The divine Pymander of Hermes Mercurius Trismegistus, in XVII. Books, 1650

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Doctor Bverard.

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London, Printed by'Robert White, foeTho. Brervflerf anti. Cjreg. Motile, at $ie Thrte Bibles in the rPonE * rr<?jK, under Mildreds Church, 1650.

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His Book may ■ place for antiquity } from all thp

Books in World , being written fome hundreds of yeers before Mofes his time, as I fhall endevor to make good. The Original (as A 2 far

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far as is known to us) is ^4blcky* and feveral Tranflations thereof have been publiflied , as Greek, Lathe, French, Dutch, &c. but never Englijb before. is pity the* Learned Tranflal tor had not lived, and received himfelf, the honor, and thanks due to him- from Engliflmen • for his good will to, and pains for them, in tranflating a Book infinite worth, out -of^ /* ^ into their Mother tongue, Concerning the Author of the Book it (elf, Four things are confiderable, His Name, Learning, Countrey, and Time. 1. The name by which he was commonly filled, is.

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is, 'Hermes Trifmegifius, i. e. MerI \curius ter Maximus, or. The thrice greateit intelligencer well might he be called Hermes, for he was the fir ft Intelligencer in the World (as we read of) that communicated Knowledg to the fons of Men, by Writing, or Engraving. He was called Ter Maximus, for fome Reafons, II which Ifihall afterwards • menIrion. 2. His Learning will ap'pear,as by his Works; fo by the | right underftanding the Reafon of•N 1 his Name.

2. For his 1 " , ? jCountrey, he was King or E\gypt. 4. For his Time, it is not without much Controverfie, betwixt thofe that write of this Divine, ancient Author, 2 what

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To the what time he lived in. Some % he lived after Mofes his time, I giving this fiender Reafon for Becaufe he was named Ter Maximus - for being pre‘ * Franferred * (according to the Egypcifctii Fluflas. tian Gxx&oms) being chief Phier . to be chief of the ; and from thence, \/*\ to be chief in Government, or 'C- IIIi i YiV*& But if this be all their i> I you muff excufe my > diffent from them, and that for 1 kl II this reafon , Becaufe according ■ | * Cebcr f Paracel. to the moft learned of his * fol| Hcnricus i No Hitts lowers, he was called Ter Maxii in tbeoI {via Phi- mus 5 for having perfect, and exlofophia ad: Knowledg of all things c Herme. tear contained in the World • Which l£ tica Batts Wnmo. things he divided into Three „ King) & 1

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Kingdoms (as he calls them,) Mineral, Vegetable, Mnimal • which Three,he did excel in the right underftanding of* alfo, becaufe he attained to, and tranfmitted to Pofterity (although in an i£nigmatical,and obfcure ftile) the Knowledg of the Quinteffence of the whole Univerfe (which Univerfe, as I faid before, he divided into Three Parts) otherwife called, The great Elixir of the Philofophers 5 which is the Receptacle of ali’Celeftial and Terreftial Vermes; which Secret, many ignorantly deny , many have chargeably fought after, yet few, but fome, yea, and EngUjhmen * have happily found. n°m ",

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after the Flood. So that the Realon berore alleaged to prove this Author to live after Mofesy leems invalid • neither doth it any way appear^ that he lived in Mofes his time , although it be the opinion of Tome, as of John FmEiius who faith in his ChroThat one yeers before thcLaw was given Wilder in the Reafons that he, im ^ are far weaker then thole that I fhall give, for his time. for that, are thefe

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Firft, Becaufe it is received a- i jniongft the Ancients , that he ’was the firft thatinvented the (Art of communicating Know!jledg to the World, by Writing .or Engraving. Now if fo, then jin all probability he was before mis. for it is laid of Motes .. 'that he was from * h;s ,Aa,

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in all the Egyptian 7‘ .earning, which could not well Pve been without the help of Literature,which we never read f any before thatinvented by Je,nms: Secondly, He is laid by 2. i| lmfelf, to be the Ion of Su- *chap»

and by * others to be *°smfcribe of Saturn. Now Saturn choni*~ ton.

