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
whâ—… so followeth erreth and 〈◊〉 â—…eived for this mist of a 〈◊〉 of godlinesse begâ—…tteth wickednesse in their mindes which are so deceived and transforms a man though by nature 〈◊〉 creature good and divine into the likenesse and condition of a beast CHAP. IV. ASclep Why then O Trismegistus must man have his abode in the world and not most happily live in that part where God is Trism Thou rightly enquirest Asclepius For we also beseech God that he will enable us to give the reason for seeing all things depend on his will then even those also which are most mysterious the reason of which we endeavour to unfold by our present discourse Hear therefore O Asclepius The Lord who is the Creatour of all things whom we truly call God made the world first which might be perceived and seen but yet I affirm it to have no sense For of this whether it hath or no I will declare another time but so that it may be seen of all Because therefore he made this first and that the work seemed fair and good unto him as most full of the variety of good things he loved it as a part of his Divinity and Power and therefore because it was of such excellencie and goodnesse he would have Man made that he might behold the works he had thus made and likewise imitate his Wisdom and Providence for the will of God is the chiefest perfection in that he fulfilled both his will and his deed in one and the same moment of time When therfore God perceived that that image of his the Soul could not be studious of all things unlesse he should cloath it with an earthly covering he builded for it this house of clay confounding and mixing both parts into one as much as each body should be capable Wherefore he made Man of an immortall Soul and mortall Body that being a Creature thus composed he might satisfie both ends which was to be in admiration of Heaven and to pray for spirituall and heavenly things and to inhabit and govern these earthly things below and I do not onely avouch the Earth and the Water to be mortall things which two out of the four Elements Nature hath subjected to the use of man but all other things whatsoever belonging to man as tillage pastorage buildings ports shipping navigation traffique merchandise which is the strongest bond of humane Society And there is a part of the world which is Water and Earth that which is the Earthly part of the world is preserved for the knowledge and use of Arts and discipline without which God would not have the world to be perfit for necessity followeth the pleasure of God and the effects follow his will for it is not credible that God should be displeased with his own will for he knew long be-before what would be and what would please him The COMMENTARY This fourth Chapter why God did not place man in the spirituall region but in this world and the answer is plaine and also why he formed man of both natures a mortall and immortall and why the soul which he created after his own Image and likenesse he put in a corporeall and earthy closure and that the will of God is the chief perfection of things which necessity follows and effect the necessity for God fulfilled both his will and his deed in one and the same â—…ment of time That he calleth the world the second Deity is as much as if you should call a second duetiâ—… and unity for two is one and one two but one is absolutely one but two not absolutely one but by participation and contraction one and the duity one So there is one absolutely God but the world is not God but God by participation being the very stamp of all sensible and delectable things Thus for the fourth part of Asclâ—…pius CHAP. V. BUt O Asclepius I observe that thou dost earnestly desire to heare how a man may come to enjoy that musicall harmony and divine Worship which belongs to heaven Wherefore hear O Asclepius there is one frequent assemblie amongst men for this service of God and this no other Creature can perform but man alone For God is only pleased and delighted that man should extoll his admired work sing praises of thanksgiving unto him and perform such worship and service as belongs to his holy name Neither do those heavenly graces unworthily descend into the congregations of men lest that this earthly World should seeme unbeautified in respect of the want of this heavenly and sweet Musick but rather that his name who is the Father of all things might be celebrated with the well tuned voices and comely praises of men So that neither in heaven nor earth this sweet Harmony of thanksgiving might cease for there are some men though few in number that are indued with so divine and holy a spirit that their care is only to please reverence and serve the Lord but whoso ever through the confusion of both natures the flesh prevailing have darkned their spirituall understanding they are so much given over to their own lusts and are only intent upon these outward and lower things Therefore a man is not to be esteemed the weaker in respect that he is in part mortall but peradventure thereby he may seem the more fitly and effectualley composed to encrease in full knowledge and understanding to wit because unlesse he had been made of both natures he could not have susteined both therefore was he framed of both that he might have both an earthly and divine choice I desire thee O Asclepius not only to harken unto the reason of this tractate but also to entertain it with much Zeal fervency of Spirit For the reason to