of the knowledge of God Now Hermes asketh to what end man ought to learn the dimensions of the earth that is Geometry the qualities quantities the depth of the Sea and the nature of fire and the effects of all these that is the Universall Philosophy of numbers celestiall globes and naturall things certainly to admire adore and praise the Art excellent Invention and Workman of all these for this is pure Philosophy and only depending upon divine religion this is Musick this is harmony to know the order of all things which all divinity partaketh of and which artificially pitched upon one generall will make in divine melody a certain well tun'd and most sweet harmony and that is Philosophy which is corrupted by no unfit curiosity of the minde which with a pure soul and mind doth worship the diety and honour his works as also to give thanks for the will of God which is so full of goodnesse and confirmeth the Prophecy of Asclepius This is the sixth partition CHAP. VII OF a Spirit and such like I will now begin There was God and Hyle which in Greek signifieth the world and the Spirit was in the world but not as with God neither are those things God of which the world is wherefore they were not when they were not created but even then they were in that from whence they had their being For those things are not onely said to be which are not yet created but those also which have not a fruitfulnesse in generating so that nothing can be produced and generated of them Whatsoever things therefore have in them a nature of conceiving those are things apt to ingender which may be created of these albeit they ingender or are created of themselves wherefore God everlasting God eternall neither is or could be begotten he both is hath been and ever shall be This is that therefore which in it self is the whole nature of God But the nature of the world and of the Spirit albeit they seem to be created from the beginning yet they have in themselves a vertue of begetting and procreation as also fruitfulnesse for a beginning is in the quality of the nature which contains in it self a quality and nature of conception and birth This is therefore onely generable or easie to be ingendered without the conception of another but that which hath in it onely the vertue of conceiving is by the mixture of another nature So they are to be discerned that this place of the world may not seem to be created with those things which are in themselves as which hath in it self the power of whole Nature I call it a place in which are all things for neither could all these things be if a place were wanting which might contain all things for a place was to be provided for all things that were for neither the quantities nor qualities nor situations or effects can be known of things which are not therefore the world albeit it be not so created yet it contains in it self the nature of all things as which giveth in all things rich and fruitfull matter to conceive This is therfore that whole quality matter which may be created albeit it be not created For as Nature is a fruitfull matter of quality so the same is as fruitfull in malignity Neither have I said O Asclepius and Amnon which is said of â—…any whether God could weaâ—… and turn away evil from the naâ—…ure of things To which we â—…nswer not at all yet for your â—…akes I will prosecute what I begaâ—… and give a reason For they affirm that God ought all manner of wayes to have freed the world from wickednesse for he is so in the world as though he seems to be a member or part of it for it is so provided and ordained by the most high God as much as with reason he could then when he hath vouchsafed to dignifie the mindes of men with sense discipline understanding for with those things in which we excel other creatures we can only shun the deceit of sin guile and all other corruption For he before that he is ensnared in them shall by the very sight uglinesse of them avoid them that man is guarded with divine knowledge and wisdom for it is the foundation of discipline consisting in the excellencie of knowledge for by the Spirit all things are ministered and refreshed in the world and as it were an organ or instrument is subject to the will of the great God Wherefore hitherto in our souls let us conceive of that wise Moderatour and sensible Governour of God which is called the Spirit or holy Ghost which comprehends in it self every place and the substance of every thing and the full matter of things begotten and created and whatsoever else in the world either for substance quality or quantity for all the Species in the world and every thing according to that nature which is given it of God is moved and governed by the Spirit But the world is the receptacle of all things and the haunt and place to move in for all creatures of which God is the Governour dispensing in all worldly things as much as is necessary to every one who with his Spirit fills all things of what nature and quality so ever For the world is round like unto a Ball or sphere being for the form or qualities sake invisible to it self For if you shall chuse any high place in it only to look down thou canst not see from thence what is below and because it consists of many places and parts it is supposed to have a quality and by the alone forms of the Species in whose Effigies it seems to be ingraven it is supposed to be visible when it is shewed drawn out or painted but indeed it is alwayes to it self invisible Whereby the bottom or lowest part of the Sphere if there be any is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek tongue signifieth to see which sight the bottom of the Sphere may want whereupon the Species are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that they are of an invisible form and for that they are deprived of light the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for that they are in the bottom of the Sphere the Latines Insert These are therefore the ancient principles or are as it were beginnings and heads of all things contained in any part or parts of these Asclep All these things therefore as you speak of which are earthly O Trismegistus are present as well in every Species as in the full substance of every thing Trism Therefore the world nourisheth the bodies the Spirit the life or soul and sense or reason the understanding being a gift with which man is only enriched neither all men but few who have a heart judgment to be capable of so great a benefit for as the world is inlightned by the Sun so mans minde is illuminated