Recording to Hiftorians, lived |pt time of Sarug, Abrahams

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take in Suidcts his judgment , and io reft iausfied, that he didl 1 not live onely before, but long before Mojes: His words are • snides tilde, - 'Credo Mercurium TdrifinM «ilium (apientem % araonem, ; j■ l in this Book, though fo very more true is Old X*~> conta knowledg of God and Nature, .11 the then rn. ail the Books in . the! . i World betides, l except onebjj »! ' J Sacred Writ : ;And they tba / flfiiii judiciouhy read it, an rightly underhand'it, may we* be erxufed from reading man Books. the Authors of whic

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■ tion. If God ever appeared in , any man, he appeared in him, I as ic appears by this Book.That | a man who had not the benefit l of his Anceftors knowledg, being as I laid before , The firfl ■ inventer of the Art of .Commu| nicating Knowledg to Poflerity ] by writing, fhould be fo high I a Divine, and fo deep a Philofophepfeems to be a thing more of God , then of Man • and s therefore it was the opinion of llorne > That he came from *Goro.

Heaven, not born upon Earth. tgg |There is contained in this Book , that true Philofbphy , without which; it is impofsible iever to attain to the height and

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cReade on. According to this Philofophy,I call him a Philofopher, that (hall learn and ftudy the things that are, and how they are ordered,', and governed, and

by Whorn,and for whatcaufe,or; to what end â&#x20AC;˘ and he that doth fo, will acknowledg thanks to, and admire, the Omnipotent | ^Creator, Preiervcr,and Directer of all thefe things. And he j that (hall be thus truly thank- ful, may truly be called /Pious and Religious; and he that is! keligious , (hall more and more, know where, and what 1 the Truth is: And learning that, he (hall yet be more and more Religious. i f The glory and fplendor of 5 7 Philofophy

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Philofophy, is an endevoring to underftand the chief Good, as the Fountain of ail Good; Now how can we come neer to, or finde out the Fountain, but by making ufe 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 foolifli opinion of thofe that fay. The greateft Philofoj phers, are the greateft Atheifts • as if to know the Works of j God, and to underftand his goings forth in the Way of Nature, muft necefsitate a man to ^deny God. The* Scripture dif. approves of this as a fottifh

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experience contratenent dicts it: For behold ! Here is . the greateir Pliiiofopher, and therefore the greate ft Divine.

Read imderftandingly this *" (-and for thy help, thou mayeft make ufe of * Han- that volumnious * Com mentals ry written upon it) then it will Gdahar. more for jts Author, then , by any man, at '

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Thine in the love of the Truth,

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That God is not manifeft, and jet mft manifefl. g2 That in God alone isgood.

72 The fecret Sermon in the xMotmt’of Regeneration, and the Profefion of Silence. gQ That the greateft evil in Many is the not knowing of God, pp I A Vniveitfal Sermon to Afclepius.

I , 103 • The (Jtiinde to Hermes. ny II , 12. Hermes

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15. of Truth to his fen Tat. 191 1(5. Tfo* 0/ the things that are, cart perift}.

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O my Son, write this firft Book, both for Humanity fake, and for Piety towards God. 2. For there can be no Religion more true or juft, then to know the things that are 5 and to acknowledg thanks for all things, to him that made them,which thing I (hall not ceafe continually to jdo.

1 $. What then (hould a man do, O Father, to lead his life well *, fccijig there is nothing here true i

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4. Be Pious and Religious, O my Son y for he that doth fa, is the beft andhigheft Philofopher*, and withÂŹ out Philofophy, it isimpoflible ever to attain to the height and exa&nefs of Piety or Religion.

5. But he that fhall learn and ftudy the things that are, and how they are ordered and governed, and by whom, and for what caufe, or to what end, will acknowledg thanks to the IHlcjfe* mart, as to a good .father, an excellent $ntfe, and a faithful fefetnajD, and he that gives thanks fhall be Pious of Religious, and he that is Religious fhall know both where the truth is, and- what it is, and learning that, he will be yet more and more Religious.

6. For never, O Son, fhall, or can that Soul, which while it is in the Body lightens and lifts up it felf to know and comprehend that which is; Good and True,flide back to the conÂŹ trary : Bor it is infinitely enamored thereof, and forgetteth all Evils *, and

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1 into a cerfatnmopff nature, unfpeakably troubled, which yielded a fmoke as from fire; and from whence proceed® ed a voyce unutterable, and very mournful, but inarticulate, infomuch that it feemed to have come from the

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6* Then from that Light,a certain l;olg W.ojd tornco it felf unto $afore, and out-flew the pure and unmixed Fire from the moyft Nature upward I on high 5 it was exceeding itgijf, and II fljarp, andopcratite withal. And the | Bfr which was alfo light, followed the &>p?rtf and mounted up to iffrr, ffrom the Earth and the Water) infomuch that it feemed to hang and depend upon it.

7. And the Earth, and the Water, flayed by thcmfclves fo mingled toI gether, that the Earth could not be feen for the Water $ but they were moved, becaufe of the Spiritual ceioja that was carried upou them.