many is incredible but to devouter mindes it seemes true and good wherefore from hence I will begin The COMMENTARY This fifth Chapter sets forth that sweet Musick granted to men to set forth the praises of God which we know the prophet did well conceive who being full of the spirit of God commanded to sing psalmes unto the Lord with a loud voice and in the assemblies to praise the Lord upon the Cymbals upon the Lâ—…e Harp and Organs for this is the chief â—…nd both of singing and Musicks The Letter is in it self conspicuous CHAP. VI. THe Lord of eternity is first God secondly the World and thirdly Man The maker of the World is God and all things therein governing all things with man whom he hath appointed Uicegerent or governor whom he hath made properly to take the Charge of his whole work that both he and the world might be an Ornament of praise unto himself that by this divine composition of man the world in Greek might be the more truly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an Order or Ornament For he knew himself and knew the world to wit that remembring what resemblance it had with his parts what was for his use and what for his service
like himself 28. But these things that are made good are in the use of Operation unlawfull 29. For the Motion of the World stirring up Generations makes Qualities infecting some with evilnesse and purifying some with good 30. And the World Asclepius hath a peculiar Sense and Understanding not like to Mans nor so various or manifold but a better and more simple 31. For the Sense and understanding of the World is One in that it makes all things and unmakes them again into it self for it is the Organ or Instrument of the Will of God 32. And it is so organized or framed and made for an Instrument by God that receiving all Seeds into it self from God and keeping them in it self it maketh all things effectually and dissolving them reneweth all things 33. And therefore like a good Husband-man of Life when things are dissolved or loosened he affords by the casting of Seed renovation to all things that grow 34. There is nothing that it the World doth not beget or bring forth alive and by its Motion it makes all things alive 35. And it is at once both the Place and the Workman of Life 36. But the Bodies are from the Matter in a different manner for some are of the Earth some of Water some of Air some of Fire and all are compounded but some are more compounded and some are more simple 37. They that are compounded are the heavier and they that are lesse are the higher 38. And the swiftnesse of the Motion of the World makes the vatieties of the Qualities of Generation for the spiration or influence being most frequent extendeth unto the Bodies qualities with one fulnesse which is of Life 39. Therefore God is the Father of the World but the World is the Father of things in the World 40. And the World is the Son of God but things in the World are the Sons of the World 41. And therefore it is well called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World that is an Ornament because it adorneth and beautifieth all things with the variety of Generation and indeficiency of Life with the unweariednesse of Operation and the swiftnesse of Necessity with the mingling of Elements and the order of things done 42. Therefore it is necessarily and properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World 43. For of all living things both the Sense and the Understanding cometh into them from without inspired by that which compasseth them about and continueth them 44. And the World receiving it once from God assoon as it was made hath it still what ever it once had 45. But God is not as it seems to some who Blaspheme through superstition without Sense and without Minde or Understanding 46. For all things that are O Asclepius are in God and made by him and depend of him some working by Bodies some moving by a Soul-like Essence some quickning by a Spirit and some receiving the things that are weary and all very fitly 47. Or rather I say that he hath them not but I declare the Truth he is all things not receiving them from without but exhibiting them outwardly 48. And this is the Sense and Understanding of God to move all things always 49. And there shall never be any time when any of those things that are shall fail or be wanting 50. When I say the things that are I mean God for the things that are God hath and neither is there any thing without him nor he without any thing 51. These things O Ascleplus will appear to be true if thou understand them but if thou understand them not incredible 52. For to understand is to beleeve but not to beleeve is not to understand For my speech or words reach not unto the Truth but the Minde is great and being led or conducted for a while by speech is able to attain to the Truth 53. And understanding all things round about and finding them consonant and agreeable to those things that were delivered and interrupted by Speech beleeveth and in that good belief resteth 54. To them therefore that understand the things that have been said of God they are credible but to them that understand them not incredible 55. And let these and thus many things be spoken concerning Understanding and Sense The End of the Thirteenth Book THE Fourteenth Book OF Hermes Trismegistus Of Operation and Sense TAt. Thou hast well explained these things Father Teach me furthermore these things for thou sayest that Science Art were the Operations of the