deifying Father 21. Trissm There are differences O Son of every Soul 22. Tat. But how dost thou again divide the changes 23. Trism Hast thou not heard in the generall Speeches that from one Soul of the universe are all those Souls which in all the world are tossed up and down as it were and severally divided Of these Souls there are many changes some into a more fortunate estate and some quite contrary for they which are of creeping things are changed into those of watery things and those of things living in the water to those of things living upon the Land and Airy ones are changed into men and humane Souls that lay hold of immortality are changed into Demons 24. And so they go on into the sphere or region of the fixed Gods for there are two quiets or companies of Gods one of them that wander and another of them that are fixed And this is the most perfect glory of the Soul 25. But the Soul entering into the Body of a Man if it continue evil shall neither taste of immortality nor is partaker of the good 26. But being drawn back the same way it returneth into creeping things And this is the condemnation of an evil Soul 27. And the wickednesse of a Soul is ignorance for the Soul that knows nothing of the things that are neither the Nature of them nor that which is good but is blinded rusheth and dasheth against the bodily Passions and unhappy as it is not knowing it self it serveth strange Bodies and evil ones carrying the Body as a burthen and not ruling but ruled And this is the mischief of the Soul 28. On the contrary the vertue of the Soul is Knowledge for he that knows is both good and religious already Divine 29. Tat. But who is such an one O Father 30. Trism He that neither speaks nor hears many things for he O Son that heareth two speeches or hearings fighteth in the shadow 31. For God and the Father and Good is neither spoken nor heard 32. This being so in all things that are are the Senses because they cannot be without them 33. But Knowledge differs much from Sense for Sense is of things that surmount it but Knowledge is the end of Sense 34. Knowledge is the gift of God for all Knowledge is unbodily but useth the Minde as an Instrument as the Minde useth the Body 35. Therefore both intelligible and materiall things go both of them into bodies for of contraposition that is setting one against another and contrariety all things must consist And it is impossible it should be otherwise 36. Tat. Who therefore is this materiall God 37. Trism The fair and beautifull World and yet it is not good for it is materiall and easily passible nay it is the first of all passible things and the second of the things that are and needy or wanting somewhat else And it was once made and is alwayes and is ever in generation and made and continually makes or generates things that have quantity and quality 38 For it is moveable and every materiall motion is generation but the intellectuall stability moves the materiall motion after this manner 39. Because the World is a Sphere that is a head and above the head there is nothing materiall as beneath the feet there is nothing intellectual 40. The whole universe is materiall The Minde is the head and it is moved spherically that is like a head 41. Whatsoever is joyned or united to the Membrane or Film of this head wherein the Soul is is immortal and is in the Soul of a made Body hath its Soul full of the Body but thâ—… that are further from that Membrane have the Body full of Soul 42. The whole is a living wight and therefore consisteth of materiall and intellectuall 43. And the World is the first and Man the second living wight after the World but the first of things that are mortall and therefore hath whatsoever benefit of the Soul all the other have And yet for all this he is not only not good but flatly evill as being mortall 44. For the World is not good as it is moveable nor evil as it is immortall 45. But Man is evil both as he is moveable and as he is mortall 46. But the Soul of Man is carried in this manner The Minde is in Reason Reason in the Soul the Soul in the Spirit the Spirit in the Body 47. The Spirit being diffused and going through the veins and arteries and blood both moveth the living Creature and after a certain manner beareth it 48. Wherefore some also have thought the Soul to be blood being deceived in Nature not knowing that first the Spirit must return into the Soul and then the blood is congealed the veines and arteries emptied and then the living thing dieth And this is the death of the Body 49. All things depend of one beginning and the beginning depends of that which is one and alone 50. And the beginning is moved that it may again be a beginning but that which is one standeth and abideth and is not moved 51. There are therefore these three God the Father and the God the World and Man God hath the World and the world hath Man and the World is the Son of God and Man is as it were the Off-spring of the World 52. For God is not ignorant of man but knows him perfectly and will be known by him This only is healthfull to man the Knowledge of God This is the return of Olympus by this only the Soul is made good and not sometimes good and sometimes evil but of necessity Good 53. Tat. What meanest thou O Father 54. Trism Consider O Son the Soul of a Childe when as yet it hath received no dissolution of its Body which is not yet grown but is very small how then if it look upon it self it fees it self beautifull as not having been yet spâ—…tted with the Passions of the Body but as it were depending yet upon the Soul of the World 55. But when the Body is grown and distracteth the Soul it ingenders Forgetfulness and partakes no more of the Fair and the Good and Forgetfulnesse is Evilnesse 56. The like also happeneth to them that go out of the Body For when the Soul runs back into it self the Spirit is contracted into the blood and the Soul into the Spirit but the Minde being made pure and free from these cloathings and being Divine by Nature taking a fiery Body rangeth abroad in every place leaving the Soul to judgment and to the punishment it hath deserved 57. Tat. Why dost thou say so O Father That the Minde is separated from the Soul and the Soul from the Spirit When even now thou saidst the Soul was the Cloathing or Apparell of the-Minde and the Body of the Soul 58. Trism O Son he that heares must co-understand and conspire in thought with him that speakes yea he must have his hearing swifter and sharper then the
