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 Arabic into Greek, and thence into Latin, 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 Paul's Churchyard near the West End. 1657.   

TO The Reader.  
judicious Reader,  
THis Book may justly challenge the first place for antiquity, from all the Books in the World, being written some hundreds of years before Moses his time, as I shall endeavour to make good. The Original (as far as is known to us) is Arabic, and several Translations thereof have been published, as Greek, Latin, French, Dutch, etc. but never English before. It is pity the 
* Doct. Everard.  Learned Translator 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 Original, into their Mother-tongue.  
Concerning the Author of the Book itself, Four things are considerable, viz. His Name, Learning, Country, 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 mention. 2. His Learning will appear; as by his Works, so by th●… right understanding the Reason of his Name. 3. For his Country, he was King of Egypt. 4. For his Time, it is not without much Controversy, betwixt those that write of this Divine, ancient Author, what time he lived in. Some say he lived after Moses his time, giving this slender Reason for it, viz. Because he was named Ter Maximus; for being preferred 
* Franciscus' Flussas  (according to the Egyptian 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 dissent from them, and that for this reason, Because according to the most learned of his 
* G●…ber Paracel. Henricus Nollius in theoria Philosophia Her●…ticae tractatu primo.  followers, he was called Ter Maximus; for having perfect, and exact Knowledge of all things contained in the World; which things he divided into Three Kingdoms (as he calls them,) viz. Mineral, Vegetable Animal; which Three, he did excel in the right understanding of; also, because he attained to, and transmitted to Posterity (although in an Enigmatical, and obscure style) the Knowledge of the Quintestence of the whole Universe (which Universe, as I said before, he divided into Three Parts) otherwise called, The great Elixir of the Philosophers; which is the Receptacle of all Celestial and Terrestrial Virtues; which Secret, many ignorantly deny, many have chargeably sought after, yet few, but some, yea, and Englishmen 
* Ripley, Bacon, Norton, etc. , have happily found. The Description of this great Treasure, is said to be found ingraved upon a Smaragdine Table, in the Valley of Ebron, after the Flood. So that the Reason before alleged to prove this Author 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 johu Functius, who saith in his Chronology, That he lived twenty one years before the Law was given by Moses in the Wilderness: 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 amongst the Ancients, that he was the first that invented the Art of communicating Knowledge 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 
* Acts 7. 22  his childhood, skilled in all the Egyptian Learning which could not well have been without the help of Literature, which we never read of any, before that invented by Hermes. Secondly, He is said by 
* Chap. 10.  himself, to be the Son of Saturn, and by 
* Sanch●…niaton.  others to be the scribe of Saturn. Now Saturn, according to Historians, ●…ived in the time of Sa●…g Abra●…ams great Grandfather. I shall but take in Suidas his judgement, and so rest satisfied, that he did live not only before, but long before, Moses: His words are these, 
* Suidas.  Credo Mercurium Trismegistum sapientem Egyptium flornisse 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 only 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 knowledge of the Creator, and Creation. 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 Inventor of the Art of Communicating Knowledge to Posterity by writing, should be so high a Divine, and so deep a Philosopher, seems to be a thing more of God, than of Man; and therefore it was the opinion of some 
* Gorop●…s. Becanus. ; That he came from Heaven, not born upon Earth. There is contained in this Book, that true Philosophy, without which, it is impossible ever to attain to the height, and exactness of Piety, 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 acknowledge thanks to, and admire the Omni potent Creator. Preserver, and Director of all these things. And he that shall be thus truly thankful, 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 endeavouring to understand the chief Good, as the Fountain of all Good: Now how can we come near to, or find out the Fountain, but by making use of the Streams as a conduct to it? The operations of Nature, are Streams running from the Fountain of Good, which is God. I am not of the ignorant, and foolish opinion of those that say, The greatest Philosophers, are the greatest Atheists; as if to know the Works of God, and to understand his goings forth in the Way of Nature, must necessitate a man to deny God. The 
* Job 38.  Scripture disapproves of this as a sottish Tenent, and experience contradicts it: For behold! Here is the greatest Philosopher, and therefore the greatest Divine.  
Read understandingly this ensuing Book (and for thy help, thou mayest make use of that voluminous 
* Hannibal Rosseli Calabar.  Commentary written upon it) than 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 Universal Sermon to Asclepius. 123  
10. The Mind to Hermes. 135  
11. Of the common mind to Tat. 159  
12. Hermes Trismegistus his Crater or Monas. 183  
13, Of Sense and Understanding. 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 towards God.  
2. For there can be no Religion 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 Philosopher; and without Philosophy, it is impossible ever to attain to the height and exactness of Piety or Religion.  
5. But he that shall learn and study the things that are; and how they are ordered and governed; and by whom, and ●…r what cause, or to what end; will acknowledge thanks to the Work man, as to a good Father, an excellent Nurse, and a faithful Steward, and he that gives thanks shall be Pious or Religious, and he that is Religious 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 itself to know and comprehend that 〈◊〉 〈◊〉 is Good and True, ●…de back to the contrary: For it is infinitely enamoured thereof, and forgetteth all Evils; and when it hath learned and known its Father and Progenitor, it can no more Apostatise, 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 well, and die blessedly, whilst thy Soul is not ignorant whither it must return, and fly back again.  
8. For this only, O Son, is the way to the Truth, which our Progenitors traveled 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 Dissension, it must be overcome of one part; for the Contention is of one against two, whilst 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 neighbour to the things that are Evil; and that which is Good, desireth to be set at Liberty; 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 pupunished by its being and continuance 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 victory in this Contention and Strifefull life, and when thou hast overcome return.  
13. But now, O my Son, I will by Heads run thorough the things that are: Understand thou what I say, and remember what thou hearest.  
14. All things that are, are moved; only that which is not, is unmoveable.  
15. Every Body is changeable.  
16. Not every Body is dissolveable.  
17. Some Bodies are dissolveable.  
18. Every living thing is not mortal.  
19 Not every living thing is immortal.  
20. That which may be dissolved is also corruptible.  
21. That which abides always is unchangeable.  
22. That which is unchangeable is eternal.  
23. That which is always made, is always 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 mortal, but that which is Reasonable is immortal.  
28. Every Essence is immortal.  
29. Every Essence is unchangeable.  
30. Every thing that is, is double.  
31. None of the things that are, stand still.  
32, Not all things are moved 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 rejoiceth also, and is a mortal living Creature.  
35. Not every thing that joyeth is also sad, but is an eternal living thing.  
36. Not every Body is sick; every Body that is sick, is dissolveable.  
37. The Mind in God.  
38. Reasoning (or disputing, of discoursing) in Man.  
39 Reason in the Mind.  
40. The Mind is void of suffering.  
41. No thing in a Body true.  
42. All that is incorporeal, is void of Lying.  
43. Every thing that is made, is corruptible.  
44. Nothing good upon Earth, nothing evil in Heaven.  
45. God is good, Man is evil  
46. Good is voluntary, or of its own accord.  
47. Evil 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 nourishment of the World.  
52. Time is the Corruption of Man.  
53. Whatsoever is in Heaven is unalterable.  
54. All upon Earth is alterable.  
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 Reprehension.  
59 That which is immortal, is not mortal; that which is mortal, is not immortal.  
60. That which is sown, is not always begotten; but that which is begotten always 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 Generation.  
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 Generation.  
66. That which offsprings or begetteth another, is itself an offspring or begotten by another.  
67. Of things that are; some are in Bodies, some in their Ideas.  
68 Whatsoever things belong to operation or working, are in a Body.  
69. That which is immortal, partakes not of that which is mortal.  
70. That which is mortal, cometh not into a Body immortal; but that which is immortal, cometh into that which is mortal.  
71. Operations or Workings are not carried upwards, but descend downwards.  
72. Things upon Earth, do nothing advantage those in Heaven; but all things in Heaven do profit and advantage the things upon Earth.  
73. Heaven is capable, and a fit receptacle of everlasting Bodies, the Earth of corruptible Bodies.  
74. The Earth is brutish, the Heaven is reasonable or rational.  
75. Those things that are in Heaven, are subjected or placed under it; but the things on Earth are placed upon it.  
76. Heaven is the first Element.  
77. Providence is Divine Order.  
78. Necessity is the Minister or Servant of Providence.  
79. Forrune is the carriage or effect of that which is without Order; the Idol of operation, a lying fantasy or opinion.  
80. What is God? The immutable or unalterable Good.  
81. What is man? An unchangeable Evil.  
82. If thou perfectly remember these Heads, thou canst not forget those things which in more words I have largely expounded unto thee; for these are the Contents or Abridgement of them.  
83. Avoid all Conversation with the multitude or common People; for I would not have thee subject to envy, much less to be ridiculous unto the Many.  
84. For the like always takes to itself 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 maliciousness; therefore it behoveth to avoid the multitude, & take heed of them, as not understanding the virtue and power of the things that are said.  
86. How dost thou mean, O Father?  
87. Thus, O Son, the whole Nature and Composition of those living things called Men, is very prone to Malieiousnesse, and is very familiar, and as it were nourished with it, and therefore is delighted with it. Now this Wight, if it shall come to Learn or know that the world was once made, and all things are done according to Providence, and Necessity, Destiny, or Fate, bearing Rule over all: Will he not be much worse than himself? despising the whole because it was made. And if he may lay the cause of Evil upon Fate or Destiny, he will never abstain from any evillwork.  
88 Wherefore we must look warily to such kind of people, that being in ignorance, they may be less evil for fear of that which is hidden and kept secret.  
The end of the first Book.   

THE Second Book CALLED Poemander.  
MY Thoughts being once seriously busied about the things that are, and my Understanding lifted up, all my bodily Senses being exceedingly holden back, as it is with them that are very heavy of sleep, by reason either of fullness of meat or of bodily labour. Me thought I see one of an exceeding great stature, and an infinite greatness call me by my name, and say unto me, What wouldst then hear and see? or what wouldst thou understand, to learn, and know?  
2. Then said I, Who art thou? I am, quoth he, Poemander, the mind of the great Lord, the most Mighty and absolute Emperor: I know what thou wouldst have, and I am always present with 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 mind, and whatsoever thou wouldst learn, I will teach thee.  
4. When he had thus said, he was changed in his Idea or Form, and straightway in the twinkling 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 darkness made in part, coming down obliquely, fearful and hideous, which seemed unto me to be changed into a certain moist nature, unspeakably troubled, which yielded a smoke as from fire; and from whence proceeded a voice unutterable, and very mournful, but inarticulate; insomuch that it seemed to have come from the Light.  
6. Then from that Light, a certain holy Word joined itself unto Nature, and out-flew the pure and unmixed Fire from the moist Nature upward on high: it was exceeding light, and sharp, and operative withal. And the Air which was also light, followed the Spirit and mounted up to Fire, (from the Earth and the Water) insomuch that it seemed to hang and depend upon it.  
7. And the Earth, and the Water, stayed by themselves so mingled together, that the Earth could not be seen for the Water; but they were moved, because of the Spiritual Word that was carried upon them.  
8. Then said Poemander unto me, Dost thou understand this U●…on, and what it meaneth? I shall know, said I: Then said he, I am that Light the Mind, thy God, who am before that moist Nature that appeared out of darkness, and that bright and lightfull Word from the Mind, is the Son of God.  
9 How is that, quoth I? Thus, replied he, Understand it: That which in thee seeth, and heareth the Word of the Lord, and the Mind, the Father, God, differ not one from the other; and the union of these, is Life.  
Trismeg. I thank thee, Pimand. But first conceive well the Light in thy mind, and know it.  
10. When he had thus said, for a long time we looked steadfastly one upon the other; insomuch, that I trembled at his Idea or Form.  
11. But when he nodded to me, I beheld in my mind the Light that is in innumerable, and the truly indefinite ornament or world; and that the fire is comprehended or contained in or by a most great Power and constrained to keep its station.  
12. These things, I understood, seeing the word of Pimander; and when I was mightily amazed, he said again unto me, Hast thou seen in thy mind that archetypal Form, which was before the interminated and infinite Beginning? Thus Pimander to me: But whence, quoth I, or whereof are the Elements of Nature made? Pimander. Of the Will and Counsel of God; which taking the Word, and beholding the beautiful World (in the Archetype thereof) imitated it, and so made this World, by the Principles and vital Seeds or Soullike productions of itself.  
13. For the Mind Being God, Male and Female, Life & Light, brought forth by his word; another Mind, the Workman: Which being God of the Fire, & the Spirit, fashioned and form seven other Governors, which in their Circles contain the Sensible World, whose Government or Disposition is called Fate or Destiny.  
14. Strait way leapt out, or exalted itself from the downward-born Elements of God, the Word of God, into the clean and pure Workmanship of Nature, and was united to the Workman, Mind; for it was Consubstantia●…; and so the downward-born Elements of Nature were left without Reason, that they might be the only Matter.  
15. But the Workman, Mind, together with the Word, containing the Circles and Whirling them about, turned round as a Wheel his own Workmanships; and suffered them to be turned from an indefinite Beginning, to an undeterminable End; for they always begin where they end.  
16. And the Circulation, or running round of these, as the Mind willeth, out of the lower, or downward-born Elements brought forth unreasonable or brutish 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 herself; such Living Creatures as she had, four-foo●…ed and creeping Beasts, wild and tame.  
18. But the Father of all things, the Mind being Life and Light▪ b●…ought forth Man, like ●…nto himself, whom he loved as his proper Birth; for he was all beauteous, having the Image of his Father.  
19 For indeed God was exceedingly enamoured of his own Form or Shape, and delivered unto it all his own Workmanships: But he seeing and understanding the Creation of the Workman in the whole; would needs also himself fall to work, and so was separated from the Father, being in the sphere of Generation or Operation.  
20. Having all Power, he considered the Operations or Workmanships of the Seven; but they loved him, and every one made him partaker of his own Order.  
21. And he learning diligently, and understanding their Essence, and partaking their Nature, resolved to pierce▪ and break thorough the Circumference of the Circles, and to understand the Power of him that sits upon the Fire.  
22. And having already all power of mortal things, or the ●…iving, and of the unreasonable Creatures of the World, stooped down and peeped thorough the Harmony, and breaking thorough the strength of the Circles, so showed and made manifest the downward-born Nature, the fair and beautiful Shape or Form of God.  
23. Which when he saw, having in itself 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 Likeness in the Water, or the shadow upon the Earth of the fairest Humane form.  
24. And seeing in the Water a shape, a shape like unto himself, in himself he loved it; and would cohabit with it; and immediately upon the resolution, ensued the Operation, & brought forth the unreasonable Image or Shape.  
25. Nature presently laying hold of what it so much loved, did wholly ●…ap herself 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: mortal, because of his Body, and immortal, because of the substantial Man: For being immortal, and having power of all things, he yet suffers mortal things, & such as are subject to Fate or Destiny.  
27. And therefore being above all Harmony. he is made and become a servant to Harmony. And being Hermaphrodite, or Male and Female, and watchful, he is governed by, and subjected to a Father, that is both Male and Female, and watchful.  
28. After these things, I said, Thou art my Mind, 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 wonderful; for he having the Nature of the Harmony of the Seven, from him whom I told thee, the Fire and the Spirit; Nature continued not, but forthwith brought forth seven Men all Males and Females; and sublime, or on high, according to the Natures of the Seven Governors.  
30. And after these things, O Pomander, quoth I, I am now come into a great desire, and longing to hear: Do not digress, or run out.  
31. But he said Keep silence, for I have not yet finished the first speech.  
32. Trism. Behold, I am silent.  
33. Piman. The Generation therefore of these Seven, was after this manner. The Air being Feminine, and the Water desirous of Copulation, took from the Fire its ripeness, 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 Mind: of Life, the Soul; of Light, the Mind.  
35. And so all the Members of the Sensible World, continued unto the period of the end, bearing rule, and generating.  
36. Hear now the rest of that speech, thou so much desirest to hear.  
37, When that period was fulfilled, the bond of all things was loosed and untied by the Will of God; for all living Creatures being Hermaphroditical, or Male and Female, were loosed & untied, together with Man; and so the Males were apart by themselves, and the Females likewise.  
38. And straightways God said to the Holy Word, Increase in increasing and multiply in multitude all you my Creatures & Workmanships. And let him that is endued with Mind, know himself to be immortal; and that the cause of death is the love of the body, and let him learn all things that are.  
39 When he had thus said, Providence by Fate and Harmony, made the mixtures, and established the Generations, and all things were multiplied according to their kind; and he that knew himself, came at length to the Superstantiall of every way substantial good.  
40. But he, that through the Error of Love, loved the Body, abideth wandering in darkness, sensible, suffering the things of death.  
41. Trism. But why do they that are ignorant, sin so much, that they should therefore be deprived of immortality.  
42. Pimand. Thou seemest not to have understood what thou hast heard.  
43. Trism. Peradventure I seem so to thee; but I both understand and remember them.  
44. Pimand. I am glad, for thy sake, if thou understoodest them.  
45. Trism. Tell me, Why are they worthy of death, that are in death?  
46. Pimand. Because there goeth a ●…ad and dismal darkness before its body; of which darkness 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: because the Father of all things consists of Life and light, whereof Man is made.  
49. Trism. Thou sayest very well.  
50. Pim. God and the Father is Light and Life, of which Man is made. If therefore thou learn and believe thyself to be of the Life and Light, thou shalt again pass into Life.  
51. Trism. But yet tell me more, O my Mind, how I shall go into Life.  
52. Pim. God saith, Let the Man endued with a Mind, mark, consider, and know himself well.  
53. Trism. Have not all men a mind?  
54. Pim. Take heed what thou sayest, for I the Mind come unto men that are holy and good, pure and merciful, and that live piously and religiously; and my presence is a help unto them. And forthwith they know all things, and lovingly they supplicate and propitiate the Father; and blessing him, they give him thanks, and sing hymns unto him, being ordered and directed by filial Affection, and natural Love: And before they give up their Bodies to the death of them, they hate their Senses, knowing their Works and Operations.  
55. Rather I that am the Mind itself, will not suffer the Operations or Works, which happen or belong to the body, to be finished and brought to perfection in them; but being the Porter and Doorkeeper, I will shut up the entrances of Evil, and cut off the thoughtful desires of filthy works.  
56. But to the foolish, and evil, and wicked, and envious, and covetous, and murderous, and profane, I am far off; giving place to the revenging Daemon, which applying unto him the sharpness of fire, tormenteth such a man sensible, and armeth him the more to all wickedness, that he may obtain the greater punishment.  
57 And such a one never ceaseth, having unfulfillable desires, and unsatiable concupiscences, and always fight in darkness; for the Daemon afflicts and tormenteth him continually, and increaseth the fire upon him more and more.  
58. Trism. Thou hast, O Mind, most excellently taught me all things, as I desired; but tell me moreover, after the return is made, what then?  
59 Pimand. First of all, in the resolution of the material Body, the Body itself is given up to alteration, and the form which it had, becometh invisible; and the idle manners are permitted, and left to the Daemon, and the Senses of the Body return into their Fountains being parts, and again made up into Operations.  
60. And Anger and Concupiscence go into the brutish, or unreasonable Nature; and the rest striveth upward by Harmony.  
61. And to the first Zone it giveth the power it had of increasing and diminishing.  
62. To the second, the machination or plotting of evils, and one effectual deceit or craft.  
63. To the third, the idle deceit of Concupiscence.  
64. To the fourth, the desire of Rule, and unsatiable Ambition.  
65. To the fifth, profane Boldness, and the●… headlong rashness of Confidence.  
66. To the sixth, Evil and ineffectual occasions of Riches.  
67. And to the seventh Zone, subtle Falsehood, always lying in wait.  
68 And then being made naked of all the Operations of Harmony, it cometh to the eighth Nature, having its proper power, and singeth praises to the Father with the things that are, and all they that are present rejoice, 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 voice that is peculiar to them.  
69. And then in order they return unto the Father, and themselves deliver themselves to the powers; and becoming powers, they are in God.  
70. This is the Good, and to them that know to be deified.  
71. Furthermore, why sayest thou, What resteth, but that understanding all men, thou become a guide, and way-leader to them that are worthy; that the kind of Humanity or Mankind, may be saved by God?  
72. When pimander had thus said unto me, he was mingled 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 having seen the greatest sight or spectacle.  
74. And I began to Preach unto men, the beauty and fairness of Piety and Knowledge.  
75. O ye People, M●…n, born and made of the Earth, which have given yourselves over to drunkenness, and sleep, and to the ignorance of God; be sober, and cease your surfeit, whereto you are alured, and invited by bruiti●…, and unreasonable sleep.  
76. And they that heard me, came willingly, and with one accord; and then I said further.  
77. Why, O men of the Offspring of the Earth, why have you delivered yourselves over unto death, having power to partake of immortality? Repent and change your minds you that have together walked in Error, and have been darkened in ignorance.  
78. Depart from that dark light, be partakers of immortality, and leave or forsake corruption.  
79. And some of them that heard me, mocking and scorning, went away, and delivered themselves up to the way of death.  
80. But others casting themselves down before my feet, besought me, that they might be taught; but I causing them to rise up, became a guide of mankind, teaching them the reasons how, and by what means they may be saved. And I sowed in them the words of Wisdom, and nourished them with Ambrosian water of immortality.  
81. And when it was Evening, and the Brightness 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 myself, 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 watchfulness of the mind; and the shutting of my eyes the true sight, and my silence great with child, and full of good; and the pronouncing of my words, the blossoms and fruits of good things.  
84. And thus came to pass or happened unto me, which I received from my mind, that is, Pimander, the Lord of the Word; whereby I became inspired 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 accomplished by his own powers.  
88 Holy is God, that determineth 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 form.  
92. Holy art thou that art stronger than all power.  
93. Holy art thou that art greater than all excellency.  
94. Holy art thou who art better than all praise.  
95. Accept these reasonable Sacrifices from a pure soul, and a heart stretched out unto thee.  
96. O thou unspeakable, unutterable, to be praised with silence.  
97. I beseech thee, that I may never err from the knowledge of thee; look mercifully upon me, and enable me, and enlighten with this Grace, those that are in ignorance, the brothers of my kind, but thy sons.  
98. Therefore I believe thee, and bear witness, and go into the Life and Light.  
99 Blessed art thou O Father; thy man would be sanctified with thee, 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 beginning of things that are.  
2. God and the Mind, and Nature, and Matter, and Operation, or Working, and Necessity, and the End, and Renovation.  
3. For there were in the Chaos, an infinite darkness in the Abyss or bottomless Depth, and Water, and a subtle Spirit intelligible in Power; and there went out the Holy Light, and the Elements were coagulated from the Sand out of the moist Substance.  
4. And all the Gods distinguisted the Nature full of Seeds.  
5, And when all things were interminated and unmade up, the light things were divided on high. And the heavy things were founded upon the moist Sand, all things being Terminated or Divided by Fire; and being sustained or hung up by the Spirit, they were so carried, and the Heaven was seen in Seven Circles.  
6. And the Gods were seen in their Ideas of their Stars, with all their Signs, and the Stars were numbered with the Gods in them. And the Sphere was all lined with Air, carried about in a circular motion by the Spirit of God.  
7. And every God by his internal power did that which was commanded him; and there were made fourfooted things, and creeping things and such as live in the Water, and such as fly, and every fruitful Seed, and Grass, and the Flowers of all Greene's, all which had sowed in themselves the Seeds of Regeneration.  
8. As also the Generations of men, to the knowledge of the Divine Works, and a lively or working Testimony of Nature, and a multitude of men, and the Dominion of all things under Heaven, and the knowledge of good things, and to be increased in increasing, and multiplied in multitude.  
9 And every Soul in Flesh, by the wonderful working of the Gods in the Circles, to the beholding of Heaven, the Gods, Divine Works, and the Operations of Nature; and for Signs of good things, and the knowledge of the Divine Power, and to find out every cunning workmanship of good things.  
10. So it beginneth to live in them, and to be wise according to the Operation of the course of the circular Gods & to be resolved into that which shall be great Monuments, and Rememberances of the cunning Works done upon Earth, leaving them to be read by the darkness of times.  
11. And every Generation of living Flesh of Fruit, Seed, and all Handicrafts, though they be lost, must of necessity be renewed by the renovation of the Gods, and of the Nature of a Circle moving in number; for it is a Divine thing, that every worldly temperature should be renewed by Nature; for in that which is Divine, is Nature also established.  
The End of the Fragments of the third Book very unperfect.   