rationall but now thou sayest that Beasts are unreasonable and fot want of reason both are and are called Bruits so that by this Reason it must needs follow that unreasonable Creatures partake not of Science or Art because they come short of Reason 2. Herm. It must needs be so Son 3. Tat. Why then O Father do we see some unreasonable living Creatures use both Science and Art as the Pismires treasure up for themselves food against the Winter and Fouls of the Air likewise make them Nests and four-footed Beasts know their own Dens 4. These things they do O Son not by Science or Art but by Nature for Science or Art are things that are taught but none of these bruit Beasts are taught any of these things 5. But these things being Natural unto them are wrought by Nature whereas Art and Science do not happen unto all but unto some 6. As men are Musitians but not all neither are all Archers or Huntsmen or the rest but some of them have learned some things by the working of Science or Art 7. After the same manner also if some Pismires did so and some not thou mightest well say they gather their Food according to Science and Art 8. But being they are all led by Nature to the same thing even against their wills it is manifest they do not do it by Science or Art 9. For Operations O Tat being unbodily are in Bodies and work by Bodies 10. Wherefore O Tat in as much as they are unbodily thou must needs say they are immortal 11. But as much as they cannot act without Bodies I say they are always in a Body 12. For those things that are to any thing or for the cause of any thing made subject to Providence or Necessity cannot possibly remain idle of their own proper Operation 13. For that which is shall ever be for both the Body and the Life of it is the same 14. And by this reason it follows that the Bodies also are always because I affirm That this corporiety is always by the Act and Operation or for them 15. For although earthly bodies be subject to dissolution yet these bodies must be the Places and the Organs and Instruments of Acts or Operations 16. But Acts or Operations are immortall and that which is immortall is alwayes in Act and therefore also Corporiâ—…cation if it be always 17. Acts or Operations do follow the Soul yet come not suddenly or promiscuously but some
of them come together with being made man being about bruitish or unreasonable things 18. But the purer Operations do insensibly in the change of time work with the oblique part of the Soul 19. And these Operations depend upon Bodies and truly they that are Corporifying come from the Divine Bodies into Mortall ones 20. But every one of them acteth both about the Body and the Soul and are present with the Soul even without the Body 21. And they are alwayes Acts or Operations but the Soul is not always in a Mortall Body for it can be without a Body but Acts or Operations cannot be without Bodies 22. This is a sacred speech Son The Body cannot consist without a Soul 23. Tat. How meanest thou that Father 24. Herm. Understand it thus O Tat When the Soul is separated from the Body there remaineth that same Body 25. And this same Body according to the time of its abode is actuated or operated in that it is dissolved and becomes invisible 26. And these things the Body cannot suffer without act or operation and consequently there remaineth with the Body the same act or operation 27. This then is the difference between an Immortall Body and a Mortall one that the immortall one consists of one Matter and so doth not the mortall one and the immortall one Doth but this Suffereth 28. And every thing that acteth or operateth is stronger and ruleth but that which is actuated or operated is ruled 29. And that which ruleth directeth and governeth as free but the other is ruled as servant 30. Acts or Operations do not only actuate or operate living or breathing or insouled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bodies but also breathlesse Bodies or without Souls Wood and Stones and such like encreasing and bearing fruit ripening corrupting rotting â—…utrifying and breaking or working such-like things and whatsoever inanimate Bodies can suffer 31. Act or Operation O Son is called whatsoever is or is made or done and there are alwayes many things made or rather all things 32. For the World is never widowed or forsaken of any of those things that are but being alway carried or moved in it self it is in labour to bring forth the things that are which shall never be left by it to corruption 33. Let therefore every act or operation be understood to be alwayes immortal in what manner of Body soever it be 34. But some Acts or Operations be of Divine some of corruptible Bodies some universall some peculiar and some of the generals and some of the parts of every thing 35. Divine Acts or Operations therefore there be and such as work or operate upon their proper Bodies and these also are perfect and being upon or in perfect Bodies 36. Particular are they which work by any of the living Creatures 37. Proper be they that work upon any of the things that are 38. By this Discourse therefore O Son it is gathered that all things are full of Acts or Operations 39. For if necessarily they be in every Body and that there be many Bodies in the World I may very well affirm that there be many other Acts or Operations 40. For many times in one Body there is one and a second and a third besides these universall ones that follow 41. And universall Operations I call them that