Hermes Mercurius Trismegistus his Divine pymander in seventeen books : together with his second book called Asclepius, containing fifteen chapters with a commentary / translated formerly out of the Arabick into Greek, and thence into Latine, and Dutch, and now out of the original into English by Dr. Everard.

Hermes Mercurius Trismegistus, HIS Divine Pymander, IN Seventeen Books. Together with his Second Book, Called Asclepius; Containing fifteen Chapters, with a Commentary. Transl•…•…ted formerly out of the Ara∣bick into Greek, and thence into Latine, and Dutch, and now out of the Original into ENGLISH; By that learned Divine Dr. Everard.

LONDON, Printed by I. S. for Thomas Brewster, at the three Bibles in Pauls Church∣yard near the West End. 1657.

TO The Reader.

Iudicious Reader,

THis Book may justly challenge the first place for antiquity, from all the Books in the World, being written some hundreds of yeers before Moses his time, as I shall endeavour to make good. The Originall (as far as is known to us) is Ara∣bick, and severall Translations thereof have been published, as Greek, Latine, French, Dutch, &c. but never English before. It is pity the Learned Translatour had not lived, and received himself, the honour, and thanks due to him from Englishmen; for his good will to, and pains for

them, in translating a Book of such infinite worth, out of the Originall, into their Mother∣tongue.

Concerning the Authour of the Book it self, Four things are considerable, viz. His Name, Learning, Countrey, and Time. 1. The name by which he was commonly styled, is, Hermes Trismegistus, i. e. Mercurius ter Maximus, or, The thrice greatest Intelligencer. And well might he be called Herm•…•…s, for he was the first Intelligencer in the World (as we read of) that communicated Knowledge to the sons of Men, by Writing, or Engraving. He was called Ter Maxi•…•…s, for some Reasons, which I shall afterwards men∣tion. 2. His Learning will ap∣pear; as by his Works, so by th•…•… right understanding the Reason of his Name. 3. For his Coun∣trey,

he was King of Egypt. 4. For his Time, it is not with∣out much Controversie, betwixt those that write of this Divine, ancient Author, what time he lived in. Some say he lived after Moses his time, giving this slen∣der Reason for it, viz. Because he was named Ter Maximus; for being preferred (ac∣cording to the Egyp∣tian Customs) being chief Philosopher, to be chief of the Priesthood; and from thence, to be chief in Government, or King. But if this be all their ground, you must excuse my dis∣sent from them, and that for this reason, Because according to the most learned of his followers, he was called Ter Maximus; for having perfect, and exact Knowledge

of all things contained in the World; which things he divi∣ded into Three Kingdoms (as he cals them,) viz. Mineral, Vege∣table Animal; which Three, he did excell in the right under∣standing of; also, because he at∣tained to, and transmitted to Posterity (although in an Aenig∣maticall, and obscure style) the Knowledge of the Quintestence of the whole Universe (which Universe, as I said before, he di∣vided into Three Parts) other∣wise called, The great Elixir of the Philosophers; which is the Receptacle of all Celestiall and Terrestiall Vertues; which Se∣cret, many ignorantly deny, ma∣ny have chargeably sought after, yet few, but some, yea, and En∣glish-men , have hap∣pily found. The De∣scription of this great Treasure, is said to be found in∣graved

upon a Smaragdine Ta∣ble, in the Valley of Ebron, after the Flood. So that the Reason before alleaged to prove this Authour to live after Moses, seems invalid; neither doth it any way appear, that he lived in Moses his time, although it be the opinion of some, as of Iohu Functius, who saith in his Chro∣nology, That he lived twenty one yeers before the Law was given by Moses in the Wilder∣nesse: But the Reasons that he, and others give, are far weaker than those that I shall give, for his living before Moses his time. My reasons for that, are these; First, Because it is received a∣mongst the Ancients, that he was the first that invented the Art of communicating Know∣ledge to the World, by Writing or Engraving. Now if so, then in all probability he was before

Moses; for it is said of Moses, that he was from his childhood, skilled in all the Egyptian Learning which could not well have been with∣out the help of Literature, which we never read of any, before that invented by Hermes. Se∣condly, He is said by himself, to be the Son of Saturn, and by others to be the scribe of Saturn. Now Saturn, according to Historians, •…•…ived in the time of Sa•…•…g Abra∣•…•…ams great Grand-Father. I shall but take in Suidas his judg∣ment, and so rest satisfied, that he did live not onely before, but long before, Moses: His words are these, Credo Mercurium Trisme∣gistum sapientem Egyptium florn∣isse ante Pharaonem.

In this Book, though so very

old, is contained more true knowledge of God and Nature, than in all the Books in the World besides, I except onely Sacred Writ: And they that shall judiciously read it, and rightly understand it, may well be excused from reading many Books; the Authors of which, pretend so much to the know∣ledge of the Creatour, and Crea∣tion. If God ever appeared in any man, he appeared in him, as it appears by this Book. That a man who had not the benefit of his Ancestors knowledge, being, as I said before, The first In∣venter of the Art of Communi∣cating Knowledge to Posterity by writing, should be so high a Divine, and so deep a Philoso∣pher, seems to be a thing more of God, than of Man; and therefore it was the opinion of

some ; That he came from Heaven, not born upon Earth. There is con∣tained in this Book, that true Philosophy, without which, it is impossible ever to attain to the heighth, and exactnesse of Pie∣ty, and Religion. According to this Philosophy, I call him a Philosopher, that shall learn and study the things that are, and how they are ordered, and governed, and by whom, and for what cause, or to what end; and he that doth so, will acknow∣ledge thanks to, and admire the Omni potent Creator. Preserver, and Director of all these things. And he that shall be thus truly thankfull, may truly be called Pious, and Religious; and he that is Religious, shall more and more, know where, and what the Truth is: And learning

that, he shall yet be more and more Religious.

The glory and splendour of Philosophy, is an endevouring to understand the chief Good, as the Fountain of all Good: Now how can we come neer to, or finde out the Fountain, but by making use of the Streams as a conduct to it? The operations of Nature, are Streams run∣ning from the Fountain of Good, which is God. I am not of the ignorant, and foolish opi∣nion of those that say, The great∣est Philosophers, are the great∣est Atheists; as if to know the Works of God, and to under∣stand his goings forth in the Way of Nature, must necessi∣tate a man to deny God. The Scripture disapproves of this as a sottish Te∣nent, and experience contra∣dicts it: For behold! Here is

the greatest Philosopher, and therefore the greatest Divine.

Read understandingly this in∣suing Book (and for thy help, thou mayest make use of that voluminous Com∣mentary written up∣on it) then it will speak more for its Author, than can be spoken by any man, at least by me.

Thine in the love of the Truth, I. F.

THE Titles of every Book OF Hermes Trismegistus

• Lib. Fol.
• 1. HIs first Book. 1
• 2. Poemander. 15
• 3. The holy Sermon. 42
• 4. The Key. 47
• 5. That God is not manifest, and yet most manifest. 72
• 6. That in God alone is good. 84
• 7. The secret Sermon in the Mount, of Regeneration, and the Profession of Silence. 93
• 8. That the greatest evil in Man, is the not knowing of God. 115
• 9. A Universall Sermon to A∣sclepius. 123
• ...

• 10. The Minde to Hermes. 135
• 11. Of the common minde to Tat. 159
• 12. Hermes Trismegistus his Crater or Monas. 183
• 13, Of Sense and Understand∣ing. 194
• 14. Of Operation and Sense. 206
• 15. Of truth to his son Ta•…•…▪ 220
• 16. That none of the things that are, can perish. 232
• 17. To Asclepius, to be truly wise. 237

Hermes Trismegistus HIS First Book.

I O my Son, write this first Book, both for Humanity sake, and for Piety to∣wards God.

2. For there can be no Re∣ligion more true or just, than to know the things that are; and to acknowledge thanks for all things, to him that made them: which thing I shall not cease continually to do.

3. What then should a man do, O Father, to lead his life well; seeing there is nothing here true?

4. Be Pious and Religious, O my Son; for he that doth so, is the best and highest Philoso∣pher; and without Philosophy,

it is impossible ever to attain to the heighth and exactnes of Pi∣ety or Religion.

5. But he that shall learn and study the things that are; and how they are ordered and go∣verned; and by whom, and •…•…r what cause, or to what end; will acknowledge thanks to the Work man, as to a good Fa∣ther, an excellent Nurse, and a faithfull Steward, and he that gives thanks shall be Pious or Religious, and he that is Reli∣gious shall know both where the truth is, and what it is; and learning that, he will be yet more and more Reigious.

6. For never, O Son, shall, or can that Soul, which while it is in the Body lightens and li•…•…ts up it self to know and compre∣hend that 〈◊〉〈◊〉 〈◊〉〈◊〉 is Good and True, •…•…de back to the contra∣ry: For it is infinitely enamour∣ed

thereof, and forgetteth all E∣vils; and when it hath learned and known its Father and Pro∣genitor, it can no more Aposta∣tize, or depart from that Good.

7. And let this, O Son, be the end of Religion and Piety; whereunto when thou art once arrived, thou shalt both live wel, and die blessedly, whilest thy Soul is not ignorant whither it must return, and flie back again.

8. For this onely, O Son, is the way to the Truth, which our Progenitors travelled in; and by which, making their Journey, they at length attained to the Good. It is a Venerable way, and plain, but hard and difficult for the Soul to go in, that is in the Body.

9. For first, it must war against its own self, and after much Strife and Dissention, it must be over∣come of one part; for the Con∣tention

is of one against two, whilest it flies away, and they strive to hold and detain it.

10. But the victory of both is not like; for the one hasteth to that which is Good, but the other is a neighbor to the things that are Evil; and that which is Good, desireth to be set at Li∣berty; but the things that are Evil, love Bondage and Slavery.

11. And if the two parts be overcome, they become quiet, and are content to accept of it as their Ruler; but if the one be overcome of the two, it is by them led and carried to be pu∣punished by its being and conti∣nuance here.

12. This is, O Son, the Guide in the way that leads thither; for thou must first forsake the Body before thy end, and get the vi∣ctory in this Contention and Strifefull life, and when thou

hast overcome return.

13. But now, O my Son, I will by Heads run thorow the things that are: Understand thou what I say, and remember what thou hearest.

14. All things that are, are moved; onely that which is not, is unmoveable.

15. Every Body is change∣able.

16. Not every Body is dis∣solveable.

17. Some Bodies are dis∣solveable.

18. Every living thing is not mortall.

19. Not every living thing is immortall.

20. That which may be dis∣solved is also corruptible.

21. That which abides al∣wayes is unchangeable.

22. That which is unchange∣able is eternall.

23. That which is alwayes made, is alwayes corrupted.

24. That which is made but once, is never corrupted, neither becomes any other thing.

25. First, God, Secondly, the World; Thirdly, Man.

26. The World for Man, Man for God.

27. Of the Soul; that part which is Sensible is mortall, but that which is Reasonable is im∣mortall.

28. Every Essence is immor∣tall.

29. Every Essence is un∣changeable.

30. Every thing that is, is double.

31. None of the things that are, stand still.

32, Not all things are mo∣ved by a Soul, but every thing that is, is moved by a Soul.

33. Every thing that suffers

is Sensible; every thing that is Sensible suffereth.

34. Every thing that is sad rejoyceth also, and is a mortall living Creature.

35. Not every thing that joy∣eth is also sad, but is an eternall living thing.

36. Not every Body is sick; every Body that is sick, is dis∣solveable.

37. The Mind in God.

38. Reasoning (or disputing, of discoursing) in Man.

39. Reason in the Mind.

40. The Mind is voyd of suf∣fering.

41. No thing in a Body true.

42. All that is incorporeall, is voyd of Lying.

43. Every thing that is made, is corruptible.

44. Nothing good upon Earth, nothing evill in Hea∣ven.

45. God is good, Man is evil

46. Good is voluntary, or of its own accord.

47. Evill is unvoluntary, or against its will.

48. The Gods choose good things, as good things.

49. Time is a Divine thing.

50. Law is Humane.

51. Malice is the nourish∣ment of the World.

52. Time is the Corruption of Man.

53. Whatsoever is in Heaven is unalterable.

54. All upon Earth is alte∣rable.

55. Nothing in Heaven is servanted, nothing upon Earth free.

56. Nothing unknown in Heaven, nothing known upon Earth.

57. The things upon Earth, communicate not with those in Heaven.

58. All things in Heaven are unblameable, all things upon Earth are subject to Reprehen∣sion.

59. That which is immortal, is not mortal; that which is mortal, is not immortal.

60. That which is sown, is not alwayes begotten; but that which is begotten alwayes is sown.

61. Of a dissolveable Body, there are two Times, one from sowing to generation, one from generation to death.

62. Of an everlasting Body, the time is only from the Gene∣ration.

63. Dissolveable Bodies are increased and diminished.

64. Dissolveable matter is altered into contraries; to wit, Corruption and Generation, but Eternal matter into its self, and its like.

65. The Generation of Man is Corruption, the Corruption of Man is the beginning of Gene∣ration.

66. That which off-springs or begetteth another, is it self an off-spring or begotten by another.

67. Of things that are; some are in Bodies, some in their Ideas.

68. Whatsoever things be∣long to operation or working, are in a Body.

69. That which is immortal, partakes not of that which is mortal.

70. That which is mortall, cometh not into a Body immor∣tall; but that which is immor∣tall, cometh into that which is mortal.

71. Operations or Work∣ings are not carried upwards, but descend downwards.

72. Things upon Earth, do nothing advantage those in Hea∣ven; but all things in Heaven do profit and advantage the things upon Earth.

73. Heaven is capable, and a fit receptacle of everlasting Bodies, the Earth of corrupti∣ble Bodies.

74. The Earth is bruitish, the Heaven is reasonable or ra∣tional.

75. Those things that are in Heaven, are subjected or placed under it; but the things on Earth are placed upon it.

76. Heaven is the first Ele∣ment.

77. Providence is Divine Order.

78. Necessity is the Minister or Servant of Providence.

79. Forrune is the carriage or effect of that which is with∣out Order; the Idol of opera∣tion,

a lying fantasie or opini∣on.

80. What is God? The immutable or unalterable Good.

81. What is man? An un∣changeable Evil.

82. If thou perfectly remem∣ber these Heads, thou canst not forget those things which in more words I have largely ex∣pounded unto thee; for these are the Contents or Abridg∣ment of them.

83. Avoyd all Conversation with the multitude or common People; for I would not have thee subject to envy, much lesse to be ridiculous unto the Ma∣ny.

84. For the like alwaies takes to it self that which is like, but the unlike never argrees with the unlike: Such Discourses as these have very few Anditors,

and peradventure very few will have; but they have something peculiar unto themselves.

85. They do rather sharpen and whet evil men to their ma∣liciousnesse; therefore it be∣hoveth to avoyd the multitude, & take heed of them, as not un∣derstanding the virtue and pow∣er of the things that are said.

86. How dost thou mean, O Father?

87. Thus, O Son, the whole Nature and Composition of those living things called Men, is very prone to Malieiousnesse, and is very familiar, and as it were nourished with it, and therefore is delighted with it. Now this Wight, if it shall come to Learn or know that the vvorld vvas once made, and all things are done according to Providence, and Necessity, Desti∣ny, or Fate, bearing Rule over all:

Will he not be much vvorse then himself? despising the vvhole because it vvas made. And if he may lay the cause of Evill upon Fate or Destiny, he vvill never abstain from any evillwork.

88. Wherefore we must look warily to such kind of peo∣ple, that being in ignorance, they may be lesse evil for fear of that which is hidden and kept secret.

The end of the first Book.

THE Second Book CALLED Poemander.

MY Thoughts being once seriously busied about the things that are, and my Under∣standing lifted up, all my bodily Senses being exceedingly holden back, as it is vvith them that are very heavy of sleep, by reason ei∣ther of fulnesse of meat or of bodily labor. Me thought I savv one of an exceeding great sta∣ture, and an infinite greatnesse call me by my name, and say unto me, What wouldest then hear and sée? or what wouldest thou understand, to learn, and know?

2. Then said I, Who art thou? I am, quoth he, Poeman∣der, the minde of the great Lord, the most Mighty and ab∣solute Emperor: I knovv vvhat thou vvouldst have, and I am alvvayes present vvith thee.

3. Then said I, I would learn the things that are, and understand the nature of them, and know God. How? said he. I answered, That I would gladly hear. Then he, Have me again in thy minde, and whatsoever thou wouldest learn, I will teach thee.

4. When he had thus said, he was changed in his Idea or Form, and straight-way in the twinckling of an eye, all things were opened unto me: And I saw an infinite sight, all things were become light, both sweet and exceedingly pleasant; and I was wonderfully delighted in the beholding it.

5. But after a little while, there was a darknesse made in part, coming down obliquely, fearfull and hideous, which seemed unto me to be changed into a certain moyst nature, un∣speakably troubled, which yielded a smoke as from fire; and from whence proceeded a voyce un∣utterable, and very mournfull, but inarticulate; insomuch that it seemed to have come from the Light.

6. Then from that Light, a certain holy Word joyned it self unto Nature, and out-flew the pure and unmixed Fire from the moyst Nature upward on high: it was exceeding light, and sharp, and operative with∣all. And the Air which was also light, followed the Spirit and mounted up to Fire, (from the Earth and the Water) inso∣much that it seemed to hang and depend upon it.

7. And the Earth, and the Water, stayed by themselves so mingled together, that the Earth could not be seen for the Water; but they were moved, because of the Spirituall Word that was carried upon them.

8. Then said Poemander un∣to me, Dost thou understand this U•…•…on, and what it mean∣eth? I shall know, said I: Then said he, I am that Light the Minde, thy God, who am before that moyst Nature that appeared out of darknesse, and that bright and lightfull Word from the Minde, is the Son of God.

9. How is that, quoth I? Thus, replyed he, Understand it: That which in thée séeth, and heareth the Word of the Lord, and the Minde, the Father, God, differ not one from the other; and the union of these, is Life.

Trismeg. I thank thee, Pi∣mand. But first conceive well the Light in thy minde, and know it.

10. When he had thus said, for a long time we looked sted∣fastly one upon the other; inso∣much, that I trembled at his Idea or Form.

11. But when he nodded to me, I beheld in my minde the Light that is in innumerable, and the truely indefinite orna∣ment or world; and that the fire is comprehended or contained in or by a most great Power and constrained to keep its station.

12. These things, I under∣stood, seeing the word of Pi∣mander; and when I was migh∣tily amazed, he said again un∣to me, Hast thou seen in thy minde that Archetypall Form, which was before the intermi∣nated and infinite Beginning?

Thus Pimander to me: But whence, quoth I, or whereof are the Elements of Nature made? Pimander. Of the Will and Counsell of God; which taking the Word, and be∣holding the beautifull World (in the Archetype thereof) imi∣tated it, and so made this World, by the Principles and vitall Seeds or Soul-like pro∣ductions of it self.

13. For the Minde Being God, Male and Female, Life & Light, brought forth by his word; another Minde, the Workman: Which being God of the Fire, & the Spirit, fashioned and formed seven other Governors, which in their Circles contain the Sensi∣ble World, whose Government or Disposition is called Fate or Destiny.

14. Straight way leaped out, or exalted it self from the down∣ward-born

Elements of God, the Word of God, into the clean and pure Workmanship of Na∣ture, and was united to the Workman, Minde; for it was Consubstantia•…•…; and so the downward-born Elements of Nature were left without Rea∣son, 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 inde∣finite Beginning, to an undeter∣minable 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 Crea∣tures as she had, four-foo•…•…ed and creeping Beasts, wild and tame.

18. But the Father of all things, the Minde being Life and Light▪ b•…•…ought forth Man, like •…•…nto himself, whom he lo∣ved as his proper Birth; for he was all beauteous, having the Image of his Father.

19. For indeed God was ex∣ceedingly enamoured of his own Form or Shape, and deli∣vered unto it all his own Work∣manships: 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 con∣sidered the Operations or Work∣manships of the Seven; but they loved him, and every one made him partaker of his own Order.

21. And he learning diligent∣ly, and understanding their Es∣sence, and partaking their Na∣ture, resolved to pierce▪ and break thorow the Circumfe∣rence of the Circles, and to un∣derstand the Power of him that sits upon the Fire.

22. And having already all power of mortall things, or the •…•…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, ha∣ving 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 him∣self, in himself he loved it; and would cohabit with it; and im∣mediately 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 •…•…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, be∣cause of his Body, and immor∣tall, 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 a∣bove all Harmony. he is made and become a servant to Har∣mony. And being Hermaphro∣dite, 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 Spi∣rit; Nature continued not, but forthwith brought forth seven Men all Males and Females; and sublime, or on high, accord∣ing 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 si∣lent.

33. Piman. The Generation therefore of these Seven, was after this manner. The Air be∣ing

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, conti∣nued 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 Hermaphrodi∣ticall, 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, En∣crease in encreasing and mul∣tiply 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 Har∣mony, made the mixtures, and established the Generations, and all things were multiplied ac∣cording 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 un∣derstand 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 •…•…ad and dismall darkness before its body; of which dark∣nesse is the moist Nature; of which moist Nature, the Body consisteth in the sensible World, from whence death is derived:

Hast thou understood this •…•…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: be∣cause the Father of all things consists of Life and light, where∣of Man is made.

49. Trism. Thou sayest very well.

50. Pim. God and the Fa∣ther 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, consider, and know him∣self well.

53. Trism. Have not all men a minde?

54. Pim. Take heed what thou sayest, for I the Minde come unto men that are holy and good, pure and mercifull, and that live piously and religi∣ously; and my presence is a help unto them. And forth∣with they know all things, and lovingly they supplicate and propitiate the Father; and bles∣sing him, they give him thanks, and sing hymnes unto him, being ordered and directed by filiall Affection, and naturall Love: And before they give up their Bodies to the death of them, they hate their Senses, knowing their Workes and Operati∣ons.