THE Fourth Book CALLED The Key.  
Yesterday Speech, O Asclepins, I dedicated to thee: this days it is fit to dedicate to Tat, because it is an Epitome of those general Speeches that were spoken to him.  
2. God therefore, and the Father, and the Good, O Tat, have the same Nature, or rather also the same Act and Operation.  
3. For there is one name or appellation of Nature and Increase, which concerneth things changeable, and another about things unchangeable, and about things unmoveable, that is to say, Things Divine and Humane; every one of which himself will have so to be; but action or operation, is of another thing or elsewhere, as we have taught in other things, Divine and Humane, which must here also be understood.  
4. For, his Operation or Act, is his Will, and his Essence, to will all things to be.  
5. For what is God, and the Father, and the Good, but the Being of all things that yet are not, and the existence itself, of those things that are?  
6. This is God, this is the Father, this is the Good, whereunto no other thing is present or approacheth.  
7. For the World, and the Sun, which is also a Father by Participation, is not for all that equally the cause of Good, and of Life, to living Creatures: And if this be so, he is altogether constrained by the Will of the Good, without which, it 〈◊〉 not possible, either to be, or to be begotten or made.  
8. But the Father is the cause of his Children, who hath a will both to sow and nourish that which is good by the 〈◊〉.  
9 For Good is always active or busy in making; and this cannot be in any other, but in him that taketh nothing, and yet willeth all things to be; for I will not say, O Tat, making them; for he that maketh, is defective in much time, in which sometimes he maketh not, a●… also of quantity and quality; for sometime, he maketh those things that have quantity and quality, and sometimes the contrary.  
10. But God is the Father, and the Good, in being all things; for he both will be this, and is it; and yet all this for himself (as is true) in him that can see it.  
11. For all things else are for this, it is the property of Good to be known: This is the Good, O Tat.  
12. Tat. Thou hast filled us, O Father, with a sight, both good and fair, and the eye of my mind 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 brightness, maketh the eye blind by his excessive Light, that gazeth upon it; rather the contrary, for it enlighteneth, and so much increaseth the light of the eye, as any man is able to receive the influence of this intelligible clearness.  
14. For it is more swift and sharp to pierce, and innocent or harmless withal, and full of immortality; and they that are capable, and can draw any store of this spectacle, and sight, do many times fall asleep from the Body, into this most fair and beauteous Vision; which thing Celius and Saturn, our Progenitors, obtained unto.  
15. Tat. I would we also, O Father, could do so.  
16. Trism. I would we could, O Son; but for the present we are less intent to the Vision, and cannot yet open the eyes of our minds to behold the incorruptible, and incomprehensible Beauty of that Good: But then shall we see it, when we have nothing at all to say of it.  
17. For the knowledge of it, is a Divine Silence, and the rest of all the Senses: For neither can he that understands that, understand any thing else, nor he that sees that, see any thing else, nor hear any other thing, nor, in sum, move the Body.  
18. For shining steadfastly upon, and round about the whole Mind, it enlighteneth all the Soul; and losing it from the Bodily Senses and Motions, it draweth it from the Body, and changeth it wholly into the Essence of God.  
19 For it is possible for the Soul O Son, to be dei●…ed while yet it lo●…geth in the Body of Man if it contemplate the beauty of Good.  
Tat. How dost thou mean deifying, Father?  
21. Trissm. There are differences, O Son, of every Soul.  
22. Tat. But how dost thou again divide the changes?  
23. Trism. Hast thou not heard in the general Speeches, that from one Soul of the universe, are all those Souls, which in all the world are tossed up and down, as it were, and severally divided? Of these Souls there are many changes, some into a more fortunate estate, and some quite contrary; for they which are of creeping things, are changed into those of watery things; and those of things living in the water, to those of things living upon the Land; and Airy ones are changed into men, and humane Souls, that lay hold of immortality, are changed into Demons.  
24. And so they go on into the sphere or region of the fixed Gods; for there are two quiets or companies of Gods, one of them that wander, and another of them that are fixed; And this is the most perfect glory of the Soul.  
25. But the Soul entering into the Body of a Man, if it continue evil, shall neither taste of immortality, nor is partaker of the good.  
26. But being drawn back the same way, it returneth into creeping things. And this is the condemnation of an evil Soul.  
27. And the wickedness of a Soul, is ignorance; for the Soul that knows nothing of the things that are, neither the Nature of them, nor that which is good, but is blinded, rusheth and dasheth against the bodily Passions; and unhappy, as it is, not knowing itself, it serveth strange Bodies, and evil ones, carrying the Body as a burden, and not ruling, but ruled. And this is the mischief of the Soul.  
28. On the contrary, the virtue 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 hear, fighteth in the shadow.  
31. For God, and the Father, and Good, is neither spoken nor heard.  
32. This being so in all things that are, are the Senses, because they cannot be without them.  
33. But Knowledge differs much from Sense; for Sense is of things that surmount it, but Knowledge is the end of Sense.  
34. Knowledge is the gift of God; for all Knowledge is unbodily, but useth the Mind as an Instrument, as the Mind useth the Body.  
35. Therefore both intelligible and material things, go both of them into bodies; for, of contraposition, that is, setting one against another, and contrariety, all things must consist. And it is impossible it should be otherwise.  
36. Tat. Who, therefore, is this material God?  
37. Trism. The fair and beautiful World, and yet it is not good; for it is material, and easily passable, nay, it is the first of all passable things; and the second of the things that are, and needy, or wanting somewhat else. And it was once made, and is always, and is ever in generation, and made, and continually makes, or generates things that have quantity and quality.  
38, For it is movable, and every material motion is generation; but the intellectual stability moves the material motion after this manner.  
39 Because the World is a Sphere, that is, a head; and above the head there is nothing material, as beneath the feet there is nothing intellectual.  
40. The whole universe is material: The Mind is the head, and it is moved spherically, that is, like a head.  
41. Whatsoever is joined 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 Membrane, have the Body full of Soul.  
42. The whole is a living wight, and therefore consisteth of material, and intellectual.  
43. And the World is the first, and Man the second living wight after the World, but the first of things that are mortal; 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 evil, as being mortal.  
44. For the World is not good, as it is movable; nor evil, as it is immortal.  
45. But Man is evil, both as he is movable, and as he is mortal.  
46. But the Soul of Man is carried in this manner, The Mind is in Reason, Reason in the Soul, the Soul in the Spirit, the Spirit in the Body.  
47. The Spirit being diffused, and going through the veins, and arteries, and blood, both moveth the living Creature, and after a certain manner beareth it.  
48. Wherefore some also have thought the Soul to be blood, being deceived in Nature, not knowing that first the Spirit must return into the Soul, and then the blood is congealed, the veins and arteries emptied, and then the living thing dieth: And this is the death of the Body.  
49. All things depend of one beginning, and the beginning depends of that which is one and alone.  
50. And the beginning is moved, that it may again be a beginning; but that which is one, standeth and abideth, and is not moved.  
51. There are therefore these three, God the Father and the God, the World and Man: God hath the World, and the world hath Man; and the World is the Son of God, and Man is as it were the Offspring of the World.  
52. For God is not ignorant of man, but knows him perfectly, and will be known by him. This only is healthful 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 Child, when as yet it hath received no dissolution of its Body, which is not yet grown, but is very small: how then, if it look upon itself, it fees itself beautiful, 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 engenders Forgetfulness, and partakes no more of the Fair, and the Good, and Forgetfulness is evilness.  
56. The like also happeneth to them that go out of the Body: For when the Soul runs back into itself, the Spirit is contracted into the blood, and the Soul into the Spirit; but the Mind 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 judgement, and to the punishment, it hath deserved.  
57 Tat. Why dost thou say so, O Father, That the Mind is separated from the Soul, and the Soul from the Spirit? When even now thou saidst the Soul was the Clothing, or Apparel of the-Minde, and the Body of the Soul.  
58. Trism. O Son, he that hears must co-understand, and conspire in thought with him that speaks: yea, he must have his hearing swifter and sharper, than the voice of the speaker.  
59 The disposition of these Cloathings or Covers, is done in the Earthly Body; for it is impossible, that the mind should establish or rest itself, naked, and of itself, in an Earthly Body neither is the earthly Body able to bear such immottality: And therefore, that it might suffer so great virtue, the Mind compacted as it were, and took to itself the pasfible Body of the Soul, as a Covering or a Clothing. And the Soul being also in some sort Divine, useth the Spirit as her Minister and Servant; and the Spirit governeth the living thing.  
60. When therefore the Mind is separated, and departeth from the Earthly Body, presently it puts on its Fiery Coat, which it could not do, having to dwell in an Earthly Body.  
61. For the Earth cannot suffer fire, for it is all burned of a small spark; therefore is the water poured round about the Earth, as a Wall or defence, to withstand the flame of fire.  
62. But the mind being the most sharp or swift of all the Divine Cogitations, and more swift than all the Elements, hath the fire for its Body.  
63. For the mind 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 Mind that is upon Earth, void, or naked of fire, cannot do the business of men, nor that which is otherwise the affairs of God.  
64. But the Soul of Man, and yet not every one, but that which is pious and religious, is Angelical and Divine. And such a Soul, after it is departed from the Body, having striven the strife of Piety, becomes either Mind or God.  
65. And the strife of Piety is to know God, and to injury no Man; and this way it becomes Mind.  
66. But an impious Soul abideth in its own essence, punished of itself, and seeking an earthly and humane 〈◊〉 〈◊〉 enter into.  
67. For no other Body is capable of an Humane Soul, neither is it Lawful for a Man's Soul to fall into the Body of an unreasonable living thing: For it is the Law or Decree of God, to preserve an Humane Soul from so great a contumely and reproach.  
68 Tat. How then is the Soul of Man punished, O Father; and what is 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 consumed, I know not what to say, or do; I am devoured, whappy wretch, of the evils that compass, and lay hold upon me, miserable that I am, I neither see nor hear any thing.  
71. These are the voices of a punished and tormented Soul, and not as many; and thou, O Son, thinkest, that the Soul going out of the Body, grows brutish or enters into a Beast; which is a very great Error, for the Soul is punished after this manner.  
72. For the Mind, 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 itself to Murders and Contumelies, and Blasphemies, and divers Violences, and other things by which men are in●…ured.  
73. But into a pious Soul, the Mind 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, always doing good in imitation of her Father.  
75. Therefore, O Son, we must give thanks, and pray, that we may obtain a good mind.  
76. The Soul therefore may be altered or changed into the better, but into the worse it is impossible.  
77. But there is a communion of Souls; and those of Gods, communicate with those of men; and those of men, with those of Beasts.  
78. And the better always 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 less than 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 beams of God are operations; and the beams of the World are Natures; and the beams of Man are Arts and Sciences.  
81. And Operations do act by the World, and upon man by the natural beams of the World, but Nature's work by the Elements, and man by Arts and Sciences.  
82. And this is the Government of the whole, depending upon the Nature of the One, and piercing or coming down by the One Mind, than which nothing is more Divine, and more efficacious or operative; and nothing more uniting, or nothing is more One. The Communion of Gods to Men, and of Men to Gods.  
83. This is the Bonus genius, or good Demon●… Blessed Soul that is fullest of it! and unhappy Soul that is empty of it.  
84. Tat. And wherefore, Father?  
85. Trism. Know, Son, that every Soul hath the Good Mind; for of that it is we now speak, and not of that Minister, of which we said before, That he was sent from the Judgement.  
86. For the Soul without the Mind, can neither do, nor say any thing; for manytimes the Mind fl●…es away from the Soul, and in that hour the Soul neither seeth nor heareth, but is like an unreasonable thing; so great is the power of the Mind.  
87. But neither brooketh is an idle or lazy Soul, but leaves such a one fastened to the Body, and by it pressed down.  
88 And such a Soul, O Son, hath no Mind; wherefore neither must such a one be called a Man.  
89. For Man is a Divine living thing, and is not to be compared to any bruit Beast that lives upon Earth, but to them that are above in Heaven, that are called Gods.  
90. Rather, if we shall be bold to speak the truth, he that is a man indeed, is above them, or at least they are equal in power, one to the other: For none of the things in Heaven will come down upon Earth, and leave the limits of Heaven, but a man ascends up into Heaven, and measures it.  
91. And he knoweth what things are on high, and what below, and learneth all other things exactly.  
92. And that which is the greatest of all, he leaveth not the Earth, and yet is above: So great is the greatness of his Nature.  
93. Wherefore we must be bold to say, That an earthly man, is a mortal God; and that the heavenly God, is an immortal 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 Mind, how that which to many seems hidden and unmanifest, 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 manifest, but that which is not manifest is ever.  
4. For it needeth not to be manifested, for it is always.  
5. And he maketh all other things manifest, being unmanifest, as being always, and making other things manifest, he is not made manifest.  
6. Himself is not made, yet in fantasy he fantasieth all things, or in appearance he maketh them appear; for appearance is only of those things that are generated or made, for appearance is nothing but generation.  
7. But he that is Oue, that is not made nor generated, is also unapparent and unmanifest.  
8. But making all things appear, he appeareth in all, and by all; but especially he is manifested 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 merciful to thee, that thou mayest know and understand so great a God; and that he would shine one of his beams upon thee in thy understanding.  
10. For only the Understanding sees that which is not manifest, or apparent, as being itself not manifest or apparent; and if thou canst, O Tat, it will appear to the eyes of thy mind.  
11. For the Lord, void of envy, appeareth thorough the whole world. Thou mayest see the intelligence, and take it in thy hands, and contemplate the Image 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 circumscribed or terminated in number 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 Potentate; and yet he being such a one, greater than the Earth or the Sea, is content to suffer infinite 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 equal course; who is it that hath prescribed unto every one, the manner and the greatness of their course?  
17. This Bear that turns round about it own self, and carries round the whole World with her, who possessed and made such an Instrument?  
18. Who hath set the bounds to the Sea? who hath established 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 number, or measure, should be observed 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 fly into the Air, and being taken up in the midst, between Heaven and Earth, to see the stability of the Earth the fluidness of the Sea, the courses of the Rivers, the largeness of the Air, the sharpness or swiftness of the Fire, the motion of the Stars, and the speediness 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 unmoveable moved, and that which is hidden appear and be manifest?  
23. And if thou wilt see and behold this Workman, even by mortal things that are upon Earth, and in the deep, consider, O Son, how Man is made and framed in the Womb; and examine diligently the skill, and cunning of the Workman, and learn who it was that wrought and fashioned the beautiful and Divine shape of Man; who circumscribed 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 fingers and the joints? who flatted, and made broad the sols of the feet? who digged the pores? who stretched out the spleen? who made the Heart like a Pyramid? who made the Liver broad? who made the Lights spongy, and full of holes? who made the belly large and capacious? 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 beautiful, 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 Blindness O great Impiety, O great Ignorance.  
27. Never, O Son Tat, canst thou deprive the Workmanship 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 always be, and always 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 better than 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 Mind; this is he that is visible to the eye; this is he that hath no body; and this is he that hath many bodies, rather there is nothing of any body, which is not Herald  
33. For he alone is all things.  
34. And for this cause he hath all Names, because he is the One Father; and therefore he hath no Name, because he is the Father of all.  
35. Who therefore can bless thee, or give thanks for thee, or to thee?  
36. Which way shall I look, when I praise thee: upward? downward? outward? inward?  
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 manifested, orfor those things thou hast hidden?  
41. Wherefore shall I praise thee? as being of myself, or having any thing of mine own, or rather being another's?  
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 Mind that understandeth.  
46. The Father that maketh and frameth.  
47. The Good that worketh.  
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 Mind, of the Mind 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, void of all motion and generation; but nothing is void 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 altogether 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 loss whereof may grieve him; for sorrow is a part of evilness.  
6. Nothing is stronger than 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 angry 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 greater, and mightiest of all.  
10. For all things that are made or generated, are full of Passion, Generation itself being a Passion; and where Passion is, there is not the Good; where the Good is, there is no Passion; where it is day, it is not night, and where it is night, it is not day.  
11. Wherefore it is impossible, 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 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) it is Good, but in all other things not Good.  
13. For it is passable, and movable, and the Maker of passable things.  
14. In man also the Good is ordered (or taketh denomination) 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 proportion of evil.  
15. It is impossible therefore, that the Good should be here pure from Evil, for here the Good groweth Evil, and growing 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 Asclepius, there is nothing in men (or among men) but the name of Good, the thing itself is not, for it is impossible; for a material Body receiveth (or comprehendeth) is not, as being on every side encompassed, and coarct with evilness, and labours, and griefs, and desires, and wrath, and deceits, and foolish opinions.  
18. And in that which is the worst of all, Asclepius, every one of the forenamed things, is here believed to be the greatest good, especially that supreme mischief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pleasures of the Belly, and the ringleader 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 mind, that it is impossible it should be in the World.  
20. For the World is the fullness of evilness; but God is the fullness 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is fair or beautiful; but no good is comprehended 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 familiar unto him alone, inseparable, most lovely, whereof either 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 enlightening, and most enlightened by God.  
27. For that Beauty is above comparison, and that Good is inimitable, as God himself.  
28. As therefore thou understandest God, so understand the Fair, and the Good, for these are incommunicable to any other living Creatures, because 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 Knowledge.  
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 enfolded and wrapped upon all evil and believing that the evil is the Good, they by that means, both use it unsatiably, and are afraid to be deprived of it; and therefore they strive by all possible means, that they may not only have it, but also increase 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 without 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 Speeches, O Father, discoursing of the Divinity, thou speakest enigmatically, and didst not clearly reveal thyself, saying, That no man can be saved before Regeneration.  
2. And when I did humbly entreat thee, at the going up to the Mountain, after thou hadst discoursed unto me, having a great desire to learn this Argument of Regeneration; because among all the rest, I am ignorant only of this thou toldst me thou wouldst impart it unto me, when I would estrange myself from the World: whereupon I made myself ready, and have vindicated the understanding that is in me, from the deceit of the World.  
3. Now then fulfil my defects, 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 Wisdom is to be understood in silence, and the Seed is the true Good.  
5. Tat. Who soweth it, O Father? for I am utterly ignorant, and doubtful.  
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 understandeth 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 kind are not taught; but are by God, when he pleaseth, brought to remembrance.  
11. Tat. Thou speakest of things strained, or far fetched, and impossible, Father; and therefore I will directly contradict them;  
12. Herm. Wilt thou prove a stranger, Son, to thy Father's kind?  
13. Do not envy me, Father, or pardon me, I am thy Natural 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 myself an unfeigned sight or spectacle, made by the mercy of God; and I am gone out of myself, into an immortal body, and am not now what I was before, but was begotten in Mind.  
15. This thing is not taught, nor is it to be seen in this form Element; for which the first compounded form was neglected by me, and that I am now separated 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 understand what I am now.  
17. Tat. Thou hast driven me, O Father, into no small fury and distraction of mind, for I do not now see myself.  
18. Herm. I would, O Son, that thou also wert gone out of thyself, like them that dream in their sleep.  
19 Tat. Then tell me this, who is the Author and Maker of Regeneration?  
20. Herm. The Child 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 nothing but falsehood in them all.  
22. And sithence this mortal Form is daily changed, and turned by time into increase, and diminution, as being falsehood: What therefore is true, O Trismegistus?  
23. Trism. That, O Son, which is not troubled, nor bounded; nor coloured not figured, not changed; that which is naked, bright, comprehensible only of itself, unalterable, unbodily.  
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 upward as Fire, that which is carried downward as Earth, that which is moist as Water, and that which bloweth, or is subject to blast as Air; how can he sensibly understand, that which is neither hard, nor moist, nor tangible, nor perspicuous, seeing it is only understood in power, and operation: But I beseech and pray to the Mind, which alone can understand the Generation, which is in God.  
26. Tat. Then am I, O Father, 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 Body, purging thyself from unreasonable brutish torments of Matter.  
28. Tat. Have I any revengers or tormentors in myself, Father?  
29. Herm. Yea, and those, not a few, but many, and fearful 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●…etousnesse; a seventh, Deceit; an eighth, ●…ndie; a ninth, Fraud, or Guile; a tenth, Wrath; an eleventh, Ras●…nesse; a twelfth, Maliciousness.  
32. They are in number twelve, and under these many more; some of which thorough the prison of the body, do force the inwardly placed Man to suffer sensibly.  
33. And they do not suddenly, or easily depart from him that hath obtained mercy of God, and herein consists, both the manner, and the reason of Regeneration.  
34. For the rest, O Son, hold thy pe●…ce, and praise God in silence, and by that means, the mercy of God will not cease, or be wanting unto us.  
35. Therefore rejoice, 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 fly away to them that are capable of it.  
38. I call unto Joy, the power of Temperance, a power who●…e Virtue is most sweet: Let us take her unto ourselves, 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 foundation of Justice.  
40. For see how without labour, she hath chased away Injustice; and we are justified, O Son, when Injustice is away.  
41. The sixth Virtue which comes into us, I call Communion, which is against Covetousness.  
42. And when that (Covetousness) is gone, I call Truth; and when she cometh, Error and Deceit ●…nisheth.  
43. See, O Son, how the Good is fulfilled by the access of Truth; for by this means, Envy 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 Darkness, but being overcome, they all fled away suddenly, & tumultu●…rily.  
45. Thou hast understood, O Son, the manner of Regeneration; for upon the coming of these Ten, the Intellectual Generation is perfected, and then it driveth away the Twelve; and we have seen it in the Generation itself.  
46. Whosoever therefore hath of Mercy obtained this Generation, which is according to God, he leaving all bodily sense, knoweth himself to consist of divine things, and rejoiceth, being made by God stable and immutable.  
47. Tat. O Father, I conceive and understand, not by the sight of mine eyes, but by the Intellectual Operation, which is by the Powers. I am in Heaven, in the Earth, in the Water, in the Air; I am in living Creatures, in Plants, in the Womb, every where.  
48. Yet tell me further, this one thing, How are the torments of Darkness, being in in number Twelve, driven away and expelled by the Ten powers? What is the manner of it, Trismegistus?  
49. Herm. This Tabernacle, O Son, consists of the zodiacal Circle; and this consisting of twelve numbers, the Idea of one; but all form Nature admits of divers Conjugations to the deceiving of Man.  
50. And though they be different in themselves, yet are they united in practice (as for example, Rashness is inseparable from Anger) and they are also indeterminate: Therefore with good Reason, do they make their departure, being driven away, by the Ten powers; that is to say, By the dead.  
51. For the number of Ten, O Son, is the Begetter of Souls. And there Life and Light are united, where the number of Unity is born of the Spirit.  
52. Therefore according to Reason, Unity hath the number of Ten, and the number of Ten hath Unity.  
53. Tat. O Father, I now see the Universe, and myself in the Mind.  
54. Herm. This is Regeneration, O Son, that we should not any longer fix our imagination upon this Body, subject to the three dimensions, according to this Speech which we have now commented, That we may not at all calumniate the Universe:  
55. Tat. Tell me, O Father, This Body that consists of Powers, shall it ever admit of any Dissolution?  
56. Herm. Good words Son, and speak not things impossible; for so thou shalt sin, and the eye of thy mind grow wicked.  
57 The sensible Body of Nature is far from the Essential Generation; for that is subject to Dissolution, but this not; and that is mortal, but this immortal, 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 Mind of absolute Power and Authority, hath delivered no more unto me, than those that are written; knowing that of myself, I can understand all things, and hear, and see what I will. And he commanded me to do those things that are good; and therefore all the Powers that are in me sing.  
61. Tat. I would hear thee, O Father, and understand these things.  
62. Herm. Be quiet, O Son, and now hearken to that harmonious blessing and thanksgiving; the hymn of Regeneration, which I did not determine to have spoken of so plainly, but to thyself 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 immortal Circle of God, receive these words.  
69. For I will sing, and praise him that created all things, that fixed the Earth, and hung up the Heavens, and commanded the sweet Water to come out of the Ocean, into all the World inhabited, and not-inhabited, to the use, and nourishment of all things, or men.  
70. That commanded the fire to shine for every action, both to Gods, and Men.  
71. Let us altogether give him blessing, which rideth upon the Heavens, the Creator of all Nature.  
72. This is he that is the Eye of the Mind, and Will accept the praise of my Powers.  
73. O all ye Powers that are in me, praise the One, and the All.  
74. Sing together with my Will, all you Powers that are in me.  
75. O Holy Knowledge, being enlightened by thee, I magnify the intelligible Light, and rejoice in the Joy of the Mind.  
76. All my Powers sing praise with me, and thou my Continence, sing praise my Righteousness by me; praise that which is righteous.  
77. O Communion which is in me, praise the All.  
78. By me the Truth sings praise to the Truth, the Good praiseth the Good.  
79. O Life, O Light from us, unto you, comes this praise and thankgiving.  
80. I give thanks unto thee, O Father, the operation or act of my Powers.  
81. I give thanks unto thee, O God, the Power of my operations.  
82. By me thy Word sings praise unto thee, receive by me this reasonable, (or verbal,) Sacrifice in words.  
83. The powers that are in me, cry the'e things, they praise the All, they fulfil thy Will; thy Will and Counsel is from thee unto thee.  
84. O All, receive a reasonable Sacrifice from all things.  
85. O Life, save all that is in us; O Light enlighten, O God the Spirit; for the Mind guideth (or seedeth) the Word: O Spirit bearing Workman.  
86. Thou art God, thy Man cryeth these things unto thee through, by the Fire, by the Air, by the Earth, by the Water, by the Spirit, by thy Creatures.  
87. From eternity I have found (means to) bless and praise thee, and I have what I seek; for I rest in thy Will.  
88 Tat. O Father, I see thou hast sung this Song of praise and blessing, with thy whole Will; and therefore have I put and placed it in my World.  
89. Herm. Say, in thy Intelligible World, O Son.  
90. Tat. I do mean in my Intelligible World; for by the Hymn and Song of praise, my Mind is enlightened; and gladly would I send from my Understanding, a Thanksgiving unto God.  
91. Herm. Not rashly, O Son.  
92. Tat. In my Mind, O Father.  
93. Herm. Those things that I see and contemplate, I infuse into thee; and therefore say, thou Son Tat, the Author of thy succeeding Generations, I send unto God these reasonable Sacrifices.  
94. O God thou art the Father, thou art the Lord, thou art the Mind, accept these reasonable Sacrifices which thou requirest of me.  
95. For all things are done as the Mind willeth.  
96. Thou, O Son, send this acceptable Sacrifice to God the Father of all things; but propound it also, O Son, by word.  
97. Tat. I thank thee, Father, thou hast advised and instructed me thus to give praise and thanks.  
98. Herm. I am glad, O Son, to see the Truth bring forth the Fruits of Good things, and such immortal Branches.  
99 And learn this of me▪ Above all other Virtues entertain Silence, and impart unto no man, O Son, the tradition of Regeneration, lest we be reputed Calumniators: For we both have now sufficiently meditated, I in speaking, thou in hearing. And now thou dost intellectually know thyself, 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.  
Whither 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 Ignorance surroundeth all the Earth, and corrupteth the Soul, shut up in the Body, not suffering it to arrive at the Havens of Salvation.  
4. Suffer not yourselves 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 towards it.  
5. Seek one that may lead you by the hand, and conduct you to the door of Truth, and Knowledge, where the clear Light is, that is pure from Darkness, 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 only in mind and heart.  
7. But first thou must tear apieces, and break thorough the garment thou wearest; the web of Ignorance, the foundation of all Mischief, the bond of Corruption, the dark Coverture, the living Death, the sensible Carcase, the Sepulchre, carried about with us, the domestical Thief, which in what he loves us, hates us, envies us.  
8. Such is the hurtful Apparel, wherewith thou art clothed, which draws and pulls thee downward by its own self; lest looking up, and seeing the beauty of Truth, and the Good that is reposed therein, thou shouldst hate the wickedness of this garment, 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, judged and determined; and the things that are truly, it hides, and envellopeth in much matter, filling what it presents unto thee, with hateful 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 Universal Sermon to Asclepius  
HErm. All that is moved, O Asclepius, is it not moved in some thing, and by some thing?  
2. Asclep. Yes indeed.  
3. Herm. Must not that, in which a thing is moved, of necessity 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 solid, 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 kind of place must it be, wherein it is moved, and of what Nature? Must it not be much bigger, that it may receive the continuity 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, Trismegistus; but of what Nature?  
17. Herm. Of a contrary Nature, O Asclepius; but is not the Nature of things unbodily, 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 Essence; but he is otherwise intelligible.  
21: For the first, God is intelligible, not to himself, but to us; for that which is intelligible, is subject to that which understandeth 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 understood by us.  
24. If therefore Place be intelligible, it is not Place, but God; but if God be intelligible, he is intelligible not as Place, but as a capable Operation.  
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 Asclepius, is not a moving together, but a countermotion; for they are not moved after a like manner, but contrary one to the other: And contrariety hath a standing resistance of motion, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or resistance, is a staying of motion.  
28. Therefore the wandering Spheres being moved contrarily to that Sphere which wandereth not, shall have one from another contrariety standing of itself.  
29. For this Bear which thou seest neither rise nor go down, but turning always about the same; dost thou think it moveth or standeth still?  
30. Asclep. I think it moves, Trismegistus.  
31. What motion, O Asclepius?  
32. Asclep. A motion that is always carried about the same.  
33. But the Circulation which is about the same, and the motion about the same, are both hidden 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 motion stands fast always, being always established by the contrariety.  
35. But I will give thee concerning 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 carried with the Water, not sink underneath it.  
37. Asclep. Thou hast laid down a very clear example, Trismegistus.  
38. Herm. Therefore every motion is in station, and is moved of station.  
39 The motion then of the World, and of every material 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 less a Body if it be wholly inanimate.  
41. Asclep. What meanest thou by this, O Trismegistus? Wood and Stones, and all other inanimate things, are they not moving Bodies?  
42. Herm. By no means, O Asclepius, for that within the Body which moves the inanimate thing, is not the Body; that moves both as well the Body of that which beareth, as the Body of that which is born; for one dead or inanimate thing, cannot move another; that which moveth, must needs be alive if it move.  
43: Thou seest therefore how the Soul is surcharged, when it carrieth two Bodies.  
44. And now it is manifest, that the things that are moved, are moved in something, and by something.  
45. Asclep. The things that are moved, O Trismegistus, must needs be moved in that which is void or empty, vacuum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
46. Be advised, O Asclepius, for of all the things that are, there is nothing empty, only that which is not, is empty and a stranger to existence or being.  
47. But that which is, could not be, if it were not full of existence; for that which is in being or existence, can never be made empty.  
48. Asclep. Are there not therefore some things that are empty, O Trismegistus, as an empty Barrel, an empty Hogshead, an empty Well, an empty Winepress, and many such like?  
49. Herm. O the grossness of thy Error, O Asclepius, those things that are most full and replenished, dost thou account them void and empty?  
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 pass through all things that are? and passing through them, fill them? and that Body doth it not consist of the mixture of the four? therefore all those things which thou callest empty, are full of Ayr.  
54. Therefore those things that thou callest empty, thou oughtest to call them hollow, not empty; for they exist and are full of Air 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 incorporeal, O Asclepius.  
57 Asclep. What is that incorporeal or unbodily?  
58. Herm. The mind and Reason, the whole, wholly comprehending itself, free from all Body, undeceiveable invisible, impassable from a Body itself, standing fast in itself, capable of all things, and that savour of the things that are.  
59 Whereof the God, the Truth, the archetypal 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 length, that God is?  
64. Herm. God is not a Mind, but the cause that the Mind is; not a Spirit, but the Cause that the Spirit is; not Light, but the Cause that Light is.  
65. Therefore we must worship God by these two Appellations, which are proper to him alone, and to no other.  
66. For neither of all the other, which are called Gods, nor of Men, nor Demons, or Angels, can any one be, though never so little, good, save only God alone.  
67. And this He is, and nothing else; but all other things are separable from the nature of Good.  
68 For the Body and the Soul have no place that is capable of, or can contain the Good.  
69. For the greatness of Good, is as great as the Existence of all things, that are both bodily and unbodily, both sensible and intelligible.  
70. This is the Good, even God.  
71. See therefore that thou do not at any time, call aught else Good; for so thou shalt be impious: or any else God, but only the Good; for so thou shalt again be impious.  
72. In Word it is often said by all men the Good, but all men do not understand what it is; but through Ignorance they call both the Gods, and some men Good, that can never either be or be made so.  
73. Therefore all the other Gods are honoured 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 kind of them both, from whence all are kinds.  
75. For he that is good, is the giver of all things, and takes nothing; and therefore God gives all things, and receives nothing.  
76. The other title and appellation, is the Father, because of his making all things; for it is the part of a Father to make.  
77. Therefore it hath been the greatest and most Religious care in this life, to them that are wise, and well-minded, to beget children.  
78. As likewise, it is the greatest misfortune and impiety, for any to be separated from men, without children; and this man is punished after death by the Demons, and the punishment is this, To have the Soul of this childless man, adjudged and condemned, to a Body that neither hath the nature of a man, nor of a woman, which is an accursed thing under the Sun.  
79. Therefore, O Asclepius, never congratulate any man that is childless; but on the contrary, pity his misfortune, knowing wha t punishment abides, and is prepared for him.  
80. Let so many, and such manner of things, O Asclepius, be said as a certain precognition of all things in Nature.  
The End of the Ninth Book.   