are indeed bodily and are done by the Senses and Motions 42. For without these it is impossible that the Body should consist 43. But other Operations are proper to the Souls of Men by Arts Sciences Studies and Actions 44. The Senses also follow these Operations or rather are the effects or perfections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them 45. Understand therefore O Son the difference of Operations it is sent from above 46. But Sense being in the Body and having its essence from it when it receiveth Act or Operation manifesteth it making it as it were corporeall 47. Therefore I say that the Senses are both corporeall and mortall having so much existence as the Body for they are born with the Body and die with it 48. But mortal things themselves have not Sense as not consisting of such an Essence 49. For Sense can be no other than a corporeal apprehension either of evil or good that comes to the Body 50. But to Eternall Bodies there is nothing comes nothing departs therefore there is no Sense in them 51. Tat. Doth the Sense therefore perceive or apprehend in every Body 52. Herm. In every Body O Son 53. Tat. And do the Acts or Operations work in al things 54. Herm. Even in things inanimate O Son but there are differences of Senses 55. For the Senses of things rationall are with Reason of things unreasonable Corporeal onely but the Senses of things inanimate are passive onely according to Augmentation and Diminution 56. But Passion and Sense depend both upon one head or heighth and are gathered together into the same by Acts or Operations 57. But in living wights there be two other Operations that follow the Senses and Passions to wit Grief and Pleasure 58. And without these it is impossible that a living wight especially a reasonable one should perceive or apprehend 59. And therefore I say that these are the Ideas of Passions that bear rule especially in reasonable living wights 60. The Operations work indeed but the Senses do declare and manifest the Operations and they being bodily are moved by the brutish parts of the Soul therefore I say they are both maleficiall or doers of evil 61. For that which affords the Sense to rejoyce with Pleasure is straightway the cause of many evils happening to him that suffers it 62. But Sorrow gives stronger Torments and Anguish therefore doubtlesse are they both maleficiall 63. The same may be said of the Sense of the Soul 64. Tat. Is not the Soul incorporeal and the Senâ—…e a Body Father or is it rather in the Body 65. Herm. If we put it in a Body O Son we shall make it like the Soul or the Operations For these being unbodily we say are in Bodies 66. But Sense is neither Operation nor Soul nor any thing else that belongs to the Body but as we have said and therefore it is not incorporeall 67. And if it be not incorporeall it must needs be a Body for we alwayes say that of things that are some are Bodies and some incorporeall The End of the fourteenth Book THE Fifteenth Book OF Hermes Trismegistus Of Truth to his Son Tat. Herm. Of Truth O Tat it is not possible that man being an imperfect wight compounded of imperfect Members and having his Tabernacle consisting of different and many Bodies should speak with any confidence 2. But as far as it is possible and just I say That Truth is onely in the Eternall Bodies whose very Bodies be also true 3. The Fire is fire it self only and nothing else the Earth is earth it self and nothing else the Air is air it self and nothing else the Water water it self
and nothing else 4. But our Bodies consist of all these for they have of the Fire they have of the Earth they have of the Water and Air and yet there is neither Fire nor Earth nor Water nor Air nor any thing true 5. And if at the beginning our Constitution had not Truth how could men either see the Truth or speak it or understand it onely except God would 6. All things therefore upon Earth O Tat are not Truth but imitations of the Truth and yet not all things neither for they are but few that are so 7. But the other things are Falshood Deceit O Tat and Opinions like the Images of the fantasie or appearance 8. And when the fantasie hath an influence from above then it is an imitation of Truth but without that operation from above it is left a lie 9. And as an Image shews the Body described and yet is not the Body of that which is seen as it seems to be and it is seen to have eyes but it sees nothing and ears but hears nothing at all and all other things hath the picture but they are false deceiving the eyes of the beholder whilest they think they see the Truth and yet they are indeed but lies 10. As many therefore as see not Falshood see the Truth 11. If therefore we do so understand and see every one of these things as it is then we see and understand true things 12. But if we see or understand any thing besides or otherwise than that which is we shall neither understand nor know the Truth 13. Tat. Is Truth therefore upon Earth O Father 14. Herm. Thou dost not misse the mark O Son Truth indeed is no where at all upon Earth O Tat for it cannot be generated or made 15. But concerning the Truth it may be that some men to whom God will give the good seeing Power may understand it 16. So that unto the Minde and Reason there is nothing true indeed upon Earth 17. But unto the true Minde and Reason all things are fantasies or appearances and opinions 18. Tat. Must we not therefore call it Truth to understand and speak the things that are 19. Herm. But there