materiall living thing happeneth not to be done by those things that are without the World but by those things within it a Soul or Spirit or some other unbodily thing to those things which are without it 40. For an inanimated Body doth not now much lesse a Body if it be wholly inanimate 41. Asclep What meanest thou by this O Trismegistus Wood and Stones and all other inanimate things are they not moving Bodies 42. Herm. By no means O Asclepius for that within the Body which moves the inanimate thing is not the Body that moves both as well the Body of that which beareth as the Body of that which is born for one dead or inanimate thing cannot move another that which moveth must needs be alive if it move 43 Thou seest therefore how the Soul is surcharged when it carrieth two Bodies 44. And now it is manifest that the things that are moved are moved in something and by something 45. Asclep The things that are moved O Trismegistus must needs be moved in that which is void or empty vacuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 46. Be advised O Asclepius for of all the things that are there is nothing empty only that which is not is empty and a stranger to existence or being 47. But that which is could not be if it were not full of existence for that which is in being or existence can never be made empty 48. Asclep Are there not therefore some things that are empty O Trismegistus as an empty Barrell an empty Hogshead an empty Well an empty Wine-Presse and many such like 49. Herm. O the grossnesse of thy Error O Asclepius those things that are most full and replenished dost thou account them voyd and empty 50. Aclep What may be thy meaning Trismegistus 51. Herm. Is not the Air aâ—… a Body 52. Asclep It is a Body 53. Herm. Why then this Body doth it not passe through all things that are and passing through them fill them and that Body doth it not consist of the mixture of the four therefore all those things which thou callest empty are full of Ayr. 54. Therefore those things that thou callest empty thou oughtest to call them hollow not empty for they exist and are full of Ayr and Spirit 55. Asclep This reason is beyond all contradiction O Trismegistus but what shall we call the Place in which the whole Universe is moved 56. Herm. Call it incorporeall O Asclepius 57. Asclep What is that incorporeall or unbodily 58. Herm. The mind and Reason the whole wholly comprehending it self free from all Body undeceiveable invisible impassible from a Body it self standing fast in it self capable of all things and that savour of the things that are 59. Whereof the God the Truth the Archetypall Light the Archetype of the Soul are as it were Beams 60. Asclep Why then what is God 61. Herm. That which is none of these things yetis and is the cause of Being to all and every one of the things that are for he left nothing destitute of Being 62. And all things are made of things that are and not of things that are not for the things that are not have not the nature to be able to be made and again the things that are have not the nature never to be or not to be at all 63. Asclep What dost thou then say at lenghth that God is 64. Herm. God is not a Minde but the cause that the Minde is not a Spirit but the Cause that the Spirit is not Light but the Cause that Light is 65. Therefore we must worship God by these two Appellations which are proper to him alone and to no other 66. For neither of all the other which are called Gods nor of Men nor Demons or Angels can any one be though never so little good save only God alone 67. And this He is and nothing else but all other things are separable from the nature of Good 68. For the Body and the Soul have no place that is capable of or can contain the Good 69. For the greatnesse of Good is as great as the Existence of all things that are both bodily and unbodily both sensible and intelligible 70. This is the Good even God 71. See therefore that thou do not at any time call ought else Good for so thou shalt be impious or any else God but only the Good for so thou shalt again be impious 72. In Word it is often said by all men the Good but all men do not understand what it is but through Ignorance they call both the Gods and some men Good that can never either be or be made so 73. Therefore all the other Gods are honored with the title and appellation of God but God is the Good not according to Heaven but Nature 74. For there is one Nature of God even the Good and one kinde of them both from whence all are kindes 75. For he that is good is the giver of all things and takes nothing and therefore God gives all things and receives nothing 76. The other title and appellation is the Father because of his making all things for it is the part of a Father to make 77. Therefore it hath been the greatest and most Religious care in this life to them that are wise and well-minded to beget children 78. As likewise it is the greatest misfortune and impiety for any to be separated from men without children and this man is punished after death by the Demons and the punishment is this To have the Soul of this childlesse man adjudged and condemned to a Body that neither hath the nature of a man nor of a woman which is an accursed thing under the Sun 79. Therefore O Asclepius never congratulate any man that is childlesse but on the contrary pity his misfortune knowing wha t punishment abides and is prepared for him 80. Let so many and such manner of things O Asclepius be said as a certain precognition of all things in Nature The End of the Ninth Book THE Tenth Book OF Hermes Trismegistus The Minde to Hermes FOrbear thy Speech O Hermes Trismegistus and call to minde to those things that are said but I will not delay to speak what comes into my minde sithence many men have spoken many things and those very different concerning the Universe and Good but I have not learned the Truth 2. Therefore the Lord make it plain to me in this point for I will beleeve thee only for the manifestation of these things 3. Then said the Minde how the case stands 4. God and All. 5. God Eternity the World Time Generation 6. God made Eternity Eternity the World the World Time and Time Generation 7. Of God as it were the Substance is the God the Fair Blessednesse Wisdom 8. Of Eternity Identity or Selfnesse 9. Of the World Order 10. Of Time Change 11. Of Generation Life and Death 12. But the Operation of God is Minde and Soul 13. Of Eternity Permanence or Long-lasting