55. Rather I that am the Minde it self, will not suffer the Operations or Works, which happen or belong to the

body, to be finished and brought to perfection in them; but be∣ing the Porter and Door-keep∣er, I will shut up the entrances of Evill, and cut off the thought∣full desires of filthy works.

56. But to the foolish, and evill, and wicked, and envious, and covetous, and murderous, and profane, I am far off; giving place to the revenging Demon, which applying unto him the sharpnesse of fire, tormenteth such a man sensible, and armeth him the more to all wicked∣nesse, that he may obtain the greater punishment.

57. And such a one never ceaseth, having unfulfillable de∣sires, and unsatiable concupis∣cences, and alwaies fighting in darknesse; for the Demon af∣flicts and tormenteth him con∣tinually, and increaseth the fire upon him more and more.

58. Trism. Thou hast, O Minde, most excellently taught me all things, as I desired; but tell me moreover, after the re∣turn is made, what then?

59. Pimand. First of all, in the resolution of the materi∣all Body, the Body it self is given up to alteration, and the form which it had, becometh invisible; and the idle manners are permitted, and left to the Demon, and the Senses of the Body return into their Foun∣tains being parts, and again made up into Operations.

60. And Anger and Concu∣piscence go into the bruitish, or unreasonable Nature; and the rest striveth upward by Har∣mony.

61. And to the first Zone it giv∣eth the power it had of increas∣ing

and diminishing.

62. To the second, the ma∣chination or plotting of evils, and one effectuall deceipt or craft.

63. To the third, the idle de∣ceipt of Concupiscence.

64. To the fourth, the desire of Rule, and unsatiable Ambi∣tion.

65. To the fifth, prophane Boldnesse, and the•…•… headlong rashnesse of Confidence.

66. To the sixth, Evil and ineffectuall occasions of Rich∣es.

67. And to the seventh Zone, subtile Falshood, alwayes ly∣ing in wait.

68. And then being made naked of all the Operations of Harmony, it cometh to the eighth Nature, having its pro∣per power, and singeth praises to the Father with the things that

are, and all they that are pre∣sent rejoyce, and congratulate the coming of it; and being made like to them with whom it converseth, it heareth also the Powers that are above the eighth Nature, singing praise to God in a certain voyce that is peculiar to them.

69. And then in order they re∣turn unto the Father, and them∣selves deliver themselves to the powers; and becoming powers, they are in God.

70. This is the Good, and to them that know to be deifi∣ed.

71. Furthermore, why sayest thou, What resteth, but that understanding all men, thou become a guide, and way-lea∣der to them that are worthy; that the kinde of Humanity or Mankinde, may be saved by God?

72. When pimander had thus said unto me, he was min∣gled among the Powers.

73. But I giving thanks, and blessing the Father of all things, rose up, being enabied by him, and taught the nature, of the Nature of the whole, and ha∣ving seen the greatest sight or spectacle.

74. And I began to Preach unto men, the beauty and fairnesse of Piety and Know∣ledge.

75. O ye People, M•…•…n, born and made of the Earth, which have given your selves over to drunkenesse, and sléep, and to the ignorance of God; be sober, and cease your surfeit, whereto you are allured, and invited by brui∣ti•…•…, and unreasonable sleep.

76. And they that heard me, came willingly, and with

one accord; and then I said fur∣ther.

77. Why, O men of the Off-spring of the Earth, why have you delivered your selves over unto death, having pow∣er to pertake of immortality? Repent and change your mindes you that have together walked in Error, and have been darkened in ignorance.

78. Depart from that dark light, be partakers of immorta∣lity, and leave or forsake cor∣ruption.

79. And some of them that heard me, mocking and scorn∣ing, went away, and delivered themselves up to the way of death.

80. But others casting them∣selves down before my feet, be∣sought me, that they might be taught; but I causing them to rise up, became a guide of man∣kinde,

teaching them the reasons how, and by what meanes they may be saved. And I sowed in them the words of Wisdom, and nourished them with Ambro∣sian water of immortality.

81. And when it was Even∣ing, and the Brightnesse of the same began wholly to go down, I commanded them to go down, I commanded them to give thanks to God; and when they had finished their thanksgiving, every one returned to his own lodging.

82. But I wrote in my self, the bounty and beneficence of Pimander; and being filled with what I most desired, I was exceeding glad.

83. For the sleep of the Body was the sober watchfulnesse of the minde; and the shutting of my eyes the true sight, and my silence great with childe, and

full of good; and the pronoun∣cing of my words, the blossoms and fruits of good things.

84. And thus came to passe or happened unto me, which I received from my minde, that is, Pimander, the Lord of the Word; whereby I became in∣spired by God, with the Truth.

85. For which cause, with my Soul, and whole strength, I give praise and blessing unto God the Father.

86. Holy is God the Father of all things.

87. Holy is God, whose will is performed, and accomplish∣ed by his own powers.

88. Holy is God, that deter∣mineth to be known, and is known of his own, or those that are his.

89. Holy art th•…•…u, that by thy Word hast established all things.

90. Holy art thou, of whom all Nature is the Image.

91. Holy art thou, whom Nature hath not formed.

92. Holy art thou that art stronger then all power.

93. Holy art thou that art greater then all excellen∣cy.

94. Holy art thou who art better then all praise.

95. Accept these reasonable Sacrifices from a pure soul, and a heart stretched out unto thée.

96. O thou unspeakable, unutterable, to be praised with silence.

97. I beséech thée, that I may never err from the know∣ledge of thée; look mercifully upon me, and enable me, and enlighten with this Grace, those that are in ignorance, the brothers of my kinde, but thy sons.

98. Therefore I beléeve thee, and bear witnesse, and go into the Life and Light.

99. Blessed art thou O Fa∣ther; thy man would be sanctifi∣ed with thée, as thou hast given him all power.

The End of the Second Book.

THE Third Book CALLED The Holy Sermon.

THe glory of all things, God, and that which is Divine, and the Divine Nature, the be∣ginning of things that are.

2. God and the Minde, and Nature, and Matter, and Ope∣ration, or Working, and Neces∣sity, and the End, and Renova∣tion.

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 distin∣guisted 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 Termina∣ted or Divided by Fire; and be∣ing 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 in∣ternal

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 Rege∣neration.

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 Opera∣tions of Nature; and for Signes of good things, and the know∣ledge 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 re∣solved into that which shall be great Monuments, and Remem∣berances 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 renew∣ed 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 Ascle∣pins, 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 Fa∣ther, 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 In∣crease, 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 o∣peration, is of another thing or elsewhere, as we have taught in other things, Divine and Hu∣mane, which must here also be understood.

4. For, his Operation or Act, is his Will, and his Es∣sence, 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, where∣unto 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 altoge∣ther 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 a∣ctive 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 de∣fective in much time, in which sometimes he maketh not, a•…•… also of quantity and quality; for sometime, he maketh those things that have quantity and quality, and sometimes the con∣trary.

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 him∣self (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 enlight∣eneth, 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 Proge∣nitors, obtained unto.

15. Tat. I would we also, O Father, could do so.

16. Trism. I would we could, O Son; but for the pre∣sent we are lesse intent to the Vision, and cannot yet open the eyes of our mindes to behold the incorruptible, and incom∣prehensible 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 up∣on, 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 Es∣sence of God.

19. For it is possible for the Soul O Son, to be dei•…•…ed while yet it lo•…•…geth in the Bo∣dy of Man if it contemplate the beauty of Good.

Tat. How dost thou mean deifying, Father?

21. Trissm. There are dif∣ferences, 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 uni∣verse, are all those Souls, which in all the world are tossed up and down, as it were, and seve∣rally 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 li∣ving 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 in∣to the Body of a Man, if it con∣tinue 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 dash∣eth against the bodily Passions; and unhappy, as it is, not know∣ing it self, it serveth strange Bo∣dies, and evil ones, carrying the Body as a burthen, and not ru∣ling, but ruled. And this is the mischief of the Soul.

28. On the contrary, the ver∣tue 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, be∣cause 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 un∣bodily, but useth the Minde as

an Instrument, as the Minde u∣seth the Body.

35. Therefore both intelli∣gible and materiall things, go both of them into bodies; for, of contraposition, that is, set∣ting 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 se∣cond of the things that are, and needy, or wanting somewhat else. And it was once made, and is alwayes, and is ever in gene∣ration, and made, and continu∣ally makes, or generates things that have quantity and quality.

38, For it is moveable, and

every materiall motion is gene∣ration; but the intellectuall sta∣bility moves the materiall mo∣tion 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 spherical∣ly, 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 th•…•… that are further from that Mem∣brane, have the Body full of Soul.

42. The whole is a living wight, and therefore consist∣eth of materiall, and intellectu∣all.

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 mor∣tall.

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, Rea∣son 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 Bo∣dy.

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 perfect∣ly, 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 disso∣lution 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 sp•…•…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 Forgetful∣nesse is Evilnesse.

56. The like also happeneth to them that go out of the Bo∣dy: 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 deser∣ved.

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 Cloath∣ing, 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 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, na∣ked, and of it self, in an Earth∣ly Body neither is the earthly Body able to bear such im∣mottality: 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 go∣verneth the living thing.

60. When therefore the Minde is separated, and depart∣eth 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 Di∣vine 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 〈◊〉〈◊〉 •…•…rkman of all, useth it to 〈◊〉〈◊〉 •…•…ng of all things, as it is use•…•… 〈◊〉〈◊〉 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 ei∣ther 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, pun∣ished of it self, and seeking an

earthly and humane 〈◊〉〈◊〉 〈◊〉〈◊〉 enter into.

67. For no other Body is ca∣pable of an Humane Soul, nei∣ther 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 Fa∣ther; and what is i•…•… greatest torment•…•….

69. Herm. Impiety, O my S•…•…, 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 con∣sumed, I know not what to say, or do; I am devoured, uu∣happy

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 in•…•…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, com∣municate 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 Na∣tures; 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 Govern∣ment 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 ge∣nius, or good Demon•…•… Blessed Soul that is fullest of it! and unhappy Soul that is empty of it.

84. Tat. And wherefore, Fa∣ther?

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 fl•…•…es away from the Soul, and in that hour the Soul nei∣ther 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 Bo∣dy, and by it pressed down.

88. And such a Soul, O Son, hath no Minde; wherefore nei∣ther must such a one be called a Man.

89. For Man is a Divine li∣ving thing, and is not to be com∣pared 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 Hea∣ven, and measures it.

91. And he knoweth what things are on high, and what be∣low, 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.

THis Discourse I will also make to thee, O Tat, that thou mayest not be ignorant of the more excellent Name of God.

2. But do thou contemplate in thy Minde, how that which to many seems hidden and un∣manifest, may be most manifest unto thee.

3. For it were not All, if it were apparent, for whatsoever is apparent, is generated or made; for it was made mani∣fest,

but that which is not mani∣fest is ever.

4. For it needeth not to be manifested, for it is alwayes.

5. And he maketh all other things manifest, being unmani∣fest, as being alwayes, and ma∣king other things manifest, he is not made manifest.

6. Himself is not made, yet in fantasie he fantasieth all things, or in appearance he ma∣keth them appear; for appear∣ance is only of those things that are generated or made, for ap∣pearance is nothing but gene∣ration.

7. But he that is Oue, that is not made nor generated, is al∣so unapparent and unmanifest.

8. But making all things ap∣pear, he appeareth in all, and by all; but especially he is mani∣fested to, or in those things wherein himself listeth.

9. Thou therefore, O Tat, my Son, pray first to the Lord and Father, and to the Alone, and to the One, from whom is one to be mercifull to thee, that thou mayest know and un∣derstand so great a God; and that he would shine one of his beams upon thee in thy under∣standing.

10. For onely the Under∣standing sees that which is not manifest, or apparent, as being it self not manifest or apparent; and if thou canst, O Tat, it will appear to the eyes of thy minde.

11. For the Lord, void of en∣vie, appeareth thorow the whole world. Thou mayest see the in∣telligence, and take it in thy hands, and contemplate the I∣mage of God.

12. But if that which is in thee, be not known or apparent unto thee, how shall he in thee

be seen, and appear unto thee by the eyes?

13. But if thou wilt see him, consider and understand the Sun, consider the course of the M•…•…n, consider the order of the Stars.

14. Who is he that keepeth order? for all order is circum∣scribed or terminated in num∣ber and place.

15. The Sun is the greatest of the Gods in Heaven, to whom all the heavenly Gods give place, as to a King and Poten∣tate; and yet he being such a one, greater than the Earth or the Sea, is content to suffer infi∣nite lesser Stars to walk and move above himself: whom doth he fear the while, O Son?

16. Every one of these Stars that are in Heaven, do not make the like, or an equall course; who is it that hath prescribed

unto every one, the manner and the greatnesse of their course?

17. This Bear that turns round about it own self, and car∣ries round the whole World with her, who possessed and made such an Instrument?

18. Who hath set the bounds to the Sea? who hath establish∣ed the Earth? for there is some Body, O Tat, that is the Maker and Lord of these things.

19. For it is impossible, O Son, that either place, or num∣ber, or measure, should be ob∣served without a Maker.

20. For no order can be made by disorder or disproportion.

21. I would it were possible for thee, O my Son, to have wings, and to flie into the Air, and being taken up in the midst, between Heaven and Earth, to see the stability of the Earth the fluidnesse of the Sea, the courses

of the Rivers, the largenesse of the Air, the sharpnesse or swift∣nesse of the Fire, the motion of the Stars, and the speedinesse of the Heaven, by which it goeth round about all these.

22. O Son, what a happy sight it were, at one instant, to see all these; that which is un∣moveable moved, and that which is hidden appear and be manifest?

23. And if thou wilt see and behold this Workman, even by mortall things that are upon Earth, and in the deep, consider, O Son, how Man is made and framed in the Womb; and exa∣mine diligently the skill, and cunning of the Workman, and learn who it was that wrought and fashioned the beautifull and Divine shape of Man; who cir∣cumscribed and marked out his eyes? who bored his nostrils

and ears? who opened his mouth, who stretched out and tied together his sinews? who channelled the veins? who hardened and made strong the bones? who clothed the flesh with skin? who divided the fin∣gers and the joynts? who flat∣ted, and made broad the soals of the feet? who digged the pores? who stretched out the spleen? who made the Heart like a Py∣ramis? who made the Liver broad? who made the Lights spungie, and full of holes? who made the belly large and capaci∣ous? who set to outward view, the more honourable parts, and hid the filthy ones?

24. See how many Arts in one Matter, and how many Works in one Superscription, and all exceedingly beautifull, and all done in measure, and yet all differing.

25. Who hath made all these things? what Mother? what Father? save only God that is not manifest? that made all things by his own Will.

26. And no man says that a statue or an image is made without a Carver or a Painter, and was this workmanship made without a Workman? O great Blindnesse O great Impie∣ty, O great Ignorance.

27. Never, O Son Tat, canst thou deprive the Workman∣ship of the Workman, rather it is the best Name of all the Names of God, to call him the Father of all, for so he is alone; and this is his work to be the Father.

28. And if thou wilt force me to say any thing more boldly, It is his Essence to be pregnant, or great with all things, and to make them.

29. And as without a Maker, it is impossible that any thing should be made; so it is that he should not alwayes be, and al∣ways be making all things in Heaven, in the Air, in the Earth, in the Deep, in the whole World, and in every part of the whole, that is, or that is not.

30. For there is nothing in the whole World, that is not himself; both the things that are, and the things that are not.

31. For the things that are, he hath made manifest; and the things that are not, he hath hid in himself.

32. This is God that is bet∣ter then any name; this is he that is secret; this is he that is most manifest; this is he that is to be seen by the Minde; this is he that is visible to the

eye; this is he that hath no bo∣dy; and this is he that hath ma∣ny bodies, rather there is no∣thing of any body, which is not He.

33. For he alone is all things.

34. And for this cause he hath all Names, because he is the One Father; and there∣fore he hath no Name, because he is the Father of all.

35. Who therefore can blesse thee, or give thankes for thee, or to thee?

36. Which way shall I look, when I praise thee: upward? downward? outward? in∣ward?

37. For about thee there is no manner, nor place, nor any thing else of all things that are.

38. But all things are in thee; all things from thee, thou

givest all things, and takest nothing; for thou hast all things, and there is nothing, that thou hast not.

39. When shall I praise thee, O Father; for it is neither possible to comprehend thy hour, nor thy time?

40. For what shall I praise thee? for what thou hast made, or for whatthou hast not made? for those things thou hast mani∣fested, orfor those things thou hast hidden?

41. Wherefore shall I praise thee? as being of my self, or hav∣ing any thing of mine own, or rather being anothers?

42. For thou art what I am, thou art what Ido, thou art what I say.

43. Thou art all things, and there is nothing else thou art not.

44. Thou art thou, all that

is made, and all that is not made.

45. The Minde that under∣standeth.

46. The Father that mak∣eth and frameth.

47. The Good that work∣eth.

48. The Good that doth all things.

49. Of the Matter, the most subtle and slender part is Air, of the Air the Soul, of the Soul the Minde, of the Minde God.

The End of the Fifth Book.

THE Sixth Book That in God alone is good.

GOod, O Asclepius, is in nothing but in God alone; or rather God himself is the Good always.

2. And if it be so, then must he be an Essence or Substance, voyd of all motion and genera∣tion; but nothing is voyd or empty of him.

3. And this Essence hath about or in himself a Stable, and firm Operation, wanting nothing, most full, and giving abundantly.

4. One thing is the Beginning

of all things, for it giveth all things; and when I name the Good, I mean that which is al∣together and always Good.

5. This is present to none, but God alone; for he wanteth nothing, that he should desire to have it, nor can any thing be taken from him; the losse where∣of may grieve him; for sorrow is a part of evilnesse.

6. Nothing is stronger then he, that he should be opposed by it; nor nothing equal to him, that he should be in love with it; nothing unheard of to be an∣gry with, nothing wiser to be envious at.

7. And none of these being in his Essence, what remains, but only the Good?

8. For as in this, being such an Essence, there is none of the evils; so in none of the other things shall the Good be found.

9. For in all other things, are all other things, as well in the small as the great, and as well in the particulars, as in this living Creature; the grea∣ter, and mightiest of all.

10. For all things that are made or generated, are full of Passion, Generation it self be∣ing a Passion; and where Passion is, there is not the Good; where the Good is, there is no Passi∣on; where it is day, it is not night, and where it is night, it is not day.

11. Wherefore it is impossi∣ble, that in Generation should be the Good, but only in that which is not generated or made.

12. Yet as the Participation of all things is in the Matter bound, so also of that which is Good. After this manner is the World good, as it maketh

all things, and in the part of making or doing (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) it is Good, but in all other things not Good.

13. For it is passible, and moveable, and the Maker of passible things.

14. In man also the Good is ordered (or taketh denominati∣on) in comparison of that which is evil; for that which is not very evil, is here Good; and that which is here called Good, is the least particle, or propor∣tion of evil.

15. It is impossible therefore, that the Good should be here pure from Evil, for here the Good groweth Evil, and grow∣ing Evil, it doth not still abide Good, and not abiding Good, it becomes evil.

16. Therefore in God alone is the Good, or rather God is the Good.

17. Therefore, O Asclepi∣us, there is nothing in men (or among men) but the name of Good, the thing it self is not, for it is impossible; for a materiall Body receiveth (or comprehendeth) is not, as being on every side encom∣passed, and coarcted with evil∣nesse, and labors, and griefs, and desires, and wrath, and deceipts, and foolish opini∣ons.

18. And in that which is the worst of all, Asclepius, every one of the forenamed things, is here beleeved to be the greatest good, especially that supream mischief 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the plea∣sures of the Belly, and the ring∣leader of all evils: Error is here the absence of the Good.

19. And I give thanks un•…•… God, that concerning the

Knowledge of God, put this assurance in my minde, that it is impossible it should be in the World.

20. For the World is the fulnesse of evilnesse; but God is the fulnesse of Good, or Good of God.

21. For the eminencies of all appearing Beauty, are in the Essence more pure, and more sincere, and peradventure they are also the Essences of it.

22. For we must be bold to say, Asclepius, That the Essence of God, if he have an Essence, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that which is fair or beautifull; but no good is com∣prehended in this World.

23. For all things that are subject to the eye, are Idols, and as it were shadows; but those things that are not subject to the eye, are ever; especially

the Essence of the Fair and the Good.

24. And as the eye cannot see God, so neither the Fair, and the Good.

25. For these are the parts of God that partake the Nature of the whole, proper, and fami∣liar unto him alone, insepara∣ble, most lovely, whereof ei∣ther God is enamoured, or they are enamoured of God.

26. If thou canst understand God, thou shalt understand the Fair, and the God, which is most shining, and enlighten∣ing, and most enlightened by God.

27. For that Beauty is above comparison, and that Good is inimitable, as God himself.

28. As therefore thou un∣derstandest God, so understand the Fair, and the Good, for

these are incommunicable to any other living Creatures, be∣cause they are inseparable from God.

29. If thou seek concerning God, thou seekest or askest also of the Fair; for there is one way that leads to the same thing, that is, Piety▪ with Know∣ledge.

30. Wherefore, they that are ignorant, and go not in the way of Piety, dare call Man Fair and Good, never seeing so much as in a dream, what Good is; but being infolded and wrapped upon all evil and beleeving that the evil is the Good, they by that meanes, both use it unsatiably, and are afraid to be deprived of it; and therefore they strive by all possi∣ble means, that they may not only have it, but also encrease it.

31. Such O Asclepius, are Good and Fair things of men, which we can neither love nor hate; for this is the hardest thing of all, that we have need of them, and cannot live with∣out them.

The End of the Sixth Book.

THE Seventh Book. His secret Sermon in the Mount of Regeneration, & the Profession of Silence.

To his Son Tat.