is nothing true upon Earth 20. Tat. How then is this true That we do not know any thing true how can that be done here 21. Herm. O Son Truth is the most perfect Vertue and the highest Good it self not troubled by Matter not encompassed by a Body naked clear unchangeable venerable unalterable Good 22. But the things that are here O Son are visible incapable of Good corruptible passible dissolveable changeable continually altered and made of another 23. The things therefore that are not true to themselves how can they be true 24. For every thing that is altered is a lie not abiding in what it is but being changed it shews us always other and other appearances 25. Tat. Is not man true O Father 26. Herm. As far forth as he is a Man he is not true Son for that which is true hath of it self alone its constitution and remains and abides according to it self such as it is 27. But man consists of many things and doth not abide of himself but is turned and changed age after age Idea after Idea or form after form and this while he is yet in the Tabernacle 28. And many have not known their own children after a little while and many children likewise have not known their own Parents 29. Is it then possible O Tat that he who is so changed is not to be known should be true no on the contrary he is Falshood being in many Appearances of changes 30. But do thou understand the True to be that which abides the same and is Eternal but man is not ever therefore not True but man is a certain Appearance and Appearance is the highest Lie or Falshood 31. Tat. But these eternall Bodies Father are they not true through they be changed 32. Herm. Everything that is begotten or made and changed is not true but being made by our Progenitor they might have had true Matter 33. But these also have in themselves something that is false in regard of their change 34. For nothing that remaines not in it self is True 35. Tat. What shall one say then Father that only the Sun which besides the Nature of other things is not changed but abides in it self is Truth 36. Herm. It is Truth and therefore he is only intrusted with the Workmanship of the World ruling and making all things whom I do both honour and adore his Truth and after the One and First I acknowledge him the Workman 37. Tat. What therefore dost thou affirm to be the first Truth O Father 38. Herm. The One and Only O Tat that is not of Matter that is not in a Body that is without Colour without Figure or Shape Immutable Unalterable which always is but Falshood O Son is corrupted 39. And corruption hath laid hold upon all things on Earth and the Providence of the True encompasseth and will encompasse them 40. For without corruption there can no Generation consist 41. For Corruption followeth every Generation that it may again be generated 42. For those things that are generated must of necessity be generated of those things that are corrupted and the things generated must needs be corrupted that the Generation of things being may not stand still or cease 43. Acknowledge therefore the first Workman by the Generation of things 44. Consequently the things that are generated of Corruption are false as being sometimes one thing sometimes another For it is impossible they should be made the same things again and that which is not the same how is it true 45. Therefore O Son we must call these things fantasies or appearances 46. And if we will give a man his right name we must call him the appearance of Manhood and a Childe the fantasie or appearance of a Childe an old man the appearance of an old man a young man the appearance of a young man and a man of ripe age the appearance of a man of ripe age 47. For neither is a man a man nor a childe a childe nor a young man a young man nor an old man an old man 48. But the things that pre-exist and that are being changed are false 49. These things understand thus O Son as these false Operations having their dependance from above even of the Truth it self 50. Which being so I do affirm that Falshood is the Work of Truth The End of the Fifteenth Book THE Sixteenth Book OF Hermes Trismegistus That none of the things that are can perish HErm. We must now speak of the Soul and Body O Son after what manner the Soul is Immortall and what operation that is which constitutes the Body and dissolves it 2. But in one of these is Death for it is a conception of a name which is either an empty word or else it is wrongly
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
Book CALLED The Holy Sermon THe glory of all things God and that which is Divine and the Divine Nature the beginning of things that are 2. God and the Minde and Nature and Matter and Operation or Working and Necessity and the End and Renovation 3. For there were in the Chaos an infinite darknesse in the Abyss or bottomless Depth and Water and a subtile Spirit intelligible in Power and there went out the Holy Light and the Elements were coagulated from the Sand out of the moist Substance 4. And all the Gods distinguisted the Nature ful of Seeds 5 And when all things were interminated and unmade up the light things were divided on high And the heavie things were founded upon the moist Sand all things being Terminated or Divided by Fire and being sustained or hung up by the Spirit they were so carried and the Heaven was seen in Seven Circles 6. And the Gods were seen in their Ideas of their Stars with all their Signes and the Stars were numbered with the Gods in them And the Sphere was