Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	holy_a	lord_n	praise_v	4,460	5	9.6294	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43420	Hermes Mercurius Trismegistus his Divine pymander in seventeen books : together with his second book called Asclepius, containing fifteen chapters with a commentary / translated formerly out of the Arabick into Greek, and thence into Latine, and Dutch, and now out of the original into English by Dr. Everard.; Poemander. English. 1657	Hermes, Trismegistus.; Everard, John, 1575?-1650?; Hermes, Trismegistus. Hermes Trismegistus his second book called Asclepius.	1657 (1657)	Wing H1566; ESTC R25427	94,120	396

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

of Generation 66. That which off-springs or begetteth another is it self an off-spring or begotten by another 67. Of things that are some are in Bodies some in their Ideas 68. Whatsoever things belong to operation or working are in a Body 69. That which is immortal partakes not of that which is mortal 70. That which is mortall cometh not into a Body immortall but that which is immortall cometh into that which is mortal 71. Operations or Workings are not carried upwards but descend downwards 72. Things upon Earth do nothing advantage those in Heaven but all things in Heaven do profit and advantage the things upon Earth 73. Heaven is capable and a fit receptacle of everlasting Bodies the Earth of corruptible Bodies 74. The Earth is bruitish the Heaven is reasonable or rational 75. Those things that are in Heaven are subjected or placed under it but the things on Earth are placed upon it 76. Heaven is the first Element 77. Providence is Divine Order 78. Necessity is the Minister or Servant of Providence 79. Forrune is the carriage or effect of that which is without Order the Idol of operation a lying fantasie or opinion 80. What is God The immutable or unalterable Good 81. What is man An unchangeable Evil. 82. If thou perfectly remember these Heads thou canst not forget those things which in more words I have largely expounded unto thee for these are the Contents or Abridgment of them 83. Avoyd all Conversation with the multitude or common People for I would not have thee subject to envy much lesse to be ridiculous unto the Many 84. For the like alwaies takes to it self that which is like but the unlike never argrees with the unlike Such Discourses as these have very few Anditors and peradventure very few will have but they have something peculiar unto themselves 85. They do rather sharpen and whet evil men to their maliciousnesse therefore it behoveth to avoyd the multitude take heed of them as not understanding the virtue and power of the things that are said 86. How dost thou mean O Father 87. Thus O Son the whole Nature and Composition of those living things called Men is very prone to Malieiousnesse and is very familiar and as it were nourished with it and therefore is delighted with it Now this Wight if it shall come to Learn or know that the vvorld vvas once made and all things are done according to Providence and Necessity Destiny or Fate bearing Rule over all Will he not be much vvorse then himself despising the vvhole because it vvas made And if he may lay the cause of Evill upon Fate or Destiny he vvill never abstain from any evillwork 88. Wherefore we must look warily to such kind of people that being in ignorance they may be lesse evil for fear of that which is hidden and kept secret The end of the first Book THE Second Book CALLED Poemander MY Thoughts being once seriously busied about the things that are and my Understanding lifted up all my bodily Senses being exceedingly holden back as it is vvith them that are very heavy of sleep by reason either of fulnesse of meat or of bodily labor Me thought I savv one of an exceeding great stature and an infinite greatnesse call me by my name and say unto me What wouldest then hear and sée or what wouldest thou understand to learn and know 2. Then said I Who art thou I am quoth he Poemander the minde of the great Lord the most Mighty and absolute Emperor I knovv vvhat thou vvouldst have and I am alvvayes present vvith thee 3. Then said I I would learn the things that are and understand the nature of them and know God How said he I answered That I would gladly hear Then he Have me again in thy minde and whatsoever thou wouldest learn I will teach thee 4. When he had thus said he was changed in his Idea or Form and straight-way in the twinckling of an eye all things were opened unto me And I saw an infinite sight all things were become light both sweet and exceedingly pleasant and I was wonderfully delighted in the beholding it 5. But after a little while there was a darknesse made in part coming down obliquely fearfull and hideous which seemed unto me to be changed into a certain moyst nature unspeakably troubled which yielded a smoke as from fire and from whence proceeded a voyce unutterable and very mournfull but inarticulate insomuch that it seemed to have come from the Light 6. Then from that Light a certain holy Word joyned it self unto Nature and out-flew the pure and unmixed Fire from the moyst Nature upward on high it was exceeding light and sharp and operative withall And the Air which was also light followed the Spirit and mounted up to Fire from the Earth and the Water insomuch that it seemed to hang and depend upon it 7. And the Earth and the Water stayed by themselves so mingled together that the Earth could not be seen for the Water but they were moved because of the Spirituall Word that was carried upon them 8. Then said Poemander unto me Dost thou understand this U●…on and what it meaneth I shall know said I Then said he I am that Light the Minde thy God who am before that moyst Nature that appeared out of darknesse and that bright and lightfull Word from the Minde is the Son of God 9. How is that quoth I Thus replyed he Understand it That which in thée séeth and heareth the Word of the Lord and the Minde the Father God differ not one from the other and the union of these is Life Trismeg I thank thee Pimand But first conceive well the Light in thy minde and know it 10. When he had thus said for a long time we looked stedfastly one upon the other insomuch that I trembled at his Idea or Form 11. But when he nodded to me I beheld in my minde the Light that is in innumerable and the truely indefinite ornament or world and that the fire is comprehended or contained in or by a most great Power and constrained to keep its station 12. These things I understood seeing the word of Pimander and when I was mightily amazed he said again unto me Hast thou seen in thy minde that Archetypall Form which was before the interminated and infinite Beginning Thus Pimander to me But whence quoth I or whereof are the Elements of Nature made Pimander Of the Will and Counsell of God which taking the Word and beholding the beautifull World in the Archetype thereof imitated it and so made this World by the Principles and vitall Seeds or Soul-like productions of it self 13. For the Minde Being God Male and Female Life Light brought forth by his word another Minde the Workman Which being God of the Fire the Spirit fashioned and formed seven other Governors which in their Circles contain the Sensible World whose Government or Disposition is called Fate or Destiny 14. Straight way leaped