thus 102. For Generation is not a Creation of Life but a production of things to Sense and making them manifest Neither is Change Death but an occultation or hâ—…ing of that which was 103. These things being so all things are Immortall Matter Life Spirit Soul Minde whereof every living thing consisteth 104. Every living thing therefore is Immortall because of the Minde but especially Man who both receiveth God and converseth with him 105. For with this living wight alone is God familiar in the night by dreams in the day by Symbols or Signes 106. And by all things doth he foretell him of things to come by Birds by Fowls by the Spirit or Winde and by an Oke 107. Wherefore also Man professeth to know things that have been things that are present and things to come 108. Consider this also O Son That every other living Creature goeth upon one part of the World Swimming things in the Water Land wights upon the Earth Flying Fowls in the Air. 109. But Man useth all these the Earth the Water the Air and the Fire nay he seeth and toucheth Heaven by his Sense 110. But God is both about all things and through all things for he is both Act and Power 111. And it is no hard thing O Son to understand God 112. And if thou wilt also see him look upon the Necessity of things that appear and the Providence of things that have been and are done 113. See the Matter being most full of Life and so great a God moved with all Good and Fair both Gods and Demons and Men. 114. Tat. But these O Father are wholly Acts or operations 115. Herm. If they be therefore wholly Acts or Operations O Son by whom are they acted or operated but by God 116. Or art thou ignorant that as the parts of the World are Heaven and Earth and Water and Air after the same manner the Members of God are Life and Immortality and Eternity and Spirit and Necessity and Providence and Nature and Soul and Minde and the Continuance or perseverance of all these which is called Good 117. And there is not any thing of all that hath been and all that is where God is not 118. Tat. What in the Matter O Father 119. Herm. The Matter Son what is it without God that thou shouldest ascribe a proper place to it 120. Or what dost thou think it to be peradventure some heap that is not actuated or operated 121. But if it be actuated by whom is it actuated for we have said that Acts or Operations are the parts of God 122. By whom are all living things quickned and the Immortall by whom are they immortalized the things that are changeable by whom are they changed 123. Whether thou speak of Matter or Body or Essence know that all these are acts of God 124. And that the Act of Matter is materiality and of the Bodies corporality and of essence essentiality and this is God the whole 125. And in the whole there is nothing that is not God 126. Wherefore about God there is neither Greatnesse Place Quality Figure or Time for he is All and the All through all and about all 127. This Word O Son worship and adore And the only service of God is not to be evil The End of the Eleventh Book THE Twelfth Book OF Hermes Trismegistus His Crater or Monas THe Workman made this Universall World not with his Hands but his Word 2. Therefore thus think of him as present every where and being always and making all things and one above that by his Will hath framed the things that are 3. For that is his Body not tangible nor visible nor measurable nor extensible nor like any other body 4. For it is neither Fire nor Water nor Air nor Wind but all these things are of him for being Good he hath dedicated that name unto himself alone 5. But he would also adorn the Earth but with the Ornament of a Divine Body 6. And he sent Man an Immortall and a Mortall wight 7. And Man had more then all living Creatures and the World because of his Speech and Minde 8. For man became the spectator of the Works of God and wondered and acknowledged the Maker 9. For he divided Speech among all men but not Minde and yet he envied not any for Envy comes not thither but is of abode here below in the Souls of men that have not the Minde 10. Tat. But wherefore Father did not God distribute the Minde to all men 11. Herm. Because it pleased him O Son to set that in the middle among all souls as a reward to strive for 12. Tat. And where hath he set it 13. Heâ—… Filling a large Cup or Bowl therewith he â—…t it down giving also a Cryer or Proclaimer 14. And he commanded him to proclaim these things to the souls of men 15. Dip and wash thy self thou that art able in this Cup or Bowl Thou that beleevest that thou shalt return to him that sent this Cup thou that acknowledgest whereunto thou wert made 16. As many therefore as understood the Proclamation and were baptized or dowsed into the Minde these were made pertakers of Knowledge and became perfect men receiving the Minde 17. But as many as missed of the Proclamation they received Speech but not Minde being ignorant whereunto they were made or by whom 18. But their Senses are just like to bruit Beasts and having their temper in Anger and Wrath they do not admire the things worthy of looking on 19. But wholly addicted to the pleasures and desires of the Bodies they beleeve that man was made for them 20. But as many as partaked of the gift of God these O Tat in comparison of their works are rather immortall then mortall men 21. Comprehending all things in their Minde which are upon Earth which are in heaven and if there be any thing above Heaven 22. And lifting up themselves so high they see the Good and seeing it they account it a miserable calamity to make their abode here 23. And despising all things bodily and unbodily they make haste to the One and Only 24. Thus O Tat is the Knowledge of the Minde the beholding of Divine things and the Understanding of God the Cup it self being Divine 25. Tat. And I O Father would be baptized drenched therein 26. Herm. Except thou first hate thy body O Son thou canst not love thy self but loving thy self thou shalt have the Minde and having the Minde thou shalt also partake the Knowledge or Science 27. Tat. How meanest thou that O Father 28. Herm. Because it is impossible O Son to be conversant about things Mortall and Divine 29. For the things that are being two Bodies and things incorporeall wherein is the Mortal and the Divine the Election or Choice of either is left to him that will chuse For no man can chuse both 30. And of which soever the choice is made the other being diminished or overcome magnifieth
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