S. Then faid poemancer unto me, • Dofl

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The fecond Book of ,

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Doft thou underhand this t&tiien, and what it meaneth? I fliall know,faid I: Then faid he , % am tfj.it Lfgftf, tfje SSshnut, tbp<2?o&, totjo am before ttjit mopff Mature tfjat appeareo out of oatknefs; ana tfjat bright ano figfjful Ho;9 from tfje q^tnoc, is tfte &on of <£co. !

9. How is that quoth I < Thus, reply ed he,Underhand it: SCfjat tuljidj in ffjic f&t(j ano fjeatetb, tbe ®^ojp of tty 3to^t>, ano tty sptnoe, tty Jfatfjer, (ftoo, Differ not one from ettjer; ano tty unien of tt)Cfe,ts &tfc.

SCrifmcg. I thank thee, pimano* But firft conceive well the Light in thy minde* and know it. , -i l 10. When he had thufc faid, for a long time we looked ftedfaftly one upon the other, infbmuch,that 1 trem* bled at his SSOea or 5?ojm. _ 11. But when he nodded to me, I beheld in my minde the Light that is in innumerable, and the truly indehnite ojnament or tuojtt) *, and that the fire is comprehended or contained in

©r by a moft great Power, and conftrained to keep its ftation.

12. Thefe things, I underftood, feeing the word of f t'manoer; and when I was mightily amazed, he faid again unto me, Haft thou feenm thy minde that Archetypal Form, which was before the interminated and infinite Beginning Thus ^rnianorr to me: But whence quoth I, or whereof *are the Elements of Nature made ' pmtanoer. Of the Will and Counfel of God ; which taking the Word, and beholding the beautiful World (in the Archetype thereof ) imitated it, and fo made this World, by the principles and vital Seeds or Soul-like productions of it felf.

1 3- For the spinoe being God, spate and female, fttfe and lu'g&f, brought forth by his wo;p ♦ another $Ptn&e, the Mloakman: Which being Gas of the and the falhioned and formed feven other Ctotiem* which in their Circles contain {

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the &cnfibic , whofe Government or Difpofition is called J?atc °r HDctfinp.

14. ^traightfoaE leaped out, or exalted it felf from the downward bom Elements of God >■ -tbeOTojDof (©cp, into the clean and pure Workmanihip of Nature > and was united to the Mojfeman, Spinbe, for it was Ccnfub* ffanftal • and fo the downward bom Elements of Nature were left without Reafon, that they might be the onelyMatter. ; ’IU 15. But the OTo&man, Spinue, together with the containing the Circles and Whirling them about, turned round as a Wheel his own Workmanfhips; and fuffered them to be turned from an indefinite Begining, to an undeterminable End 5 for they always begin where they end.

16. And the Circulation or running round of thefe, as the Minde willcth, out of the lower or downward-bom Elements brought forth unreafona e

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or bruitifh Creatures, for they had no reafon, the Air flying things, ahdthe Water luch as fwim.

-; 17. And the Earth and the Water were feparated, either from other, as the ^ttiDe would - and the Earth brought forth from her felf, fuch Living Creatures as fhe had,four footÂŹ ed and creeping Beafts, wilde and tame.

I , Ig- But the jfaf&et of all things, 't the spinDe being Me and &ig&t I brought forth span, like unto himfelf* whom he loved as his proper Birt& 5 1 for he was all beauteous, having the J Bimage of his jfahjer.

J t 19. For indeed God was exceedj ingly enamored of his own Form or 1 Shape, and delivered unto it all his J0wn Workmanfhips : But he feeing ; and undemanding the Creation of the j Workman in the whole, would needs alio himfelf fall to foojk, and fo was I leparated from the Father, being in the Iphere pf Generation orOperation.

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20; Having all Power,he confider- , ed the Operations or Workmanfhips of the ^etoen 5 but they loved him, and every one made him partaker of j

his own Order.

5 < I a 1. And he learning diligently, and underftanding their Effence, and partaking their Nature, refolved to -■ oieree and break through the Ctttutn* | fmnce ofthe Circles , and to underHand the Power of him that fits upon 1 the Fire.

1 22. And having already all power 1 of mortal things, of the Living, and I of the unreafonable Creatures of the | World, Hooped down and peeped I through the i^attnoni?, and breaking 1 through the ftrength of the Circles, 1 fo fhewed and made manifeft the I downward-born Nature , the faitl and beautiful Shape or Form orj God. .

