Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	create_v	lord_n	praise_v	2,444	5	9.8565	5	false

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

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 G●…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

form of his kind yet in the same form of shews they are all unlike one to another as the Genus of men although it be uniform that a man may naturally be known yet all of them are in the same form unlike to themselves for the Species which is divine is in●…orporeal and whatsoever else is comprehended in the soul or mind seeing therefore these two of which the Form consisteth are corporeal and incorporeal it is impossible that every Form should be created or born like one to another the moments of hours and climates differing and being distant but are changed so often as an hour hath minutes in which is that God of all shapes we have spoken of therfore the Species or Form remaineth begetting so often from it self so many and so different shapes as the course of the world hath moments which world is turned by conversion and changes but the Species is neither turned nor changed So the Forms of each kind are permanent and stable but unlike to themselves in the same Form Asclep And the world changeth his Species or Form O Trismegistus Trism Do you perceive therefore O Asclepius that all things are spoken unto thee as to one in a sleep or in a dream For what is the world or of what consisteth it but of all things created Asclep Therefore you mean to speak of the Heaven and of the Earth of the Elements Trismegistus For other things are more frequently changed into Forms the Heaven moystening or drying up cooling or heating bright or lowring In one Form of the Heaven these things are which Forms are altered by the Form also the Earth hath alwayes many alterations of her Form as when it bringeth forth fruits and when it nourisheth her fruits and when it giveth sundry and divers qualities and quantities of all fruits and places and times for the qualities sents relishes and forms of all trees flowers and berries The fire also hath many and divine alterations for the Forms of the Sun and the Moon they are of all shapes for they are as it were our looking-glasses for representation But of these things enough The COMMENTARY This twelfth Chapter declareth that there is no Vacuity or Emptinesse in things that Angels are conversant and dwell with us who in regard of their too much subtilty are not perceived of us that Spirits possesse the purer part of the Air the alone name of a place to be void that it belongs to somewhat which being not understood it cannot be conceived what a place is and that is common to all Relatives He affirmeth an intelligible World with which the sensible World and all things in it are veiled as with a garment seeing who is contained in the intelligible World that the Forms of all kinds whatsoever that are of one shape are unlike and that according to the circles moments and minutes of hours of which he maketh Pantomorphos Lord whom before he affirmed to be God of the Horoscopes but we acknowledge no such God but leave it to the folly and ignorance of the Gentiles if any as yet be so apparantly blind mad and stupified but we according to the saying of St. Paul have but one God the Father in whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him The Species and Forms that is the Idea's of which there is so much dispute with Plato and the Platonicks the immutable and unchangeable Forms he placeth in Pantomorphos having this name as though he consisted of all shapes and of every Idea from which severall hours and moments every particular Form is diversly shaped but that the rest are mutable as the World the Heaven and the Earth but there are who account Mercurius his Pantamorphos and Plato his Idea to be meer forged things and fictions This is the summe of the twelfth Chapter CHAP. XIII LEt us return again to man and to reason by which divine gift man is called a reasonable creature for those things are lesse to be wondered at albeit they deserve admiration which are only spoken of man But of all wonders this is the greatest wonder that man could find out and supply the divine nature because therefore our forefathers erred much being incredulous about the reason and nature of the Gods and not looking into divine worship and religion they found out an art whereby they might make them gods to which invention they joyned the work of nature and because they could not make souls they called out the souls of Devils or Spirits and put them into their Idols and divine Mysteries by which alone the Idols had power to do either good or hurt For thy Grandfather O Asclepius was the first inventer of Physick to whom a Temple is consecrated in a mountain of Libya or Africa near unto the shoare of Crocodiles in which lieth his body the rest of him or rather the whole of him being his better and Spirituall part is gone back again to Heaven affoording all manner of help and cure to diseased and sick persons now by vertue of his diety as he was wont to give before by art or skill of Physick and Hermes which was the name of my Auncestors doth not he now in his Country reteining that sirname cure all persons that come from all parts to him Also Isis the wife of Osiris being well pleased how much good she hath done and displeased how much evil do we know for it is an easy matter for earthly gods to be displeased seeing that they are made of the same nature that man is whereupon it happened that these holy creatures were called upon and their soules worshipped throughout every City by the Aegyptians who living consecrated them so that they continued in their Lawes and were called by their names for this cause O Asclepius those which seem to some worthy to be worshiped and honoured to others seem otherwise therefore Aegyptian Cities are wont to fall out and warr one with another Asclep And what is the quality or substance O Trismegistus of these earthly Gods Trism It consisteth O Asclepius of herbs of Stones of Spices which have in them a naturall power of divinity and for this cause they are delighted with often sacrifices Hymns praises and most sweet musick resembling an Heavenly harmony that that which is Heavenly may by a Heavenly and frequent use be allured into the Idol and there stay a long time as glad and desirous of humane society so man is the feigner of the gods and you should not suppose the effects of these earthly gods to be casual O Asclepius the Heavenly Gods inhabite the highest heavenly places fulfilling and preserving that order which he hath received But these our Gods regarding peculiarly certain things and foretelling some things by lot and conjecture foreseeing many things and after a manner helping them become as it were by a friendly alliance aiders unto mens affairs The COMMENTARY This Thirteenth Chapter