out or exalted it self from the downward-born Elements of God the Word of God into the clean and pure Workmanship of Nature and was united to the Workman Minde for it was Consubstantiaâ—… and so the downward-born Elements of Nature were left without Reason that they might be the only Matter 15. But the Workman Mind together with the Word containing the Circles and Whirling them about turned round as a Wheel his own Workmanships and suffered them to be turned from an indefinite Beginning to an undeterminable End for they alwayes begin where they end 16. And the Circulation or running round of these as the Minde willeth out of the lower or downward-born Elements brought forth unreasonable or bruitish Creatures for they had no reason the Air flying things and the Water such as swim 17. And the Earth and the Water were separated either from other as the Mind would and the Earth brought forth from her self such Living Creatures as she had four-fooâ—…ed and creeping Beasts wild and tame 18. But the Father of all things the Minde being Life and Light bâ—…ought forth Man like â—…nto himself whom he loved as his proper Birth for he was all beauteous having the Image of his Father 19. For indeed God was exceedingly enamoured of his own Form or Shape and delivered unto it all his own Workmanships But he seeing and understanding the Creation of the Workman in the whole would needs also himself fall to work and so was separated from the Father being in the sphere of Generation or Operation 20. Having all Power he considered the Operations or Workmanships of the Seven but they loved him and every one made him partaker of his own Order 21. And he learning diligently and understanding their Essence and partaking their Nature resolved to pierce and break thorow the Circumference of the Circles and to understand the Power of him that sits upon the Fire 22. And having already all power of mortall things or the â—…iving and of the unreasonable Creatures of the World stooped down and peeped thorow the Harmony and breaking thorow the strength of the Circles so shewed and made manifest the downward-born Nature the fair and beautifull Shape or Form of God 23. Which when he saw having in it self the unsatiable Beauty and all the Operation of the Seven Governors and the Form or Shape of God he smiled for love as if he had seen the Shape or Likenesse in the Water or the shadow upon the Earth of the fairest Humane form 24. And seeing in the Water a shape a shape like unto himself in himself he loved it and would cohabit with it and immediately upon the resolution ensued the Operation brought forth the unreasonable Image or Shape 25. Nature presently laying hold of what it so much loved did wholly â—…ap her self about it and they were mingled for they loved one another 26. And for this cause Man above all things that live upon Earth is double mortall because of his Body and immortall because of the substantiall Man For being immortall and having power of all things he yet suffers mortall things such as are subject to Fate or Destiny 27. And therefore being above all Harmony he is made and become a servant to Harmony And being Hermaphrodite or Male and Female and watchfull he is governed by and subjected to a Father that is both Male and Female and watchfull 28. After these things I said Thou art my Minde and I am in love with Reason 29. Then said Pimander This is the Mystery that to this day is hidden and kept secret for Nature being mingled with Man brought forth a Wonder most wonderfull for he having the Nature of the Harmony of the Seven from him whom I told thee the Fire and the Spirit Nature continued not but forthwith brought forth seven Men all Males and Females and sublime or on high according to the Natures of the Seven Governors 30. And after these things O Pomander quoth I I am now come into a great desire and longing to hear Do not digress or run out 31. But he said Keep silence for I have not yet finished the first speech 32. Trism Behold I am silent 33. Piman The Generation therefore of these Seven was after this manner The Air being Feminine and the Water desirous of Copulation took from the Fire its ripenesse and from the aether Spirit and so Nature produced bodies after the Species and Shape of men 34. And Man was made of Life and Light into Soul and Minde of Life the Soul of Light the Minde 35. And so all the Members of the Sensible World continued unto the period of the end bearing rule and generating 36. Hear now the rest of that speech thou so much desirest to hear 37 When that period was fulfilled the bond of all things was loosed and untied by the Will of God for all living Creatures being Hermaphroditicall or Male and Female were loosed untied together with Man and so the Males were apart by themselves and the Females likewise 38. And straightwayes God said to the Holy Word Encrease in encreasing and multiply in multitude all you my Creatures Workmanships And let him that is endued with Minde know himself to be immortall and that the cause of death is the love of the body and let him learn all things that are 39. When he had thus said Providence by Fate and Harmony made the mixtures and established the Generations and all things were multiplied according to their kinde and he that knew himself came at length to the Superstantiall of every way substantiall good 40. But he that through the Errour of Love loved the Body abideth wandering in darknesse sensible suffering the things of death 41. Trism But why do they that are ignorant sin so much that they should therefore be deprived of immortality 42. Pimand Thou seemest not to have understood what thou hast heard 43. Trism Peradventure I seem so to thee but I both understand and remember them 44. Pimand I am glad for thy sake if thou understoodest them 45. Trism Tell me Why are they worthy of death that are in death 46. Pimand Because there goeth a â—…ad and dismall darkness before its body of which darknesse is the moist Nature of which moist Nature the Body consisteth in the sensible World from whence death is derived Hast thou understood this â—…right 47. Trism But why or how doth he that understands himself go or pass into God 48. Pim. That which the Word of God said say I because the Father of all things consists of Life and light whereof Man is made 49. Trism Thou sayest very well 50. Pim. God and the Father is Light and Life of which Man is made If therefore thou learn and beleeve thyself to be of the Life and Light thou shalt again passe into Life 51. Trism But yet tell me more O my Minde how I shall go into Life 52. Pim. God saith Let the Man endued with a Minde mark