THE Tenth Book OF Hermes Trismegistus. The Mind to Hermes.  
FOrbear thy Speech, O Hermes Trismegistus, and call to mind to those things that are said: but I will not delay to speak what comes into my mind; sithence many men have spoken many things, and those very different, concerning the Universe, and Good; but I have not learned the Truth.  
2. Therefore, the Lord make it plain to me in this point; for I will believe thee only, for the manifestation of these things.  
3. Then said the Mind how the case stands.  
4. God and All.  
5. God, Eternity, the World, Time, Generation.  
6. God made Eternity, Eternity the World, the World Time, and Time Generation.  
7. Of God, as it were the Substance, is the God, the Fair Blessedness, Wisdom.  
8. Of Eternity, Identity, or selfness,  
9 Of the World, Order.  
10. Of Time, Change.  
11. Of Generation, Life and Death.  
12. But the Operation of God, is Mind and Soul.  
13. Of Eternity, Permanence or Long-lasting, and Immortality.  
14. Of the World, Restitution, and Decay, or Destruction.  
15. Of Time, Augmentation, and Diminution.  
16. And of Generation qualities.  
17. Therefore Eternity is in God.  
18. The World in Eternity.  
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 Eternity, is the World not yet made, and yet ever made by Eternity.  
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 contained, and embraced by eternity.  
32. But what is the Wisdom of God? Even the G●…d, and the Fair, and Blessedness, and every Virtue, and Eternity.  
33. Eternity therefore put into the Matter Immortality and Everlastingness; for the Generation of that depends upon 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 corruptible.  
35. And the Soul of Eternity, is God; and the Soul of the World, Eternity; and of the Earth, Heaven.  
36. God is in the Mind, the Mind in the Soul, the Soul in the Matter, all things by eternity.  
37. All this Universal Body, in which are all Bodies is full of Soul, the Soul full of Mind, the Mind full of God.  
38. For within he fills them, and without he contains them, quickening 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 selfness, but below upon Earth he changeth Generation.  
41. Eternity comprehendeth the World, either by Necessity, or Providence, or Nature.  
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 below, 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 Idleness; for Idleness is a name that implieth a thing void or empty, both of a Doer and a thing done.  
49. But all things must necessarily be made or done both always, 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 doing 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 always vigorous 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 Ruler of the Seven Worlds.  
57 Look also upon the Moon, the Forerunner of them all, the Instrument of Nature, and which changeth the Matter here below.  
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 immortal living things, and of mortal ones also; and see the Moon going about in the midst of both, to wit, of things immortal and mortal.  
60. But all things are full of Soul, and all things are properly moved by it; some things about the Heaven, and some things about the Earth, and neither of those on the right hand to the jest, nor those on the left hand to the right, nor those things that are above, downward; nor those things that are below, upwards.  
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 impossible without some thing, to gather them together.  
64. Therefore there must be some such ones, and he altogether One.  
65. For seeing that the motions are divers, and many, and the Bodies not alike, and yet one ordered swiftness among them all: It is impossible there should be two or more Makers.  
66. For one order is not kept by many.  
67. But in the weaker there would be jealousy of the stronger, and thence also Contentions.  
68 And if there were one Maker of mutable and mortal living wights, he would desire also to make immortal ones; as he that were the Maker of immortal ones, would do to make mortal.  
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 every living Body hath its consistence of Matter and Soul; and of that which is immortal, and that which is mortal, and unreasonable.  
72. For all living Bodies have a Soul; and those things that are not living, are only matter by itself.  
73. And the Soul likewise of itself drawing near her Maker, is the cause of Life, and Being, and being the cause of Life, is after a manner, the cause of immortal things.  
74. How then are mortal wights, other from immortal?  
75. Or how cannot he make living wights that causeth immortal things, and immortality?  
76. That there is some Body that doth these things, it is apparent, 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 only God alone?  
80. There is therefore one God.  
81. For it is a ridiculous thing to confess 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 thyself dost so many things.  
84. For thou both seest, speakest, and hearest; smellest, tastest, and touchest; walkest, understandest, and breathest.  
85. And it is not one that seeth, and another that heareth, and another that speaketh, and another that toucheth, and another 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 demonstrated, 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) imperfect.  
90. Whereas seeing he is not idle, but perfect; certainly he doth all things.  
91. Now give thyself unto me, O Hermes, for a little while, thou shalt the more easily understand, that it is the necessary 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 Beloloved, is life.  
93. And this is the Fair.  
94. And this is the Good.  
95. And this is God.  
96. And if thou wilt understand this by work also, mark what happens to thyself, 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 only Workman, he is always 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 being 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 Mind, 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 appeareth 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 Passions of the World, Revolutions, and Occultations; and Revolution is a turning, but Occultation is Renovation.  
107. And the world being all formed, hath not the forms lying without it, but itself changeth in itself.  
108. Seeing then the World is all form, what must he be that made it? for without form, he cannot be.  
109. And if he be all form, he will be kept like the World; but if he have but one form; he shall be in this regard less than the World.  
110. What do we then say that he is? we will not raise any doubts by our speech; for nothing that is doubtful concerning 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 shows all forms by the Bodies.  
112. And do not wonder, if there be an incorruptible Idea.  
113. For they are like the Margins 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 particular 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 unmoveable, and those things that are there placed, have no motion.  
118. For they lie otherwise in that which is unbodily, then in the fantasy, or to appearance.  
119. Consider him that contains all things, and understand, that nothing is more capacious, then that which is incorporeal, nothing more swift; nothing more powerful; but it is most capacious, most swift, and most strong.  
120. And judge of this by thyself, command thy Soul to go into India, and sooner than thou canst bid it, it will be there.  
121. Bid it likewise pass over the Ocean, and suddenly it will be there: Not as passing from place to place, but suddenly it will be there.  
122. Command it to fly into 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 fly 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 swiftness thou hast! Canst thou do all these things, and cannot God?  
125. After this manner therefore contemplate God to have all the whole World to himself, as it were all thoughts, or intellections.  
126. If therefore thou wilt not equal thyself to God, thou canst not understand God.  
127. For the like are intelligible by the like.  
128. Increase thyself unto an immeasurable greatness, leaping beyond every Body, and transcending all Time; become Eternity, and thou shall understand God: If thou believe in thyself, that nothing is impossible, but accountest thyself immortal, and that thou canst understand all things, every Art every Science, and the manner and custom of every living thing.  
129. Become higher than all height, lower than all depths, comprehend in thyself, the qualities of all the Creatures, of the Fire, the Water, the Dry, and Moist; and conceive likewise, that thou canst at once be every where in the Sea, in the Earth.  
130. Thou shalt at once ununderstand thyself, not yet begotten in the Womb, young, old, to be dead, the things after death, and all these together; as also, times, places, deeds, qualities, 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 afraid 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 strait way, and divine way, proper to the Good, and it will every where meet thee, and every where beseen of thee, plain and easy, 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 Herald  
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 Virtue, to appear, and to be seen in all things.  
138. There is nothing invisible, no not of those things that are incorporeal.  
139. The mind is seen in Understanding, and God is seen in doing or making.  
140. Let these things thus far forth, be made manifest unto thee, O Trismegistus.  
141. Understand in like manner, all other things by thyself, and thou shalt not be deceived.  
The End of the Tenth Book.   