23. Which when he faw, having in it feif the unfatiabie Beauty, and

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ftetnojg , and the Form or Shape of God, he fmtleD for love, as if he had feen the Shape or Likenefs in the Water, pr the madow upon the Earth of the faireft Humane form. ' 24. And feeing in the Water a ihape, a fhape like unto himfelf, in himfelf he loved it, and would cohabit with it 5 and immediately upon the refolution, enfued the Operation, and brought forth the unrcafpnable Image O or Shape. i • • y • . ij 25. Nature prefently laying hold of what it fo much loved, did wholly wrap her felf about it, and they were mingled, for they loved one another. r. •.

26. And for this caufey^an, above all things that live upon garth, is double 5 mortal, becaufe of his Body3 and immoral, becaufe of the fubftantial Man : For being immortal, and having power of all things,- he yet fuffers mortal things ,• and fuch as are fubjeft to Fate or Deftiny. *

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The fecond Book of 27. And therefore being above all ^armotrp, he is made and become a fervant to ^arnionp. And being mapfooDtCe, or Male and Female, and watchful, he is governed by, and fubje&ed to a Father, that is both Male and Female, and watchful. . 28. After thefe things, I faid, act ms spinoe, ano 31 am in lots Until Iteafon. %g. Then faid piman&er, This is the that to this day is hidden, 5 for Nature being mingled. witn Man, brought forth a Wonder moft wonderful * for he having the Nature of the barmens of the £>st>cn, from him whom I told thee, the Fire and the Spirit, Mature continued not, but forthwith brought forth {even Men all $palea and males»,and fublime,oron high, according to the Natures of the Seven Governors.

30. And after thefe things, 0> pomanoer, quoth I, I am now come into

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into a great defire, and longing to hear, do not digrefs, or run out.

31. But he faid, Keep filence, Tor I have not yet finilhed the firft fpeech.

32. %xifm. Behold, lamfilent.

33. ptman. The Generation thereÂŹ fore of thefe ^etjen was after this maner, T he #ic being feminine, and the Water defirous of Copulation, took from the jflte its ripenefs, and from the (ether Spirit 5 and fo $afure produced bodies after the Species and Shape of men. ' 34. And Man was made of Htfe and Htgljt into &oul and $$)inQe, of Jttte the &oul, of night the spiitue.

35. And fo all the Members of the gjsnfible Wo?lo, continued unto the period of the end, bearing rule, and generating.

3 6. Hear now the reft of that fpeech, thou fo much deftreft to hear, - 37. When that perioD was fulfilled, â&#x2013; ; V C 4 the

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the bond of all things was loofed and untied by the Will of God*, for all I living Creatures being l^ermripbJODifhal, or Q£ale and female, were loofed and untied together with Man *. and fo the Males were apart by thetnfelves, and the Females like wife.

38. And ftraight-ways God /aid to the Holy Word, Cucroafe in m> creaffng, ana multipip in multtiuDeaU pou mp Creatures ana me:femanahps. to let bint that is ensues teitb spiiwe, tote ’ bimfdf fo lie immortal* anb that the caufe of seat!) is t&e lobe of f pc boar, ano let Ijtm learn ah things that are. | 29. When he had thus faid,p,jo> ijisenre bp jfafe ans l^armonp, made the mixtures, and eftablifhed the Generations, and all things were multiplied according to their kinde ^ and he that d knew himfelf, came at length to the $fcuperftantial of every way fubttantial 4

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But he that through the Error of Love, loved the HBoop, abid• eth

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cth wandering, in darknefs, fenfible, fufFering the things of death.

41. SCrtfm. But. why do they that jare ignorant, fin fo much, that they ifliould therefore be deprived of imjmortality ?

42. pimano. Thou feemeft not to have underftood what thou had heard. ' ij 43. Crtfm. P e rad venture I fees n fo 1 to thee *, but I both underftand and ijremember them. | 44. ptmans. I am glad, for thy 1 fake, if thou underftoodeft them.

I 45. Sctifm. Tell me why are they : worthy of death , that are in (death? ^ y i.; 46. ptmanfc. Becaufe there goeth lafad and dsfmal darknefs before its [ body; of which darknefs is the moyft INature 5 of which moyft Nature, i the Body confifteth in the fenfible World, from whence death is deÂŹ prived : Haft thou underftood this aright?

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47* SCriftH* But why, or how, doth he that underftands himfelf, g<3

or pafs into God i J 48. pirn. That which the Word of God faid, fay I: Becaufe the Fa-| ther of all things confifts of Life and Light, whereof Man is made. , M 4p. sCrtfrn. Thou fayeft very wellJ ; 50. pim. God and the Father isl Light and Life , of which Man isj made. If therefore thou learn and! beleeve thy felr to be of the Life and!