voyce of the speaker 59. The disposition of these Cloathings or Covers is done in the Earthly Body for it is impossible that the minde should establish or rest it self naked and of it self in an Earthly Body neither is the earthly Body able to bear such immottality And therefore that it might suffer so great vertue the Minde compacted as it were and took to it self the pasfible Body of the Soul as a Covering or a Cloathing And the Soul being also in some sort Divine useth the Spirit as her Minister and Servant and the Spirit governeth the living thing 60. When therefore the Minde is separated and departeth from the Earthly Body presently it puts on its Fiery Coat which it could not do having to dwell in an Earthly Body 61. For the Earth cannot suffer fire for it is all burned of a small spark therefore is the water powred round about the Earth as a Wall or defence to withstand the flame of fire 62. But the minde being the most sharp or swift of all the Divine Cogitations and more swift then all the Elements hath the fire for its Body 63. For the minde which is the Workman of all useth the fire as his Instrument in his workmanship and he that is 〈◊〉 â—…rkman of all useth it to 〈◊〉 â—…ng of all things as it is useâ—… 〈◊〉 man to the making of Earthly things only for the Minde that is upon Earth voyd or naked of fire cannot do the businesse of men nor that which is otherwise the affaires of God 64. But the Soul of Man and yet not every one but that which is pious and religious is Angelicall and Divine And such a Soul after it is departed from the Body having striven the strife of Piety becomes either Minde or God 65. And the strife of Piety is to know God and to injury no Man and this way it becomes Minde 66. But an impious Soul abideth in its own essence punished of it self and seeking an earthly and humane 〈◊〉 〈◊〉 enter into 67. For no other Body is capable of an Humane Soul neither is it Lawfull for a Mans Soul to fall into the Body of an unreasonable living thing For it is the Law or Decree of God to preserve an Humane Soul from so great a contumely and reproach 68. Tat. How then is the Soul of Man punished O Father and what is iâ—… greatest tormentâ—… 69. Herm. Impiety O my Sâ—… for what Fire hath so great a flame 〈◊〉 〈◊〉 Or what biting Beast doth so tear the Body as it doth the Soul 70. Or dost thou not see how many Evils the wicked Soul suffereth roaring and crying out I am burner I am consumed I know not what to say or do I am devoured uuhappy wretch of the evils that compass and lay hold upon me miserable that I am I neither sée nor hear any thing 71. These are the voyces of a punished and tormented Soul and not as many and thou O Son thinkest that the Soul going out of the Body grows bruitish or enters into a Beast which is a very great Error for the Soul is punished after this manner 72. For the Minde when it is ordered or appointed to get a fiery Body for the services of God coming down into the wicked soul torments it with the whips of Sins wherewith the wicked Soul being scourged turns it self to Murthers and Contumelies and Blasphemies and divers Violences and other things by which men are inâ—…ured 73. But into a pious Soul the Minde entering leads it into the Light of Knowledge 74. And such a Soul is never satisfied with singing praise To God and speaking well of all men and both in words and deeds alwayes doing good in imitation of her Father 75. Therefore O Son we must give thanks and pray that we may obtain a good minde 76. The Soul therefore may be altered or changed into the better but into the worse it is impossible 77. But there is a communion of Souls and those of Gods communicate with those of men and those of men with those of Beasts 78. And the better alwayes take of the worse Gods of Men Men of bruit Beasts but God of all For he is the best of all and all things are lesse then he 79. Therefore is the World subject unto God Man unto the World and unreasonable things to Man 80. But God is above all and about all and the beames of God are operations and the beams of the World are Natures and the beams of Man are Arts and Sciences 81. And Operations do act by the World and upon man by the naturall beams of the World but Natures work by the Elements and man by Arts and Sciences 82. And this is the Government of the whole depending upon the Nature of the One and piercing or coming down by the One Minde than which nothing is more Divine and more efficacious or operative and nothing more uniting or nothing is more One The Communion of Gods to Men and of Men to Gods 83. This is the Bonus genius or good Demonâ—… Blessed Soul that is fullest of it and unhappy Soul that is empty of it 84. Tat. And wherefore Father 85. Trism Know Son that every Soul hath the Good Mind for of that it is we now speak and not of that Minister of which we said before That he was sent from the Judgement 86. For the Soul without the Minde can neither do nor say any thing for manytimes the Minde flâ—…es away from the Soul and in that hour the Soul neither seeth nor heareth but is like an unreasonable thing so great is the power of the Minde 87. But neither brooketh is an idle or lazie Soul but leaves such a one fastened to the Body and by it pressed down 88. And such a Soul O Son hath no Minde wherefore neither must such a one be called a Man 89. For Man is a Divine living thing and is not to be compared to any bruit Beast that lives upon Earth but to them that are above in Heaven that are called Gods 90. Rather if we shall be bold to speak the truth he that is a man indeed is above them or at least they are equall in power one to the other For none of the things in Heaven will come down upon Earth and leave the limits of Heaven but a man ascends up into Heaven and measures it 91. And he knoweth what things are on high and what below and learneth all other things exactly 92. And that which is the greatest of all he leaveth not the Earth and yet is above So great is the greatnesse of his Nature 93. Wherefore we must be bold to say That an earthly man is a mortall God and that the heavenly God is an immortall Man 94. Wherefore by these two are all things governed the World and Man but they and all things else of that which is One. The End of the fourth Book THE Fifth Book That God is not manifest and yet most manifest
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