THE Eleventh Book OF Hermes Trismegistus. Of the Common Mind to Tat.  
THe mind, O Tat, is of the very essence of God, if yet there be any Essence of God.  
2. What kind of Essence that is, he alone knows himself exactly.  
3. The mind thereof is not cut off, or divided from the essentiality of God, but united as the light of the Sun.  
4. And this Mind in men, is God, and therefore are some men Divine, and there Humanity 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 Mind is their Nature.  
7. For where there is a Soul, there is the Mind; as where there is Life, there is also a Soul.  
8. In living Creatures therefore, that are without Reason, the Soul is Life, void of the operations of the Mind.  
9 For the Mind is the Benefactor of the Souls of men, and worketh to the proper Good.  
10. And in unreasonable things it cooperateth 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 strait way made Evil by Sorrow, and Grief, and Pleasure or Delight.  
12. For Grief and Pleasure, flow like Juices from the compound Body, whereinto, when the Soul entereth, or descendeth, she is moistened and tincted with them.  
13. As many Souls therefore, as the mind governeth or over-ruleth, to them it shows its own Light, resisting their prepossefsions or presumptions.  
14. As a good Physician grieveth the Body, prepossefsed of a disease, by burning or lancing it for healths sake.  
15. After the same manner also, the Mind grieveth the Soul by drawing it out of Pleasure, from whence every disease 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 Mind resisting, it procureth Good to the Soul, as a Physician health to the Body.  
18. But as many Souls of men, as do not admit or entertain the Mind for their Governor, do suffer the same thing that the Soul of unreasonable living things.  
19 For the Soul being a Cooperator with them, permits or leaves them to their concupiscences, whereunto they are carried by the torrent of their Appetite, and so tend to brutishness.  
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 Angers and Desires, are the most exceeding Evils.  
22. And therefore hath God set the Mind over these, as a Revenger and Reprover of them.  
23. Tat. Here, O Father, that Discourse of Fate and Destiny, which thou madest to me, is in danger to be overthrown: For if it be fatal for any man to commit Adultery or Sacrilege or do any evil, he is punished also, though he of necessity do the work of Fate or Destiny?  
24. Herm. All things, O Son, are the work of Fate, and without it, can no bodily thing, either 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 about the Mind, 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 beneficial, but in men by quenching both their Anger and Concupiscences.  
30. And of men thou must understand, some to be rational or governed by reason, and some irrational.  
31. But all men are subject to Fate, and to Generation, and Change; for these are the beginning and end of Fate or Destiny.  
32. And all men suffer those things that are decreed by Fate.  
33. But rational men, over whom, as we said, the Mind bears rule, do not suffer like unto other men; but being free from viciousness, and being not evil, they do suffer evil.  
34. T●…. How sayest thou this again, Father? An Adulterer, is he not evil? A Murderer, is he not evil? and so all others.  
35. Herm. But the rational man, O Son, will not suffer for Adultery, but as the Adulterer; not for Murder, but as the Murderer.  
36. And it is impossible to escape the Quality of Change, as of Generation; but the viciousness, he that hath the Mind, may escape.  
37. And therefore, O Son, I have always heard the good Demon say, and if he had delivered it in writing, he had much profited all mankind: For he alone, O Son, as the first born, God, seeing all things, truly spoke Divine words. I have heard him say sometimes, That all things are one thing, especially intelligible Bodies or that all especially intelligible Bodies are one.  
38. We live in Power, in Act, and in Eternity.  
39 Therefore a good Mind, is that which the Soul of him is.  
40. And if this be so, than no intelligible thing differs from intelligible things.  
41. As therefore it is possible, that the Mind, 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 thyself from all contentious speeches, thou shalt find 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 impossible 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 happen to be under Fate.  
46. And these thus far, were the excellent sayings of the good Demon.  
47. Tat. Most divinely spoken, O Father, and truly and profitably, yet clear this one thing unto me.  
48. Thou sayest, that in bruit Beasts the Mind worketh or acteth after the manner of Nature, co-operating also with their (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impetus) inclinations.  
49. Now the impetuous in clinations of bruit Beasts, as I conceive, are Passions. If therefore the Mind do cooperate with these impetuous Inclinations, & that they are the Passions in bruit Beasts, certainly the Mind is also a Passion, conforming itself to Passions.  
50. Herm. Well done, Son, thou askest nobly, and yet it is just that I should answer thee.  
51. All incorporeal things, O Son, that are in the Body, are passable, 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 Mind: 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 impassable, but all things are passable.  
55. But Passion differs from that which is passable; for that (Passion) acteth, but this suffers.  
56. Beodies also of themselves do act; for either they are unmoveable, or else are moved; and which soever it be, it is a Passion.  
57 But incorporeal things do always act, or work, and therefore they are passable.  
58. Let not therefore the appellation of names trouble thee, for Action and Passion are the same thing, but that it is not grievous to use the more honourable name.  
59 Tat. O Father, thou hast delivered this Discourse most plainly.  
60. Herm. Consider this also, O Son, That God hath freely bestowed upon man, above all other living things, these two, to wit, Mind and Speech, or Reason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, equal to immortality.  
61. These, if any man use, or employ 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 Quire and Society of the Gods, and blessed Ones.  
63. Tat. Do not other living Creatures use Speech, O Father?  
64. Herm. No, Son, but only Voice; now Speech and Voice do differ exceedingmuch; for Speech is common to all men, but Voice is proper unto every kind of living thing.  
65. Tat. Yea, but the Speech of men is different, O Father; every man according to his Nation.  
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 Virtue, or Power, and Greatness of Speech.  
68 For the blessed God, the good Demon said or commanded the Soul to be in the Body, the Mind, in the Soul, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Word, or Speech, or Reason in the Mind, and the Mind in God, and that God is the Father of them all.  
69. Therefore the Word is the Image of the Mind, and the Mind of God, and the Body of the Idea, and the I●…ea of the Soul.  
70. Therefore of the Matter, the subtlest or smallest part is Air, of the Air the Soul, of the Soul the Mind, of the Mind God.  
71. And God is about all things, and through all things, but the Mind about the Soul, the Soul about the Air, and the Air about the Matter.  
72. But Necessity, and Providence, and Nature, are the Organs 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 always save and preserve the uncorruption of the Identity.  
76. But in every one of the compound Bodies, there is a Number.  
77. For without Number it is impossible there should be consistence, or constitution, or composition, or dissolution.  
78. But Unities do both beget 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 fullness of Life.  
81. And there is nothing therein, through all the Eternity 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 Image of the Universe, in the fullness of Life, any dead things?  
85. For dying is corruption, and corruption is destruction.  
86. How then can any part of the incorruptible be corrupted, or of God be destroyed?  
87. Tat. Therefore, O Father, 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 deceived 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 unmoveable? 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 Motion.  
97. And a ridiculous question it is, Whether the fourth part of the whole, be idle: For the word immovable, or without Motion, signifies nothing else, but idleness.  
98. Know generally, O Son, That whatsoever is in the World, is moved either according to Augmentation or Diminution.  
99 But that which is moved, liveth also, yet it is not necessary, that a living thing should be or continue the same.  
100 For while the whole World is together, it is unchangeable, O Son, but all the parts thereof are changeable.  
101. Yet nothing is corrupted or destroyed, and quite abolished, but the names trouble men.  
102. For Generation is not Life, but Sense; neither is Change Death, but forgetfulness, or rather Occultation, and lying hid.  
Or better, thus  
102. For Generation is not a Creation of Life, but a production of things to Sense, and making them manifest. Neither is Change Death, but an occultation or h●…ing of that which was.  
103. These things being so; all things are Immortal, Matter, Life, Spirit, Soul, Mind, whereof every living thing consisteth.  
104. Every living thing therefore is Immortal, because of the Mind, 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 Signs.  
106. And by all things doth he foretell him of things to come, by Birds, by Fowls, by the Spirit, or Wind, and by an Oak.  
107. Wherefore also Man professeth to know things that have been, things that are present, and things to come.  
108. Consider, this also, O Son, That every other living Creature goeth upon one part of the World, Swimming things in the Water, Land wights upon the Earth, Flying Fowls in the Air.  
109. But Man useth all these, the Earth, the Water, the Air, and the Fire; nay, he seeth and toucheth Heaven by his Sense.  
110. But God is both about all things, and through all things; for he is both Act and Power.  
111. And it is no hard thing, O Son, to understand God.  
112. And if thou wilt also see him, look upon the Necessity of things that appear, and the Providence of things that have been, and are done.  
113. See the Matter being most full of Life, and so great a God moved with all Good, and Fair, both Gods, and Demons, and Men.  
114. Tat. But these, O Father, are wholly Acts, or operations.  
115. Herm. If they be therefore wholly Acts or Operations, O Son, by whom are they acted or operated, but by God.  
116. Or art thou ignorant, that as the parts of the World, are Heaven, and Earth, and Water, and Air; after the same manner the Members of God, are Life and Immortality, and Eternity, and Spirit, and Necessity, and Providence, and Nature, and Soul, and Mind, and the Continuance or perseverance of all these which is called Good.  
117. And there is not any thing of all that hath been, and all that is, where God is not.  
118. Tat. What, in the Matter, O Father?  
119. Herm. The Matter, Son, what is it without God, that thou shouldest ascribe a proper place to it?  
120. Or what dost thou think it to be? peradventure some heap that is not actuated or operated.  
121. But if it be actuated, by whom is it actuated? for we have said, that Acts or Operations, are the parts of God.  
122. By whom are all living things quickened, and the Immortal, by whom are they immortalised? 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 Body's 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 Greatness, 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 Universal World, not with his Hands, but his Word.  
2. Therefore thus think of him, as present every where, and being always, and making all things; and one above, that by his Will hath framed the things that are.  
3. For that is his Body, not tangible nor visible, nor measurable, nor extensible, nor like any other body  
4. For it is neither Fire, nor Water, nor Air, nor Wind, but all these things are of him; for being Good, he hath dedicated that name unto himself alone.  
5. But he would also adorn the Earth, but with the Ornament of a Divine Body.  
6. And he sent Man an Immortal, and a Mortal wight.  
7. And Man had more than all living Creatures, and the World; because of his Speech, and Mind.  
8. For man became the spectator of the Works of God, and wondered, and acknowledged the Maker.  
9 For he divided Speech among all men, but not Mind, 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 Mind.  
10. Tat. But wherefore, Father, did not God distribute the Mind to all men?  
11. Herm. Because it pleased him, O Son, to set that in the middle among all souls, as a reward to strive for.  
12. Tat. And where hath he set it?  
13. He●…. Filling a large Cup or Bowl therewith, he ●…t it down, giving also a Crier or Proclaimer.  
14. And he commanded him to proclaim these things to the souls of men.  
15. Dip and wash thyself, thou that art able in this Cup or Bowl: Thou that believest, 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 baptised or dowsed into the Mind, these were made partakers of Knowledge, and became perfect men, receiving the Mind.  
17. But as many as miss of the Proclamation, they received Speech, but not Mind; 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 believe 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 immortal then mortal men.  
21. Comprehending all things in their Mind, which are upon Earth, which are in heaven, and if there be any thing above Heaven.  
22. And lifting up themselves so high, they see the Good; and seeing it, they account it a miserable calamity to make their abode here.  
23. And despising all things bodily and unbodily, they make haste to the One and Only.  
24. Thus, O Tat, is the Knowledge of the Mind, the beholding of Divine things, and the Understanding of God, the Cup itself being Divine.  
25. Tat. And I, O Father, would be baptised & drenched therein.  
26. Herm. Except thou first hate thy body, O Son, thou canst not love thyself, but loving thyself thou shalt have the Mind, and having the Mind, thou shalt also partake the Knowledge or Science.  
27. Tat. How meanest thou that, O Father?  
28. Herm. Because it is impossible, O Son, to be conversant about things Mortal and Divine.  
29. For the things that are, being two Bodies, and things incorporeal, wherein is the Mortal and the Divine, the Election or Choice of either is left to him that will choose: For no man can choose both.  
30. And of which soever the choice is made, the other being diminished or overcome, magnifieth the act and operation of the other.  
31. The choice of the better therefore, is not only best for him that chooseth it, by deifying a man; but it also showeth Piety and Religion towards God.  
32. But the choice of the worse destroys a man, but doth nothing against God; save that as Pomps or Pageants, when they come abroad, cannot do any thing themselves, but hinder; after the same manner also do these make Pomps or Pageants in the World, being seduced 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 scarcity or sparing.  
34. For God is innocent or guiltless, but we are the causes of Evil, preferring them before the Good.  
35. Thou seest, O Son, how many Bodies we must go beyond, and how many Quires of Demons, and what continuity and courses of Stars, that we may make haste to the One, and only God.  
36. For the Good is not to be transcended, it is unbounded and infinite; ●…nto itself without beginning, but unto us, seeming to have a beginning, even our knowledge of it.  
37. For our knowledge is not the beginning of it, but shows us the beginning of its being known unto us.  
38. Let us therefore lay hold of the beginning, and we shall quickly go thorough 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 Original.  
40. For these things that appear, delight us, but make the things that appear not, hard to believe, or the things that appear not, are hard to believe.  
41. The things most apparent 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 itself, but unlike every thing else; for it is impossible, that any thing incorporeal, should be made known, or appear to a Body.  
43. For this is the difference between the like and the unlike; and the unlike wanteth always somewhat of the like.  
44. For the Unity, Beginning, and Root of all things, as being the Root and Beginning.  
45. Nothing is without a beginning, but the Beginning is of nothing, but of itself; 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 every number; but itself is contained of none, and begetteth every number, itself being begotten of no other number.  
48. Every thing that is begotten (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 increased, is increased by Unity▪ but is consumed & vanished through weakness, being not able to receive 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 mind and heart, believe me, Son, thou shalt find the way to the things above, or rather the Image itself will lead thee.  
52. But the spectacle or sight, hath this peculiar and proper: Them that can see, and behold it, it holds fast and draws unto it, as they say the Loadstone doth Iron.  
The End of the twelfth Book.   