all lined with Air carried about in a circular motion by the Spirit of God 7. And every God by his internal power did that which was commanded him and there were made four-footed things and creeping things and such as live in the Water and such as flie and every fruitfull Seed and Grasse and the Flowers of all Greens all which had sowed in themselves the Seeds of Regeneration 8. As also the Generations of men to the knowledge of the Divine Works and a lively or working Testimony of Nature and a multitude of men and the Dominion of all things under Heaven and the knowledge of good things and to be increased in increasing and multiplied in multitude 9. And every Soul in Flesh by the wonderfull working of the Gods in the Circles to the beholding of Heaven the Gods Divine Works and the Operations of Nature and for Signes of good things and the knowledge of the Divine Power and to finde out every cunning workmanship of good things 10. So it beginneth to live in them and to be wise according to the Operation of the course of the circular Gods to be resolved into that which shall be great Monuments and Rememberances of the cunning Works done upon Earth leaving them to be read by the darknesse of times 11. And every Generation of living Flesh of Fruit Seed and all Handicrafts though they be lost must of necessity be renewed by the renovation of the Gods and of the Nature of a Circle moving in number for it is a Divine thing that every worldly temperature should be renewed by Nature for in that which is Divine is Nature also established The End of the Fragments of the third Book very unperfect THE Fourth Book CALLED The Key YEsterdayes Speech O Asclepins I dedicated to thee this dayes it is fit to dedicate to Tat because it is an Epitome of those generall Speeches that were spoken to him 2. God therefore and the Father and the Good O Tat have the same Nature or rather also the same Act and Operation 3. For there is one name or appellation of Nature and Increase which concerneth things changeable and another about things unchangeable and about things unmoveable that is to say Things Divine and Humane every one of which himself will have so to be but action or operation is of another thing or elsewhere as we have taught in other things Divine and Humane which must here also be understood 4. For his Operation or Act is his Will and his Essence to will all things to be 5. For what is God and the Father and the Good but the Being of all things that yet are not and the existence it self of those things that are 6. This is God this is the Father this is the Good whereunto no other thing is present or approacheth 7. For the World and the Sun which is also a Father by Participation is not for all that equally the cause of Good and of Life to living Creatures And if this be so he is altogether constrained by the Will of the Good without which it 〈◊〉 not possible either to be or to be begotten or made 8. But the Father is the cause of his Children who hath a will both to sowe and nourish that which is good by the 〈◊〉 9. For Good is alwayes active or busie in making and this cannot be in any other but in him that taketh nothing and yet willeth all things to be for I will not say O Tat making them for he that maketh is defective in much time in which sometimes he maketh not aâ—… also of quantity and quality for sometime he maketh those things that have quantity and quality and sometimes the contrary 10. But God is the Father and the Good in being all things for he both will be this and is it and yet all this for himself as is true in him that can see it 11. For all things else are for this it is the property of Good to be known This is the Good O Tat. 12. Tat. Thou hast filled us O Father with a sight both good and fair and the eye of my minde is almost become more holy by the sight or spectacle 13. Trism I wonder not at it for the sight of Good is not like the Beam of the Sun which being of a fiery shining brightnesse maketh the eye blinde by his excessive Light that gazeth upon it rather the contrary for it enlighteneth and so much increaseth the light of the eye as any man is able to receive the influence of this intelligible clearnesse 14. For it is more swift and sharp to pierce and innocent or harmlesse withall and full of immortality and they that are capable and can draw any store of this spectacle and sight do many times fall asleep from the Body into this most fair and beauteous Vision which thing Celius and Saturn our Progenitors obtained unto 15. Tat. I would we also O Father could do so 16. Trism I would we could O Son but for the present we are lesse intent to the Vision and cannot yet open the eyes of our mindes to behold the incorruptible and incomprehensible Beauty of that Good But then shall we see it when we have nothing at all to say of it 17. For the knowledge of it is a Divine Silence and the rest of all the Senses For neither can he that understands that understand any thing else nor he that sees that see any thing else nor hear any other thing nor in sum move the Body 18. For shining stedfastly upon and round about the whole Minde it enlighteneth all the Soul and loosing it from the Bodily Senses and Motions it draweth it from the Body and changeth it wholly into the Essence of God 19. For it is possible for the Soul O Son to be deiâ—…ed while yet it loâ—…geth in the Body of Man if it contemplate the beauty of Good Tat. How dost thou mean
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