TAt. In the general Speech∣es, O Father, discoursing of the Divinity, thou speakest ae∣nigmatically, and didst not cleerly reveal thy self, saying, That no man can be saved be∣fore Regeneration.

2. And when I did humbly intreat thee, at the going up to

the Mountain, after thou hadst discoursed unto me, having a great desire to learn this Argu∣ment of Regeneration; be∣cause among all the rest, I am ignorant only of this thou toldst me thou wouldst impart it unto me, when I would estrange my self from the World: whereup∣on I made my self ready, and have vindicated the understand∣ing that is in me, from the de∣ceit of the World.

3. Now then fulfill my de∣fects, and, as thou saidst, instruct me of Regeneration, either by word of mouth, or secretly; for I know not, O Trismegistus, of what Substance, or what Womb, or what Seed a Man is thus born.

4. Herm. O Son, this Wis∣dom is to be understood in si∣lence, and the Seed is the true Good.

5. Tat. Who soweth it, O

Father? for I am utterly igno∣rant, and doubtfull.

6. Herm. The Will of God, O Son.

7. And what manner of Man is he, that is thus born? for in this point, I am clean deprived of the Essence that understand∣eth in me.

8. Herm. The Son of God will be another, God made the Universe, that in every thing consisteth of all powers.

9. Tat. Thou tellest me a Riddle, Father, and dost not speak as a Father to his Son.

10. Herm. Son, things of this kinde are not taught; but are by God, when he pleaseth, brought to rememberance.

11. Tat. Thou speakest of things strained, or far fetcht, and impossible, Father; and there∣fore I will directly contradict them;

12. Herm. Wilt thou prove a stranger, Son, to thy Fathers kinde?

13. Do not envie me, Father, or pardon me, I am thy Natu∣rall Son; discourse unto me the manner of Regeneration.

14. Herm. What shall I say, O my Son? I have nothing to say more than this, That I see in my self an unfained sight or spectacle, made by the mercy of God; and I am gone out of my self, into an immortall body, and am not now what I was be∣fore, but was begotten in Mind.

15. This thing is not taught, nor is it to be seen in this form∣ed Element; for which the first compounded form was neglect∣ed by me, and that I am now se∣parated from it; for I have both the touch, and the measure of it, yet am I now estranged from them.

16. Thou seest, O Son, with thine eyes; but though thou look never so stedfasly upon me, with the Body, and bodily sight, thou canst not see nor un∣derstand what I am now.

17. Tat. Thou hast driven me, O Father, into no small fury and distraction of minde, for I do not now see my self.

18. Herm. I would, O Son, that thou also wert gone out of thy self, like them that dream in their sleep.

19. Tat. Then tell me this, who is the Author and Maker of Regeneration?

20. Herm. The Childe of God, one Man by the Will of God.

21. Tat. Now, O Father, thou hast put me to silence for ever, & all my former thoughts have quite left, and forsaken me; for I see the greatness, and shape

of all things here below, and no∣thing but falshood in them all.

22. And sithence this mor∣tall Form is daily changed, and turned by time into increase, and diminution, as being fals∣hood: What therefore is true, O Trismegistus?

23. Trism. That, O Son, which is not troubled, nor bounded; nor coloured not fi∣gured, not changed; that which is naked, bright, comprehensible onely of it self, unalterable, un∣bodily.

24. Tat. Now I am mad, indeed Father; for when I thought me to have been made a wise man by thee, with these thoughts thou hast quite dulled all my senses.

25. Herm. Yet is it so, as I say, O Son, He that looketh only upon that which is carried up∣ward as Fire, that which is car∣ried

downward as Earth, that which is moist as Water, and that which bloweth, or is sub∣ject to blast as Air; how can he sensibly understand, that which is neither hard, nor moist, nor tangible, nor perspicuous, seeing it is onely understood in power, and operation: But I beseech and pray to the Minde, which alone can understand the Generation, which is in God.

26. Tat. Then am I, O Fa∣ther, utterly unable to do it.

27. Herm. God forbid, Son, rather draw or pull him unto thee (or study to know him) and he will come, be but willing, and it shall be done: quiet (or make idle) the Senses of the Bo∣dy, purging thy self from unrea∣sonable bruitish torments of Matter.

28. Tat. Have I any revengers or tormentours in my self, Fa∣ther?

29. Herm. Yea, and those, not a few, but many, and fearfull ones.

30. Tat. I do not know them, Father.

31. Herm. One Torment, Son, is Ignorance; a second •…•…orrow; a third Intemperance; a fourth Concupiscence; a fifth, Injustice; a sixth, Co•…•…etous∣nesse; a seventh, Deceit; an eighth, •…•…ndie; a ninth, Fraud, or Guile; a tenth, Wrath; an eleventh, Ras•…•…nesse; a twelfth, Maliciousnesse.

32. They are in number twelve, and under these many moe; some of which thorow the prison of the body, do force the inwardly placed Man to suffer sensibly.

33. And they do not sudden∣ly, or easily depart from him that hath obtained mercy of God, and herein consists, both the

manner, and the reason of Re∣generation.

34. For the rest, O Son, hold thy pe•…•…ce, and praise God in si∣lence, and by that means, the mercy of God will not cease, or be wanting unto us.

35. Therefore rejoyce, my Son, from hence forward, being purged by the powers of God, to the Knowledge of the Truth.

36. For the Revelation of God is come to us; and when that came, all Ignorance was cast out.

37. The knowledge of Joy is come unto us; and when that comes, Sorrow shall flie away to them that are capable of it.

38. I call unto Joy, the power of Temperance, a power who•…•…e Vertue is most sweet: Let us take her unto our selves, O Son, most willingly; for how at her coming hath she put away Intemperance?

39. Now I call the fourth, Continence, the power which is over Concupiscence. This, O Son, is the flable and firm foun∣dation of Justice.

40. For see how without la∣bour, she hath chased away Inju∣stice; and we are justified, O Son, when Injustice is away.

41. The sixth Vertue which comes into us, I call Commu∣nion, which is against Covetous∣nesse.

42. And when that (Cove∣tousnesse) is gone, I call Truth; and when she cometh, Errour and Deceit •…•…nisheth.

43. See, O Son, how the Good is fulfilled by the accesse of Truth; for by this means, Envie is gone from us; for Truth is accompanied with the Good, together also with Life and Light.

44. And there came no more

any torment of Darknesse, but being overcome, they all fled away suddenly, & tumultu•…•…rily.

45. Thou hast understood, O Son, the manner of Regene∣ration; for upon the coming of these Ten, the Intellectuall Generation is perfected, and then it driveth away the Twelve; and we have seen it in the Generation it self.

46. Whosoever therefore hath of Mercy obtained this Generation, which is according to God, he leaving all bodily sense, knoweth himself to con∣sist of divine things, and rejoy∣ceth, being made by God stable and immutable.

47. Tat. O Father, I con∣ceive and understand, not by the sight of mine eyes, but by the Intellectuall Operation, which is by the Powers. I am in Heaven, in the Earth,

in the Water, in the Air; I am in living Creatures, in Plants, in the Womb, every where.

48. Yet tell me further, this one thing, How are the tor∣ments of Darknesse, being in in number Twelve, driven away and expelled by the Ten pow∣ers? What is the manner of it, Trismegistus?

49. Herm. This Tabernacle, O Son, consists of the Zodia∣call Circle; and this consisting of twelve numbers, the Idea of one; but all formed Nature admits of divers Conjugations to the deceiving of Man.

50. And though they be dif∣ferent in themselves, yet are they united in practice (as for example, Rashnesse is insepa∣rable from Anger) and they are also indeterminate: Therefore with good Reason, do they make their departure, being

driven away, by the Ten pow∣ers; that is to say, By the dead.

51. For the number of Ten, O Son, is the Begetter of Souls. And there Life and Light are united, where the number of Unity is born of the Spi∣rit.

52. Therefore according to Reason, Unity hath the num∣ber of Ten, and the number of Ten hath Unity.

53. Tat. O Father, I now see the Universe, and my self in the Minde.

54. Herm. This is Rege∣neration, O Son, that we should not any longer fix our imagination upon this Body, subject to the three dimensions, according to this Speech which we have now commented, That we may not at all calumniate the Universe:

55. Tat. Tell me, O Father, This Body that consists of Pow∣ers, shall it ever admit of any Dissolution?

56. Herm. Good words Son, and speak not things impossible; for so thou shalt sin, and the eye of thy minde grow wick∣ed.

57. The sensible Body of Na∣ture is far from the Essentiall Generation; for that is subject to Dissolution, but this not; and that is mortal, but this immortall, Dost thou not know that thou art born a God, and the Son of the One, as I am?

58. Tat. How fain would I, O Father, hear that praise given by a Hymn, which thou saidst thou heardest from the Powers, when I was in the Ottonary.

59. Herm. As Pimander said by way of Oracle to the Ottonary: Thou dost well,

O Son to desire the Solution of the Tabernacle, for thou art purified.

60. Pimander; the Minde of absolute Power and Autho∣rity, hath delivered no more unto me, then those that are written; knowing that of my self, I can understand all things, and hear, and see what I will. And he commanded me to do those things that are good; and therefore all the Powers that are in me sing.

61. Tat. I would hear thee, O Father, and understand these things.

62. Herm. Be quiet, O Son, and now hearken to that har∣monious blessing and thanksgiv∣ing; the hymn of Regenerati∣on, which I did not determine to have spoken of so plainly, but to thy self in the end of all.

63. Wherefore this is not taught, but hid in silence.

64. So then, O Son, do thou, standing in the open Air, worship, looking to the North Wind, about the going down of the Sun; and to the South, when the Sun ariseth: And now keep silence Son.

The Secret Song. The Holy Speech.

65. LEt all the Nature of the world entertain the hearing of this Hymn.

66. Be opened O Earth, and let all the Treasure of the Rain be opened.

67. You Trees tremble not, for I will sing, & praise the Lord of the Creation, and the All and the One.

68. Be opened you Heavens; ye Winds stand still, and let the immortall Circle of God, receive these words.

69. For I will sing, and praise him that created all things, that fixed the Earth, and hung up the Heavens, and com∣manded the sweet Water to come out of the Ocean, into all the World inhabited, and not-inhabited, to the use, and nourishment of all things, or men.

70. That commanded the fire to shine for every action, both to Gods, and Men.

71. Let us altogether give him blessing, which rideth up∣on the Heavens, the Creator of all Nature.

72. This is he that is the Eye of the Minde, and Will accept the praise of my Powers.

73. O all ye Powers that are

in me, praise the One, and the All.

74. Sing together with my Will, all you Powers that are in me.

75. O Holy Knowledge, be∣ing enlightened by thee, I mag∣nifie the intelligible Light, and rejoyce in the Joy of the Minde.

76. All my Powers sing praise with me, and thou my Conti∣nence, sing praise my Righte∣ousnesse by me; praise that which is righteous.

77. O Communion which is in me, praise the All.

78. By me the Truth sings praise to the Truth, the Good praiseth the Good.

79. O Life, O Light from us, unto you, comes this praise and thankgiving.

80. I give thanks unto thee, O Father, the operation or act of my Powers.

81. I give thanks unto thee, O God, the Power of my opera∣tions.

82. By me thy Word sings praise unto thee, receive by me this reasonable, (or verball,) Sacrifice in words.

83. The powers that are in me, cry the'e things, they praise the All, they fulfill thy Will; thy Will and Counsell is from thee unto thee.

84. O All, receive a reason∣able Sacrifice from all things.

85. O Life, save all that is in us; O Light enlighten, O God the Spirit; for the Minde guideth (or seedeth) the Word: O Spirit bearing Workman.

86. Thou art God, thy Man cryeth these things unto thee through, by the Fire, by the Air, by the Earth, by the Wa∣ter, by the Spirit, by thy Crea∣tures.

87. From eternity I have found (meanes to) blesse and praise thee, and I have what I seek; for I rest in thy Will.

88. Tat. O Father, I see thou hast sung this Song of praise and blessing, with thy whole Will; and therefore have I put and placed it in my World.

89. Herm. Say, in thy Intel∣ligible World, O Son.

90. Tat. I do mean in my Intelligible World; for by the Hymn and Song of praise, my Minde is enlightened; and gladly would I send from my Understanding, a Thanksgiving unto God.

91. Herm. Not rashly, O Son.

92. Tat. In my Minde, O Father.

93. Herm. Those things that I see and contemplate, I infuse

into thee; and therefore say, thou Son Tat, the Author of thy succeeding Generations, I send unto God these reasonable Sacrifices.

94. O God thou art the Fa∣ther, thou art the Lord, thou art the Minde, accept these reasonable Sacrifices which thou requirest of me.

95. For all things are done as the Minde willeth.

96. Thou, O Son, send this ac∣ceptable Sacrifice to God the Fa∣ther of all things; but propound it also, O Son, by word.

97. Tat. I thank thee, Fa∣ther, thou hast advised and in∣structed me thus to give praise and thanks.

98. Herm. I am glad, O Son, to see the Truth bring forth the Fruits of Good things, and such immortall Branches.

99. And learn this of me▪

Above all other Vertues enter∣tain Silence, and impart unto no man, O Son, the tradition of Regeneration, lest we be reputed Calumniators: For we both have now sufficiently me∣ditated, I in speaking, thou in hearing. And now thou dost intellectually know thy self, and our Father.

The End of the Seventh Book.

THE Eighth Book OF Hermes Trismegistus. That the greatest Evil in Man, is, The not knowing God.

VVHither are you carried, O men, drunkenwith drinking up the strong Wine of Ignorance? which seeing you cannot bear: why do you not vomit it up again?

2. Stand, and be sober, and look up again with the eyes of your heart; and if you cannot

all do so, yet do as many as you can.

3. For the malice of Igno∣rance surroundeth all the Earth, and corrupteth the Soul, shut up in the Body, not suffering it to arrive at the Havens of Salva∣tion.

4. Suffer not your selves to be carried with the great stream, but stem the tide, you that can lay hold of the Haven of Safety, and make your full course to∣wards it.

5. Seek one that may lead you by the hand, and conduct you to the door of Truth, and Knowledge, where the cleer Light is, that is pure from Dark∣nesse, where there is not one drunken, but all are sober, and in their heart look up to him, whose pleasure it is to be seen.

6. For he cannot be heard with ears; nor seen with eyes,

nor expressed in words, but on∣ly in minde and heart.

7. But first thou must tear a∣peeces, and break thorow the garment thou wearest; the web of Ignorance, the foundation of all Mischief, the bond of Cor∣ruption, the dark Coverture, the living Death, the sensible Car∣casse, the Sepulchre, carried a∣bout with us, the domesticall Thief, which in what he loves us, hates us, envies us.

8. Such is the hurtfull Appa∣rell, wherewith thou art cloath∣ed, which draws and puls thee downward by its own self; lest looking up, and seeing the beau∣ty of Truth, and the Good that is reposed therein, thou shouldst hate the wickednesse of this gar∣ment, and understand the traps and ambushes which it hath laid for thee.

9. Therefore doth it labour

to make good those things that seem, and are by the Senses, jud∣ged and determined; and the things that are truly, it hides, and envellopeth in much mat∣ter, filling what it presents unto thee, with hatefull pleasure, that thou canst neither hear what thou shouldest hear, nor see what thou shouldest see.

The End of the eighth Book.

THE Ninth Book OF Hermes Trismegistus. A Universall Ser∣mon to Asclepius

HErm. All that is moved, O Asclepius, is it not mo∣ved in some thing, and by some thing?

2. Asclep. Yes indeed.

3. Herm. Must not that, in which a thing is moved, of ne∣cessity be greater than the thing that is moved?

4. Of necessity.

5. And that which moveth, is it not stronger than thatwhich is moved?

6. Asclep. It is stronger.

7. Herm. That in which a thing is moved, must it not needs have a Nature contrary to that of the thing that is moved?

8. Asclep. It must needs.

9. Herm. Is not this great World a Body, than which there is no greater?

10. Asclep. Yes, confessedly?

11. Herm. And is it not so∣lid, as filled with many great Bodies, and indeed, with all the Bodies that are?

12. Asclep. It is so.

13. Herm. And is not the World a Body, and a Body that is moved?

14. Asclep. It is.

15. Herm. Then what a kinde of place must it be, where∣in it is moved, and of what Na∣ture? Must it not be much big∣ger, that it may receive the con∣tinuity of Motion? and lest

that which is moved, should for want of room be stayed, and hindered in the Motion?

16. Asclep. It must needs be an •…•…immense thing, Trismegi∣stus; but of what Nature?

17. Herm. Of a contrary Nature, O Asclepius; but is not the Nature of things unbo∣dily, contrary to a Body?

18. Asclep. Confessedly.

19. Herm. Therefore the place is unbodily; but that which is unbodily, is either some Divine thing, or God himself. And by some thing Divine, I do not mean that which was made or begotten.

20. If therefore it be Divine, it is an Essence or Substance; but if it be God, it is above Es∣sence; but he is otherwise in∣telligible.

21: For the first, God is in∣telligible, not to himself, but to

us; for that which is intelligi∣ble, is subject to that which un∣derstandeth by Sense.

22. Therefore God is not intelligible to himself; for not being any other thing from that which is understood, he cannot be understood by himself.

23. But he is another thing from us; and therefore is he un∣derstood by us.

24. If therefore Place be in∣telligible, it is not Place, but God; but if God be intelligi∣ble, he is intelligible not as Place, but as a capable Opera∣tion.

25. Now every thing that is moved, is moved, not in or by that which is moved, but in that which standeth or resteth; and that which moveth, standeth or resteth: for it is impossible it should be moved with it.

26. Asclep. How then, O

Trismegistus, are those things that are here, moved with the things that are moved? for thou sayest, that the Spheres that wander are moved by the Sphere that wanders not.

27. Herm. That, O Ascle∣pius, is not a moving together, but a countermotion; for they are not moved after a like man∣ner, but contrary one to the o∣ther: And contrariety hath a standing resistance of motion, for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or resistance, is a staying of motion.

28. Therefore the wander∣ing Spheres being moved con∣trarily to that Sphere which wandereth not, shall have one from another contrariety stand∣ing of it self.

29. For this Bear which thou seest neither rise nor go down, but turning alwayes a∣bout the same; dost thou think

it moveth or standeth still?

30. Asclep. I think it moves, Trismegistus.

31. What motion, O Ascle∣pius?

32. Asclep. A motion that is alwayes carried about the same.

33. But the Circulation which is about the same, and the moti∣on about the same, are both hid∣den by Station; for that which is about the same, forbids that which is above the same, if it stand to that which is about the same.

34. And so the contrary mo∣tion stands fast alwayes, being alwayes established by the con∣trariety.

35. But I will give thee con∣cerning this matter, an earthly example, that may be seen with eyes.

36. Look upon any of these

living Creatures upon Earth, as Man for example, and see him swimming; for as the Water is carried one way, the reluctation or resistance of his feet and hands is made a station to the man, that he should not be car∣ried with the Water, not sink underneath it.

37. Asclep. Thou hast laid down a very clear example, Tris∣megistus.

38. Herm. Therefore every motion is in station, and is mo∣ved of station.

39. The motion then of the World, and of every 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 Bo∣dy 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 inani∣mate thing, is not the Body; that moves both as well the Bo∣dy 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, va∣cuum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

46. Be advised, O Ascle∣pius, for of all the things that are, there is nothing empty, only that which is not, is empty and a stranger to existence or be∣ing.

47. But that which is, could not be, if it were not full of ex∣istence; 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 Hog∣shead, an empty Well, an emp∣ty 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 ac∣count them voyd and emp∣ty?

50. Aclep. What may be thy meaning, Trismegistus?

51. Herm. Is not the Air a•…•… 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? there∣fore 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 incorpo∣reall, O Asclepius.

57. Asclep. What is that in∣corporeall or unbodily?

58. Herm. The mind and Rea∣son, the whole, wholly compre∣hending 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 wor∣ship God by these two Appella∣tions, 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 on∣ly God alone.

67. And this He is, and no∣thing 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 Ex∣istence 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 ne∣ver 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 ap∣pellation, is the Father, be∣cause 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 impie∣ty, for any to be separated from men, without children; and this man is punished after death by the Demons, and the pun∣ishment is this, To have the Soul of this childlesse man, ad∣judged and condemned, to a Body that neither hath the na∣ture of a man, nor of a woman, which is an accursed thing un∣der 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 Asclepi∣us, be said as a certain precogni∣tion 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 Her∣mes Trismegistus, and call to minde to those things that are said: but I will not de∣lay to speak what comes into my minde; sithence many men have spoken many things, and those very different, concern∣ing 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, Eter∣nity the World, the World Time, and Time Generati∣on.

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, Perma∣nence or Long-lasting, and Immortality.

14. Of the World, Restitu∣tion, and Decay, or Destructi∣on.

15. Of Time, Augmenta∣tion, and Diminution.

16. And of Generation qua∣lities.

17. Therefore Eternity is in God.

18. The World in Eter∣nity.

19. Time in the World.

20. And Generation in Time.

21. And Eternity standeth about God.

22. The World is moved in Eternity.

23. Time is determined in the World.

24. Generation is done in Time.

25. Therefore the Spring and Fountain of all things, is God.

26. The Substance Eternity.

27. The Matter is the World.

28. The Power of God is Eternity.

29. And the Work of Eter∣nity, is the World not yet made, and yet ever made by Eterni∣ty.

30. Therefore shall nothing be at any time destroyed, for Eternity is incorruptible.

31. Neither can any thing perish, or be destroyed in the World, the World being con∣tained, and embraced by eter∣nity.

32. But what is the Wisdom of God? Even the G•…•…d, and the Fair, and Blessednesse, and every Vertue, and Eternity.

33. Eternity therefore put into the Matter Immortality and Everlastingnesse; for the Generation of that depends up∣on Eternity, even as Eternity doth of God.