THE Thirteenth Book OF Hermes Trismegistus. Of Sense and Understanding.  
YEsterday, Asclepius, I delivered a perfect Discourse; but now I think it necessary, in suit of that, to dispute also of Sense.  
2. For Sense and Understanding seem to differ, because the one is material, the other essential.  
3. But unto me, they appear to be both one, or united, and not divided; in men, I mean.  
4. For in other living Creatures, Sense is united unto Nature, but in men to Understanding.  
5. But the Mind differs from Understanding, as much as God from Divinity.  
6. For Divinity is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from or under God, and Understand●…g from the Mind, being the sister of the Word or Speech, and they the Instruments one of another.  
7. For neither is the Word pronounced without Understanding, neither is Understanding manifested without the Word.  
8. Therefore Sense and Understanding do both flow together into a man, as if they were enfolded 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 Understanding may understand without Sense, as they that fantasy 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 Understanding childed, or brought forth by the Mind pronounced.  
13. For the Mind brings forth all Intellections or Understandings: 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 proper operation; and the Mind did make pregnant, or did bring forth that which was sown, Adulteries Murders Stri●…ing of Parents, Sacrileges, Impieties, 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; Virtue, and Temperance, and Piety.  
16. And the Piety is the Knowledge of God, whom whosoever knoweth being full of all good things, hath Divine Understanding, 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 laughter, hated and despised, and many times also murdered.  
18. For we have already said, That wickedness must dwell here, being in her own region.  
19 For her region is the Earth, and not the World, as some will sometimes say, Blaspheming.  
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 consideration, he refers all things to Knowledge, and that which is most to be wondered at, he alone makes evil things good.  
22. But I return again to my Discourse of Sense.  
23. It is therefore a thing proper to Man, to communicate and conjoin Sense and Understanding.  
24. But every man, as I said before, doth not enjoy Understanding; for one man is material, another essential.  
25. And he that is material with wickedness, as I said received from the Devils the seed of Understanding; but they that are with the Good essentially, are saved with God.  
26. For God is the Workman 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 unlawful.  
29. For the Motion of the World stirring up Generations, makes Qualities; infecting some with evilness, and purifying some with good.  
30. And the World, Asclepius, hath a peculiar Sense and Understanding, not like to Man's, nor so various or manifold, but a better and more simple.  
31. For the Sense and understanding of the World is One, in that it makes all things, and unmakes them again into itself; for it is the Organ or Instrument of the Will of God.  
32. And it is so organised or framed, and made for an Instrument by God; that receiving all Seeds into itself from God, and keeping them in itself, it maketh all things effectually, and dissolving them, reneweth all things.  
33. And therefore like a good Husbandman of Life, when things are dissolved or loosened, he affords by the casting of Seed, renovation to all things that grow.  
34. There is nothing that it (the World) doth not beget or bring forth alive; and by its Motion, it makes all things alive.  
35. And it is at once, both the Place and the Workman of Life.  
36. But the Bodies are from the Matter, in a different manner; for some are of the Earth, some of Water, some of Air, some of Fire, and all are compounded, but some are more compounded, and some are more simple.  
37. They that are compounded, are the heavier and they that are less, are the higher.  
38. And the swiftness of the Motion of the World, makes the vatieties of the Qualities of Generation; for the spiration or influence, being most frequent, extendeth unto the Body's qualities with one fullness, which is of Life.  
39 Therefore, God is the Father of the World, but the World is the Father of things in the World.  
40. And the World is the Son of God, but things in the World are the Sons of the World.  
41. And therefore it is well called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the World, that is an Ornament, because it adorneth and beautifieth all things with the variety of Generation, and indeficiency of Life, with the unweariedness of Operation, and the swiftness of Necessity, with the mingling of Elements, and the order of things done.  
42. Therefore it is necessarily, and properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World.  
43. For of all living things, both the Sense, and the Understanding, cometh into them from without, inspired by that which compasseth them about, and continueth them.  
44. And the World receiving it once from God assoon as it was made, hath it still, what ever it once had.  
45. But God is not as it seems to some who Blaspheme through superstition, without Sense, and without Mind, 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 Soullike Essence, some quickening by a Spirit, and some receiving the things that are weary, and all very fitly.  
47. Or rather, I say, that he hath them not, but I declare the Truth; he is all things, not receiving them from without, but exhibiting them outwardly.  
48. And this is the Sense and Understanding of God, to move all things always.  
49. And there shall never be any time, when any of those things that are, shall fail or be wanting.  
50. When I say the things that are, I mean God; for the things that are, God hath; and neither is there any thing without him, nor he without any thing.  
51. These things, O Ascleplus, will appear to be true, if thou understand them; but if thou understand them not, incredible.  
52. For to understand, is to believe; but not to believe, is not to understand: For my speech or words reach not unto the Truth, but the Mind is great, and being led or conducted for a while by speech, is able to attain to the Truth.  
53. And understanding all things round about, and finding them consonant, and agreeable to those things that were delivered, and interrupted by Speech, believeth; and in that good belief, resteth.  
54. To them therefore that understand the things that have been said of God, they are credible; but to them that understand them not, incredible.  
55. And let these, and thus many things, be spoken concerning Understanding and Sense.  
The End of the Thirteenth Book.   

THE Fourteenth Book OF Hermes Trismegistus. Of Operation and Sense.  
TAt. Thou hast well explained these things, Father: Teach me furthermore these things; for thou sayest, that Science & Art were the Operations of the rational, but now thou sayest, that Beasts are unreasonable, and for want of reason, both are, and are called Bruits; so that by this Reason, it must needs follow, that unreasonable Creatures partake not of Science, or Art, because they come short of Reason.  
2. Herm. It must needs be so, Son.  
3. Tat. Why then, O Father, do we see some unreasonable living Creatures use both Science and Art? as the Pismires treasure up for themselves food against the Winter, and Fouls of the Air likewise make them Nests, and fourfooted Beasts know their own Dens.  
4. These things they do, O Son, not by Science or Art, but by Nature; for Science or Art are things that are taught, but none of these bruit Beasts are taught any of these things.  
5. But these things being Natural unto them, are wrought by Nature, whereas Art and Science do not happen unto all, but unto some.  
6. As men are Musicians, but not all; neither are all Archers, or Huntsmen, or the rest, but some of them have learned some things by the working of Science or Art.  
7. After the same manner also, if some Pismires did so, and some not, thou mightest well say, they gather their Food according to Science and Art.  
8. But being they are all led by Nature, to the same thing, even against their wills, it is manifest they do not do it by Science or Art.  
9 For Operations, O Tat, being unbodily, are in Bodies, and work by Bodies.  
10. Wherefore, O Tat, in as much as they are unbodily, thou must needs say they are immortal.  
11. But as much as they cannot act without Bodies, I say, they are always in a Body.  
12. For those things that are to any thing, or for the cause of any thing made subject to Providence or Necessity, cannot possibly remain idle of their own proper Operation.  
13. For that which is, shall ever be; for both the Body, and the Life of it, is the same.  
14. And by this reason, it follows, that the Bodies also are always; because I affirm, That this corporiety is always by the Act and Operation, or for them.  
15. For although earthly bodies be subject to dissolution; yet these bodies must be the Places, and the Organs, and Instruments of Acts or Operations.  
16. But Acts or Operations are immortal, and that which is immortal, is always in Act, and therefore also Corpori●…cation if it be always.  
17. Acts or Operations do follow the Soul, yet come not suddenly or promiscuously, but some of them come together with being made man, being about brutish or unreasonable things.  
18. But the purer Operations do insensibly. in the change of time, work with the oblique part of the Soul.  
19 And these Operations depend upon Bodies; and truly they that are Corporifying, come from the Divine Bodies into Mortal 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 always Acts or Operations, but the Soul is not always in a Mortal Body, for it can be without a Body, but Acts or Operations cannot be without Bodies.  
22. This is a sacred speech, Son, The Body cannot consist without a Soul.  
23. Tat. How meanest thou that, Father?  
24. Herm. Understand it thus, O Tat; When the Soul is separated from the Body, there remaineth that same Body.  
25. And this same Body according to the time of its abode, is actuated or operated in that it is dissolved, and becomes invisible.  
26. And these things the Body cannot suffer without act or operation, and consequently there remaineth with the Body the same act or operation.  
27. This then is the difference between an Immortal Body, and a Mortal one, that the immortal one consists of one Matter, and so doth not the mortal one; and the immortal one Doth, but this Suffereth.  
28. And every thing that acteth or operateth, is stronger, and ruleth, but that which is actuated or operated, is ruled.  
29. And that which ruleth, directeth, and governeth as free, but the other is ruled as servant.  
30. Acts or Operations do not only actuate or operate, living or breathing, or insouled (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Bodies, but also breathless Bodies or without Souls, Wood, and Stones, and such like; increasing and bearing fruit, ripening, corrupting, rotting, ●…utrifying, and breaking or working suchlike things, and whatsoever inanimate Bodies can suffer.  
31. Act or Operation, O Son, is called, whatsoever is, or is made or done; and there are always many things made, or rather all things.  
32. For the World is never widowed or forsaken of any of those things that are; but being always carried or moved in itself, 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 always immortal, in what manner of Body soever it be.  
34. But some Acts or Operations be of Divine, some of corruptible Bodies, some universal, some peculiar, and some of the generals, and some of the parts of every thing.  
35. Divine Acts or Operations therefore there be, and such as work or operate upon their proper Bodies, and these also are perfect, and being upon or in perfect Bodies.  
36. Particular, are they which work by any of the living Creatures.  
37. Proper, be they that work upon any of the things that are.  
38. By this Discourse therefore, O Son, it is gathered that all things are full of Acts or Operations.  
39 For if necessarily they be in every Body, and that there be many Bodies in the World, I may very well affirm, that there be many other Acts or Operations.  
40. For many times in one Body, there is one, and a second, and a third, besides these universal ones that follow.  
41. And universal Operations, I call them that are indeed bodily, and are done by the Senses and Motions.  
42. For without these it is impossible that the Body should consist.  
43. But other Operations are proper to the Souls of Men, by Arts, Sciences, Studies, and Actions.  
44. The Senses also follow these Operations, or rather are the effects or perfections (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of them.  
45. Understand therefore, O Son, the difference of Operations, it is sent from above.  
46. But Sense being in the Body, and having its essence from it, when it receiveth Act or Operation, manifesteth it, making it as it were corporeal.  
47. Therefore, I say, that the Senses are both corporeal and mortal, having so much existence as the Body; for they are born with the Body, and die with it.  
48. But mortal things themselves have not Sense, as not consisting of such an Essence.  
49. For Sense can be no other than a corporeal apprehension, either of evil or good that comes to the Body.  
50. But to Eternal 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 all things?  
54. Herm. Even in things inanimate, O Son, but there are differences of Senses.  
55. For the Senses of things rational, are with Reason; of things unreasonable, Corporeal only; but the Senses of things inanimate, are passive only, according to Augmentation and Diminution.  
56. But Passion and Sense depend both upon one head, or height, and are gathered together into the same by Acts or Operations.  
57 But in living wights there be two other Operations that follow the Senses and Passions, to wit, Grief and Pleasure.  
58. And without these, it is impossible that a living wight, especially a reasonable one should perceive or apprehend.  
59 And therefore, I say, that these are the Ideas of Passions that bear rule, especially in reasonable living wights.  
60. The Operations work indeed, but the Senses do declare and manifest the Operations, and they being bodily, are moved by the brutish parts of the Soul; therefore, I say, they are both maleficiall, or doers of evil.  
61. For that which affords the Sense to rejoice with Pleasure, is straightway the cause of many evils happening to him that suffers it.  
62. But Sorrow gives stronger Torments and Anguish, therefore doubtless are they both maleficiall.  
63. The same may be said of the Sense of the Soul.  
64. Tat. Is not the Soul incorporeal, and the Sen●…e a Body, Father? or is it rather in the Body?  
65. Herm. If we put it in a Body, O Son, we shall make it like the Soul or the Operations. For these being unbodily, we say are in Bodies.  
66. But Sense is neither Operation, nor Soul, nor any thing else that belongs to the Body; but as we have said, and therefore it is not incorporeal.  
67. And if it be not incorporeal, it must needs be a Body; for we always say, that of things that are, some are Bodies, and some incorporeal.  
The End of the fourteenth Book.   

THE Fifteenth Book OF Hermes Trismegistus. Of Truth to his Son Tat.  
Herm. Of Truth, O Tat it is not possible that man being an imperfect wight, compounded of imperfect Members; and having his Tabernacle, consisting of different and many Bodies, should speak with any confidence.  
2. But as far as it is possible, and just, I say, That Truth is only in the Eternal Bodies, whose very Bodies be also true.  
3. The Fire is fire itself only, and nothing else; the Earth is earth itself, and nothing else; the Air is air itself, and nothing else; the Water, water itself, 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 only, 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 Falsehood, & Deceit, O Tat and Opinions like the Images of the fantasy, or appearance.  
8. And when the fantasy hath an influence from above, than it is an imitation of Truth; but without that operation from above, it is left a lie.  
9 And as an Image shows the Body described, and yet is not the Body of that which is seen, as it seems to be; and it is seen to have eyes, but it sees nothing, and ears, but hears nothing at all; and all other things hath the picture, but they are false, deceiving the eyes of the beholder, whilst they think they see the Truth, and yet they are indeed but lies.  
10. As many therefore as see not Falsehood, see the Truth.  
11. If therefore we do so understand, and see every one of these things as it is then we see and understand true things.  
12. But if we see or understand any thing besides, or otherwise, than that which is, we shall neither understand, nor know the Truth.  
13. Tat. Is Truth therefore upon Earth, O Father?  
14. Herm. Thou dost not miss 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 Mind and Reason, there is nothing true indeed upon Earth.  
17. But unto the true Mind and Reason, all things are fantasies or appearances, and opinions.  
18. Tat. Must we not therefore call it Truth, to understand and speak the things that are?  
19 Herm. But there is nothing true upon Earth.  
20. Tat. How then is this true, That we do not know any thing true? how can that be done here?  
21. Herm. O Son, Truth is the most perfect Virtue, and the highest Good itself, not troubled by Matter, not encompassed by a Body, naked, clear, unchangeable, venerable, unalterable Good.  
22. But the things that are here, O Son, are visible, incapable of Good, corruptible, passable, dissolveable, changeable, continually altered, and made of another.  
23. The things therefore that are not true to themselves; how can they be true?  
24. For every thing that is altered, is a lie, not abiding in what it is; but being changed it shows 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 itself alone its constitution, and remains, and abides according to itself, 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 Falsehood, 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 Falsehood.  
31. Tat. But these eternal Bodies, Father, are they not true through they be changed?  
32. Herm. Everything that is begotten, or made, and changed, is not true; but being made by our Progenitor, they might have had true Matter.  
33. But these also have in themselves: something that is false, in regard of their change.  
34. For nothing that remains not in itself, 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 itself, is Truth?  
36. Herm. It is Truth, and therefore he is only entrusted with the Workmanship of the World, ruling and making all things, whom I do both honour, and adore his Truth; and after the One, and First, I acknowledge him the Workman.  
37. Tat. What therefore dost thou affirm to be the first Truth, O Father?  
38. Herm. The One and Only, O Tat, that is not of Matter, that is not in a Body, that is without Colour, without Figure or Shape, Immutable, Unalterable, which always is; but Falsehood, O Son, is corrupted.  
39 And corruption hath laid hold upon all things on Earth, and the Providence of the True encompasseth, and will encompass them.  
40. For without corruption, there can no Generation consist.  
41. For Corruption followeth every Generation, that it may again be generated.  
42. For those things that are generated, must of necessity be generated of those things that are corrupted, and the things generated must needs be corrupted, that the Generation of things being, may not stand still or cease.  
43. Acknowledge therefore the first Workman by the Generation of things.  
44. Consequently the things that are generated of Corruption, are false; as being sometimes one thing, sometimes another: For it is impossible, they should be made the same things again; and that which is not the same, how is it true?  
45. Therefore, O Son, we must call these things fantasies or appearances.  
46. And if we will give a man his right name, we must call him the appearance of Manhood; and a Child, the fantasy or appearance of a Child; an old man, the appearance of an old man; a young man, the appearance of a young man; and a man of ripe age, the appearance of a man of ripe age.  
47. For neither is a man, a man; nor a child, a child; 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 dependence from above, even of the Truth itself.  
50. Which being so, I do affirm, that Falsehood 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 Immortal; and what operation that is, which constitutes the Body, and dissolves it.  
2. But in one of these is Death, for it is a conception of a name, which is either an empty word, or else it is wrongly called Death, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by the taking away the first letter, instead of Immortal (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉)  
3. For Death is destruction, but there is nothing in the whole World that is destroyed.  
4. For if the World be a second God, and an Immortal living Wight, it is impossible that any part of an Immortal 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 Eternal, 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 together, and nourished, and immortalised; and as from its own Father, ever living.  
8. So that as Immortal, it is ever living, and ever immortal.  
9 For that which is ever living, differs from that which is eternal.  
10. For the Eternal was not begotten or made, by another; and if it were begotten or made, yet it was made by itself, not by any other, but it is always made.  
11. For the Eternal, as it is Eternal, is the Universe.  
12. For the Father himself, is Eternal 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 itself 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 beautify with every Quali●…y, that which should afterwards be made.  
15. Then clothing the Universal Body with Immortality, lest the Matter, if it would depart 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 revolved about other little things, endued with Qualities, in point of Augmentation, and Diminution, which men call Death; being indeed a disorder happening about earthly living wights.  
17. For the Bodies of Heavenly things, have one order, which they have received from the Father at the Beginning, and is by the instauration of each of them, kept indissolveable.  
18. But the instauration of earthly Bodies, is their consistence; and their dissolution restores them into indissoluble, that is, Immortal.  
19 And so there is made a privation of Sense, but not a destruction of Bodies.  
20. Now the third living wight is Man, made after the Image of the World; and having by the Will of the Father, a Mind above other earthly wights.  
21. And he hath not only 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 Incorporeal, 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 Immortal Wight, and what a dissolveable 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 Individual) till I was forced to discourse to him many things at large, that his contemplation might from point to point, be more easy and successful.  
2. But to thee, I have thought good to write in few words, choosing out the principal heads of the things then spoken, and to interpret them more mystically, because thou hast, both more years, 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 themselves, but by another.  
5. And there are many things made, but especially all things that appear, and which are different, 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 another; 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 indeed, as not having any thing more ancient than himself.  
9 For he bears rule, both over multitude and greatness, and the diversity of the things that are made, and the continuity of the Facture, and of the Operation.  
10. Moreover, the things that are made, are visible, but he is invisible; and for this cause, he maketh them, that he may be visible; and therefore he makes them always.  
11. Thus it is fit to understand, and understanding to admire, and admiring to think thyself happy, that knowest thy natural Father.  
12. For what is sweeter than a natural Father?  
13. Who therefore is this, or how shall we know him?  
14. Or is it just to ascribe unto him alone, the Title and Appellation of God, or of the Maker, 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 changeable, nor things that are in darkness or secret.  
18. For All things, are but Two things, That which maketh, and that which is made; and the One of them cannot depart, or be divided from the other.  
19 For neither is it possible, that the Maker should be without 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 than a thing can be separated from itself.  
20. For if he that makes be nothing else, but that which makes alone, simple uncomponnded, it is of necessity, that he makes the same thing to himself, to whom it is the Generation of him that maketh to be also All that is made.  
21. For that which is generated or made, must necessarily be generated or made by another, 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 confessed, That which maketh, and that which is made, than 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 baseness, or infamy upon God; for it is the only Glory of him to do, or make All things.  
25. And this making, or facture, is as it were the Body of God, and to him that maketh, or doth, there is nothing evil, or filthy to be imputed, or there is nothing thought evil, or filthy.  
26. For these are Passions that follow Generation, as Rust doth Copper, or as Excrements do the Body.  
27. But neither did the Coppersmith make the Rust, nor the Maker the Filth, nor God the evilness.  
28. But the vicissitude of Generation doth make them, as it were to blossom out; and for this cause did make Change to be, as one should say, The Purgation of Generation.  
29. Moreover, is it Lawful 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 madness, and ignorance of men in things that concern God  
30. For men that think so, suffer that which is most ridiculous of all; for professing to bless, 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 extremely impious against him, attributing unto him Passions, as Pride, or Oversight, or Weakness, 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 itself.  
34. For G●…d is all Power, to do or make all things, and every thing that is made, is made by God, that is, by the Good; and that can make, or do all things.  
35. See then how he maketh all things, and how the things are done, that are done; and if thou wilt learn, thou mayest see an Image thereof very beautiful, and like.  
36. Look upon the Husbandman, how he casteth Seeds into the Earth; here Wheat, there Barley, and elsewhere some other Seeds.  
37. Look upon the same Man, planting a Vine, or an Appletree, or a Figtree, 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 numbered; 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. Paul's Churchyard, near the West End. MDCLVII.   
THE Second Book OF Hermes Trismegistus.  

