand so great a God and that he would shine one of his beams upon thee in thy understanding 10. For onely the Understanding sees that which is not manifest or apparent as being it self not manifest or apparent and if thou canst O Tat it will appear to the eyes of thy minde 11. For the Lord void of envie appeareth thorow the whole world Thou mayest see the intelligence and take it in thy hands and contemplate the Image of God 12. But if that which is in thee be not known or apparent unto thee how shall he in thee be seen and appear unto thee by the eyes 13. But if thou wilt see him consider and understand the Sun consider the course of the Mâ—…n consider the order of the Stars 14. Who is he that keepeth order for all order is circumscribed or terminated in number and place 15. The Sun is the greatest of the Gods in Heaven to whom all the heavenly Gods give place as to a King and Potentate and yet he being such a one greater than the Earth or the Sea is content to suffer infinite lesser Stars to walk and move above himself whom doth he fear the while O Son 16. Every one of these Stars that are in Heaven do not make the like or an equall course who is it that hath prescribed unto every one the manner and the greatnesse of their course 17. This Bear that turns round about it own self and carries round the whole World with her who possessed and made such an Instrument 18. Who hath set the bounds to the Sea who hath established the Earth for there is some Body O Tat that is the Maker and Lord of these things 19. For it is impossible O Son that either place or number or measure should be observed without a Maker 20. For no order can be made by disorder or disproportion 21. I would it were possible for thee O my Son to have wings and to flie into the Air and being taken up in the midst between Heaven and Earth to see the stability of the Earth the fluidnesse of the Sea the courses of the Rivers the largenesse of the Air the sharpnesse or swiftnesse of the Fire the motion of the Stars and the speedinesse of the Heaven by which it goeth round about all these 22. O Son what a happy sight it were at one instant to see all these that which is unmoveable moved and that which is hidden appear and be manifest 23. And if thou wilt see and behold this Workman even by mortall things that are upon Earth and in the deep consider O Son how Man is made and framed in the Womb and examine diligently the skill and cunning of the Workman and learn who it was that wrought and fashioned the beautifull and Divine shape of Man who circumscribed and marked out his eyes who bored his nostrils and ears who opened his mouth who stretched out and tied together his sinews who channelled the veins who hardened and made strong the bones who clothed the flesh with skin who divided the fingers and the joynts who flatted and made broad the soals of the feet who digged the pores who stretched out the spleen who made the Heart like a Pyramis who made the Liver broad who made the Lights spungie and full of holes who made the belly large and capacious who set to outward view the more honourable parts and hid the filthy ones 24. See how many Arts in one Matter and how many Works in one Superscription and all exceedingly beautifull and all done in measure and yet all differing 25. Who hath made all these things what Mother what Father save only God that is not manifest that made all things by his own Will 26. And no man says that a statue or an image is made without a Carver or a Painter and was this workmanship made without a Workman O great Blindnesse O great Impiety O great Ignorance 27. Never O Son Tat canst thou deprive the Workmanship of the Workman rather it is the best Name of all the Names of God to call him the Father of all for so he is alone and this is his work to be the Father 28. And if thou wilt force me to say any thing more boldly It is his Essence to be pregnant or great with all things and to make them 29. And as without a Maker it is impossible that any thing should be made so it is that he should not alwayes be and always be making all things in Heaven in the Air in the Earth in the Deep in the whole World and in every part of the whole that is or that is not 30. For there is nothing in the whole World that is not himself both the things that are and the things that are not 31. For the things that are he hath made manifest and the things that are not he hath hid in himself 32. This is God that is better then any name this is he that is secret this is he that is most manifest this is he that is to be seen by the Minde this is he that is visible to the eye this is he that hath no body and this is he that hath many bodies rather there is nothing of any body which is not He. 33. For he alone is all things 34. And for this cause he hath all Names because he is the One Father and therefore he hath no Name because he is the Father of all 35. Who therefore can blesse thee or give thankes for thee or to thee 36. Which way shall I look when I praise thee upward downward outward inward 37. For about thee there is no manner nor place nor any thing else of all things that
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
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
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
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