34. For Generation and Time, in Heaven, and in Earth, are of a double nature; in Heaven they are unchangeable, and incorruptible; but on Earth they are changeable, and cor∣ruptible.

35. And the Soul of Eter∣nity, is God; and the Soul of the World, Eternity; and of the Earth, Heaven.

36. God is in the Minde, the Minde in the Soul, the Soul in the Matter, all things by eter∣nity.

37. All this Universall Body, in which are all Bodies is full of Soul, the Soul full of Minde, the Minde full of God.

38. For within he fills them, and without he contains them, quickning the Universe.

39. Without he quickens this perfect living thing the World, and within all living Creatures.

40. And above in Heaven he abides in Identity or Selfnesse, but below upon Earth he chang∣eth Generation.

41. Eternity comprehend∣eth the World, either by Ne∣cessity, or Providence, or Na∣ture.

42. And if any man shall think any other thing, it is God that actuateth, or operateth this All.

43. But the operation or Act of God, is Power insuperable, to which none may compare any thing, either Humane or Divine.

44. Therefore; O Hermes; think none of these things be∣low, or the things above, in any wise like unto God; for if thou dost, thou errest from the Truth,

45. For nothing can be like the unlike, and only, and One;

nor mayest thou think, that he hath given of his Power to any other thing.

46. For who after him can make any thing, either of Life, or Immortality; of Change, or of Quality? and himself, what other thing should he make?

47. For God is not idle, for then all things would be idle; for all things are full of God.

48. But there is not any where in the World, such a thing as Idlenesse; for Idlenesse is a name that implieth a thing void or empty, both of a Doer and a thing done.

49. But all things must ne∣cessarily be made or done both alwayes, and according to the nature of every place.

50. For he that maketh or doth, is in all things, yet not fastened or comprehended in any thing; nor making or do∣ing

one thing, but all things.

51. For being an active or operating Power, and sufficient of himself for the things that are made, and the things that are made, are under him.

52. Look upon, through me, the World is subject to thy sight, and understand exactly the Beauty thereof.

53. A Body immarcescible, than the which, there is nothing more ancient, yet alwayes vi∣gorous and young.

54. See also the seven Worlds set over us, adorned with an everlasting Order, and filling Eternity, with a different course.

55. For all things are full of Light, but the Fire is no where.

56. For the friendship, and commixture of contraries and unlike, became Light shining from the Act or Operation of God, the Father of all Good, the

Prince of all Order, and the Ru∣ler of the Seven Worlds.

57. Look also upon the Moon, the Fore-runner of them all, the Instrument of Nature, and which changeth the Matter here be∣low.

58. Behold the Earth, the middle of the whole, the firm and stable Foundation of the Fair World, the Feeder and Nurse of Earthly things.

59. Consider moreover, how great the multitude is of im∣mortall living things, and of mortall ones also; and see the Moon going about in the midst of both, to wit, of things immor∣tall and mortall.

60. But all things are full of Soul, and all things are properly moved by it; some things about the Heaven, and some things a∣bout the Earth, and neither of those on the right hand to the

lest, nor those on the left hand to the right, nor those things that are above, downward; nor those things that are below, up∣wards.

61. And that all these things are made, O beloved Hermes, thou needest not learn or me.

62. For they are Bodies, and have a Soul, and are moved.

63. And that all these should come together into one it is im∣possible without some thing, to gather them together.

64. Therefore there must be some such ones, and he altoge∣ther One.

65. For seeing that the mo∣tions are divers, and many, and the Bodies not alike, and yet one ordered swiftnesse among them all: It is impossible there should be two or moe Makers.

66. For one order is not kept by many.

67. But in the weaker there would be jealousie of the stron∣ger, and thence also Contenti∣ons.

68. And if there were one Maker of mutable and mortall living wights, he would desire also to make immortall ones; as he that were the Maker of im∣mortal ones, would do to make mortall.

69. Moreover also, if there were two, the Matter being one, who should be chief, or have the disposing of the facture?

70. Or if both of them, which of them the greater part?

71. But thinks thus that eve∣ry living Body hath its consi∣stence of Matter and Soul; and of that which is immortall, and that which is mortall, and un∣reasonable.

72. For all living Bodies have a Soul; and those things that

are not living, are onely matter by it self.

73. And the Soul likewise of it self drawing neer her Maker, is the cause of Life, and Being, and being the cause of Life, is after a manner, the cause of im∣mortal things.

74. How then are mortal wights, other from immortal?

75. Or how cannot he make living wights that causeth im∣mortal things, and immortality?

76. That there is some Body that doth these things, it is ap∣parent, and that he is also one, it is most manifest.

77. For there is one Soul, one Life, and one Matter.

78. Who is this? who can it be, other than the One God?

79. For whom e•…•…e can it benefit, to make living things, save onely God alone?

80. There is therefore one God.

81. For it is a ridiculous thing to confesse the World to be one, one Sun, one Moon, one Divinity; and yet to have I know not how many gods.

82. He therefore being One, doth all things in many things.

83. And what great thing is it for God, to make Life, and Soul, and Immortality, and Change, when thy self dost so many things.

84. For thou both seest, speakest, and hearest; smellest, tastest, and touchest; walkest, un∣derstandest, and breathest.

85. And it is not one that seeth, and another that heareth, and another that speaketh, and another that toucheth, and ano∣ther that smelleth, and another that walketh, and another that understandeth, and another that breatheth; but One that doth all these things.

86. Yet neither can these things possibly be without God.

87. For as thou, if thou shouldest cease from doing these things, wert not a living wight; so if God should cease from those, he were not (which is not lawful to say) any longer God.

88. For if it be already de∣monstrated, that nothing can be idle or empty, how much more may be affirmed of God?

89. For if there be any thing which he doth not do, then is he (if it were lawful to say so) im∣perfect.

90. Whereas seeing he is not idle, but perfect; certainly he doth all things.

91. Now give thy self unto me, O Hermes, for a little while, thou shalt the more easi∣ly understand, that it is the ne∣cessary work of God, that all things should be made or done,

that are done, or were once done, or shall be done.

92. And this, O best Belo∣loved, is life.

93. And this is the Fair.

94. And this is the Good.

95. And this is God.

96. And if thou wilt under∣stand this by work also, mark what happens to thy self, when thou wilt generate.

97. And yet this is not like unto him; for he is not sensible of pleasure, for neither hath he any other Fellow-workman.

98. But being himself the onely Workman, he is alwayes in the Work, himself being that which he doth or maketh.

99. For all things, if they were separated from him, must needs fall and die, as there be∣ing no life in them.

100. And again, if all things be living wights, both which are

in Heaven, and upon Earth; and that there be one Life in all things which is made by God, and that is God, then certainly all things are made, or done by God.

101. Life is the union of the Minde, and the Soul.

102. But death is not the destruction of those things that were gathered together, but a dissolving of the Union.

103. The Image therefore of God, is Eternity, of Eternity the World, of the World the Sun, of the Sun Man.

104. But the people say, That changing is Death, because the Body is dissolved, and the Life goeth into that which ap∣peareth not.

105. By this discourse, my dearest Hermes, I affirm as thou hearest, That the World is changed, because every day

part thereof becomes invisible; but that it is never dissolved.

106. And these are the Passi∣ons of the World, Revolutions, and Occultations; and Revoluti∣on is a turning, but Occultati∣on is Renovation.

107. And the world being all formed, hath not the forms lying without it, but it self changeth in it self.

108. Seeing then the World is all formed, what must he be that made it? for without form, he cannot be.

109. And if he be all form∣ed, he will be kept like the World; but if he have but one form; he shall be in this regard lesse then the World.

110. What do we then say that he is? we will not raise any doubts by our speech; for no∣thing that is doubtfull concern∣ing God, is yet known.

111. He hath therefore one Idea which is proper to him, which because it is unbodily; is not subject to the sight, and yet shews all forms by the Bo∣dies.

112. And do not wonder, if there be an incorruptible Idea.

113. For they are like the Margents of that Speech which is in writing; for they seem to be high and swelling, but they are by nature smooth and even.

114. But understand well this that I say, more boldly, for it is more true: As a man cannot live without life, so neither can God live, not doing good.

115. For this is, as it were, •…•…he Life and Motion of God, to move all things, and quicken them.

116. But some of the things I have said, must have a particu∣lar

explication: Understand then what I say.

117. All things are in God, not as lying in a place; for Place is both a Body, and un∣moveable, and those things that are there placed, have no motion.

118. For they lie otherwise in that which is unbodily, then in the fantasie, or to appea∣rance.

119. Consider him that con∣taines all things, and under∣stand, that nothing is more ca∣pacious, then that which is in∣corporeall, nothing more swift; nothing more powerfull; but it is most capacious, most swift, and most strong.

120. And judge of this by thy self, command thy Soul to go into India, and sooner then thou canst bid it, it will be there.

121. Bid it likewise passe over the Ocean, and suddenly it will be there: Not as passing from place to place, but sudden∣ly it will be there.

122. Command it to flie in∣to Heaven, and it will need no Wings, neither shall any thing hinder it; not the fire of the Sun, not the Aether, nor the turning of the Spheres, not the bodies of any of the other Stars, but cutting through all, it will flie up to the last, and furthest Body.

123. And if thou wilt even break the whole, and see those things that are without the World (if there be any thing without) thou mayest.

124. Behold how great power, how great swiftnesse thou hast! Canst thou do all these things, and cannot God?

125. After this manner there∣fore contemplate God to have all the whole World to himself, as it were all thoughts, or in∣tellections.

126. If therefore thou wilt not equall thy self to God, thou canst not understand God.

127. For the like are intelligi∣ble by the like.

128. Increase thy self unto an immeasurable greatnesse, lea∣ping beyond every Body, and transcending all Time; become Eternity, and thou shall under∣stand God: If thou believe in thyself, that nothing is impossi∣ble, but accountest thy self im∣mortall, and that thou canst understand all things, every Art every Science, and the manner and custom of every living thing.

129. Become higher then all heighth, lower then all depths, comprehend in thy self,

the qualities of all the Crea∣tures, of the Fire, the Water, the Dry, and Moyst; and con∣ceive likewise, that thou canst at once be every where in the Sea, in the Earth.

130. Thou shalt at once un∣understand thy self, not yet begotten in the Womb, young, old, to be dead, the things after death, and all these together; as also, times, places, deeds, qua∣lities, quantities, or else thou canst not yet understand God.

131. But if thou shut up thy Soul in the Body, and abuse it, and say, I understand nothing, I can do nothing, I am affraid of the Sea, I cannot climb up into Heaven, I know not who I am, I cannot tell what I shall be; what hast thou to do with God? for thou canst understand none of those Fair and Good things; be a lover of the Body, and Evil.

132. For it is the greatest evil, not to know God.

133. But to be able to know, and to will, and to hope, is the straight way, and divine way, proper to the Good, and it will every where meet thee, and eve∣ry where beseen of thee, plain and easie, when thou dost not expect or look for it: It will meet thee, waking, sleeping, sailing, travailing by night, by day, when thou speakest, and when tho•…•… keepest silence.

134. For there is nothing which is not the Image of God.

135. And yet thou sayest, God is invisible: but be advised, for who is more manifest, then He.

136. For therefore hath he made all things, that thou by all things mayest see him.

137. This is the Good of God, this is his Vertue, to appear,

and to be seen in all things.

138. There is nothing invi∣sible, no not of those things that are incorporeal.

139. The minde is seen in Understanding, and God is seen in doing or making.

140. Let these things thus far forth, be made manifest un∣to thee, O Trismegistus.

141. Understand in like manner, all other things by thy self, and thou shalt not be de∣ceived.

The End of the Tenth Book.

THE Eleventh Book OF Hermes Trismegistus. Of the Common Minde to Tat.

THe minde, O Tat, is of the very essence of God, if yet there be any Essence of God.

2. What kinde of Essence that is, he alone knows himself exactly.

3. The minde thereof is not cut off, or divided from the essentiality of God, but united as the light of the Sun.

4. And this Minde in men, is God, and therefore are some

men Divine, and there Huma∣nity is near Divinity.

5. For the good Demon called the Gods, immortal men; and men, mortal Gods.

6. But in the bruit Beasts, or unreasonable living wights, the Minde is their Nature.

7. For where there is a Soul, there is the Minde; as where there is Life, there is also a Soul.

8. In living Creatures there∣fore, that are without Reason, the Soul is Life, voyd of the operations of the Minde.

9. For the Minde is the Be∣nefactor of the Soules of men, and worketh to the proper Good.

10. And in unreasonable things it co-operateth with the Nature of every one of them, but in men it worketh against their Natures.

11. For the Soul being in the Body, is straight way made Evil by Sorrow, and Grief, and Pleasure or Delight.

12. For Grief and Pleasure, flow like Juices from the com∣pound Body, whereinto, when the Soul entereth, or descend∣eth, she is moystened and tincted with them.

13. As many Souls therefore, as the minde governeth or over∣ruleth, to them it shews its own Light, resisting their prepossefsi∣ons or presumptions.

14. As a good Physitian grieveth the Body, prepossefsed of a disease, by burning or laun∣cing it for healths sake.

15. After the same manner also, the Minde grieveth the Soule by drawing it out of Plea∣sure, from whence every di∣sease of the Soul proceedeth.

16. But the great Disease of

the Soul is Atheism, because that opinion followeth to all Evil, and no Good.

17. Therefore the Minde resisting, it procureth Good to the Soul, as a Physitian health to the Body.

18. But as many Souls of men, as do not admit or en∣tertain the Minde for their Go∣vernor, do suffer the same thing that the Soul of unreasonable living things.

19. For the Soul being a Co∣operator with them, permits or leaves them to their concupi∣scences, whereunto they are carried by the torrent of their Appetite, and so tend to bru∣tishnesse.

20. And as bruit Beasts, they are angry without reason, and they desire without reason, and never cease, nor are satisfied with evil.

21. For unreasonable An∣gers and Desires, are the most exceeding Evils.

22. And therefore hath God set the Mind over these, as a Re∣venger and Reprover of them.

23. Tat. Here, O Father, that Discourse of Fate and De∣stiny, which thou madest to me, is in danger to be overthrown: For if it be fatal for any man to commit Adultery or Sacri∣ledge or do any evil, he is puni∣shed also, though he of necessity do the work of Fate or Destiny?

24. Herm. All things, O Son, are the work of Fate, and with∣out it, can no bodily thing, ei∣ther Good or Evil be done.

25. For it is decreed by Fate, that he that doth any evil, should also suffer for it.

26. And therefore he doth it, that he may suffer that which he suffereth, because he did it.

27. But for the present let alone that speech, concerning Evil and Fate, for at other times we have spoken of it.

28. Now our discourse is a∣bout the Minde, and what it can do, and how it differs, and is in men such a one, but in bruit Beasts changed.

29. And again, in bruit Beasts it is not beneficiall, but in men by quenching both their Anger and Concupiscences.

30. And of men thou must understand, some to be rationall or governed by reason, and some irrationall.

31. But all men are subject to Fate, and to Generation, and Change; for these are the begin∣ning and end of Fate or Destiny.

32. And all men suffer those things that are decreed by Fate.

33. But rationall men, over whom, as we said, the Minde

bears rule, do not suffer like un∣to other men; but being free from viciousnesse, and being not evil, they do suffer evil.

34. T•…•…. How sayest thou this again, Father? An Adulte∣rer, is he not evil? A Murthe∣rer, is he not evil? and so all o∣thers.

35. Herm. But the rationall man, O Son, will not suffer for Adultery, but as the Adulterer; not for Murther, but as the Mur∣therer.

36. And it is impossible to escape the Quality of Change, as of Generation; but the Vici∣ousnesse, he that hath the Mind, may escape.

37. And therefore, O Son, I have alwayes heard the good Demon say, and if he had deli∣vered it in writing, he had much profited all mankinde: For he alone, O Son, as the first born,

God, seeing all things, truly spake Divine words. I have heard him say sometimes, That all things are one thing, especi∣ally intelligible Bodies or that all especially intelligible Bo∣dies are one.

38. We live in Power, in Act, and in Eternity.

39. Therefore a good Minde, is that which the Soul of him is.

40. And if this be so, then no intelligible thing differs from intelligible things.

41. As therefore it is possi∣ble, that the Minde, the Prince of all things; so likewise that the Soul that is of God, can do whatsoever it will.

42. But understand thou well, for this Discourse I have made to the Question which thou askest of me before, I mean concerning Fate and the Mind.

43. First, if, O Son, thou shalt diligently withdraw thy self

from all contentious speeches, thou shalt finde that in Truth, the Mind, the Soul of God bears rule over all things, both over Fate, and Law, and all other things.

44. And nothing is impossi∣ble to him, no not of the things that are of Fate.

45. Therefore, though the Soul of man be above it, let it not neglect the things that hap∣pen to be under Fate.

46. And these thus far, were the excellent sayings of the good Demon.

47. Tat. Most divinely spo∣ken, O Father, and truly and profitably, yet clear this one thing unto me.

48. Thou sayest, that in bruit Beasts the Mind worketh or act∣eth after the manner of Nature, co-operating also with their (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, impetus) inclinations.

49. Now the impetuous in

clinations of bruit Beasts, as I conceive, are Passions. If there∣fore the Minde do co-operate with these impetuous Inclinati∣ons, & that they are the Passions in bruit Beasts, certainly the Mind is also a Passion, conform∣ing it self to Passions.

50. Herm. Well done, Son, thou askest nobly, and yet it is just that I should answer thee.

51. All incorporeall things, O Son, that are in the Body, are passible, nay, they are properly Passions.

52. Every thing that moveth is incorporeal; every thing that is moved is a Body; and it is moved into the Bodies by the Minde: Now Motion is Passion, and there they both suffer; as well that which moveth, as that which is moved, as well that which ruleth, as that which is ruled.

53. But being freed from the Body, it is freed likewise from Passion.

54. But especially, O Son, there is nothing impassible, but all things are passible.

55. But Passion differs from that which is passible; for that (Passion) acteth, but this suffers.

56. Beodies also of them∣selves do act; for either they are unmoveable, or else are mo∣ved; and which soever it be, it is a Passion.

57. But incorporeall things do alwayes act, or work, and therefore they are passible.

58. Let not therefore the ap∣pellation of names trouble thee, for Action and Passion are the same thing, but that it is not grievous to use the more ho∣nourable name.

59. Tat. O Father, thou hast delivered this Discourse most plainly.

60. Herm. Consider this al∣so, O Son, That God hath freely bestowed upon man, above all other living things, these two, to wit, Minde and Speech, or Reason, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, equal to immor∣tality.

61. These, if any man use, or imploy upon what he ought, he shall differ nothing from the Immortals.

62. Yea rather going out of the Body, he shall be guided and led bythem, both into the Quier and Society of the Gods, and blessed Ones.

63. Tat. Do not other li∣ving Creatures use Speech, O Father?

64. Herm. No, Son, but onely Voice; now Speech and Voice do differ exceedingmuch; for Speech is common to all men, but Voice is proper unto every kinde of living thing.

65. Tat. Yea, but the Speech of men is different, O Father; every man according to his Na∣tion.

66. Herm. It is true, O Son, they do differ: Yet as man is one, so is Speech one also; and it is interpreted and found the same both in Egypt, Persia, and Gréece.

67. But thou seemest unto me, Son, to be ignorant of the Vertue, or Power, and Greatness of Speech.

68. For the blessed God, the good Demon said or command∣ed the Soul to be in the Body, the Minde, in the Soul, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the Word, or Speech, or Reason in the Minde, and the Minde in God, and that God is the Father of them all.

69. Therefore the Word is the Image of the Minde, and the Minde of God, and the Body of

the Idea, and the I•…•…ea of the Soul.

70. Therefore of the Matter, the subtilest or smallest part is Air, of the Air the Soul, of the Soul the Minde, of the Minde God.

71. And God is about all things, and through all things, but the Minde about the Soul, the Soul about the Air, and the Air about the Matter.

72. But Necessity, and Provi∣dence, and Nature, are the Or∣gans or Instruments of the World, and of the Order of Matter.

73. For of those things that are intelligible every one is, but the Essence of them is Identity.

74. But of the Bodies of the whole, or universe, every one is many things.

75. For the Bodies that are put together, and that have, and

make their changes into other, having this Identity, do alwayes save and preserve the uncorru∣ption of the Identity.

76. But in every one of the compound Bodies, there is a Number.

77. For without Number it is unpossible there should be consistence, or constitution, or composition, or dissolution.

78. But Unities do both be∣get and increase Numbers, and again being dissolved, come into themselves.

79. And the Matter is One.

80. But this whole World, the great God, and the Image of the Greater, and united unto him, and conserving the Order, and Will of the Father, is the fulnesse of Life.

81. And there is nothing therein, through all the Eterni∣ty of the Revolutions, neither

of the whole, nor of the parts which doth not live.

82. For there is nothing dead, that either hath been, or is, or shall be in the World.

83. For the Father would have it, as long as it lasts, to be a li∣•…•…ing thing, and therefore it must needs be God also.

84. How therefore, O Son, can there be in God, in the I∣mage of the Universe, in the fulnesse of Life, any dead things?

85. For dying is corruption, and corruption is destruction.

86. How then can any part of the incorruptible be corrup∣ted, or of God be destroyed?

87. Tat. Therefore, O Fa∣ther, do not the living things in the World die, though they be parts thereof.

88. Herm. Be wary in thy Speech, O Son, and not decei∣ved in the names of things.

89. For they do not die, O Son, but as compound Bodies they are dissolved.

90. But dissolution, is not death; and they are dissolved, not that they may be destroyed, but that they may be made new.

91. Tat. What then is the operation of Life? Is it not Motion?

92. Herm. And what is there in the World unmove∣able? Nothing at all, O Son.

93. Tat. Why, doth not the Earth seem unmoveable to thee, O Father?

94. Herm. No, but subject to many motions, though after a manner, it alone be stable.

95. What a ridiculous thing it were, that the Nurse of all things should be unmoveable, which beareth and bringeth forth all things?