CHAP. I.  
THou, Asclepius, serves in stead of a Sun unto me; for God hath brought thee to us, that thou mightest be present with us in thy divine Discourse, being such which may seem worthy to carry a greater lustre of Piety and Religion, than all the works before done of us, or any gifts inspired by divine Inspiration; which if understandingly thou shalt regard, thou shalt be richly filled with all good things throughout thy whole Soul: If notwithstanding there be many good things, and not one general, in which all things are, for the one is perceived to consent and agree with the other; all these things belong to that One, and that One is All; for the one so coheres to the other, that they cannot be separated. But in the future Discourse, by a diligent harkening, thou shalt fully know it. But thou, O Asclepius, proceed a little, and call forth him which should be present; who entering, Asclepius also suggesteth Amnon to be present. Trismegistus saith, No Envy hindereth Amnon from us; for to his name we remember many things to be written of us, as also to his loving and dear Son, many things of natural Philosophy, and of many Out landish and strange things: but this Tractate I will ascribe to your name, neither call any other save Amnon, lest a most devout Discourse of so weighty a matter should be violated by the intervention and presence of many comers; for it is an argument of no honest and religious heart, to publish a Tractate replenished with the fullness of the divine Majesty, to the view of every man's 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 secrecy he begins thus to declare himself in the name of all the Hermetes to the consciences and souls of them who are prepared to hear.  
Trism. O Asclepius the soul of every man is immortal, but not all alike; for there is a difference both in the time and manner.  
Asclep. No indeed, O Trismegistus, for every Soul is of one quality.  
Trism. O Asclepius, how quickly hast thou learned, by the very light of reason; for said I not this, That all things are one, and one all things? that all things were in the Creator, before he created all things; neither unworthily is he said to be All, whose parts are all things: therefore in this whole Discourse have a care to remember him, who being One, is All, even the very Creator of all things; all things descend from Heaven into the Earth, into the Water, and into the Air. The Fire only, in that it is carried upward, is lively subservient to that which descends; for whatsoever descends from above is generating, and whatsoever ascends upward is nourishing; the earth alone abiding in itself, is the receiver of all things, and the restorer of all things she receiveth. In this therefore wholly (as you said) even all things, both the Soul and the World, are naturally moved and concluded. So the various equality of every shape being differenced, that the Species of the qualities, by distance, may be known to be infinite, yet so united to this, that the whole may seem one, and from that one, all to have their being; wherefore the whole World are the four Elements of which it is compounded, Fire, Water, Earth, Air; one World, one Soul, one God. Now be thou present with me, as much as thou art able, both in mind, and wisdom: for the reason of the Divinity which is to be known by the divine intention of the understanding, is most like unto a Torrent running with a violent and swift stream from a high Rock, whereby it glides away from the understanding of 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 man's Soul is immortal: but yet after a different sort. All things descend from Heaven; that which descendeth affords generation, that which ascendeth and goeth upward, giveth only life. This thing to be one, of which all things are: and this which is all things to move the world, and all the forms of which the world is compounded, to wit, the Fire, the Air, the Water, and the Earth. And as all bodies make one body of one world, so it will have all the forms of things to make one uniform form of one world, which it calleth the Form of the world; and these are one Body, one Soul, one World, one God; from whom Divine Understanding and the Word passeth from above, with a swift lightning downwards, like unto a swift Torrent, which flows into, and fills all things, and this Divine Wisdom and the Word, what is it (I pray) but the Divinity, or Divine Wisdom itself, which is the Creator of all things, which as the wise man sings, is the only Mover of all things, and which being one can do all things, and which abiding in itself changeth all things.   
This is the first part.   

CHAP. II.  
HEaven therefore is the sensible preserver of all those bodies whose increase and decrease the Sun and Moon, have as it were power of. But God who is the Creator of all things is the Governor 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 Governor, there is a frequent influence carried through the world by nature itself, and by the soul of every Genus and Species in it: for the world is prepared of God to be a receptacle of every sort of Species or form; and fashioning out nature by the forms, hath brought the world by the four Elements even to Heaven. All the works of God which are pleasing to the eye, and which hang over us are divided into Species, and in that manner I am now about to relate. The Genera, or kinds, of all things follow their Species for that the Genus is the totality, or substance of it, & the Species a part of the Genus: wherefore there is a Genus of good Spirits, and a Genus of bad●… as also of men; and likewise of Birds, and of all things which the world hath, it begets Species like to itself: there is another Genus of brute Beasts wanting indeed understanding and reason, but yet not a soul or life, whereby it takes delight in Benefits, & pines and mourns away at injuries. I say of all things which live on the Earth by the preservation of Roots, and Plants, whose Species are dispersed throughout the whole Earth, the very Heaven itself is full of the Majesty of God, whose Genus inhabiteth that place where all Species are immortal; for the Species is a part of the Genus, as the Soul a part of man being a point of necessity to follow the quality of it Genus from whence it proceeds, that albeit every Genus or kind be immortal, yet every Species is not immortal; but the Genus of the godhead and the Species are immortal, yet the kinds of other things whose eternity remains in the Genus, albeit it dies in the Species is yet preserved by the fruitfulness of growing: therefore the Species are mortal as man is mortal, his soul immortal; yet with every Genus the Species of every Gews 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 forms most like unto their kinds: for it is impossible for Bodies to be form 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 joined into the form of any Species of a divine Genus, are by that Proximity and nearness accounted like unto Gods, but the Species of which Spirits, persevering in the quality of their kind, and these loving the wisdom of man are called Spirits: there is also the like Species of men, but more large; for the Species of mankind is of many Shapes, and full of variety, and coming from above from the aforesaid fellowship makes a conjunction of necessity almost with all other Species, in which respect it comes nearest to God; who with Divine worship hath joined himself unto God, even in that holiness he requires; and they come nearest to ill Spirits, who join themselves to them: and those men who are contented with a mediocrity in their Genus, shall be like those Species they resemble and join themselves to.  

The COMMENTARY.  
The Second Chapter for the better understanding of what is and shall be said, intimateth that Mercurius doth use the word Animal in a far other signification than we have accustomed, as also the word Anima. For out of the Second Dialogue of Pimander he defineth the Soul by motion; wherefore whatsoever hath a moving faculty by the observance of his speech, hath Animam a Soul, whatsoever hath Soul and Body is Animal. The Heaven therefore is an Animal, so likewise the world, Plants, and the Elements. But it is our custom only to call that an Animal, which is a living Creature, and hath sense; Animà we define not only by motion but by Life, Sense, Voluntary motion, and Understanding. Therefore when we hear of the word Animal let us take it in his sense, and not in our own. But now to the Dialogue; he compareth Heaven and Heavenly bodies to other sensible things as a man to other Creatures; but yet man with other Creatures as a reasonable Soul, and Heaven with other sensible things as a sensible preserver. But that God is the Ruler & Governor of all thingst which are in the world, is nothing else, but that God provideth for all things, dispenseth all things in their kinds and Species, of all which the World is the receptacle, and God imparteth to every one as to a fit instrument some gift or propriety; as the Sun and Moon are the Divine Organs for the Springing and growing of things, and for their increase, and decrease, and disposeth of men by Angels, and of brutes by men. But what he speaks of spirits, that Species cannot be form without their help, and that certain have cleaved to a divine Genus, and in nearness and conversation have been accounted like unto Gods, and certain in the quality of their Genus to have persevered Lovers of the wisdom of men. We know, out of the sacred Scriptures, that those Angels which kept not their first State, but left their habitation, were reserved in everlasting chains, under darkness unto the judgement of the great day: for albeit they sergeant themselves to be Lovers of men, yet they love them not, but draw them to the same damnation which they themselves have had from the Beginning. They counterfeited even to love, when they brought death upon all men, saying, Ye shall not die, but shall be as Gods knowing good and evil: what therefore he here speaketh of Angels or Spirits, can not seem fitly to be applied to any divine knowledge, but to imitate the error of the Gentiles; but what he speaks of men are those which cleave unto God and grow religious; but those which join themselves unto evil Spirits we confess to be those which shall be received into the Company of Devils, and shall be joined unto the evil Angels which shall be reserved, (as hath been said) in eternal chains under darkness unto the great day; for we know it pronounced out of God's mouth what he will say to them on the left hand in the day of judgement, Depart from me ye cursed into everlasting fire, prepared for the Devil, and his angels; and who are those, but those who are joined unto them, and love the works of darkness in this life?   
Thus much for the Second Chapter.   

CHAP. III.  
IN this regard, O Asclepius, Man is a great miracle, a Creature both to be reverenced and honoured being after the nature & Image of God, as though he were a God. This the Angels know, for as much as they were created after the same nature, but disdained part of the humane Nature, & relied only on the Divine Nature. O therefore, the more temperate the Nature of man is, and comes nearest to God and to the divinity, the more he despiseth that part of his, whereby he becomes earthly; all other things below, with whom he must needs be, he knoweth with a Heavenly disposition, and are near unto him in way of Charity, yet his desires are in heaven: so therefore he is happily placed in the midst, that what things are here below him he loveth, and is himself beloved of those things above. He inhabiteth the earth, and by his agility is mixed with the Elements, yet by the sharpness of his understanding he diveth into 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 quickness of his Spirit; no obscurity or darkness of Air, can disturb his fantasy, no thickness of ground can hinder his endeavour, nor depth of water hinder his eyesight; all things are the same with him, even all creatures whether they take root from above or below. Things without life, grow upwards from one root into woods and bushes; some are nourished with two Elements, some with one; the food is for two parts, the Life and the Body, of which the Animal consisteth. The soul of the World is always nourished by a continual and restless agitation. Corporeal things increase and are nourished by such things which the water and earth affordeth. The Spirit, of which all things are full, is mixed with all things, quickens and inlivens all things, adding sense unto the understanding of man, which fifth part by Divine Inspiration is only granted to man; and which not to be seen in any other Creatures doth beautify advance and lift up the understanding of manto the knowledge of divine mysteries; but for that I am put in mind to speak of the understanding, I will hereafter expound the reason of it unto you; for it is most holy, excellent, and no less than that which belongs to the Divinity itself: but now I will dispatch what I began; for I said in the beginning, that in the nearness and conjunction of the Deity only, men enjoy the favour of God: for whosoever have attained to so much felicity, that they perceive that Divine Sense of Understanding, they are nearest unto the Divinity and Wisdom of God, which men only partake of.  
Asclep. O Trismegistus, there is not a like understanding of all men.  
Trism. O Asclepius, All men have not attained that true Understanding, but apprehending some false fantasy, and that without any true reason, out of a rash opinion, are merely deceived, which begets wickedness in the mind, and transforms the best man into the nature and likeness 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 Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or which we call the Image of God; but the other fourfold, which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and we the earthly substance, or portraiture, being ●…he body, in which is enclosed that which we have affirmed to be the divine part of man, which is his Soul. In which the pure Divinity of the Soul, with the sense and feeling of a clear conscience, resteth at peace within itself, as within a Castle of Defence.  

The COMMENTARY.  
This third Chapter extolleth the dignity of man, in which the Author 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, acknowledging them both to be, and that they are born with him, whom he hath to be his Guaraians' and Preservers, even from the first beginni●…g of his nativity, consisting of a nature near unto Immortality, marked with the character or image of God, compounded of a mortal and immortal, earthly and supernatural part: but who soareth after divine things, despiseth and undervalues these earthly, hath his assistance in immortal and heavenly things, looks up and sighs after Heaven, knowing that to be the place of the better part of him, & of nearest affinity to his Soul: nevertheless, he is placed here in the midst 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 sharpness of his understanding descends into the de●… All things are manifest to hi●… Heavens seem not to be above his reach: for that by the quickness of his Spirit he perceives them to be (as it were) near unto him. The darkness of the air can neither confound the intention of his mind, nor yet the thickness of the earth hinder his endeavour, or the depth of the waters obscure his eyesight, and above all creatures, God hath beautified, advanced, and lifted up the understanding of man, to partake of Divine Knowledge; the understanding being only the celestial and immortal part, and challengeth a Divine Essence, and some men have attained to this Divine Knowledge, and therein are happy, bearing always a zealous and religious mind towards God. Others content themselves only with a shadow of Divine Knowledge, which wh●… so followeth, erreth and 〈◊〉 ●…eived; for this mist of a 〈◊〉 of godliness, beg●…tteth wickedness in their minds which are so deceived, and transforms a man (though by nature 〈◊〉 creature good and divine) into the likeness and condition of a beast.    

CHAP. IU.  
ASclep. Why then, O Trismegistus, must man have his abode in the world, and not most happily live in that part where God is?  
Trism. Thou rightly enquirest, Asclepius: For we also beseech God, that he will enable us to give the reason; for seeing all things depend on his will, than even those also which are most mysterious; the reason of which we endeavour to unfold, by our present discourse: Hear therefore, O Asclepius: The Lord who is the Creator of all things, whom we truly call God, made the world first, which might be perceived and seen: but yet I affirm it to have no sense. For of this, whether it hath or no, I will declare another time; but so that it may be seen of all. Because therefore he made this first, and that the work seemed fair and good unto him, as most full of the variety of good things, he loved it as a part of his Divinity and Power; and therefore, because it was of such excellency and goodness, 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 therefore God perceived that that image of his (the Soul) could not be studious of all things, unless he should clothe it with an earthly covering, he builded for it this house of clay, confounding and mixing both parts into one, as much as each body should be capable: Wherefore he made Man of an immortal Soul, and mortal Body, that being a Creature thus composed, he might satisfy both ends, which was, to be in admiration of Heaven and to pray for spiritual and heavenly things, and to inhabit, and govern these earthly things below: and I do not only avouch the Earth and the Water to be mortal things, which two (out of the four Elements) Nature hath subjected to the use of man; but all other things whatsoever belonging to man, as tillage, pastorage, buildings, ports, shipping, navigation, traffic, & 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 perfect, 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 spiritual region but in this world; and the answer is plain, and also why he form man of both natures a mortal and immortal; and why the soul which he created after his own Image and likeness, he put in a corporeal and earthy closure; and that the will of God is the chief perfection of things, which necessity follows, and effect the necessity; for God fulfilled both his will, and his deed in one and the same ●…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 participation and contraction one, and the duty one. So there is one absolutely God, but the world is not God, but God by participation, being the very stamp of all sensible and delectable things.   
Thus, for the fourth part of Ascl●…pius.   

CHAP. V.  
BUt, O Asclepius, I observe that thou dost earnestly desire to hear, how a man may come to enjoy that musical harmony and divine Worship, which belongs to heaven. Wherefore hear, O Asclepius, there is one frequent assembly amongst men for this service of God; and this no other Creature can perform but man alone. For God is only pleased and delighted that man should extol his admired work, sing praises of thanksgiving unto him, and perform such worship and service as belongs to his holy name. Neither do those heavenly graces unworthily descend into the congregations of men, lest that this earthly World should seem unbeautified in respect of the want of this heavenly and sweet Music; 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 endued 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 darkened their spiritual understanding, they are so much given over to their own lusts, and are only intent upon these outward and lower things. Therefore a man is not to be esteemed the weaker in respect that he is in part mortal, but peradventure thereby he may seem the more fitly and effectualley composed to increase in full knowledge and understanding, to wit, because unless he had been made of both natures he could not have sustained 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 hearken unto the reason of this tractate; but also to entertain it with much Zeal & fervency of Spirit. For the reason to many is incredible, but to devouter minds it seems true and good; wherefore from hence I will begin.  

The COMMENTARY.  
This fifth Chapter sets forth that sweet Music granted to men, to set forth the praises of God, which we know the prophet did well conceive, who being full of the spirit of God, commanded to sing psalms 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 Musics. The Letter is in itself 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 Vicegerent or governor, whom he hath made properly to take the Charge of his whole work, that both he and the world might be an Ornament of praise unto himself, that by this divine composition of man, the world in Greek might be the more truly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an Order or Ornament. For he knew himself, and knew the world to wit that remembering what resemblance it had with his parts, what was for his use, and what for his service, He might labour to give praise and great thanks unto God and to honour his Image; being not Ignorant, that he was made also after the Image of God, of which there are two Images, to wit the world and man; whereby it cometh to pass, that for as much as there is but one joining together on that part, he consists of soul and sense, and Spirit and understanding he is divine, and thereby may seem to ascend up into heaven; but on his earthly part which consists of fire, water, and air, he remains a mortal Creature upon earth, is altogether fixed on the things below and swallowed up of Nature; for so man is partly divine and partly mortal abiding in one body, but he hath a measure of each.  
Religion before all men (which a virtuous life follows) seems only then to be perfect, when there is a contempt of all lustful desires and unlawful concupiscence, assisted with all manner of virtues. For all such things are contrary to the Soul and Spiritual understanding, which are possessed with a corporal, and earthly desirel which are well called by the name of goods or possessions, in that they are not born with us but afterwards are possessed of us, wherefore all things of this kind are differing from man that we may even despise the body, and those things which we greedily cover, or any vice or wickedness which we lustfully desire, for so far as he is led by reason; so far he is a man; that contemplating of the divinity, he may contemn and despise that part of his, which is mortal, but only so far as necessity compels for preservation of the soul. For, that man may be most perfect in either part, observe him in each to be form of four Elements, or principal parts with two hands and two feet, and other members of his body, with which he may do service to this lower or earthly world, but with his other four parts, to wit, his understanding, soul, memory, and providence, he searcheth and looketh into all divine causes and things, from whence it happens that man with a Restless search inquires into the diversities, qualities, and effects of things. But being hindered by the weight, and too much imperfection of his body, he cannot properly foresee the true natural causes of things. This man therefore, so framed and fashioned, and that for such a ministry & service commanded of the great God, as in decently governing the world, piously worshipping his God, & worthily & fitly obedient to both the wills of God, what gift dost thou think he shall be recompensed with? for seeing that this world is the work of God, and man by his labour and industry preserveth and increaseth the beauty of it, joineth his labour with the will of God, when by the help of his body, and by daily pains and care he adorneth that Species and form, which by divine wisdom he first created, but with that with which our parents were rewarded? with which also that we may be rewarded if it may seem good to his wisdom, we do most earnestly pray and desire, that he will release and free us out of this worldly prison, deliver us from these earthly bonds; and restore us like unto the divine nature, pure and holy.  
Asclep Thou sayest 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 fearful change into other shapes, unbeseeming a righteous soul. But to proceed, O Trismegistus, sundry souls under the hope of future eternity are much endangered in this world, which seems to some Incredible, to some Fabulous and to others Ridiculous; for the fruit which is reapded by worldly possessions in this temporal 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 mortal, neither suffers it to take notice of the divine part, envy hating immortality: for I will, as it were by foreknowledge tell you, that none after us shall have simple election, which is true Philosophy; being a frequent beholding a holy worship and knowledge of the divinity, for many do confound it after a divers manner; how therefore do many men corrupt this incomprehensible Philosophy, or diversely confound it.  
Trism. O Asclepius, in this manner mixing it by subtle devices into divers disciplines not comprehensible, Arithmetic Music Geometry, but pure Philosophy, and that only hanging upon divine religion, aught to apply itself wholly to the rest, that it may admire the course of the Stars 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 Virtue of fire, and the effects of all these, acknowledging nature that it may admire, adore, and praise art and an excellent understanding. But to know Music is nothing else then to know the Order of all things, which partakes of divine wisdom; for an order of all things artificially pitched upon one general, will make in divine Melody a certain sweet sounding and most true Harmony.  
Asclep. What then shall become of men after us.  
Trism. They shall be deceived by the Subt●…ty of Sophisters, and turned away from pure and divine Philosophy; for out of a pure mind and soul, to worship God, to honour him in his works, and to give thanks unto him for his will, which is only full of goodness, this is Philosophy violated or corrupted by no foolish or unseasonable curiosity of the mind; and of these, thus far.  