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 Subt●…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

the gods which man represents is fashioned of two natures Divine which is the more excellent and noble part and Earthly which is that which is here conversant in earth and which consists of the whole Fabrick or severall parts of the outward Man So Man being mindfull of his Divine Nature and Originall remains still in the likenesse of God For as the Father and the Lord hath made eternal Gods that might be like unto him So man hath fashioned out unto himself gods after the similitude of his own countenance Asclep Do you mean images O Trismegistus Trism Do you not see how far you are mistaken living images full of sense and spirit doing such and so great things Images having fore-knowledge of things to come and fore-telling by many other things infirmities cares and sorrows which shall happen deservedly to men Are you ignorant O Asclepius that Aegypt is the image of Heaven or which is more true a translation of descension of all things which are governed and exercised in Heaven And if we speak rightly Our land is the Temple of the whole World and yet for that it beseemeth wise men to fore-know all things it behoveth you not to be ignorant that the time will come when it may appear that the Aegyptians have by a constant and pious practice in religion served God in vain and all their holy worship shall become void and of no effect For the Divinity shall return back from Earth into Heaven Aegypt shall be forsaken and the Land which was the seat of the Divinity shall be destitute of Religion and deprived of the presence of the Deity For when strangers shall possesse and fill up this Land and Kingdom not onely there shall be a neglect of Religion but which is more miserable there shall be Laws enacted against Religion Piety and Divine Worship with punishment inflicted upon those that seem to favour it then this holy seat shall be full of Iolatry Idols Temples and dead mens Sepulchres O Aegypt Aegypt there shall remain only a fained shew of thy Religion and which will seem incredible to posterity and onely letters shall stand ingraven upon thy pillars which may declare thy pious deeds and in thee shall inhabit the Scythian Indian or some other neer barbarous Nation For the Divinity shall fly to Heaven the whole Nation forsaken shall die and so Aegypt shall be forsaken of God and man I call upon thee thou most holy River and presage unto thee things which shall come to passe thy waters and divine streams shall be filled with blood which shall overflow thy banks and make a violent inundation so that there shall be more dead than living and he that remains alive shall onely by his language be known to be an Aegyptian but by his deeds he shall seem a Barbarian Why weep you O Asclepius Aegypt shall be furnished with far greater and worse evils than these she being heretofore a holy and great Favourer of the Deity and Divine Worship and Religion and that worthily upon earth separated alone from other Nations became the Mistresse of Sanctity and Piety shall be an example of the greatest cruelty and then with grief of heart the world shall not seem to be admired and adored This whole good than the which there neither is hath or shall be any thing that shall appear of more excellencie shall be indangered and seem burdenous to men and in this respect shall be despised neither shall the world be esteemed which is the immutable work of God a most glorious Fabrick a work compounded with the different variety of shapes an instrument of the will of God who in his work without envie bespake all things to become one which of the beholders might be honoured praised and loved being an united heap of sundry shapes For darknesse shall be preferred before light death shall seem sweeter than life no man shall look up to Heaven a religious man shall be accounted a mad man an irreligious and profane person seem wise a mad man valiant and the worst of all men good and pious for the Soul and all things about it wherein it is either mortall or conceiveth that it shall attain to immortality accordingly as I have declared unto you shall not onely be esteemed a thing worthy of laughter but also a meer vanity For beleeve me it shall be reckoned a capital offence for him that shall study to be religious there shall new Statutes and Laws be stablished nothing which is religious shall be heard worthy of Heaven or heavenly things or be entertained in the hearts of men there shall be a separation of God which is much to be lamented from the Society of men onely evil angels shall remain mixed with the humanity which shall violently move to all manner of audacious mischiefs stir them up to wars sedition robberies deceit and unto all things contrary to the disposition of the Soul then the Earth shall not stand the Sea shall not be sailed in and in Heaven the course of the Stars and Planets shall cease all divine knowledge shall of necessity be buried in silence the fruits of the earth shall be corrupted neither shall the earth be fruitfull and the air it self shall languish with a sorrowfull countenance these and such like times shall come irreligion and confusion of the world with a senslesnes vacancy of al good things When these things shall happen O Asclepius then that Lord and Father God Almighty Governour onely of the world looking into the manners and voluntary deeds of men after his own will which is his goodnesse punishing vices taking away all errours and corruption and drowning all manner of wickednesse either by an inundation of waters or else consuming them by fire or else by plague and pestilence he will end this world and restore it to its ancient beauty so that the world it self may seem to be admired and honoured and God the Creatour and Restorer of so great a work shall of all men then being be magnified with continuall praises and thanksgivings For this generation of the world and the reformation of all good things and the most holy and religious restitution of nature it self in due time both is and hath been eternall from the beginning for the will of God wants beginning which is the same and continuall in every place Asclep For the nature of God is the counsaile of his will and his excellent goodnesse his counsaile O Trismegistus Trism O Asclepius his will proceeds from his counsaile and his will from his will neither wills he any thing ambitiously which is full of all things and those which he wills he hath but he wills all good things and hath all he wills For he thinks and wills all good things but this is God and the world is the Image of that Good Asclep Good O Trismegistus Trism Good as I shall teach thee O Asclepius for as God is the dispenser and giver of all good things to every Genus