96. For it is impossible that any thing that bringeth forth, should bring forth without Mo∣tion.

97. And a ridiculous questi∣on it is, Whether the fourth part of the whole, be idle: For the word immoveable, or with∣out Motion, signifies nothing else, but idlenesse.

98. Know generally, O Son, That whatsoever is in the World, is moved either according to Augmentation or Diminuti∣on.

99. But that which is moved, liveth also, yet it is not neces∣sary, that a living thing should be or continue the same.

100. For while the whole World is together, it is un∣changeable, O Son, but all the parts thereof are changeable.

101. Yet nothing is corrup∣ted or destroyed, and quite abo∣lished,

but the names trouble men.

102. For Generation is not Life, but Sense; neither is Change Death, but forgetful∣nesse, or rather Occultation, and lying hid.

Or better, thus

102. For Generation is not a Creation of Life, but a pro∣duction of things to Sense, and making them manifest. Nei∣ther is Change Death, but an occultation or h•…•…ing of that which was.

103. These things being so; all things are Immortall, Mat∣ter, Life, Spirit, Soul, Minde, whereof every living thing con∣sisteth.

104. Every living thing there∣fore 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 pre∣sent, 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 up∣on 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 Necessi∣ty 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 Fa∣ther, are wholly Acts, or ope∣rations.

115. Herm. If they be there∣fore 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 Wa∣ter, and Air; after the same manner the Members of God, are Life and Immortality, and Eternity, and Spirit, and Ne∣cessity, and Providence, and Nature, and Soul, and Minde, and the Continuance or perse∣verance 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 Mat∣ter, 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 Opera∣tions, are the parts of God.

122. By whom are all living things quickned, and the Im∣mortall, by whom are they im∣mortalized? 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 mea∣surable, 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 dedi∣cated that name unto himself alone.

5. But he would also adorn the Earth, but with the Orna∣ment of a Divine Body.

6. And he sent Man an Im∣mortall, 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 acknow∣ledged 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, Fa∣ther, did not God distribute the Minde to all men?

11. Herm. Because it pleas∣ed 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. He•…•…. Filling a large Cup or Bowl therewith, he •…•…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, re∣ceiving 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 mor∣tall 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 them∣selves 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 par∣take the Knowledge or Science.

27. Tat. How meanest thou that, O Father?

28. Herm. Because it is im∣possible, O Son, to be conver∣sant 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 Ele∣ction 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, mag∣nifieth the act and operation of the other.

31. The choice of the better therefore, is not onely best for him that chuseth it, by deifying a man; but it also sheweth Piety and Religion towards God.

32. But the choice of the worse destroyes a man, but doth nothing against God; save that as Pomps or Pageants, when they come abroad, cannot do any thing themselves, but hin∣der; after the same manner also do these make Pomps or Page∣ants in the World, being sedu∣ced by the pleasures of the Body.

33. These things being so, O Tat, that things have been, and are so plenteously ministered to us from God; let them proceed also from us, without any scar∣city or sparing.

34. For God is innocent or guiltlesse, but we are the causes of Evil, preferring them before the Good.

35. Thou seest, O Son, how many Bodies we must go be∣yond, and how many Quiers of Demons, and what continuity and courses of Stars, that we

may make haste to the One, and onely God.

36. For the Good is not to be transcended, it is unbounded and infinite; •…•…nto it self with∣out beginning, but unto us, seeming to have a beginning, e∣ven our knowledge of it.

37. For our knowledge is not the beginning of it, but shews us the beginning of its being known unto us.

38. Let us therefore lay hold of the beginning, and we shall quickly go thorow all things.

39. It is indeed a difficult thing, to leave those things that are accustomable, and present, and turn us to those things that are ancient, and according to the Originall.

40. For these things that ap∣pear, delight us, but make the things that appear not, hard to beleeve, or the things that ap∣pear

not, are hard to beléeve.

41. The things most appa∣rent are Evil, but the Good is secret, or hid in, or to the things that appear; for it hath neither Form nor Figure.

42. For this cause it is like to it self, but unlike every thing else; for it is impossible, that any thing incorporeall, should be made known, or appear to a Body.

43. For this is the difference between the like and the un∣like; and the unlike wanteth al∣wayes somewhat of the like.

44. For the Unity, Begin∣ning, and Root of all things, as being the Root and Beginning.

45. Nothing is without a be∣ginning, but the Beginning is of nothing, but of it self; for it is the Beginning of all other things.

46. Therefore it is, seeing it

is not from another •…•…eginning.

47. Unity therefore being the Beginning, containeth eve∣ry number; but it self is con∣tained of none, and begetteth every number, it self being be∣gotten of no other number.

48. Every thing that is be∣gotten (or made) is imperfect, and may be divided, increased, diminished.

49. But to the perfect, there happeneth none of these.

50. And that which is increa∣sed, is increased by Unity▪ but is consumed & vanished through weaknesse, being not able to re∣ceive the Unity.

51. This Image of God, have I described to thee, O Tat, as well as I could; which if thou do diligently consider, and view by the eyes of thy minde and heart, beleeve me, Son, thou shalt finde the way to the things a∣bove,

or rather the Image it self will lead thee.

52. But the spectacle or sight, hath this peculiar and pro∣per: Them that can see, and be∣hold it, it holds fast and draws unto it, as they say the Load∣stone doth Iron.

The End of the twelfth Book.

THE Thirteenth Book OF Hermes Trismegistus. Of Sense and Understanding.

YEsterday, Asclepius, I deli∣vered a perfect Discourse; but now I think it necessary, in suit of that, to dispute also of Sense.

2. For Sense and Understan∣ding seem to differ, because the one is materiall, the other essen∣tiall.

3. But unto me, they appear to be both one, or united, and not divided; in men, I mean.

4. For in other living Crea∣tures, Sense is united unto Na∣ture, but in men to Understand∣ing.

5. But the Mind differs from Understanding, as much as God from Divinity.

6. For Divinity is (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) from or under God, and Understand∣•…•…g from the Minde, being the sister of the Word or Speech, and they the Instruments one of an∣other.

7. For neither is the Word pronounced without Under∣standing, neither is Understand∣ing manifested without the Word.

8. Therefore Sense and Un∣derstanding do both flow toge∣ther into a man, as if they were infolded one within another.

9. For neither is it possible without Sense to understand, nor can we have Sense without Understanding.

10. And yet it is possible (for the time being) that the Un∣derstanding may understand

without Sense, as they that fan∣tasie Visions in their Dreams.

11. But it seems unto me, that both the operations are in the Visions of Dreams, and that the Sense is stirred up out of sleep, unto awaking.

12. For Man is divided into a Body and a Soul; when both parts of the Sense accord one with another, then is the Un∣derstanding childed, or brought forth by the Minde pronounced.

13. For the Minde brings forth all Intellections or Un∣derstandings: Good ones, when it receiveth good Seed from God; and the contrary, when it receives them from Devi's.

14. For there is no part of the World void of the Devil, which entering in privately, sowed the seed of his own pro∣per operation; and the Minde did make pregnant, or did bring

forth that which was sown, A∣dulteries Murthers Stri•…•…ing of Parents, Sacriledges, Im∣pieties, Stranglings, throwing down headlong, and all other things which are the works of evil Demons.

15. And the Seeds of God are few, but Great, and Fair, and Good; Vertue, and Temperance, and Piety.

16. And the Piety is the Knowledge of God, whom who∣soever knoweth being full of all good things, hath Divine Un∣derstanding, and not like the Many.

17. And therefore they that have that Knowledge, neither please the multitude, nor the multitude them, but they seem to be mad, and to move laugh∣ter, hated and despised, and ma∣ny times also murthered.

18. For we have already said,

That wickednesse must dwell here, being in her own region.

19. For her region is the Earth, and not the World, as some will sometimes say, Bla∣spheming.

20. But the godly, or God∣worshiping Man, laying hold on Knowledge, will despise or tread under all these things; for though they be evil to other men, yet to him all things are good.

21. And upon mature consi∣deration, he refers all things to Knowledge, and that which is most to be wondered at, he a∣lone makes evil things good.

22. But I return again to my Discourse of Sense.

23. It is therefore a thing proper to Man, to communi∣cate and conjoyn Sense and Un∣derstanding.

24. But every man, as I said

before, doth not enjoy Under∣standing; for one man is mate∣riall, another essentiall.

25. And he that is material with wickednesse, as I said re∣ceived from the Devils the seed of Understanding; but they that are with the Good essenti∣ally, are saved with God.

26. For God is the Work∣man of all things; and when he worketh, he useth Nature.

27. He maketh all things good like himself.

28. But these things that are made good, are in the use of Operation unlawfull.

29. For the Motion of the World stirring up Generations, makes Qualities; infecting some with evilnesse, and puri∣fying some with good.

30. And the World, Ascle∣pius, 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 under∣standing 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 In∣strument by God; that receiv∣ing all Seeds into it self from God, and keeping them in it self, it maketh all things effectu∣ally, and dissolving them, re∣neweth 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 compound∣ed, and some are more sim∣ple.

37. They that are compound∣ed, 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 fre∣quent, extendeth unto the Bo∣dies 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the World, that is an Ornament, because it adorneth and beautifieth all things with the variety of Gene∣ration, and indeficiency of Life, with the unweariednesse of Operation, and the swift∣nesse of Necessity, with the mingling of Elements, and the order of things done.

42. Therefore it is necessa∣rily, and properly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the World.

43. For of all living things, both the Sense, and the Under∣standing, cometh into them from without, inspired by that

which compasseth them about, and continueth them.

44. And the World receiv∣ing 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 with∣out, but exhibiting them out∣wardly.

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 with∣out any thing.

51. These things, O Ascle∣plus, 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 un∣to the Truth, but the Minde is great, and being led or con∣ducted 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 deli∣vered, 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 cre∣dible; but to them that under∣stand them not, incredible.

55. And let these, and thus many things, be spoken con∣cerning Understanding and Sense.

The End of the Thirteenth Book.

THE Fourteenth Book OF Hermes Trismegistus. Of Operation and Sense.

TAt. Thou hast well explain∣ed these things, Father: Teach me furthermore these things; for thou sayest, that Science & Art were the Opera∣tions of the rationall, but now thou sayest, that Beasts are un∣reasonable, and fot want of rea∣son, both are, and are called Bruits; so that by this Reason, it must needs follow, that un∣reasonable 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 Fa∣ther, do we see some unreaso∣nable living Creatures use both Science and Art? as the Pis∣mires 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 Na∣tural unto them, are wrought by Nature, whereas Art and Sci∣ence 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 Sci∣ence 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 can∣not 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 Opera∣tions.

16. But Acts or Operations are immortall, and that which is immortall, is alwayes in Act, and therefore also Corpori•…•…ca∣tion 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 tru∣ly 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 ac∣cording to the time of its abode, is actuated or operated in that it is dissolved, and becomes invi∣sible.

26. And these things the Bo∣dy cannot suffer without act or operation, and consequently there remaineth with the Body the same act or operation.

27. This then is the differ∣ence between an Immortall Bo∣dy, and a Mortall one, that the immortall one consists of one Matter, and so doth not the

mortall one; and the immor∣tall one Doth, but this Suffer∣eth.

28. And every thing that acteth or operateth, is stronger, and ruleth, but that which is actuated or operated, is ru∣led.

29. And that which ruleth, directeth, and governeth as free, but the other is ruled as ser∣vant.

30. Acts or Operations do not only actuate or operate, liv∣ing or breathing, or insouled (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Bodies, but also breath∣lesse Bodies or without Souls, Wood, and Stones, and such like; encreasing and bearing fruit, ripening, corrupting, rotting, •…•…utrifying, and break∣ing or working such-like things, and whatsoever inanimate Bo∣dies can suffer.

31. Act or Operation, O Son,

is called, whatsoever is, or is made or done; and there are al∣wayes many things made, or ra∣ther 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 man∣ner of Body soever it be.

34. But some Acts or Opera∣tions be of Divine, some of cor∣ruptible Bodies, some univer∣sall, some peculiar, and some of the generals, and some of the parts of every thing.

35. Divine Acts or Opera∣tions 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 Crea∣tures.

37. Proper, be they that work upon any of the things that are.

38. By this Discourse there∣fore, O Son, it is gathered that all things are full of Acts or O∣perations.

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 Opera∣tions.

40. For many times in one Body, there is one, and a second, and a third, besides these univer∣sall ones that follow.

41. And universall Operati∣ons, I call them that are indeed bodily, and are done by the Sen∣ses 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 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of them.

45. Understand therefore, O Son, the difference of Operati∣ons, 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 exi∣stence as the Body; for they are born with the Body, and die with it.

48. But mortal things them∣selves have not Sense, as not consisting of such an Essence.

49. For Sense can be no o∣ther than a corporeal apprehen∣sion, 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, ac∣cording to Augmentation and Diminution.

56. But Passion and Sense de∣pend both upon one head, or heighth, and are gathered toge∣ther into the same by Acts or O∣perations.

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 rea∣sonable living wights.

60. The Operations work indeed, but the Senses do de∣clare and manifest the Operati∣ons, 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 Plea∣sure, is straightway the cause of many evils happening to him that suffers it.

62. But Sorrow gives stron∣ger 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 in∣corporeal, and the Sen•…•…e a Bo∣dy, 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 O∣peration, nor Soul, nor any thing

else that belongs to the Body; but as we have said, and there∣fore it is not incorporeall.

67. And if it be not incor∣poreall, it must needs be a Bo∣dy; 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, com∣pounded of imperfect Members; and having his Tabernacle, con∣sisting of different and many Bo∣dies, should speak with any con∣fidence.

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 on∣ly, 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 no∣thing, and ears, but hears no∣thing 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 un∣derstand, and see every one of these things as it is then we see and understand true things.

12. But if we see or under∣stand any thing besides, or o∣therwise, 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 fan∣tasies or appearances, and opi∣nions.

18. Tat. Must we not there∣fore call it Truth, to understand and speak the things that are?

19. Herm. But there is no∣thing 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 encom∣passed by a Body, naked, clear, unchangeable, venerable, un∣alterable Good.

22. But the things that are here, O Son, are visible, inca∣pable of Good, corruptible, passible, dissolveable, change∣able, 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 re∣mains, 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 chang∣ed?

32. Herm. Everything that is begotten, or made, and changed, is not true; but be∣ing made by our Progenitor, they might have had true Mat∣ter.

33. But these also have in themselves: something that is false, in regard of their change.

34. For nothing that re∣maines 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 hon∣our, and adore his Truth; and after the One, and First, I ac∣knowledge him the Work∣man.

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, with∣out Figure or Shape, Immutable, Unalterable, which always is; but Falshood, O Son, is cor∣rupted.

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 con∣sist.

41. For Corruption follow∣eth 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 cor∣rupted, that the Generation of things being, may not stand still or cease.

43. Acknowledge therefore the first Workman by the Ge∣neration of things.

44. Consequently the things that are generated of Corrupti∣on, are false; as being some∣times

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 Man∣hood; and a Childe, the fanta∣sie 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 ap∣pearance 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 de∣pendance 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 con∣stitutes 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 wrong∣ly called Death, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) by the

taking away the first letter, in∣stead of Immortal (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉)

3. For Death is destruction, but there is nothing in the whole World that is destroy∣ed.

4. For if the World be a second God, and an Immortall living Wight, it is impossible that any part of an Immortall living Wight should die.

5. But all things that are in the World, are members of the World; especially Man, the reasonable •…•…iving Wight.

6. For the first of all is God, the Eternall, and Unmade, and the Workman of all things.

7. The second is the World, made by him, after his own Image, and by him holden to∣gether, and nourished, and immortalized; and as from its own Father, ever living.

8. So that as Immortall, it

is ever living, and ever immor∣tall.

9. For that which is ever living, differs from that which is eternall.

10. For the Eternall was not begotten or made, by another; and if it were begotten or made, yet it was made by it self, not by any other, but it is always made.

11. For the Eternall, as it is Eternall, is the Universe.

12. For the Father himself, is Eternall of himself; but the world was made by the Father, ever living, and immortal.

13. And as much Matter as there was laid up by him, the Father made it all into a Body, and swelling it, made it round like a Sphere; endued it with Quality, being it self immortal, and having Eternal Materiality.

14. The Father being full

of Ideas, sowed Qualities in the Sphere, and shut them up, as in a Circle, deliberating to beau∣tifie with every Quali•…•…y, that which should afterwards be made.

15. Then cloathing the Uni∣versall Body with Immortality, lest the Matter, if it would de∣part from this Composition, should be dissolved into its own disorder.

16. For when the matter was incorporeal, O Son, it was disordered, and it hath here the same confusion daily revol∣ved about other little things, endued with Qualities, in point of Augmentation, and Dimi∣nution, which men call Death; being indeed a disorder hap∣pening about earthly living wights.

17. For the Bodies of Hea∣venly things, have one order,

which they have received from the Father at the Beginning, and is by the instauration of each of them, kept indissolve∣able.

18. But the instauration of earthly Bodies, is their consi∣stence; and their dissolution re∣stores them into indissoluble, that is, Immortall.

19. And so there is made a privation of Sense, but not a de∣struction of Bodies.

20. Now the third living wight is Man, made after the Image of the World; and ha∣ving by the Will of the Father, a Minde above other earthly wights.

21. And he hath not onely a sympathy with the second God, but also an understanding of the first.

22. For the second God, he apprehends as a Body; but the

first, he understands as Incorpo∣real, and the Mind of the Good.

23. Tat. And doth not this living wight perish?

24. Herm. Speak advisedly, O Son, and learn what God is, what the World, what an Im∣mortall Wight, and what a dis∣solveable One is.

25. And understand that the World is of God, and in God; but Man of the World, and in the World.

26. The Beginning, and End, and Consistence of all, is God.

The End of the sixteenth Book.

The Seventeenth Book OF Hermes Trismegistus. To Asclepius, to be truly wise.

BEcause my Son Tat, in thy absence, would needs learn the Nature of the things that are: He would not suffer me to give over (as coming very young to the knowledge of every Indi∣viduall) till I was forced to dis∣course to him many things at large, that his contemplation might from point to point, be more easie and successefull.

2. But to thee, I have thought good to write in few words, chu∣sing out the principall heads of the things then spoken, and to

interpret them more mystically, because thou hast, both more yeers, and more knowledge of Nature.

3. All things that appear, were made, and are made.

4. Those things that are made, are not made by them∣selves, but by another.

5. And there are many things made, but especially all things that appear, and which are diffe∣rent, and not like.

6. If the things that be made and done, be made and done by another, there must be one that must make, and do them; and he unmade, and more ancient than the things that are made.

7. For I affirm the things that are made, to be made by an∣other; and it is impossible, that of the things that are made, any should be more ancient than all, but only that which is not made

8. He is stronger, and One, and only knowing all things in∣deed, as not having any thing more ancient than himself.

9. For he bears rule, both over multitude and greatnesse, and the diversity of the things that are made, and the continui∣ty of the Facture, and of the O∣peration.

10. Moreover, the things that are made, are visible, but he is invisible; and for this cause, he maketh them, that he may be vi∣sible; and therefore he makes them alwayes.

11. Thus it is fit to under∣stand, and understanding to ad∣mire, and admiring to think thy self happy, that knowest thy na∣turall Father.

12. For what is sweeter than a naturall Father?

13. Who therefore is this, or how shall we know him?

14. Or is it just to ascribe un∣to him alone, the Title and Ap∣pellation of God, or of the Ma∣ker, or of the Father, or all Three? That of God, because of his Power; the Maker, because of his Working and Operation; and the Father, because of his Goodnessé?

15. For Power is different from the things that are made; but Act or Operation, in that all things are made.

16. Wherefore, letting go all much and vain talking, we must understand these two things, That which is made, and him which is the Maker; for there is nothing in the middle between these Two, nor is there any third.

17. Therefore understanding All things, remember these Two; and think that these are All things, putting nothing into

doubt; neither of the things above, nor of the things below; neither of the things changea∣ble, nor things that are in dark∣nesse or secret.

18. For All things, are but Two things, That which mak∣eth, and that which is made; and the One of them cannot depart, or be devided from the other.

19. For neither is it possible, that the Maker should be with∣out the thing made, for either of them is the self same thing; therefore cannot the One of them be separated from the other, no more then a thing can be separated from it self.

20. For if he that makes be nothing else, but that which makes alone, simple uncom∣ponnded, it is of necessity, that he makes the same thing to him∣self, to whom it is the Genera∣tion

of him that maketh to be also All that is made.

21. For that which is gene∣rated or made, must necessari∣ly be generated or made by ano∣ther, but without the Maker that which is made, neither is made, not is; for the one of them without the other, hath lost his proper Nature by the privation of the other.

22. So if these Two be con∣fessed, That which maketh, and that which is made, then they are One in Union; this going before, and that following.

23. And that which goeth before, is, God the Maker; and that which follows, is, that which is made, be it what it will.

24. And let no man be afraid, because of the variety of things that are made or done, lest he should cast an aspersion

of basenesse, or infamy upon God; for it is the only Glory of him to do, or make All things.

25. And this making, or facture, is as it were the Body of God, and to him that mak∣eth, or doth, there is nothing evil, or filthy to be imputed, or there is nothing thought evil, or filthy.

26. For these are Passions that follow Generation, as Rust doth Copper, or as Excre∣ments do the Body.

27. But neither did the Cop∣persmith make the Rust, nor the Maker the Filth, nor God the Evilnesse.

28. But the vicissitude of Generation doth make them, as it were to blossom out; and for this cause did make Change to be, as one should say, The Pur∣gation

of Generation.

29. Moreover, is it Lawfull for the same Painter to make both Heaven, and the Gods, and the Earth, and the Sea, and Men, and bruit Beasts, and inanimate Things, and Trees; and is it impossible for God to make these things? O the great madnesse, and ignorance of men in things that concern God!