great day for albeit they counterfeit themselves to be Lovers of men yet they love them not but draw them to the same damnation which they themselves have had from the Beginning They counterfeited even to love when they brought death upon all men saying Ye shall not die but shall be as Gods knowing good and evil what therefore he here speaketh of Angels or Spirits can not seeme fitly to be applyed to any divine knowledge but to imitate the error of the Gentiles but what he speaks of men are those which cleave unto God and grow religious but those which joyn themselves unto evil Spirits we confesse to be those which shall be received into the Company of Devils and shall be joyned unto the evil Angels which shall be reserved as hath been said in eternal chaines under darknesse unto the great day for we know it pronounced out of Gods mouth what he will say to them on the left hand in the day of Iudgment Depart from me ye cursed into everlasting fire prepared for the Devill and his angels and who are those but those who are joyned unto them and love the works of darknesse in this life Thus much for the Second Chapter CHAP. III. IN this regard O Asclepius Man is a great miracle a Creature both to be reverenced and honored being after the nature Image of God as though he were a God This the Angels know for as much as they were created after the same nature but disdained part of the humane Nature relied only on the Divine Nature O therefore the more temperate the Nature of man is and comes nearest to God and to the divinity the more he despiseth that part of his whereby he becomes earthly all other things below with whom he must needs be he knoweth with a Heavenly disposition and are near unto him in way of Charity yet his desires are in heaven so therefore he is happily placed in the middest that what things are here below him he loveth and is himself beloved of those things above He inhabiteth the earth and by his agility is mixed with the Elements yet by the sharpnesse of his understanding he diveth into the depths of the Seâ—… all things appear manifest to him neither do the Heavens seem to be above his reach but as it were near by the quicknesse of his Spirit no obscurity or darknesse of Air can disturbe his fantasie no thicknesse of ground can hinder his endeavour nor depth of water hinder his eye-sight all things are the same with him even all creatures whether they take root from above or below Things without life grow upwards from one root into woods and bushes some are nourished with two Elements some with one the food is for two parts the Life and the Body of which the Animal consisteth The soul of the World is alwaies nourished by a continuall and restles agitation Corporeall things encrease and are nourished by such things which the water and earth affordeth The Spirit of which all things are full is mixt with all things quickens and inlivens all things adding sense unto the understanding of man which fifth part by Divine Inspiration is only granted to man and which not to be seen in any other Creatures doth beautifie advance and lift up the understanding of manto the knowledge of divine mysteries but for that I am put in minde to speak of the understanding I will hereafter expound the reason of it unto you for it is most holy excellent and no lesse than that which belongs to the Divinity it self but now I will dispatch what I began for I said in the beginning that in the nearnesse and conjunction of the Deity onely men enjoy the favour of God for whosoever have attained to so much felicity that they perceive that Divine Sense of Understanding they are nearest unto the Divinity and Wisdom of God which men onely partake of Asclep O Trismegistus there is not a like understanding of all men Trism O Asclepius All men have not attained that true Understanding but apprehending some false fantasie and that without any true reason out of a rash opinion are meerly deceived which begets wickednesse in the minde and transforms the best man into the nature and likenesse of a beast But of the Understanding and the like when I come to speak of the Spirit I will give you the full reason for man is only of two parts the one part simple which the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or which we call the Image of God but the other fourfold which the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we the earthly substance or pourtraiture being â—…he body in which is inclosed that which we have affirmed to be the divine part of man which is his Soul In which the pure Divinity of the Soul with the sense and feeling of a clear conscience resteth at peace within it self as within a Castle of Defence The COMMENTARY This third Chapter extolleth the dignity of man in which the Authour of so great benefits is chiefly to be acknowledged and for ever to be praised and laâ—…ded who hath honoured man with such excellent gifts for as he meaneth man is made that he might be like unto Angels acknowledging them both to be and that they are born with him whom he hath to be his Guaraians and Preservers even from the first beginniâ—…g of his nativity consisting of a nature near unto Immortality marked with the character or image of God compounded of a mortall and immortall earthly and supernaturall part but who soareth after divine things despiseth and undervalues these earthly hath his assistance in immortall and heavenly things looks up and sighs after Heaven knowing that to be the place of the better part of him of neerest affinity to his Soul neverthelesse he is placed here in the middest of the world tying other things here below unto him with whom by Divine Ordinance he knows he must needs be in the bond of love and charity loving so these earthly things that he may be loved of heavenly He inhabiteth the earth by his agility is mixed with the elements by the sharpnesse of his understanding descends into the deâ—… All things are manifest to hiâ—… Heavens seem not to be above his reach for that by the quicknesse of his Spirit he perceives them to be as it were neer unto him The darknesse of the air can neither confound the intention of his minde nor yet the thicknesse of the earth hinder his endeavour or the depth of the waters obscure his eye-sight and above all creatures God hath beautified advanced and lifted up the understanding of man to partake of Divine Knowledge the understanding being onely the celestiall and immortall part and challengeth a Divine Essence and some men have attained to this Divine Knowledge and therein are happy bearing alwayes a zealous and religious minde towards God Others content themselves onely with a shadow of Divine Knowledge which