The COMMENTARY.  
This sixth Chapter discourseth that God is the first God absolutely, the World the second, not absolutely but by participation God, as which is the first Image of an absolutely deity; man, the third God by participation of the divinity, and the second Image of God: but God is not an Image, but the truth of all Images, that man may ascend up into heaven by his soul, by his understanding, by his spirit, by his reason, as it were by the Superior Elements. But wherein he is made of fire, of air, of water, and earth, he is subject to death, and to dote upon all worldly things, deprived of that divine part; That the measure after which a man ought to live, is religion which goodness follows, and which seems to be perfect, when being armed with Virtue it despiseth the coveting of other men's goods or any thing hurtful to it, as possessions, the body itself, and all those things we lust after, even the very sense of appetite. For so far he ought to be called a man, whiles that this opinion is led only by reason, and that in contemplation of the divinity he contemneth and despiseth that part of him which is mortal; more than may serve for the preservation of his life.  
Asclepius divineth that of the succeeding Egyptians, 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, quantities, the depth of the Sea, and the nature of fire, and the effects of all these, that is the Universal Philosophy of numbers, celestial globes, and natural things, certainly to admire, adore, and praise, the Art, excellent Invention and Workman of all these for this is pure Philosophy and only depending upon divine religion; this is Music, this is harmony, to know the order of all things, which all divinity partaketh of, and which artificially pitched upon one general, will make in divine melody, a certain well tuned and most sweet harmony and that is Philosophy, which is corrupted by no unfit curiosity of the mind, which with a pure soul and mind doth worship the deity, and honour his works, as also to give thanks for the will of God, which is so full of goodness, and confirmeth the Prophecy of Asclepius.   
This is the sixth partition.   

CHAP. VII.  
OF a Spirit, and such like, I will now begin. There was God, and Hyle, which in Greek signifieth the world, and the Spirit was in the world; but not as with God, neither are those things God, of which the world is, wherefore they were not, when they were not created; but even then they were in that, from whence they had their being. For those things are not only said to be, which are not yet created, but those also which have not a fruitfulness in generating; so that nothing can be produced and generated of them. Whatsoever things therefore have in them a nature of conceiving, those are things apt to engender, which may be created of these, albeit they engender, or are created of themselves; wherefore God everlasting, God eternal, neither is, or could be begotten; he both is, hath been, and ever shall be. This is that therefore which in itself is the whole nature of God.  
But the nature of the world, and of the Spirit, albeit they seem to be created from the beginning; yet they have in themselves a virtue of begetting and procreation, as also fruitfulness; for a beginning is in the quality of the nature, which contains in itself a quality, and nature of conception and birth. This is therefore only generable, or easy to be engendered without the conception of another; but that which hath in it only the virtue 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 itself the power of whole Nature. I call it a place in which are all things; for neither could all these things be, if a place were wanting which might contain all things; for a place was to be provided for all things that were; for neither the quantities, nor qualities, nor situations, or effects, can be known of things which are not: therefore the world, albeit it be not so created, yet it contains in itself the nature of all things, as which giveth (in all things) rich and fruitful matter to conceive. This is therefore that whole quality & matter which may be created, albeit it be not created: For as Nature is a fruitful matter of quality, so the same is as fruitful in malignity. Neither 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 bega●…, and give a reason: For they affirm, that God ought all manner of ways to have freed the world from wickedness; 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 dignify the minds of men with sense, discipline, & understanding; for with those things in which we excel other creatures, we can only shun the deceit of sin, guile, and all other corruption. For he, before that he is ensnared in them, shall by the very sight & ugliness of them, avoid them, that man is guarded with divine knowledge and wisdom; for it is the foundation of discipline, consisting in the excellency of knowledge: for by the Spirit all things are ministered, and refreshed in the world, and (as it were) an organ, or instrument, is subject to the will of the great God. Wherefore hitherto in our souls, let us conceive of that wise Moderator and sensible Governor of God, which is called the Spirit, or holy Ghost, which comprehends in itself every place, and the substance of every thing, and the full matter of things begotten and created; and whatsoever else in the world, either for substance, quality, or quantity: for all the Species in the world, and every thing according to that nature which is given it of God, is moved and governed by the Spirit. But the world is the receptacle of all things, and the haunt and place to move in for all creatures, of which God is the Governor, dispensing in all worldly things, as much as is necessary to every one, who with his Spirit fills all things, of what nature and quality so ever. For the world is round like unto a Ball or sphere, being for the form or qualities sake invisible to itself. For if you shall choose any high place in it only to look down, thou canst not see from thence what is below, and because it consists of many places and parts, it is supposed to have a quality and by the alone forms of the Species, in whose Effigies it seems to be engraven, it is supposed to be visible, when it is showed, drawn out, or painted, but indeed it is always to itself invisible. Whereby, the bottom or lowest part of the Sphere (if there be any) is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek tongue signifieth to see, which sight the bottom of the Sphere may want, whereupon the Species are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that they are of an invisible form; and for that they are deprived of light, the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and for that they are in the bottom of the Sphere, the Latins, Insert. These are therefore the ancient principles, or are (as it were) beginnings and heads of all things contained in any part or parts of these.  
Asclep. All these things therefore, as you speak of, which are earthly, O Trismegistus, are present as well in every Species, as in the full substance of every thing.  
Trism. Therefore the world nourisheth the bodies, the Spirit the life or soul and sense, or reason; the understanding being a gift with which man is only enriched, neither all men but few who have a heart & judgement to be capable of so great a benefit: for as the world is enlightened by the Sun, so man's mind is illuminated by this light & much more. For whatsoever the Sun doth enlighten, by the Eclipses and interposition of Earth and the Moon, and by the approach of night, it loseth, and is deprived of that light: but reason when it shall be once mixed with man's Soul it becomes, by that lively & growing mixture, of one nature with it. So that minds thus qualified are never entangled with misty and obscure errors. Whereby the sense or reason may well be said tobe the soul or Spirit of God; but I say not of all, but of some excellent, and principal ones.  

The COMMENTARY.  
The seventh Chapter containeth a hidden Philosophy of the generation, and matter of the World, of the Spirit accompanying it, and of the place. The world in God he calleth the Continent place, wherefore he will not have the place of the world to be created, but that it is created and not created, created indeed if you respect the workmanship of the Creatures, and not created if you respect the truth of the workmanship. For the world and the spirit, to wit the world and a certain divine power passing, and disfusing itself 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 fruitful in evil as good, being as capable of evil as good, as the Earth is fruitful both of medicinable Herbs and hurtful Weeds; and that the earth hath by a kind of propriety, so likewise the World notwithstanding God (as much as with reason he might) hath provided for men reason, discipline, and understanding, against this kind of material propriety, lest sin should overrun the World, as brambles and hurtful weeds, a neglected and untilled desert or wilderness. Moreover of the spirits disfused through all things, and those things that be under us, of sense or reason, which is a distilling of divine graces into men's souls, as of the Sun beams on the eyes, he discourseth somewhat in this seventh part.    

CHAP. VIII.  
Asclep. Whom affirm you, O Trismegistus, to be the heads and beginnings of the first Principles.  
Trism. I reveal & disclose unto thee great & divine Mysteries of which I now begin by the desired help and assistance of God. There are divers kinds of Gods, and of those one part intelligible, another sensible. They are called intelligibles, not because they may be supposed not to be subject to our senses, (for we perceive them more than those which we call visibles) as our discourse shall show, and thou if thou mark it mayest perceive: for divine reason passing beyond the reach and capacity of men, if thou with good care, and great attention listen not unto the speakers, will fly away and pass through thee, and return to the Fountain of it own waters. There are therefore chief Lords o●… Gods of all Species, the Prince of whom is U●…a; these are like one to another in their Original, who by nature e●…ct all things, every one illuminating one another's work. The chief Lord of Heaven or whatsoever is concluded under that name, is jupiter, for from Heaven jupiter gives life to all. The chief Lord of the Sun, is the Light. For the benefit of light is distributed unto us by the globe of the Sun. There are 34. Lords of the horoscope, or which speculate into the Hours of Nativity, placed always amongst the fixed Planets, the Prince of these they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, which hath all snapes or which, in different Species, makes divers Shapes. The seven wandering Planets have also their Lords which they call, Fortune and Fate by which all things are changed which, were firmly established by the law of nature, & altered by a continual motion. But the Air is the Organ or instrument of all things, in which all things are brought to pass; and the chief Lord or Prince of this is second in degree conferring mortal things, and the like, upon mortal Creatures. These things therefore being so, that these lower things are moved by the higher; So likewise all natural things are joined to themselves, as mortal things with mortal, 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 supposed to be a many things apart by themselves but indeed are united: being one or rather two from whom all things are effected, and from which they are created; that is, the matter of which they are made, & from his will by which other things are brought to pass.  
Asclep. Again, what is the reason of this, O Trismegistus?  
Trism. This, O Asclepius. For God the Father, or the Lord of all things, and whatsoever name he is more religiously and devoutly called of men, which ought for our understanding sake to be reverenced of us, in contemplation of so great a Majesty, we have expressly called him by none of those names, for if this sound uttered, setteth forth the whole will of man or that understanding he shall conceive by the spirit; the substance of which name consisting of a few syllables, is limited and circumscribed, that there might be in man a necessary and familiar intercourse betwixt the voice, & the ears, the spirit and the understanding, and so of all things by these: Whether then the name of God be complete or wholly in these? for I suppose not, that the efficient cause of all Majesty, and the Father and Lord of all things, can be expressed by one name though compounded of many Syllables: it is necessary therefore that he should be called not by one name but rather by all names, (seeing that he is both one and all things) being meet that all things should be his name; or that He should be styled by the name of All. This therefore being but one, as being all, is full of the fruitfulness of both natures, and rich in his own will bringeth forth whatsoever he hath a desire to create. His will is all goodness, and this same goodness pertains 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 itself 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 unfruitful, for fruitfulness 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 contain in them this nature, and preserve in themselves all things created; for every Sex is full of procreation, and the Conjunction or uniting of both is incomprehensible, which you may call Venery or lust or both: this therefore being well understood and clearly conceived, that from the God of nature the invention and office of procreation 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 ministry is but that by the contemplation of him, it is manifest to every one's 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 committed in the dark, lest that by the derisions and mockings of common ignorant fools, 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 counted modest and religious, whereby it hapeneth that in many there remains malice and lewdness, through the want of wisdom 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 manner of sin gets head, and wounds the soul with incurable Vices, which being infected, and defiled with them, swells it, as it were with Poison, which cannot be cured but by a soul furnished with divine graces and understanding. If therefore only to a few this shall be profitable, it is meet to prosecute and conclude this tractate, to wit, wherefore God hath vouchsafed to impart, only unto men understanding and discipline. Hear therefore, when God the Father, and Lord of all things, had after other inferior 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 mind incident to man's corruption. But the Angels which were made of the purest part of nature, and wanting no helps of Reason and Knowledge, and in a continual state of immortality yet for unity of order, and for disclipine, and understanding he hath ordained by an eternal Law, (being an order by the Law of necessity limited) 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 immortal of a divine and mortal nature, that it might appear that man being thus made after the will of God, is in better state than the Angels, who are made only of an immortal nature, as also all other mortal creatures. In which respect, man coming nearest to the nature of God he should worship him in pure and undefiled religion with an honest heart, and that the Angels with a pious and loving affection should pity and preserve all humane things. But this is spoken of some few men who are endued with cha●…t and pure affections; we have nothing to do with the Vicious, lest this holy discourse be defiled by the thought of them.  

The COMMENTARY.  
This eighth Chapter treateth of the material 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 children's nativity in the same place of the fixed Planets, 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 vanities smelling of the errors of the Gentiles, and which cause those which trust in them, rather to perish, than to be in any safety. From hence he returneth to the contemplation of the most high and ineffable God, or which is to be named by all names, being full of fruitfulness, whereby all things have that which makes them altogether fruitful: 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 divine fruitfulness. But because the greatest part of men is ignorant of these mysteries, they profane these divine Laws, and after the manner of bruit beasts, unreverently, unseemly, and outrageously use these things; therefore we dare not speak of such things, even for modesty's sake, because those inordinate and irreverent thoughts and gestures are apt to thrust themselves into the minds of men, and not that seemly, holy, and undefiled Ordinance of God: and because few have pure and good affections, I suppose that we should neither think, or speak much of this matter. Then he addeth, that God hath bestowed only upon men reason and understanding, whereby that immortal, and divine part of him, might shun vices, which otherwise, 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 temptations of the mind.   
This, of the eighth Part.   

CHAP. IX.  
ANd because we are now speaking of the similitude, and mutual 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 Creator of the heavenly Gods or Angels; so Man is the creator of those gods which are set in Temples, contented to be neighbours unto men, and are not only illuminated▪ but do also illuminate, doing not only good unto men, but also confirmeth that there is a God. Dost wonder at this, O Asclepius, or dost thou doubt of it, as many do?  
Asclep. I am confounded, O Trismegistus: but giving credit to what you say, I judge man to be most happy, who hath attained to so great blessedness.  
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, being 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 represents, is fashioned of two natures; Divine, which is the more excellent and noble part; and Earthly, which is that which is here conversant in earth, and which consists of the whole Fabric, or several parts of the outward Man. So Man being mindful of his Divine Nature and Original, remains still in the likeness of God. For as the Father and the Lord hath made eternal Gods, that might be like unto him. So man hath fashioned out unto himself gods; after the similitude of his own countenance.  
Asclep. Do you mean images, O Trismegistus?  
Trism. Do you not see how far you are mistaken? living images, full of sense and spirit, doing such and so great things! Images having foreknowledge of things to come, and foretelling by many other things, infirmities, cares, and sorrows, which shall happen deservedly to men. Are you ignorant, O Asclepius, that Egypt is the image of Heaven, or, which is more true, a translation of descension of all things, which are governed and exercised in Heaven? And if we speak rightly, Our land is the Temple of the whole World, and yet for that it beseemeth wise men to foreknow all things, it behoveth you not to be ignorant, that the time will come when it may appear, that the Egyptians have by a constant and pious practice in religion served God in vain, and all their holy worship shall become void, and of no effect: For the Divinity shall return back from Earth into Heaven, Egypt 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 possess, and fill up this Land and Kingdom, not only there shall be a neglect of Religion; but, which is more miserable, there shall be Laws enacted against Religion, Piety, and Divine Worship, with punishment inflicted upon those that seem to favour it: then this holy seat shall be full of jolatry, Idols Temples, and dead men's Sepulchers. O Egypt, Egypt, there shall remain only a feigned show of thy Religion, and which will seem incredible to posterity; and only letters shall stand engraven upon thy pillars, which may declare thy pious deeds, and in thee shall inhabit the Scythian, Indian, or some other near barbarous Nation. For the Divinity shall fly to Heaven, the whole Nation forsaken shall die, and so Egypt shall be forsaken of God and man. I call upon thee, thou most holy River, and presage unto thee things which shall come to pass; thy waters and divine streams shall be filled with blood, which shall overflow thy banks, and make a violent inundation, so that there shall be more dead than living, and he that remains alive, shall only by his language be known to be an Egyptian, but by his deeds he shall seem a Barbarian. Why weep you, O Asclepius, Egypt shall be furnished with far greater, and worse evils than these, she being heretofore a holy and great Favourer of the Deity, and Divine Worship and Religion, and that worthily upon earth, separated alone from other Nations, became the Mistress of Sanctity and Piety, shall be an example of the greatest cruelty, and then with grief of heart, the world shall not seem to be admired and adored. This whole good (than the which there neither is, hath, or shall be any thing that shall appear, of more excellency) shall be endangered, and seem burdenous to men, and in this respect shall be despised: neither shall the world be esteemed, which is the immutable work of God, a most glorious Fabric, a work compounded with the different variety of shapes, an instrument of the will of God, who in his work (without envy) bespoke all things to become one; which, of the beholders, might be honoured, praised, and loved, being an united heap of sundry shapes. For darkness shall be preferred before light, death shall seem sweeter than life, no man shall look up to Heaven, a religious man shall be accounted a mad man, an irreligious and profane person seem wise, a mad man, valiant; and the worst of all men, good and pious: for the Soul, and all things about it, wherein it is either mortal, or conceiveth that it shall attain to immortality, accordingly as I have declared unto you, shall not only be esteemed a thing worthy of laughter, but also a mere vanity: For believe me, it shall be reckoned a capital offence for him that shall study to be religious, there shall new Statutes and Laws be established: nothing which is religious shall be heard worthy of Heaven, or heavenly things, or be entertained in the hearts of men: there shall be a separation of God, which is much to be lamented, from the Society of men, only evil angels shall remain mixed with the humanity, which shall violently move to all manner of audacious mischiefs, stir them up to wars, sedition, robberies, deceit, and unto all things contrary to the disposition of the Soul, than the Earth shall not stand, the Sea shall not be sailed in; and in Heaven, the course of the Stars and Planets shall cease, all divine knowledge shall (of necessity) be buried in silence, the fruits of the earth shall be corrupted, neither shall the earth be fruitful, and the air itself shall languish with a sorrowful countenance; these and such like times shall come; irreligion and confusion of the world, with a senselessness & vacancy of all good things. When these things shall happen, O Asclepius, than that Lord and Father God Almighty, Governor only of the world, looking into the manners, and voluntary deeds of men; after his own will (which is his goodness) punishing vices, taking away all errors and corruption, and drowning all manner of wickedness, either by an inundation of waters, or else consuming them by fire, or else by plague and pestilence, he will end this world, and restore it to its ancient beauty; so that the world itself may seem to be admired and honoured: and God, the Creator and Restorer of so great a work, shall of all men then being, be magnified with continual praises and thanksgivings: For this generation of the world, and the reformation of all good things, and the most holy and religious restitution of nature itself, in due time both is, and hath been eternal from the beginning, for the will of God wants beginning, which is the same, and continual in every place.  
Asclep. For the nature of God is the counsel of his will, and his excellent goodness his counsel, O Trismegistus.  
Trism, O Asclepius, his will proceeds from his counsel, and his will from his will, neither wills he any thing ambitiously which is full of all things, and those which he wills he hath, but he wills all good things, and hath all he wills. For he thinks and wills all good things; but this is God, and the world is the Image of that Good.  
Asclep. Good O Trismegistus.  
Trism. Good, as I shall teach thee, O Asclepius, for as God is the dispenser and giver of all good things, to every Genus and Species in the World, that is, both of soul and life, so likewise the world is the distributer and giver of all things, which seem good to mortal creatures, that is, change of parts seasonable fruits, nativity, increase 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 without Stars, far from all earthly things, this place betwixt Heaven and Earth the dispenser of a●…l things inhabiteth, whom we call jupiter, or god, but on the earth and the Sea, Reigneth jupiter Pluto, and he is the nourisher, and preserver of all Living and fruitful mortal 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 placed in the very entrance of Egypt, in that City which is built in the West, or where the Sun sets. To which place all mortal Creatures both in Land and Sea shall hasten.  
Asclep. But at this time where are they, O Trismegistus.  
Trism. They are placed in the great City, in the Libyan Mountain, and thus far this declaration.  