30. For men that think so, suffer that which is most ridicu∣lous of all; for professing to blesse, and praise God, yet in not ascribing to him the making or doing of All things, they know him not.

31, And, besides their not knowing him, they are extream∣ly impious against him, attribu∣ting unto him Passions, as Pride, or Oversight, or Weaknesse, or Ignorance, or Envy.

32. For if he do not make, or do all things, he is either proud, or not able, or ignorant, or envious, which is impious to affirm.

33. For God hath only one Passion, namely, Good; and he that is good, is neither proud, nor impotent, nor the rest; but God is Good it self.

34. For G•…•…d is all Power, to do or make all things, and every thing that is made, is made by God, that is, by the Good; and that can make, or do all things.

35. See then how he mak∣eth all things, and how the things are done, that are done; and if thou wilt learn, thou mayest see an Image thereof ve∣ry beautifull, and like.

36. Look upon the Husband∣man, how he casteth Seeds into the Earth; here Wheat, there

Barly, and elsewhere some other Seeds.

37. Look upon the same Man, planting a Vine, or an Apple-Tree, or a Fig-Tree, or some other Tree.

38. So doth God in Heaven sow Immortality, in the Earth Change in the whole Life, and Motion.

39. And these things are not many, but few, and easily num∣bred; for they are all but four, God and Generation, in which are all things.

The End of the Seventeenth Book

FINIS.

Hermes his Divine Pymander, and Asclepius.

Hermes Trismegistus HIS Second Book, CALLED Asclepius. Containing fifteen Chapters, With A Commentary.

LONDON, Printed for Thomas Brewster, at the three Bibles in St. Pauls Church-yard, near the West End. MDCLVII.

THE Second Book OF Hermes Trismegistus.

CHAP. I.

THou, Asclepius, serves in stead of a Sun un∣to me; for God hath brought thee to us, that thou mightest be present with us in thy divine Discourse, being such which may seem worthy to carry a greater lustre of Piety and Religion, than all the works before done of us, or any gifts inspired by divine In∣spiration; which if understand∣ingly thou shalt regard, thou shalt be richly filled with all

good things thorowout thy whole Soul: If notwithstand∣ing there be many good things, and not one generall, in which all things are, for the one is per∣ceived to consent and agree with the other; all these things belong to that One, and that One is All; for the one so co∣heres to the other, that they can∣not be separated. But in the fu∣ture Discourse, by a diligent hearkening, thou shalt fully know it. But thou, O Ascle∣pius, proceed a little, and call forth him which should be pre∣sent; who entering, Asclepius also suggesteth Amnon to be present. Trismegistus saith, No Envie hindereth Amnon from us; for to his name we remem∣ber many things to be written of us, as also to his loving and dear Son, many things of natu∣rall Philosophy, and of many

Out landish and strange things: but this Tractate I will ascribe to your name, neither call any other save Amnon, lest a most devout Discourse of so weighty a matter should be violated by the intervention and presence of many comers; for it is an argu∣ment of no honest and religious heart, to publish a Tractate re∣plenisht with the fulnesse of the divine Majesty, to the view of every mans conscience. Holy Amnon being now entered into a private closet, fitted with the Religion of four men, and the Divine Presence of God, in much reverence and secrecie he begins thus to declare himself in the name of all the Herme∣tes to the consciences and souls of them who are prepared to hear.

Trism. O Asclepius the soul of every man is immortall, but

not all alike; for there is a diffe∣rence both in the time and man∣ner.

Asclep. No indeed, O Tris∣megistus, for every Soul is of one quality.

Trism. O Asclepius, how quickly hast thou learned, by the very light of reason; for said I not this, That all things are one, and one all things? that all things were in the Creatour, before he created all things; neither unworthily is he said to be All, whose parts are all things: therefore in this whole Discourse have a care to re∣member him, who being One, is All, even the very Creatour of all things; all things descend from Heaven into the Earth, in∣to the Water, and into the Air. The Fire onely, in that it is car∣ried upward, is lively subservi∣ent to that which descends; for

whatsoever descends from above is generating, and whatsoever ascends upward is nourishing; the earth alone abiding in it self, is the receiver of all things, and the restorer of all things she re∣ceiveth. In this therfore wholly (as you said) even al things, both the Soul and the World, are na∣turally moved and concluded. So the various equality of every shape being differenced, that the Species of the qualities, by di∣stance, may be known to be in∣finite, yet so united to this, that the whole may seem one, and from that one, all to have their being; wherefore the whole World are the four Elements of which it is compounded, Fire, Water, Earth, Air; one World, one Soul, one God. Now be thou present with me, as much as thou art able, both in minde, and wisdom: for the reason of

the Divinity which is to be known by the divine intention of the understanding, is most like unto a Torrent running with a violent and swift stream from a high Rock, whereby it glides away from the under∣standing of 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 de∣scend from Heaven; that which descendeth affords generation, that which ascendeth and goeth up∣ward, 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 com∣pounded, 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 cal∣leth the Form of the world; and these are one Body, one Soul, one World, one God; from whom Di∣vine Understanding and the Word passeth from above, with a swife lightening downwards, like unto a swift Torrent, which flows in∣to, and fils all things, and this Divine VVisdom and the VVord, what is it (I pray) but the Divi∣nity, 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 fashi∣oning 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 sub∣stance of it, & the Species a part of the Genus: wherefore there is a Genus of good Spirits, and a Genus of bad•…•… 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 under∣standing 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 Spe∣cies are dispersed throughout the whole Earth, the very Hea∣ven it self is full of the Majesty of God, whose Genus inhabi∣teth that place where all Speci∣es are immortall; for the Spe∣cies is a part of the Genus, as the Soul a part of man being a point of necessity to follow the qua∣lity of it Genus from whence it proceeds, that albeit every Ge∣nus or kind be immortall, yet every Species is not immortall; but the Ge∣nus 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 fruitful∣nesse 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 near∣nesse accounted like unto Gods, but the Species of which Spi∣rits, persevering in the quality of their kind, and these loving the wisdom of man are called Spi∣rits:

there is also the like Spe∣cies of men, but more large; for the Species of mankind is of many Shapes, and full of vari∣ety, 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 bet∣ter understanding of what is and

shall be said, intimateth that Mer∣curius doth use the word Animal in a far other signification then we have accustomed, as also the word Anima. For out of the Se∣cond Dialogue of Pimander he defineth the Soul by motion; where∣fore 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 Hea∣venly bodies to other sensible things

as a man to other Creatures; but yet man with other Creatures as a reasonable Soul, and Hea∣ven 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 de∣crease, 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 Ge∣nus 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 habita∣tion, were reserved in everlasting chains, under darkness unto the judgment of the great day: for al∣beit they counterfeit themselves to be Lovers of men, yet they love them not, but draw them to the same damnation which they them∣selves have had from the Begin∣ning. They counterfeited even to love, when they brought death up∣on 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 imi∣tate 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 De∣vils, and shall be joyned unto the evil Angels which shall be reserv∣ed, (as hath been said) in eternal chaines under darknesse unto the great day; for we know it pronoun∣ced 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 dark∣nesse in this life?

Thus much for the Second Chapter.

CHAP. III.

IN this regard, O Asclepius, Man is a great miracle, a Crea∣ture 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 dis∣dained part of the humane Na∣ture, & 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 despis∣eth 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 Ele∣ments, yet by the sharpnesse of his understanding he diveth in∣to the depths of the Se•…•…; 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 fan∣tasie, 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 with∣out life, grow upwards from one root into woods and bush∣es; some are nourished with two Elements, some with one; the food is for two parts, the Life and the Body, of which the Ani∣mal consisteth. The soul of the World is alwaies nourished by a continuall and restles agita∣tion. 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 Di∣vine Inspiration is only gran∣ted 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 feli∣city, that they perceive that Di∣vine Sense of Understanding, they are nearest unto the Divi∣nity and Wisdom of God, which men onely partake of.

Asclep. O Trismegistus, there is not a like understand∣ing of all men.

Trism. O Asclepius, All men have not attained that true Understanding, but apprehend∣ing

some false fantasie, and that without any true reason, out of a rash opinion, are meerly de∣ceived, which begets wicked∣nesse in the minde, and trans∣forms the best man into the na∣ture 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or which we call the Image of God; but the other fourfold, which the Graecians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and we the earthly substance, or pourtraiture, being •…•…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 feel∣ing 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 la•…•…ded, who hath honoured man with such excellent gifts; for, as he meaneth, man is made, that he might be like unto Angels, ac∣knowledging them both to be, and that they are born with him, whom he hath to be his Guaraians and Preservers, even from the first beginni•…•…g of his nativity, con∣sisting of a nature near unto Im∣mortality, marked with the cha∣racter or image of God, com∣pounded of a mortall and immor∣tall, earthly and supernaturall part: but who soareth after di∣vine things, despiseth and under∣values

these earthly, hath his assi∣stance 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: never∣thelesse, 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 sharp∣nesse of his understanding de∣scends into the de•…•… All things are manifest to hi•…•… Heavens seem not to be above his reach: for that by the quicknesse of his Spi∣rit he perceives them to be (as it were) neer unto him. The dark∣nesse of the air can neither con∣found 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 par∣take of Divine Knowledge; the un∣derstanding being onely the cele∣stiall and immortall part, and challengeth a Divine Essence, and some men have attained to this Di∣vine Knowledge, and therein are happy, bearing alwayes a zealous and religious minde towards God. Others content themselves onely with a shadow of Divine Know∣ledge, which wh•…•… so followeth, er∣reth and 〈◊〉〈◊〉 •…•…eived; for this mist of a 〈◊〉〈◊〉 of godlinesse, be∣g•…•…tteth wickednesse in their mindes which are so deceived, and trans∣forms a man (though by nature 〈◊〉〈◊〉 creature good and divine) into the likenesse and condition of a beast.

CHAP. IV.

ASclep. Why then, O Tris∣megistus, must man have his abode in the world, and not most happily live in that part where God is?

Trism. Thou rightly enqui∣rest, Asclepius: For we also beseech God, that he will ena∣ble 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 un∣fold, 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 an∣other time; but so that it may be seen of all. Because there∣fore he made this first, and that the work seemed fair and good unto him, as most full of the va∣riety 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, un∣lesse he should cloath it with an earthly covering, he builded for

it this house of clay, confound∣ing and mixing both parts in∣to one, as much as each body should be capable: Wherefore he made Man of an immortall Soul, and mortall Body, that be∣ing a Creature thus composed, he might satisfie both ends, which was, to be in admiration of Heaven and to pray for spi∣rituall 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 Ele∣ments) Nature hath subjected to the use of man; but all other things whatsoever belonging to man, as tillage, pastorage, build∣ings, 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 regi∣on but in this world; and the an∣swer 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 necessi∣ty follows, and effect the necessity; for God fulfilled both his will, and his deed in one and the same •…•…∣ment of time. That he calleth the world, the second Deity, is as much as if you should call a second dueti•…•… and unity; for two is one and one two, but one is absolutely one, but two not absolutely one but by par∣ticipation and contraction one, and the duity one. So there is one ab∣solutely 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 Ascl•…•…pius.

CHAP. V.

BUt, O Asclepius, I observe that thou dost earnestly de∣sire 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 Crea∣ture can perform but man alone. For God is only plea∣sed and delighted that man should extoll his admired work, sing praises of thanksgiving un∣to him, and perform such wor∣ship and service as belongs to his holy name. Neither do those heavenly graces unwor∣thily descend into the congrega∣tions

of men, lest that this earthly World should seeme un∣beautified in respect of the want of this heavenly and sweet Mu∣sick; 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 un∣derstanding, 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 effectu∣alley composed to encrease in full knowledge and understand∣ing, 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 en∣tertain it with much Zeal & fer∣vency 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 con∣ceive, 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 L•…•…e, Harp and Organs, for this is the chief •…•…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 go∣vernor, whom he hath made pro∣perly to take the Charge of his whole work, that both he and the world might be an Orna∣ment of praise unto himself, that by this divine composition of man, the world in Greek might be the more truly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, an Order or Or∣nament. For he knew himself, and knew the world to wit that remembring what resem∣blance it had with his parts, what was for his use, and what for his service, He might la∣bour to give praise and great thankes unto God and to hon∣our his Image; being not Igno∣rant, that he was made also after the Image of God, of which there are two Images, to

wit the world and man; whereby it cometh to passe, that for as much as there is but one joyning together on that part, he con∣sists of soul and sense, and Spi∣rit and understanding he is di∣vine, and thereby may seeme to ascend up into heaven; but on his earthly part which con∣sists of fire, water, and air, he remaines a mortall Creature upon earth, is altogether fixed on the things below and swal∣lowed up of Nature; for so man is partly divine and partly mor∣tall abiding in one body, but he hath a measure of each.

Religion before all men (which a virtuous life follows) seemes only then to be perfit, when there is a contempt of all lustfull desires and unlawfull concupiscence, assisted with all manner of virtues. For all such things are contrary to the Soul

and Spirituall understanding, which are possessed with a corpo∣ral, and earthly desirel which are well called by the name of goods or possessions, in that they are not born with us but afterwards are possessed of us, wherefore all things of this kind are differ∣ing from man that we may even despise the body, and those things which we greedily cover, or any vice or wickednesse which we lustfully desire, for so far as he is led by reason; so far he is a man; that contem∣plating of the divinity, he may contemn and despise that part of his, which is mortall, but only so far as necessity compells for preservation of the soul. For, that man may be most perfect in either part, observe him in each to be formed of four Ele∣ments, or principall parts with two hands and two feet, and other members of his body, with

which he may do service to this lower or earthly world, but with his other four parts, to wit, his understanding, soul, memo∣ry, and providence, he searcheth and looketh into all divine causes and things, from whence it happens that man with a Restles search enquires into the diversities, qualities, and effects of things. But being hindred by the weight, and too much imperfection of his body, he cannot properly foresee the true naturall causes of things. This man therefore, so framed and fashioned, and that for such a ministery & service commanded of the great God, as in decently governing the world, piously worshiping his God, & worthily & fitly obedient to both the wills of God, what gift dost thou think he shall be recompensed with? for seeing that this world is the work of God, and man

by his labour and industry pre∣serveth and encreaseth the beau∣ty of it, joyneth his labour with the will of God, when by the help of his body, and by daily paines and care he adorneth that Species and forme, which by divine wisdom he first crea∣ted, but with that with which our parents were rewarded? with which also that we may be rewarded if it may seem good to his wisdome, we do most earnestly pray and desire, that he will release and free us out of this worldly prison, deli∣ver us from these earthly bonds; and restore us like unto the divine nature, pure and holy.

Asclep Thou saiest thevery truth, O Trismegistus, for this is their reward who live piously towards God, and faithfully to the World; but to them that live otherwise and wickedly, both

a passage is denied them into heaven, and a fearfull change into other shapes, unbeseeming a righteous soul. But to pro∣ceed, O Trismegistus, sundry soules under the hope of future eternity are much indangered in this world, which seemes to some Incredible, to some Fa∣bulous and to others Ridicu∣lous; for the fruit which is reap∣ded by worldly possessions in this temporall life, seemeth to be a very sweet thing; wherefore it obliquely holdeth the soul, that it cleaveth too much on that part of it which is mortall, neither suffers it to take notice of the divine part, envy hating immortallity: for I will, as it were by foreknowledge tell you, that none after us shall have simple election, which is true Philosophy; being a frequent beholding a holy worship and

knowledge of the divinity, for many do confound it after a di∣vers manner; how therefore do many men corrupt this in∣comprehensible Philosophy, or diversly confound it.

Trism. O Asclepius, in this manner mixing it by suttle de∣vices into divers disciplines not comprehensible, Arithmetick Musick Geometrie, but pure Philosophy, and that only hanging upon divine religion, ought to apply it self wholly to the rest, that it may admire the course of the Starrs and Planets, their appointed stations, and their Commutations and changes to consist of numbers: but the dimensions, qualities, and quantities of the earth, the depth of the Sea, the Vertue of fire, and the effects of all these, acknowledging nature that it may admire, adore, and praise

art and an excellent understand∣ing. But to know Musick is no∣thing else then to know the Order of all things, which pertakes of divine wisdome; for an order of all things artificially pitched up∣on one generall, will make in di∣vine Melodie a certain sweet sounding and most true Harmo∣ny.

Asclep. What then shall be∣come of men after us.

Trism. They shall be decei∣ved by the Subt•…•…ty of Sophisters, and turned away from pure and divine Philosophy; for out of a pure mind and soul, to worship God, to honour him in his works, and to give thankes unto him for his will, which is only full of goodnesse, this is Philosophie violated or cor∣rupted by no foolish or unseaso∣nable curiosity of the minde; and of these, thus far.

The COMMENTARY.

This sixth Chapter discourseth that God is the first God absolute∣ly, the World the second, not abso∣lutely but by participation God, as which is the first Image of an absolutely deity; man, the third God by participation of the divini∣ty, and the second Image of God: but God is not an Image, but the truth of all Images, that man may ascend up into heaven by his soul, by his understanding, by his spirit, by his reason, as it were by the Supe∣rior Elements. But wherein he is made of fire, of air, of water, and earth, he is subject to death, and to dote upon all wordly things, de∣prived of that divine part; That the measure after which a man ought to live, is religion which goodnesse follows, and which seems

to be perfit, when being armed with Vertue it despiseth the co∣veting of other mens goods or any thing hurtfull to it, as possessions, the body it self, and all those things we lust after, even the very sense of appetite. For so far he ought to be called a man, whiles that this opinion is led only by reason, and that in contemplation of the divini∣ty he contemneth and despiseth that part of him which is mortall; more then may serve for the pre∣servation of his life.

Asclepius divineth that of the succeeding Aegyptians, that there shall be none after them to attain to the pure Philosophy 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, quanti∣ties, the depth of the Sea, and the nature of fire, and the effects of all these, that is the Universall Phi∣losophy

of numbers, celestiall globes, and naturall things, cer∣tainly 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 or∣der of all things, which all divini∣ty partaketh of, and which artifi∣cially pitched upon one generall, will make in divine melody, a cer∣tain well tun'd and most sweet har∣mony 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 Ascle∣pius.

This is the sixth partiti∣on.

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 crea∣ted; 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 fruitful∣nesse in generating; so that no∣thing can be produced and ge∣nerated 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 e∣verlasting, 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 be∣ginning; yet they have in them∣selves 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 na∣ture of conception and birth. This is therefore onely gene∣rable, or easie to be ingen∣dered without the concepti∣on 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 Na∣ture. I call it a place in which are all things; for neither could all these things be, if a place were wanting which might con∣tain all things; for a place was to be provided for all things that were; for neither the quanti∣ties, nor qualities, nor situati∣ons, 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 qua∣lity & matter which may be crea∣ted,

albeit it be not created: For as Nature is a fruitfull matter of quality, so the same is as fruitfull in malignity. Nei∣ther have I said, O Asclepius and Amnon, which is said of •…•…any, whether God could wea∣•…•… and turn away evil from the na•…•…ure of things? To which we •…•…nswer not at all; yet for your •…•…akes I will prosecute what I be∣ga•…•…, and give a reason: For they affirm, that God ought all man∣ner 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, & under∣standing; for with those things in which we excel other creatures, we can only shun the deceit of

sin, guile, and all other corrupti∣on. For he, before that he is en∣snared 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 disci∣pline, consisting in the excellen∣cie of knowledge: for by the Spirit all things are ministered, and refreshed in the world, and (as it were) an organ, or instru∣ment, is subject to the will of the great God. Wherefore hi∣therto in our souls, let us con∣ceive of that wise Moderatour and sensible Governour of God, which is called the Spirit, or ho∣ly 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 sub∣stance, 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 un∣to 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 be∣cause it consists of many places and parts, it is supposed to have a quality and by the alone forms of the Species, in whose Effi∣gies it seems to be ingraven, it

is supposed to be visible, when it is shewed, drawn out, or pain∣ted, but indeed it is alwayes to it self invisible. Whereby, the bottom or lowest part of the Sphere (if there be any) is cal∣led in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek tongue signifieth to see, which sight the bottom of the Sphere may want, whereupon the Species are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for that they are of an invisible form; and for that they are de∣prived of light, the Grecians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and for that they are in the bottom of the Sphere, the Latines, Insert. These are therefore the ancient princi∣ples, or are (as it were) begin∣nings 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 Spi∣rit the life or soul and sense, or reason; the understanding being a gift with which man is only en∣riched, 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 il∣luminated 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 depri∣ved 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 ob∣scure 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 contein∣eth a hidden Philosophy of the ge∣neration, 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 crea∣ted, 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 rea∣son,

discipline, and understanding, against this kind of materiall pro∣priety, least sinne should overrunne the World, as brambles and hurt∣full weeds, a neglected and untilled desert or wildernesse. Moreover of the spirits disfused through all things, and those things that be un∣der 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 desi∣red help and assistance of God. There are divers kinds of Gods, and of those one part intelligi∣ble, another sensible. They are called intelligibles, not be∣cause 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 per∣ceive: 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 re∣turne to the Fountain of it own waters. There are therefore chief Lords o•…•… Gods of all Spe∣cies, the Prince of whom is U•…•…a; these are like one to ano∣ther in their Originall, who by nature e•…•…ct all things, every

one illuminating one anothers work. The chief Lord of Hea∣ven 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 un∣to us by the globe of the Sun. There are 34. Lords of the ho∣roscope, or which speculate in∣to the Hours of Nativity, placed alwayes amongst the fixed Pla∣nets, the Prince of these they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, which hath all snapes or which, in dif∣ferent Species, makes divers Shapes. The seven wander∣ing Planets have also their Lords which they call, Fortune and Fate by which all things are changed which, were firmely sta∣blished by the law of nature, & al∣tered by a continual motion. But the Aire is the Organ or instru∣ment