by this light much more For whatsoever the Sun doth enlighten by the Eclipses and interposition of Earth and the Moon and by the approach of night it loseth and is deprived of that light but reason when it shall be once mixed with mans Soul it becomes by that lively growing mixture of one nature with it So that minds thus qualified are never intangled with misty and obscure errors Whereby the sense or reason may well be said tobe the soul or Spirit of God but I say not of all but of some excellent and principall ones The COMMENTARY The seventh Chapter conteineth a hidden Philosophy of the generation and matter of the World of the Spirit accompanying it and of the place The world in God he calleth the Continent place wherefore he will not have the place of the world to be created but that it is created and not created created indeed if you respect the workmanship of the Creatures and not created if you respect the truth of the workmanship For the world and the spirit to wit the world and a certain divine power passing and disfusing it self through all things were not in the world when they were not created but he saith they were in that from whence they were to be created but in what where they but in that divine word by which all things were made But in which and what was made was life and from whence at length everything came that was made The world to be as fruitfull in evil as good being as capable of evil as good as the Earth is fruitfull both of medicinable Herbs and hurtfull Weeds and that the earth hath by a kind of propriety so likewise the World notwithstanding God as much as with reason he might hath provided for men reason discipline and understanding against this kind of materiall propriety least sinne should overrunne the World as brambles and hurtfull weeds a neglected and untilled desert or wildernesse Moreover of the spirits disfused through all things and those things that be under us of sense or reason which is a distilling of divine graces into mens souls as of the Sun beames on the eyes he discourseth somewhat in this seventh part CHAP. VIII Asclep Whom affirm you O Trismegistus to be the heads and beginnings of the first Principles Trism I reveal disclose unto thee great divine Mysteries of which I now begin by the desired help and assistance of God There are divers kinds of Gods and of those one part intelligible another sensible They are called intelligibles not because they may be supposed not to be subject to our senses for we perceive them more then those which we call visibles as our discourse shall shew and thou if thou mark it maiest perceive for divine reason passing beyond the reach and capacity of men if thou with good care and great attention listen not unto the speakers will fly away and passe through thee and returne to the Fountain of it own waters There are therefore chief Lords oâ—… Gods of all Species the Prince of whom is Uâ—…a these are like one to another in their Originall who by nature eâ—…ct all things every one illuminating one anothers work The chief Lord of Heaven or whatsoever is concluded under that name is Iupiter for from Heaven Iupiter gives life to all The chiefe Lord of the Sun is the Light For the benefit of light is distributed unto us by the globe of the Sun There are 34. Lords of the horoscope or which speculate into the Hours of Nativity placed alwayes amongst the fixed Planets the Prince of these they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is which hath all snapes or which in different Species makes divers Shapes The seven wandering Planets have also their Lords which they call Fortune and Fate by which all things are changed which were firmely stablished by the law of nature altered by a continual motion But the Aire is the Organ or instrument of all things in which all things are brought to passe and the chief Lord or Prince of this is second in degree conferring mortall things and the like upon mortall Creatures These things therefore being so that these lower things are moved by the higher So likewise all naturall things are joyned to themselves as mortall things with mortall and sensible things with sensible But the chief matter of Government belongs to that great Lord being not many but only one for from that one all things deâ—…end rather flowing from him when they seem to be distant are supposed to be a many things apart by themselves but indeed are united being one or rather two from whom all things are effected and from which they are created that is the matter of which they are made from his will by which other things are brought to passe Asclep Again what is the reason of this O Trismegistus Trism This O Asclepius For God the Father or the Lord of all things and whatsoever name he is more religiously and devoutly called of men which ought for our understanding sake to be reverenced of us in contemplation of so great a Majesty we have expresly called him by none of those names for if this sound uttered setteth forth the whole will of man or that understanding he shall conceive by the spirit the substance of which name consisting of a few syllables is limited and circumscribed that there might be in man a necessary and familiar entercourse betwixt the voice the eares the spirit and the understanding and so of all things by these Whether then the name of God be compleate or wholly in these for I suppose not that the efficient cause of all Majesty and the Father and Lord of all things can be expressed by one name though compounded of many Syllables it is necessary therefore that he should be called not by one name but rather by all names seeing that he is both one and all things being meet that all things should be his name or that He should be styled by the name of All. This therefore being but one as being all is full of the fruitfulnesse of both natures and rich in his own will bringeth forth whatsoever he hath a desire to create His will is all goodness and this same goodness pertaines to all things from his divinity nature proceeds that all things may be as they are and have been and in all things which shall be nature hence forward may of it self be sufficient to begâ—…t Let this therefore be the reason given thee O Asclepius wherefore and how all things of both sexes are made Asclep You mean God Trismegistus Trism Not only God O Asclepius but all Creatures having life and all Creatures without life for it is impossible that any of those things which are should be unfruitfull for fruitfulnesse being barred from all things that are it will be impossible that there be a perpetuity of those things which are for I say that Nature and Reason and the