The COMMENTARY.  
This whole Ninth Chapter is profane. Which Augustine well reproveth in his Book of the City of God. It maintains Idolatry, extolling and setting it forth with wonderful 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 Heaven, another in the Air, and another on the Land, and Sea; all which contain 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 corrupted with so great an error, for the Idol itself is cursed, and him that made it, and again, the worshipping 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 wisdom, and in Leviticus God himself out of his own mouth commandeth, I am the Lord your God, you shall not make to yourself any Idol, or graven Image, neither shall you erect any monument, or Pillar in your Land to worship it. And of the Idols of Egypt, he advertiseth in Ezekiel, Be not polluted with the Idols of Egypt, 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 Egypt. What Mercurius calleth the soul Spirit, and sense of Idols, and Images in that they shall bring diseases, in firmities, and fears upon men, we know without doubt to be evil Spirits, and in assurance to be those of which the Prophet truly affirmeth, that all the Gods of the gentil●…s, are devil's, or evil Spirits. Let this little be sufficient against the impiety of Trismegistus in this ninth part, for we speak to those who are seasoned with the true knowledge of God, which (as the wiseman saith) to know and understand is perfect righteousness; and to know his righteousness and power is the root of immortality, Lazarelus draweth this place to an Analogy, as though the Idols were the Apostles; the Image of man, Christ; the power given from above, the holy Ghost; Egypt, the darkness of the gentiles; and the persecution of the Disciples Apostles & Martyrs, the graven pillars declaring 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 Augustine that Hermes overshot himself both in this and the 13. Chapter, for they seem to have the Prophets of the Gentiles, as Balaam and the Sibyls, that they may suffer both Light and darkness the lucid and obscure intermixture 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, tired out with labour and the harmony being ended whereby the members of the body are fitted into one composition for lively uses, for the body dieth when the vital parts of man fail. 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 necessary, which either ignorance, or man's incredulity seateth 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, than the Judgement, and examination of his deserts shall pass 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 spotted and defiled with sin and iniquity he will cast it down, and deliver it to Storms, Whirlwinds, fire, Lightning, and Tempest; and it shall be snatched up betwixt Heaven and Earth, with worldly tempests, and with continual torments, be driven into divers places, that in this respect the eternity of them is prejudicious because by an immortal sentence, the Soul is condemned to everlasting judgement; left therefore we be enfolded with these miseries, know that we must fear tremble, and beware; for the unbelievers are after their faults and pleasure in sin compelled to believe not by words, but by examples, not by threaten but by the very suffering of punishment.  
Asclep. Are not then, O Trismegistus, the faults of men punished only by man's Law.  
Trism. Forsooth, O Asclepius, first all earthly things which are mortal, than 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 concealed & unpunished in this life, for God foreknowing all things renders a like punishment to every one according to the measure and quality of the fault.  
Asclep. Who are worthy of the greatest punishment, O Trismegistus.  
Trism. Those who being condemned by the Laws of men come to a violent death, which seem not to yield unto the debt of nature, but to suffer punishment for their deserts: Contrariwise, God is a shield and defence unto a righteous man, who loveth piety and religion; for he defendeth such from all manner of dangers and evils, for the Father and Lord of all things, who alone is all, shows 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 understandof the mind, who when the darkness of mind is removed; and the brightness of truth perceived, participates himself by the full sense of divine knowledge, by whose love he is freed from that natural part which is mortal, and conceiveth hope of future immortality. This therefore shall be the difference betwixt good and evil men, for every one by piety religion divine worship and reverence of God, shineth and becometh bright as the eyesight, 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 Stars in his Light: for the Sun itself not so much in greatness of deity, as in divinity and sanctity illuminateth the other Stars. 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 creature the world hath, is & shall always be Living, nothing in the world is mortal. For there is no place of mortality, for every living part which is in the world, as in one and the same continual living creature, wherefore it ought to be full of life and eternity, if it must always live. The Sun therefore as the world is eternal, and so is the governor of life and liveliness, 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 continual governor, and eternal dispensator of life itself, for he hath once dispensed by an eternal Law; and giveth life to every Living thing. In this manner which I will speak of, for in that quickness of eternity, 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 being entrenched, and as it were wrapped in with the eternity of life. It is therefore the dispenser 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 itself is outwardly enlivened from eternity, and it quickens 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 Stars, all temporal things are established by reason and divine Law, the Earthly seasons are known by the quality of the Air, as either in the variety of heat, or cold, the Heavenly seasons by the return of the Stars to the same places, and by the temporal change of tides, and the world is the receptacle of time, by whose course and motion it is refreshed, but time is kept by order. Order and time make an innovation 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 men's Laws, for the greatness 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 incommunicable name of God, neither to the Sun, nor to the world, and believe that the world shall one day be dissolved. These things therefore being understood (as the bare words of Hermes show,) 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.  
Wherefore all things being so, neither of things created, Heavenly things or Earthly, is any thing stable fixed or immovable, for only God, and worthily he alone is in himself from himself, and on all sides wholly full and perfect, and this is his firm 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, unless any man will dare to say that his motion consisteth in eternity, but much rather his eternity is unmoveable, into which the motion of all times returneth, and from which the motion of all times takes it beginning. God hath therefore been always stable, and his eternity always a like stable with him, containing the world not created 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 itself: wherefore albeit eternity be stable immovable and fixed, yet because by the mobility of time, motion is always called back into eternity, and that mobility is turned by reason of time, it comes to pass that eternity itself is certainly immovable, 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, becomes stable by the rule of motion, and so it is credible that God is moved into himself, by the same immovableness, for there is an in immovable motion in the greatness of his very stability, for the condition of his greatness is immovable. This therefore which is so, and not obvious to our senses, is infinite, incomprehensible and inestimable, which can neither 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 eternity 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 eternal, for stability considering that it is fixed, for that by the Benefit of strength it can sustain all things that are movable, it worthily obtaineth Dominion: for the beginning of all things which are, is God, and eternity; but the world because it is movable hath not the principality, for his mobility prevents his stability by the rule of continual motion, having an immovable strength. All sense therefore of the divinity being a like and immovable, moveth itself by his stability, and is incorrupt, and eternal, or whatsoever may more fitly be called; eternity consisting in the very truth of the high God, full of all sensible 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 humane 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 excellent, and divine sense should be confounded with all Creatures, lest it should blush in being mixed with brutes. For the understanding 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 governor of the earth; but the understanding 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 quality 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 shadow of which truth in the world is not certainly known in the last line, for where is any thing known by the dimension of time, where there seem to be leasings generations and errors? You see therefore, O Asclepius, in what things we are agreed upon, which we handle or which we dare to touch: but I give unto thee thanks, O great God, which hast illuminated me with the light of seeing thy divinity: and you O Latus, Asclepius, And Amnon, conceal secretly within your breasts and keep close these divine Mysteries. But in this differeth understanding from sense, for that our understanding cometh by the intention, and diligence of the mind to understand and know the quality of the sense of the world, but the understanding of the world reacheth to eternity, and to know God who is above itself, 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 testimony of a good conscience.  

The COMMENTARY.  
The eleventh Chapter discloseth that only God is immovable and stable, and all other things mutable; God is infinite, incomprehensible, and is unknown what he is: the holy, incorrupt, and eternal 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 itself is full of bodies different in quality and form, having both their form and greatness, of which one is greater than another, and one less than another, different in strength and weakness: for some of these easily seem to be the stronger, as the greater: but the lesser and smaller can scarcely, or not at all be seen, which things to be, we know only by feeling, whereby it happeneth, that many believe that these are not bodies, or substances, but empty places, which is impossible; for if any thing be named out of the world, if there be any thing (which I hardly believe) 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 eyesight, they appear to be such unto us, or to be short; for their exceeding smallness they are supposed of some not to be. I speak now of Angels, 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 Sign. In this respect, O Asclepius, thou canst say nothing to be subject to Vacuity, unless 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 only wants understanding; for a place appeareth what it is, from that of which it is: for when the principal name is taken 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 empty, 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 believe the world hath not: For if there be no Vacuity, neither a place appeareth what it is by itself▪ unless you shall add unto it, either longitudes, latitudes, or altitudes, as signs 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; neither can any thing corporal be mixed with his Nature, that is, which may be known by quality, quantity, and numbers, for no such thing abideth in him; therefore this world, which is called sensible, is the receptacle of all sensible Species, qualities, or bodies; all which without God, cannot receive Vegetation, and be refreshed; 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 greatness exceeding measure, and varieties of Species and Forms, which if you shall understand, O Asclepius, you will give God thanks, and if you shall well observe the whole, you shall by true reason perfectly learn, that the world itself is sensible, and all things that are in it, to be covered (as with a garment) from that upper world; for every kind of creature, O Asclepius, of what kind soever, as well mortal, immortal, or rational, whether it be a living creature, or be not, each of them retain the image and form of their kind, and albeit every kind of creature possesseth the full form of his kind; yet in the same form of shows, they are all unlike one to another, as the Genus of men, although it be uniform, that a man may naturally be known, yet all of them are in the same form unlike to themselves; for the Species, which is divine, is in●…orporeal, and whatsoever else is comprehended in the soul, or mind: seeing therefore these two, of which the Form consisteth, are corporeal, and incorporeal, it is impossible that every Form should be created, or born like one to another, the moments of hours and climates differing, and being distant, but are changed so often, as an hour hath minutes, in which is that God of all shapes we have spoken of; therefore the Species, or Form, remaineth, begetting so often from itself, so many, and so different shapes, as the course of the world hath moments, which world is turned by conversion and changes, but the Species is neither turned, nor changed. So the Forms of each kind are permanent and stable, but unlike to themselves in the same Form.  
Asclep. And the world changeth his Species, or Form, O Trismegistus.  
Trism. Do you perceive therefore, O Asclepius, that all things are spoken unto thee, as to one in a sleep, or in a dream? For what is the world, or of what consisteth it, but of all things created?  
Asclep. Therefore you mean to speak of the Heaven, and of the Earth & of the Elements, Trismegistus? For other things are more frequently changed into Forms, the Heaven moistening, or drying up, cooling or heating, bright or lowering. In one Form of the Heaven, these things are, which Forms are altered by the Form, also the Earth hath always many alterations of her Form; as when it bringeth forth fruits, and when it nourisheth her fruits, and when it giveth sundry and divers qualities, and quantities of all fruits, and places, and times, for the qualities, scents, 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 Emptiness in things; that Angels are conversant, and dwell with us, who, in regard of their too much subtlety, are not perceived of us; that Spirits possess the purer part of the Air; the alone name of a place to be void, that it belongs to somewhat, which being not understood, it cannot be conceived what a place is, and that is common to all Relatives. He affirmeth an intelligible World, with which the sensible World, and all things in it, are veiled as with a garment seeing who is contained in the intelligible World, that the Forms of all kinds whatsoever, that are of one shape, are unlike, and that according to the circles, moments, and minutes of hours, of which he maketh Pantomorphos Lord, whom before he affirmed to be God of the Horoscopes: but we acknowledge no such God: but leave it to the folly and ignorance of the Gentiles: if any as yet be so apparently blind, mad, and stupefied; but we, according to the saying of St. Paul, have but one God, the Father, in whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things and we by him. The Species and Forms, that is, the Ideas of which there is so much dispute with Plato and the Platonics, the immutable and unchangeable Forms he placeth in Pantomorphos, having this name, as though he consisted of all shapes, and of every Idea, from which several hours and moments, every particular Form is diversely shaped; but that the rest are mutable, as the World, the Heaven, and the Earth, but there are who account Mercurius his Pantamorphos, and Plato his Idea to be mere forged things and fictions.   
This is the sum of the twelfth Chapter.   

CHAP. XIII.  
LEt us return again to man, and to reason, by which divine gift, man is called a reasonable creature, for those things are less to be wondered at, (albeit they deserve admiration) which are only spoken of man. But of all wonders this is the greatest wonder, that man could find out and supply the divine nature: because therefore, our forefathers erred much▪ being incredulous about the reason and nature of the Gods, and not looking into divine worship, and religion, they found out an art whereby they might make them gods; to which invention they joined the work of nature, and because they could not make souls, they called out the souls of Devils or Spirits, and put them into their Idols, and divine Mysteries, by which alone the Idols had power to do either good or hurt. For thy Grandfather, O Asclepius, was the first inventor of Physic, to whom a Temple is consecrated in a mountain of Libya, or Africa, near unto the shore of Crocodiles, in which lieth his body; the rest of him, or rather the whole of him being his better and Spiritual part, is gone back again to Heaven, affording all manner of help and cure to diseased and sick persons, now by virtue of his deity, as he was wont to give before by art or skill of Physic, and Hermes which was the name of my Ancestors, doth not he now in his Country retaining that surname, cure all persons that come from all parts to him? Also Isis the wife of Osiris being well pleased how much good she hath done? and displeased, how much evil do we know? for it is an easy matter for earthly gods to be displeased, seeing that they are made of the same nature that man is, whereupon it happened that these holy creatures were called upon, and their souls worshipped throughout every City, by the Egyptians who living consecrated them so that they continued in their Laws, and were called by their names: for this cause O Asclepius, those which seem to some worthy to be worshipped and honoured to others seem otherwise, therefore Egyptian Cities are wont to fall out, and war one with another.  
Asclep. And what is the quality or substance O Trismegistus of these earthly Gods?  
Trism. It consisteth, O Asclepius, of herbs, of Stones, of Spices which have in them a natural power of divinity, and for this cause they are delighted with often sacrifices, Hymns, praises, and most sweet music resembling an Heavenly harmony, that that which is Heavenly may by a Heavenly and frequent use be alured 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 inhabit the highest heavenly places fulfilling and preserving that order which he hath received. But these our Gods, regarding peculiarly certain things, and foretelling some things by lot and conjecture, foreseeing many things and after a manner helping them, become as it were by a friendly alliance aiders unto men's affairs.  

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 inventor of Idolatry, that he should thrust in devilish Spirits called up into Idols, and add Rites, and sacrifices concerning Aesculapius Mercurius, Isis, O●…ris, which were worshipped of the Egyptians; and of those plants and creatures which in Egypt were esteemed holy, and had in reverence of herbs, and Stones, music and hymns, with which they did appease & reconcile those Spirits which were put into their Idols and Images, which still some Pythonists are accustomed 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, hateful to God and man; a very professed enemy: and against this profane error of impiety, 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 abide in, O Trismegistus? If the Heavenly Gods bear universal rule, do the earthly Gods which we call Fortune and Fate inhabit in particular places?  
Trism. O Asclepius, that is the necessity of all things that are governed, that they are always joined and linked together: 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, established by divine laws. These therefore, Fortune and Necessity, are both tied together by an individual knot. The former of which, Fortune or Fate, begets the beginning of all things, but Necessity enforceth them to their effects, which depends from those beginnings. Order, followeth these, which is the continuance, and disposition of time in bringing things to pass, for nothing is without the agreement of Order. In all these this world is perfect, for the world itself is carried by Order, or consisteth wholly of Order: wherefore these 3. Fate, Necessity, and Order, are brought to pass, especially by the will of God, who governeth the world by his own Law and divine reason. By these therefore both will and nill are by a divine hand fully crossed; for they are neither moved by anger, nor bowed by favour, but serve the necessity of eternal reason, which Eternity is unchangeable, immovable, and insoluble. Fate therefore is the first; which, the seed being as it were cast in, receives the increase of all future things. Necessity 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 continual 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 firmly joined that you cannot know what is the beginning 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 speaketh of the Destinies, which he calleth Fate, Necessity, and Order; others, Clotho, Lachesis, and Atropos. About which the Ethnics were not wont less to trifle, than about other gods, which they feigned unto themselves, coining 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 established by Divine and Eternal Law: So that the first Fate is Divine Predestination; the second, Consequence of things; and the third, Preservation. And these three, or the Divine Law, or those things that follow the course of Divine Law, contain the order both of finite causes, and those which are according to nature, but yet Fate admitteth in casual things indefinite, and indeterminate causes beyond nature: but of these let others judge.   
And this for this present part.   

CHAP. XV.  
WE have spoken of all things as we could, and as the divinity would suffer and permit: It only remains 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 cloister, 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 Father in mind that he command that we should dedicate our prayers unto God, with an addition of frankincense, and incense. 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 frankincense, 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 chief sacrifices of God, when thanks are given of mortal men. We give thee thanks, 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 devoutly 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 unto thee, and search into thy divine nature; with understanding that knowing thee we may rejoice in thee, and being preserved by thy Majesty, we may delight ourselves in thee, that thou wast pleased to show thyself wholly unto us: let us give thanks that thou hast vouchsafed to consecrate us, who are placed in these earthly rabernacles to be heirs of eternity. For this is only man's congratulation 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 fruitful increase of all natural things; we have known thee in the full conception of thy whole nature, we have known thee in thy eternity, for in all this our prayer adoring the bounty of thy goodness, 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 betake us to a pure Supper without flesh.  

The COMMENTARY.  
This Fifteenth Chapter religiously endeth the Dialogue with giving of thanks. When thanksgiving and adoration is ended, Mercurius, Asclepius Amnon and Tatius, the Four men which filled the holy place or cloister, according to the religious Rites of the Egyptians, betake themselves to a pure banquet 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 Paul's.  
AN Epitome of all the Common and Statute Laws of England, in Fol.  
The Faithful Councillor or Marrow of the Law in English, in quarto.  
The Privileges of the People vindicated, in quarto.  
All three by W. Shephard, Esquire, in quarto.  
The Retired man meditations, or the Mystory and Power of godliness, shining forth, in the Living Word to the unmasking the mystery of iniquity etc. in quarto. by H. Vane, Knight, Cornelius Agrippa his Occult Philosophy in three Books, in quarto.  
Mr. Baxters Aphorisms of justification, Examined and answered, by I. Crandon, in quart. An Exposition of the whole Book of Canticles by I. Robotham, in quarto.  
Gospel Holiness or a Saving Sight of God and the glorious Privilege of the Saints, by Water Craddock, Preacher of the Gospel, in quarto.  
A Description of jerusalem, with a Map, by H. jesse, in quarto.  
The Right Constitution of a Commonwealth, with some Errors of Government, and Rules of Policy, in Octavo. A Brief History Containing most of those Notable Occurrences and Revolutions that happened in those late contests betwixt King and Parliament: 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 Slumbering Virgins, being some Awaking Meditations upon Christ's own Watch word, Math, 26. 41.  
By Geo: Scortreth Preacher of the Gospel in Lincoln.  
The Divine Pimander of Hermes Trismegistus, in the same Volume.  
The Bible in Welsh with several other Welsh Books.  
Lazarus and his Sister's discourse of Paradise or a conference about the Excellent things of the other world.  
A Discoverer of some Plots of Lucifer, against the Children of men.