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, up∣on 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 de•…•…end: rather flowing from him when they seem to be distant, & are suppo∣sed to be a many things apart by themselves but indeed are uni∣ted: being one or rather two from whom all things are ef∣fected, 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 whatso∣ever name he is more religiously and devoutly called of men, which ought for our understand∣ing 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 con∣ceive 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 com∣pleate or wholly in these? for I suppose not, that the effici∣ent 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 cal∣led not by one name but rather by all names, (seeing that he is both one and all things) be∣ing 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 bring∣eth forth whatsoever he hath a desire to create. His will is all goodness, and this same good∣ness 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 beg•…•…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 World do con∣tein in them this nature, and preserve in themselves all things created; for every Sex is full

of procreation, and the Con∣junction or uniting of both is incomprehensible, which you may call Venery or lust or both: this therefore being well under∣stood and clearly conceived, that from the God of nature the invention and office of procrea∣tion is for ever, in whom is naturally perfect charity, joy, mirth, and divine love; and it might be said how great the force and necessity of his mini∣stry is but that by the contem∣plation of him, it is manifest to every ones understanding. For if you o bserve the first time wherein we are fashioned, how both natures frameth an ofpring either Male, or Female, how that the one greedily snatcheth the seed of the other, & shuts it up close within the womb, and lastly how by that common Conjunction at the same time

they beget men and women, which the woman for a certain time beareth in her womb. The effects therefore of so pleasing, and necessary a work, is com∣mitted in the dark, lest that by the derisions and mockings of common ignorant fooles, the divinity of nature by the conjunction of both sexes, should be compelled to blush, if it should be subject to the open view of irreligious and ungodly persons, for there are very few in the world that may be coun∣ted modest and religious, where∣by it hapeneth that in many there remaines malice and lewdnesse, through the want of wisdome and knowledge in those things which are: for by the understanding of divine knowledge, and re•…•…igion, by which all things are sweetly disposed, and ordered, there

is not only a contempt of, but also medicine for all the evils in the world: but so long as ignorance and want of knowledge abide, there all man∣ner of sin gets head, and wounds the soul with incurable Vices, which being infected, and defiled with them, swells it, as it were with Poyson, which can∣not be cured but by a soul fur∣nished with divine graces and understanding. If therefore only to a few this shall be pro∣fitable, it is meet to prosecute and conclude this tractate, to wit, wherefore God hath vouchsafed to impart, only un∣to men understanding and disci∣pline. Hear therefore, when God the Father, and Lord of all things, had after other in∣feriour Gods or Angels made man of the corrupter part of the world, and of a like measure

of divinity, it happened that sin did remain mixed with those Bodies, with a necessary desire after food and living, (which nature hath given in common to other living creatures) as also other affections and vices of the minde incident to mans cor∣ruption. But the Angels which were made of the purest part of nature, and wanting no helps of Reason and Know∣ledge, and in a continuall state of immortality yet for unity of order, and for disclipine, and understanding he hath ordained by an eternal Law, (being an or∣der by the Law of necessity limi∣ted) that they should not be far from them, or much different in nature; appointing man above all creatures to be only endued with reason and knowledge by which he might shun the corruption & vices of his body, hath assigned

them for the purpose and hope of immortality, finally he hath made man that he might be im∣mortall of a divine and mortall nature, that it might appear that man being thus made after the will of God, is in better state then the Angels, who are made only of an immortall na∣ture, as also all other mortall creatures. In which respect, man comming nearest to the nature of God he should wor∣ship him in pure and undefiled religion with an honest heart, and that the Angels with a pi∣ous and loving affection should pity and preserve all hu∣mane things. But this is spo∣ken of some few men who are indued with cha•…•…t and pure af∣fections; we have nothing to do with the Vitious, lest this holy discourse be defiled by the thought of them.

The COMMENTARY.

This eighth Chapter treateth of the materiall Lords or Princes, which he calleth Gods: The Lord of Heaven he calleth Jupiter; the Lord of the Sun, the Light: he reckons 34 Horoscopes, or markers of the hours of childrens nativity in the same place of the fixed Plan∣ets, and the chief of these he calleth Pantomorphos, and the Lords of the seven wandering Spheres, or Planets, he maketh Fortune, and Fate: also he appointeth a Lord of the air: but these seem to be the fictions of Devils, and certain va∣nities smelling of the errours of the Gentiles, and which cause those which trust in them, rather to pe∣rish, than to be in any safety. From hence he returneth to the contem∣plation of the most high and inef∣fable

God, or which is to be na∣med by all names, being full of fruitfulnesse, whereby all things have that which makes them al∣together fruitfull: From hence is that love of procreation, and that great work of Nature, which hath nothing deformed or unseemly in it, whiles that the thoughts, speech, and actions be modest and religious; for that is given and permitted for the imitation of di∣vine fruitfulnesse. But because the greatest part of men is ignorant of these mysteries, they profane these divine Laws, and after the manner of bruit beasts, unreve∣rently, unseemly, and outragiously use these things; therefore we dare not speak of such things, even for modesties sake, because those in∣ordinate and irreverent thoughts and gestures are apt to thrust themselves into the minds of men, and not that seemly, holy, and un∣defiled

Ordinance of God: and be∣cause few have pure and good affe∣ctions, I suppose that we should neither think, or speak much of this matter. Then he addeth, that God hath bestowed onely upon men reason and understanding, whereby that immortall, and divine part of him, might shun vices, which other∣wise, by the admixture of his earthly substance, he might easily run into: for by reason of this body and dissoluble part, men must needs fall into lusts, and other temptati∣ons of the mind.

This, of the eighth Part.

CHAP. IX.

ANd because we are now speaking of the similitude, and mutuall fellowship of men and God, acknowledge, O

Asclepius, the authority and power of man. For as the Lord and Father, or most high God, is the Creatour of the heavenly Gods or Angels; so Man is the creatour of those gods which are set in Temples, contented to be neighbours unto men, and are not onely illuminated▪ but do also illuminate, doing not only good unto men, but also con∣firmeth that there is a God. Dost wonder at this, O Ascle∣pius, or dost thou doubt of it, as many do?

Asclep. I am confounded, O Trismegistus: but giving cre∣dit to what you say, I judge man to be most happy, who hath at∣tained to so great blessednesse.

Trism. Neither unworthily is he worthy of admiration, who is the greatest amongst the gods. For the Genus of all things is manifest without confusion, be∣ing

propagated of the purest part of Nature, and the similitudes of them to be (as it were) the heads of all; but the Species of the gods, which man repre∣sents, is fashioned of two na∣tures; Divine, which is the more excellent and noble part; and Earthly, which is that which is here conversant in earth, and which consists of the whole Fa∣brick, or severall parts of the outward Man. So Man being mindfull of his Divine Nature and Originall, remains still in the likenesse of God. For as the Father and the Lord hath made eternal Gods, that might be like unto him. So man hath fashi∣oned out unto himself gods; af∣ter the similitude of his own countenance.

Asclep. Do you mean ima∣ges, O Trismegistus?

Trism. Do you not see how

far you are mistaken? living images, full of sense and spirit, doing such and so great things! Images having fore-knowledge of things to come, and fore-tel∣ling by many other things, infir∣mities, cares, and sorrows, which shall happen deservedly to men. Are you ignorant, O Asclepius, that Aegypt is the image of Hea∣ven, or, which is more true, a translation of descension of all things, which are governed and exercised in Heaven? And if we speak rightly, Our land is the Temple of the whole World, and yet for that it beseemeth wise men to fore-know all things, it behoveth you not to be ignorant, that the time will come when it may appear, that the Aegyptians have by a con∣stant and pious practice in reli∣gion served God in vain, and all their holy worship shall become void, and of no effect: For the

Divinity shall return back from Earth into Heaven, Aegypt shall be forsaken, and the Land which was the seat of the Divinity, shall be destitute of Religion, and deprived of the presence of the Deity. For when strangers shall possesse, and fill up this Land and Kingdom, not onely there shall be a neglect of Reli∣gion; but, which is more mise∣rable, there shall be Laws en∣acted against Religion, Piety, and Divine Worship, with punish∣ment inflicted upon those that seem to favour it: then this ho∣ly seat shall be full of Iolatry, Idols Temples, and dead mens Sepulchres. O Aegypt, Aegypt, there shall remain only a fained shew of thy Religion, and which will seem incredible to posteri∣ty; and onely letters shall stand ingraven upon thy pillars, which may declare thy pious deeds,

and in thee shall inhabit the Scythian, Indian, or some other neer barbarous Nation. For the Divinity shall fly to Hea∣ven, the whole Nation forsaken shall die, and so Aegypt shall be forsaken of God and man. I call upon thee, thou most holy Ri∣ver, and presage unto thee things which shall come to passe; thy waters and divine streams shall be filled with blood, which shall overflow thy banks, and make a violent inun∣dation, so that there shall be more dead than living, and he that remains alive, shall onely by his language be known to be an Aegyptian, but by his deeds he shall seem a Barbarian. Why weep you, O Asclepius, Aegypt shall be furnished with far grea∣ter, and worse evils than these, she being heretofore a holy and great Favourer of the Deity, and

Divine Worship and Religion, and that worthily upon earth, separated alone from other Na∣tions, became the Mistresse of Sanctity and Piety, shall be an example of the greatest cruelty, and then with grief of heart, the world shall not seem to be ad∣mired and adored. This whole good (than the which there nei∣ther is, hath, or shall be any thing that shall appear, of more excellencie) shall be indanger∣ed, and seem burdenous to men, and in this respect shall be de∣spised: neither shall the world be esteemed, which is the im∣mutable work of God, a most glorious Fabrick, a work com∣pounded with the different va∣riety of shapes, an instrument of the will of God, who in his work (without envie) bespake all things to become one; which, of the beholders, might be ho∣noured,

praised, and loved, be∣ing an united heap of sundry shapes. For darknesse shall be preferred before light, death shall seem sweeter than life, no man shall look up to Heaven, a religious man shall be account∣ed a mad man, an irreligious and profane person seem wise, a mad man, valiant; and the worst of all men, good and pious: for the Soul, and all things about it, wherein it is either mortall, or conceiveth that it shall attain to immortality, accordingly as I have declared unto you, shall not onely be esteemed a thing worthy of laughter, but also a meer vanity: For beleeve me, it shall be reckoned a capital of∣fence for him that shall study to be religious, there shall new Statutes and Laws be stablish∣ed: nothing which is religious shall be heard worthy of Hea∣ven,

or heavenly things, or be entertained in the hearts of men: there shall be a separation of God, which is much to be la∣mented, from the Society of men, onely evil angels shall re∣main mixed with the humanity, which shall violently move to all manner of audacious mis∣chiefs, stir them up to wars, se∣dition, robberies, deceit, and unto all things contrary to the disposition of the Soul, then the Earth shall not stand, the Sea shall not be sailed in; and in Heaven, the course of the Stars and Planets shall cease, all di∣vine knowledge shall (of ne∣cessity) be buried in silence, the fruits of the earth shall be cor∣rupted, neither shall the earth be fruitfull, and the air it self shall languish with a sorrowfull countenance; these and such like times shall come; irreligion

and confusion of the world, with a senslesnes & vacancy of al good things. When these things shall happen, O Asclepius, then that Lord and Father God Almighty, Governour onely of the world, looking into the manners, and voluntary deeds of men; after his own will (which is his good∣nesse) punishing vices, taking away all errours and corruption, and drowning all manner of wickednesse, either by an inun∣dation of waters, or else consu∣ming them by fire, or else by plague and pestilence, he will end this world, and restore it to its ancient beauty; so that the world it self may seem to be ad∣mired and honoured: and God, the Creatour and Restorer of so great a work, shall of all men then being, be magnified with continuall praises and thanksgi∣vings: For this generation of the

world, and the reformation of all good things, and the most holy and religious restitution of nature it self, in due time both is, and hath been eternall from the beginning, for the will of God wants beginning, which is the same, and continuall in every place.

Asclep. For the nature of God is the counsaile of his will, and his excellent goodnesse his counsaile, O Trismegist∣us.

Trism, O Asclepius, his will proceeds from his counsaile, and his will from his will, neither wills he any thing ambitiously which is full of all things, and those which he wills he hath, but he wills all good things, and hath all he wills. For he thinks and wills all good things; but this is God, and the world is the Image of that Good.

Asclep. Good O Trisme∣gistus.

Trism. Good, as I shall teach thee, O Asclepius, for as God is the dispenser and giver of all good things, to every Genus and Species in the World, that is, both of soul and life, so likewise the world is the dis∣tributer and giver of all things, which seem good to mortall creatures, that is, change of parts seasonable fruites, nati∣vity, encrease and maturity, and the like, and by this God sitting above in the highest Heaven, is every where, and beholds all things: for there is above these Lower Heavens, a place with∣out Starrs, far from all earthly things, this place betwixt Hea∣ven and Earth the dispenser of a•…•…l things inhabiteth, whom we call Iupiter, or god, but on the earth and the Sea, Reigneth

Iupiter Pluto, and he is the nourisher, and preserver of all Living and fruitfull mortall Creatures, by the power of all these, Fruits, Trees, Plants, and the ground are refreshed, and the power and effects of other Gods are distributed through all things that are. They are distributed that shall bear rule on the Earth, and shall be pla∣ced in the very entrance of Egypt, in that City which is built in the West, or where the Sun sets. To which place all mortall Creatures both in Land and Sea shall hasten.

Asclep. But at this time where are they, O Trisme∣gistus.

Trism. They are placed in the great City, in the Libyan Mountain, and thus far this de∣claration.

The COMMENTARY.

This whole Ninth Chapter is prophane. Which Augustine well reproveth in his Book of the City of God. It maintaines Idolatry, extolling and setting it forth with wonderfull praises; and the decay or fall of it, it much deplores. In the highest Heaven, he setteth a certain God beholding all things; but, in that place betwixt Heaven and Earth, he placeth Jupiter, the disposer, or Steward; and Pluto Jupiter to be the God, and dispenser on Land, and Sea, as though there were one God in Hea∣ven, another in the Aire, and ano∣ther on the Land, and Sea; all which contein an infinite impiety of errors: for out of divine Writ we are uncorruptly, purely, and holily taught, that the Lord he is

God in Heaven above, and in Earth below, and that there is no other God: but against Idols and Idolatry the word of God and the •…•…ly Prophets do warily admonish 〈◊〉〈◊〉 that we be not defiled, with so great a blot of impiety, nor cor∣rupted with so great an error, for the Idol it self is cursed, and him that made it, and again, the wor∣shipping of cursed Idols is the cause beginning, and end of all mischief. An Idol maker, and this Idol are both an abomination to the Lord, for both that which is made, with him that it shall be consumed with fire, these and many more things of Idolatry out of the Book of wisdome, and in Leviticus God himself out of his own mouth com∣mandeth, I am the Lord your God, you shall not make to your self any Idol, or graven Image, neither shall you erect any monu∣ment, or Pillar in your Land to

worship it. And of the Idols of Aegypt, he advertiseth in Ezekiel, Be not polluted with the Idols of Aegypt, for I am the Lord your God: and of their abolishing 〈◊〉〈◊〉 speaketh by the same Prop•…•… 〈◊〉〈◊〉 will destroy their Images and make an end of their Idol Memphis, he shall no more lead them out of the Land of Aegypt. What Mer∣curius calleth the soul Spirit, and sense of Idols, and Images in that they shall bring diseases, in fir∣mities, and fears upon men, we know without doubt to be evill Spi∣rits, and in assurance to be those of which the Prophet truly affirm∣eth, that all the Gods of the gen∣til•…•…s, are divils, or evil Spirits. Let this little be sufficient against the impiety of Trismegistus in this ninth part, for we speake to those who are seasoned with the true knowledge of God, which (as the wiseman saith) to know and un∣derstand

is perfect righteousnesse; and to know his righteousnesse and power is the root of immortality, Lazarelus draweth this place to an Analogie, as though the Idols were the Apostles; the Image of man, Christ; the power given from above, the holy Ghost; Aegypt, the dark∣nesse of the gentiles; and the per∣secution of the Disciples Apostles & Martyrs, the graven pillars de∣claring their pious works and that the heart of posterity did ret•…•…ine not their works, but their faith only: these are piously invented, but per adventure far from the Letter, or meaning. I think with Au∣gustine that Hermes overshot himself both in this and the 13. Chapter, for they seem to have the Prophets of the Gentiles, as Ba∣laam and the Sybills, that they may suffer both Light and darknesse the lucid and obscure in∣termixture of Prophecies sometimes

pure, and sometimes impure:

This, for the ninth Chapter.

CHAP. X.

NOw we are to discourse of mortality & immortality: for hope and fear of death torments many, which are ignorant of the true reason: for death is caused by dissolution of the body, tyred out with labour and the har∣mony being ended whereby the members of the body are fitted into one composition for lively uses, for the body dieth when the vitall parts of man faile. This is therefore death; a dissolution of the body, and an utter decay of the bodily senses, about which to take thought for, is to no purpose;

but there is an other thing ne∣cessary, which either igno∣rance, or mans incredulity set∣eth leight by.

Asclep. What is that, O Trismegistus, that they are either •…•…gnorant of, or believe not to be?

Trism. Hear therefore, O Asclepius, when there shall be a separation of the soul from the body, then the Judgement, and examination of his deserts shall passe over unto the great God; and he when he shall see that it is just and righteous shall suffer it to abide in a fit Mansion but if he shall see it to be spot∣ted and defiled with sin and ini∣quity he will cast it down, and deliver it to Stormes, Whirle-Winds, fire, Lightening, and Tempest; and it shall be snatch∣ed up betwixt Heaven and Earth, with worldly tempests,

and with continuall torments, be driven into divers places, that in this respect the eternity of them is prejudicious because by an immortall sentence, the Soul is condemned to everlast∣ing judgment; left therefore we be infolded with these miseries, know that we must fear tremble, and beware; for the unbelievers are after their faults and plea∣sure in sin compelled to believe not by words, but by exam∣ples, not by threatenings but by the very suffering of pun∣ishment.

Asclep. Are not then, O Tris∣megistus, the faults of men pun∣ished only by mans Law.

Trism. Forsooth, O Ascle∣pius, first all earthly things which are mortall, then those things also which live by corporal reason and which swarve from living after that Law of reason,

all these according to their deserts and faults are liable to punishment, but after death so much the sorer punishment as their faults have been concea∣led & unpunished in this life, for God foreknowing all things renders a like punishment to evey one according to the measure and quality of the fault.

Asclep. Who are worthy of the greatest punishment, O Tris∣megistus.

Trism. Those who being condemned by the Laws of men come to a violent death, which seem not to yeeld unto the debt of nature, but to suffer punishment for their deserts: Contrarywise, God is a sheild and defence unto a righteous man, who loveth piety and re∣ligion; for he defendeth such from all manner of dangers and

evils, for the Father and Lord of all things, who alone is all, showes himself willingly to all, not where he is in place, nor what in quality, nor how great in quantity, but illuminating man with the alone understand∣of the mind, who when the darknesse of mind is removed; and the brightnesse of truth per∣ceived, participates himself by the full sense of divine know∣ledge, by whose love he is freed from that naturall part which is mortall, and conceiveth hope of future immortality. This therefore shall be the difference betwixt good and evil men, for every one by piety religion di∣vine worship and reverence of God, shineth and becometh bright as the eye-sight, when he hath throughly seen the truth of reason, and the confidence of hope and excelleth so far other

men, as the Sun excelleth other Starrs in his Light: for the Sun it self not so much in great∣nesse of diety, as in divinity and sanctity illuminateth the other Starrs. For I suppose this, O Asclepius, to be the Second God governing all other things, & illustrating all worldly things whether they be creatures with life or without life, for if the crea∣ture the world hath, is & shall al∣waies be Living, nothing in the world is mortal. For there is no place of mortality, for every liv∣ing part which is in the world, as in one and the same continu∣all living creature, wherefore it ought to be full of life and eternity, if it must always live. The Sun therefore as the world is eternall, and so is the gover∣nour of life and livelinesse, and the continual dispenser of them. He is therefore the God of the

living and of those things which have life in the world, the continuall governour, and eter∣nall dispensator of life it self, for he hath once dispensed by an eternall Law; and giveth life to every Living thing. In this manner which I will speake of, for in that quicknesse of eter∣nity, the world is moved, and in that living eternity, is the place of the world, for which hereafter it shall neither stand nor be destroyed, the world be∣ing intrenched, and as it were wrapped in with the eternity of life. It is therefore the dis∣penser or giver of life to all things which are in it, and the place of all things which are governed under the Sun, the commotion of which world consisteth of a twofold effect. For it self is outwardly enliven∣ed from eternity, and it quick∣ens

and inlivens those things which are within it, differing in proportions, and appointed, and prefixed times, all things are known and ordered by the effects of the Sun, and by the course, and influence of the Starrs, all temporall things are established by reason and divine Law, the Earthly seasons are known by the quality of the Aire, as either in the variety of heat, or cold, the Heavenly seasons by the return of the Starrs to the same places, and by the temporall change of tides, and the world is the re∣ceptacle of time, by whose course and motion it is refresh∣ed, but time is kept by order. Order and time make an inno∣vation of all things which are in the world by course.

The COMMENTARY.

This Tenth Chapter, speaketh of death and the examination of the Soul, when the body shall die, that they shall be most punished after death, whose life justly is taken away by mens Lawes, for the greatnesse of their offences, that God is a defence to the righteous; of the divinity of the Sun, and the world, for he puts the World to be the first sensible God, the Sun to be the Second, that the world shall never take rest, nor be destroyed. But we give not the incommunica∣ble name of God, neither to the Sun, nor to the world, and be∣lieve that the world shall one day be dissolved. These things therefore being understood (as the bare words of Hermes shew,) they set out the error of the Gentiles, yet

we do grant by participation to these a divinity, as to excellent works of God.

This the tenth part.

CHAP. XI.

VVHerefore all things be∣ing so, neither of things created, Heavenly things or Earthly, is any thing stable fixed or immoveable, for only God, and worthily he alone is in himself from himself, and on all sides wholly full and perfect, and this is his firme stability which cannot be removed by the enforcement, or occasion of any other seeing in him are all things, and in all things he is only, unlesse any man will dare to say that his motion consisteth in eternity, but much rather his e∣ternity is unmoveable, into which

the motion of all times return∣eth, and from which the mo∣tion of all times takes it begin∣ning. God hath therefore been alwayes stable, and his eterni∣ty alwaies a like stable with him, containing the world not crea∣ted within himself, which we rightly call sensible. The Image of this God is the world, which is made an imitator or resemblance of eternity: for time hath the force, and nature of stability in the very necessity of return again into it self: wherefore albeit eternity be stable immoveable and fixed, yet because by the mobility of time, motion is alwayes called back into eternity, and that mobility is turned by reason of time, it comes to passe that eternity it self is certainely im∣moveable, and may seem only by time to be moved in which it

self is, for in that time is all the motion; so it happens that the stability of eternity is moved, and the stability of time, be∣comes stable by the rule of mo∣tion, and so it is credible that God is moved into himself, by the same immoveablenesse, for there is an in immoveable moti∣on in the greatnesse of his very stability, for the condition of his greatnesse is immoveable. This therefore which is so, and not obvious to our senses, is infinite, incomprehensible and inestimable, which can nei∣ther be sustained, reported of, nor found out; whereupon it is uncertain wherein, where, how, and in what fashion it is: for he is reported to be in the greatest stability, and in him is his stability, whether he be God or Eternity, whether the one be in the other, or both

in either, for which cause eter∣nity is without definition of time: but time which may be defined, returning either by order course or circuit of another is eternal, wherefore both seem to be infinite, both eternall, for stability considering that it is fixed, for that by the Benefit of strength it can sustein all things that are moveable, it worthily obtaineth Dominion: for the beginning of all things which are, is God, and eternity; but the world because it is mo∣veable hath not the principali∣ty, for his mobility prevents his stability by the rule of continu∣all motion, having an immove∣able strength. All sense there∣fore of the divinity being a like and immoveable, moveth it self by his stability, and is incor∣rupt, and eternal, or whatsoever may more fitly be called; eter∣nity

consisting in the very truth of the high God, full of all sen∣sible things, and full knowledge abiding as I said with God, but worldly sense is the receptacle of all sensible things, both for Species and disclipine, but hu∣mane sense by the strength of memory, for that it remembers all things that it hath done: for divine reason and sense come down continually to man, and God would not that excel∣lent, and divine sense should be confounded with all Creatures, lest it should blush in being mixt with brutes. For the un∣derstanding of humane sense, of what sort, and how great it is, is wholly in the memory of things past: for by that strength of memory it is made govern∣our of the earth; but the un∣derstanding of Nature, and of the quality and sense of the

world, may be perceived by all sensible things in the world; eternity, which is the second is known to be a sense and qua∣lity given of the sensible world, but the understanding of the quality, and quality of the sense of the high God, is the alone truth, the shaddow of which truth in the world is not cer∣tainly known in the last line, for where is any thing known by the dimension of time, where there seem to be leasings gene∣rations and errors? You see therefore, O Asclepius, in what things we are agreed up∣on, which we handle or which we dare to touch: but I give unto thee thankes, O great God, which hast illuminated me with the light of seeing thy divinity: and you O Latus, Asclepius, And Amnon, conceale secret∣ly within your breasts and keep

close these divine Mysteries. But in this differeth under∣standing from sense, for that our understanding commeth by the intention, and diligence of the mind to understand and know the quality of the sense of the world, but the under∣standing of the world reacheth to eternity, and to know God who is above it self, and so it happens unto us men, that as in a mist we see those things which are in Heaven, as much as it is possible through the condition of humane sense. And this intention or reach in perceiving so great good things is very narrow and weak, but is most large when it shall see it by knowledge, and the testi∣mony of a good conscience.

The COMMENTARY.

The eleventh Chapter discloseth that onely God is immovable and stable, and all other things mu∣table; God is infinite, incomprehen∣sible, and is unknown what he is: the holy, incorrupt, and eternall sense of God, treateth of the sense of the world, of the sense of man, of the difference of the understanding from the sense.

This is the Sum of the eleventh Part.

CHAP. XII.

BUt of Vacuity, which also with many seems to be a great matter, I thus think, that a Vacuity neither is, can, or shall be any thing; for all things

of the world are most full parts, as the world it self is full of bo∣dies different in quality and form, having both their form and greatnesse, of which one is greater than another, and one lesse than another, different in strength and weaknesse: for some of these easily seem to be the stronger, as the greater: but the lesser and smaller can scarce∣ly, or not at all be seen, which things to be, we know onely by feeling, whereby it happeneth, that many beleeve that these are not bodies, or substances, but em∣pty places, which is impossible; for if any thing be named out of the world, if there be any thing (which I hardly beleeve) therein so full of intelligible things, that is, things like to the Divinity, as this place which is called the sensible world, is full of bodies and creatures, agreeing both in

nature and quality to it, all whose representations we see not; but some exceedingly great, some exceeding little, and short, which either through the length of distance, or that we are dull of eye-sight, they ap∣pear to be such unto us, or to be short; for their exceeding smal∣nesse they are supposed of some not to be. I speak now of An∣gels, which, I suppose, sojourn with us, and Spirits above us, which are betwixt the purest part of the air, and the earth, where there is neither place •…•…or Clouds, nor commotion by the motion of any Meteor, Comet, or Signe. In this respect, O A∣sclepius, thou canst say nothing to be subject to Vacuity, unlesse thou vauntest there may be a Vacuity of what thou affirmest to be empty, as a Vacuity from the fire, from the water, and

from the like, which although it happens to seem so (For that may be void of such things, which are great, or little, which makes it seem empty) yet there cannot be a Vacuity of Spirit, and Air. The like also we may speak of a place, for the word onely wants understanding; for a place appeareth what it is, from that of which it is: for when the principall name is ta∣ken away, the signification, or interpretation is imperfect. Wherefore the place of water, the place of fire, or such like, we truly say; for as it is impossible for any thing to be void, or em∣pty, so the place alone what it is cannot be known. For if you put the place without that of which it is, it shall seem to be an empty place, which I beleeve the world hath not: For if there be no Vacuity, neither a

place appeareth what it is by it self▪ unlesse you shall adde unto it, either longitudes, lati∣tudes, or altitudes, as signes to the bodies of men. These things being so, Asclepius, and you that are present know, that the intelligible World that is God, who is known only by the sight of the soul, is incorporeal; nei∣ther can any thing corporall be mixed with his Nature, that is, which may be known by qua∣lity, quantity, and numbers, for no such thing abideth in him; therefore this world, which is called sensible, is the receptacle of all sensible Spe∣cies, qualities, or bodies; all which without God, cannot re∣ceive Vegetation, and be re∣freshed; for all things are God, and from him and his will are all things: that which is wholly good, comely and wise, sensible

and intelligible, belongs to him alone, and without this there neither is, hath, or shall be any thing; for all things are from him, in him, and by him, both qualities of many shapes, and great quantities, and greatnesse exceeding measure, and varieties of Species and Forms, which if you shall understand, O Ascle∣pius, you will give God thanks, and if you shal wel observe the whole, you shal by true reason perfectly learn, that the world it self is sensible, and all things that are in it, to be covered (as with a garment) from that up∣per world; for every kinde of creature, O Asclepius, of what kind soever, as well mortal, im∣mortal, or rational, whether it be a living creature, or be not, each of them retain the image and form of their kinde, and al∣beit every kind of creature pos∣sesseth

the full form of his kind; yet in the same form of shews, they are all unlike one to ano∣ther, as the Genus of men, al∣though it be uniform, that a man may naturally be known, yet all of them are in the same form unlike to themselves; for the Species, which is divine, is in•…•…orporeal, and whatsoever else is comprehended in the soul, or mind: seeing therefore these two, of which the Form consisteth, are corporeal, and in∣corporeal, it is impossible that every Form should be created, or born like one to another, the moments of hours and climates differing, and being distant, but are changed so often, as an hour hath minutes, in which is that God of all shapes we have spo∣ken of; therfore the Species, or Form, remaineth, begetting so often from it self, so many, and

so different shapes, as the course of the world hath moments, which world is turned by con∣version and changes, but the Species is neither turned, nor changed. So the Forms of each kind are permanent and stable, but unlike to themselves in the same Form.

Asclep. And the world chan∣geth his Species, or Form, O Trismegistus.

Trism. Do you perceive therefore, O Asclepius, that all things are spoken unto thee, as to one in a sleep, or in a dream? For what is the world, or of what consisteth it, but of all things created?

Asclep. Therefore you mean to speak of the Heaven, and of the Earth & of the Elements, Tris∣megistus? For other things are more frequently changed into Forms, the Heaven moystening,

or drying up, cooling or heat∣ing, bright or lowring. In one Form of the Heaven, these things are, which Forms are altered by the Form, also the Earth hath alwayes many alterations of her Form; as when it bringeth forth fruits, and when it nourisheth her fruits, and when it giveth sundry and divers qualities, and quantities of all fruits, and pla∣ces, and times, for the qualities, sents, relishes, and forms of all trees, flowers, and berries. The fire also hath many and divine alterations; for the Forms of the Sun and the Moon, they are of all shapes; for they are (as it were) our looking-glasses for representation. But of these things enough.

The COMMENTARY.

This twelfth Chapter declareth, that there is no Vacuity, or Empti∣nesse in things; that Angels are conversant, and dwell with us, who, in regard of their too much sub∣tilty, are not perceived of us; that Spirits possesse the purer part of the Air; the alone name of a place to be void, that it belongs to some∣what, which being not understood, it cannot be conceived what a place is, and that is common to all Re∣latives. He affirmeth an intelli∣gible World, with which the sensi∣ble World, and all things in it, are veiled as with a garment seeing who is contained in the intelligible World, that the Forms of all kinds whatsoever, that are of one shape, are unlike, and that according to the circles, moments, and minutes

of hours, of which he maketh Pan∣tomorphos Lord, whom before he affirmed to be God of the Horo∣scopes: but we acknowledge no such God: but leave it to the folly and ignorance of the Gentiles: if any as yet be so apparantly blind, mad, and stupified; but we, according to the saying of St. Paul, have but one God, the Father, in whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things and we by him. The Spe∣cies and Forms, that is, the Idea's of which there is so much dispute with Plato and the Platonicks, the immutable and unchangeable Forms he placeth in Pantomor∣phos, having this name, as though he consisted of all shapes, and of every Idea, from which severall hours and moments, every particu∣lar Form is diversly shaped; but that the rest are mutable, as the World, the Heaven, and the Earth,

but there are who account Mer∣curius his Pantamorphos, and Plato his Idea to be meer forged things and fictions.

This is the summe of the twelfth Chapter.

CHAP. XIII.

LEt us return again to man, and to reason, by which di∣vine gift, man is called a reason∣able creature, for those things are lesse to be wondered at, (al∣beit they deserve admiration) which are only spoken of man. But of all wonders this is the greatest wonder, that man could find out and supply the divine nature: because there∣fore, our forefathers erred much▪ being incredulous about the reason and nature of the Gods,

and not looking into divine worship, and religion, they found out an art whereby they might make them gods; to which invention they joyned the work of nature, and because they could not make souls, they called out the souls of Devils or Spirits, and put them into their Idols, and divine Mysteries, by which alone the Idols had pow∣er to do either good or hurt. For thy Grandfather, O Asclepi∣us, was the first inventer of Physick, to whom a Temple is consecrated in a mountain of Libya, or Africa, near unto the shoare of Crocodiles, in which lieth his body; the rest of him, or rather the whole of him be∣ing his better and Spirituall part, is gone back again to Hea∣ven, affoording all manner of help and cure to diseased and sick persons, now by vertue of

his diety, as he was wont to give before by art or skill of Physick, and Hermes which was the name of my Auncestors, doth not he now in his Country re∣teining that sirname, cure all persons that come from all parts to him? Also Isis the wife of Osiris being well pleased how much good she hath done? and displeased, how much evil do we know? for it is an easy matter for earthly gods to be displeased, seeing that they are made of the same nature that man is, where∣upon it happened that these ho∣ly creatures were called upon, and their soules worshipped throughout every City, by the Aegyptians who living consecra∣ted them so that they continued in their Lawes, and were called by their names: for this cause O Asclepius, those which seem to some worthy to be worship∣ed

and honoured to others seem otherwise, therefore Aegyptian Cities are wont to fall out, and warr one with another.

Asclep. And what is the quality or substance O Trisme∣gistus of these earthly Gods?

Trism. It consisteth, O Ascle∣pius, of herbs, of Stones, of Spi∣ces which have in them a natu∣rall power of divinity, and for this cause they are delighted with often sacrifices, Hymns, praises, and most sweet musick resembling an Heavenly har∣mony, that that which is Hea∣venly may by a Heavenly and frequent use be allured into the Idol, and there stay a long time, as glad and desirous of humane society: so man is the feigner of the gods, and you should not suppose the effects of these earthly gods to be casual, O Asclepius, the Heavenly Gods

inhabite the highest heavenly places fulfilling and preserving that order which he hath recei∣ved. But these our Gods, re∣garding peculiarly certain things, and foretelling some things by lot and conjecture, foreseeing many things and af∣ter a manner helping them, be∣come as it were by a friendly al∣liance aiders unto mens af∣fairs.

The COMMENTARY.

This Thirteenth Chapter is full of impiety like unto the ninth, wherein Mercurius will have a man to be most divine, and most to be admired; he is certainly most impious, and profane, to wit that he shall be the inventer of Idolatry, that he should thrust in devilish Spirits called up into

Idols, and adde Rites, and sa∣crifices concerning Aesculapius Mercurius, Isis, O•…•…ris, which were worshipped of the Aegyptians; and of those plants and creatures which in Aegypt were esteemed holy, and had in reverence of herbs, and Stones, musick and hymns, with which they did appease & reconcile those Spirits which were put into their Idols and Images, which still some Pythonists are ac∣customed to do at this day (O naughty age) who think that they have Spirits closed up either in rings or boxes: a most impious sort of men, hatefull to God and man; a very profest enemie: and against this profane error of impi∣ety, St. Augustine well inveigheth in his book of the City of God.

This for the 13. Chapter.

CHAP. XIV.

ASclep. What part therefore of the world do the fates a∣bide in, O Trismegistus? If the Heavenly Gods beare universal rule, do the earthly Gods which we call Fortune and Fate inhabite in particular pla∣ces?

Trism. O Asclepius, that is the necessity of all things that are governed, that they are al∣wayes joyned and lincked to∣gether: this is therefore the efficient cause of things, or the most high God, or next unto God, which second effect is God, or the discipline, of all earthly and Heavenly things, stablished by divine

lawes. These therefore, Fortune and Necessity, are both tyed to∣gether by an individuall knot. The former of which, Fortune or Fate, begets the beginning of all things, but Necessity enfor∣ceth them to their effects, which depends from those beginnings. Order, followeth these, which is the continuance, and dispositi∣on of time in bringing things to passe, for nothing is with∣out the agreement of Order. In all these this world is perfit, for the world it self is carried by Order, or consisteth wholly of Order: wherefore these 3. Fate, Necessity, and Order, are brought to passe, especially by the will of God, who governeth the world by his own Law and di∣vine reason. By these there∣fore both will and nill are by a divine hand fully crossed; for they are neither moved by an∣ger,

nor bowed by favour, but serve the necessity of eternall reason, which Eternity is un∣changeable, immoveable, and insoluble. Fate therefore is the first; which, the seed being as it were cast in, receives the encrease of all future things. Ne∣cessity follows, by which all things are enforced violently to their effects. The Third is Order, which preserveth the frame of those things which Fate and Necessity hath disposed of. This is therefore eternity, which neither hath beginning nor ending, which by a fixed immutable law of continuall motion is preserved. It riseth and falls oftentimes by course, so that when the times vary, it riseth again in those same parts in which it fell, for so is reason a voluble rotundity that all are so firmely joyned that you can∣not

know what is the begin∣ning of volubility, when all things seem to go before, and follow themselves, for chance and fortune are mixed in all worldly things.

The COMMENTARY.

The fourteenth Chapter speak∣eth of the Destinies, which he cal∣leth Fate, Necessity, and Order; others, Clotho, Lachesis, and Atropos. About which the Eth∣nicks were not wont lesse to trifle, than about other gods, which they feigned unto themselves, coyning new and wonder-working Deities: but Mercurius treats of these more briefly and sparingly, and (as it were) doubtfully, like as these three should be the determination, and predestination of the Divine Will; which Necessity of things, as they

be, follows; which lastly Order preserves, even as it is stablished by Divine and Eternall Law: So that the first Fate is Divine Pre∣destination; the second, Conse∣quence of things; and the third, Preservation. And these three, or the Divine Law, or those things that follow the course of Divine Law, contein the order both of fi∣nite causes, and those which are according to nature, but yet Fate admitteth in casuall things inde∣finite, and indeterminate causes beyond nature: but of these let others judge.

And this for this pre∣sent part.

CHAP. XV.

VVE have spoken of all things as we could, and as the divinity would suffer

and permit: It onely remaines that we praise God and pray unto him, and so return to the care of the body. For treating sufficiently of divine matters, we have satified our minds as it were with the food of the soul. But as they passed out of the cloyster, when they began to pray to God, they looked back towards the South; for when the Sun setteth, if any man will pray to God, he ought to look that way; as also when the Sun riseth, to look East: Now as they were saying their prayers, Asclepius said, with a low voice. O Tatius let us put the Fa∣ther in mind that he command that we should dedicate our prayers unto God, with an ad∣dition of frankincense, and in∣cense. Trismegistus hearing of it, and being moved, saith. Guess better O Asclepius, for

this is like unto theft when you pray unto God to burn frankin∣sence, and the like: for nothing is wanting unto him, who himself is all things, for in him are all things; but let us give thanks, and adore him, for these are the cheif sacrifices of God, when thankes are given of mortall men. We give thee thankes, O great and glorious God, for by thy grace only we have attained to the Light of thy knowledge. Thou Name, holy and worthy to be honoured, one name by which God as a Father is de∣voutly to be praised, because thou vouchsafest to give unto all fatherly piety religion and love, or whatsoever thing else is of most efficacy, when thou dost reward us with sense, reason, and understanding; with sense that we may know thee; with reason, that we may look up un∣to

thee, and search into thy di∣vine nature; with understanding that knowing thee we may re∣joyce in thee, and being pre∣served by thy Majesty, we may delight our selves in thee, that thou wast pleased to shew thy self wholly unto us: let us give thankes that thou hast vouch∣safed to consecrate us, who are placed in these earthly ra∣bernacles to be heirs of eterni∣ty. For this is only mans con∣gratulation and knowledge of thy Majesty. We have known thee, thou great Light, by reason we have known thee to be the most wise and sensible God, O true way of Life, O fruitfull encrease of all naturall things; we have known thee in the full conception of thy whole na∣ture, we have known thee in thy eternity, for in all this our prayer adoring the bounty of

thy goodnesse, we only beseech thee, that thou wilt be pleased to continue us in the love of thy knowledge, and that by this kind of life we be never separated from thee: desiring this we be∣take us to a pure Supper with∣out flesh.

The COMMENTARY.

This Fifteenth Chapter religi∣ously endeth the Dialogue with giving of thankes. When thanks∣giving and adoration is ended, Mercurius, Asclepius Amnon and Tatius, the Four men which filled the holy place or cloister, ac∣cording to the religious Rites of the Aegyptians, betake themselves to a pure banket not consisting of flesh: and thus far Hermes, of the will of God.

FINIS.

Some Books pr•…•…d and sold by Thomas Bre•…•…er, at the three Bibles near the West-End of Pauls.

AN Epitomy of all the Com∣mon and Statute Laws of England, in Fol.

The Faithfull Councellor or Marrow of the Law in En∣glish, in quarto.

The Priveledges of the Peo∣ple vindicated, in quarto.

All three by W. Shephard, Esquire, in quarto.

The Retired man meditations, or the Mystory and Power of godlinesse, shining forth, in the Living Word to the unmask∣ing the mystery of iniquity &c. in quarto. by H. Vane, Knight, Cornelius Agrippa his Occult Philosophy in three Books, in quarto.

Mr. Baxters Aphorisms of Iustification, Examined and an∣swered, by I. Crandon, in quart. An Exposition of the whole Book of Canticles by I. Ro∣botham, in quarto.

Gospel Holinesse or a Saving Sight of God and the glorious Priveledge of the Saints, by Water Craddock, Preacher of the Gospell, in quarto.

A Description of Ierusalem, with a Map, by H. Iesse, in quarto.

The Right Constitution of a Common-Wealth, with some Errors of Government, and Rules of Policy, in Octavo. A Brief History Containing most of those Notable Oc∣currences and Revolutions that happened in those late con∣tests betwixt King and Parlia∣ment: being a short mention of things from 1637. to 1648. by T. May. Esquire.

Milk, for Babes in Christ or Meditations, Observations, and Experiences, with divers Cases of conscience Resolved, by Mr. Fynch.

A Warning-Piece for the Slum∣bring Virgins, being some Awaking Meditations upon Christs own Watch word, Math, 26. 41.

By Geo: Scortreth Preacher of the Gospel in Lincoln.

The Divine Pimander of Her∣mes Trismegistus, in the same Volume.

The Bible in Welsh with seve∣rall other Welsh Books.

Lazarus and his Sisters dis∣course of Paradise or a confe∣rence about the Excellent things of the other world.

A Discoverer of some Plots of Lucifer, against the Chil∣dren of men.