Light, thou (halt again pafs into!

Life.

I 51. Crtfm. But yet tell me more, G my Minde, how I fhall go into Life. ] 52. pint* God faith. Let the Man endued with a Minde, mark, confider, and know himfelf well. j 53. SCrifm. Have not all men a minde i j 54. ptm. Take heed what thou fayeft, for I the Minde come unto men that are holy and good, pure and â&#x20AC;&#x2DC;m

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merciful, and that live pioufly and relicrioufly ? and my prefenbe is a help junto them. And forthwith they know all things, and lovingly they fupplicate and propitiate the Father 5 and blefling him, they give him thanks, and fing hyms unto him, being ordered and directed by filial AffeCtion, f and natural Love: And before they 1 give up their Bodies to the death of ’■them, they hate their Senfes5 know* ^ng their Works and Operations., |r 55. Rather I that am the Mindeit felf, will not fuffer the Operations or “ Works, which happen or belong to 4the body, to be finiihed and brought | to perfection in them 5 but being the ^ojtcr and SDcu^feeeper, Iwillfhutup t the entrances of Evil, and ct^t off | thoughtful defires of filthy works.

I 5 6. But to the fooli{h5and evil,and | wicked, and eriviou$, and covetous, 1 and murderous, and profane, lam far offgiving place to the revenging SDe* f mon, which applying unto him the I ' fharpnefs r

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fharpnefs of fire, tormenteth fuch a man fenfible, and armeth him the more to all wickednefs, \that he may obtain the greater punifhment.

J 57. And fuch a one never ceafeth, having unfulfillable defires,and unfatiable concupifcences, and always fighting in darknefs; for theSDmon afflids and tormenteth him continualÂŹ ly, and increafeth the fire upon him more and more. , ? >T 58. SCrifm. Thou haft, O Minde, mo ft excellently taught me all things, as I defired * but tell me moreover, after the return is made, what then i $9. p imams. Firft of all, in the refolution of the material Body, the Body it felf is given up to alteration,] and the form which it had, becometh invifible 5 and the idle maners are per-! mitted, and left to the SDemon, and the Senfes of the Body return into i their Fountains, being parts, and again

made up into Operations. /â&#x2013; -. ,

1 6q. And!

i 60. And Anger and Concupifccnce ■go into the bruitilh, or unreasonable .Nature •, and the reft ftriveth upward I

by Harmony.

61. And to the firft zone itgivcth ' .had of increafing and '

I 62. To the fccond, the machination or plotting of evils , and one effectual deceipt or craft.

I S3. To the third, the idle deceipt , of Concupifcence. * 64. To the fourth, the aefire of ‘ Rule, and unfatiable Ambition.

65. To the fifth, prophane Boldjnefs, and the headlong raftmefs of Confidence.

I 66. To the fixth,Evil and ineffe&u[ aloccafions of Riches. ] 67. And to the feventh ^one, tubtfle Falfhood, alwayes lying in !! wait. f 68. And then being made naked \ of all the Operations of Jarmans,

lit cOmeth to the eighth Nature, havm

having its proper power, and fingefi praifes to the Father with th^e things that are, and all they that are prefent re Joyce, and congratulate the coming of it 5 and being made like to them* with whom it converfeth, it heareth alfo the Powers that are above the eighth Nature, finging praife to God *n a certain Voyce that is peculiar to them. 'i V 69. And then in order they return unto the Father, and themfelves de-1 liver themfelves to the powers, and! becoming powers, they are in God. 1 70. This is the Good,and to them! that know to be deified.

I 71. Furthermore, why fayeftl thou^ What refteth, but that under-1 (landing all men,thou become a guideJ and way-leader to them that are wor-| thy 5 that the kinde of l£umanih? or* ^ankinoe, may be faved by God ? • 1 72. WhenptmanDst had thus faidl unto me, he was mingled among thcl Powers.

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[ 73. But I giving thanks, and blefIng the Father of all things, rofe up, xing enabled by him, and taught the Nature, of the Nature of the whole, ind having feen the greatell: fight or pc<5tacle.

1 74. Arid I began to Preach unto men, the beauty and fairnefs of Piety und Knowledg.

75. j2D pepeople^en, bojn atiD mane of ie (Earth,tobhb fjatie gttjen sour felbes ober ;jo D?ankennefs,anD fl®p,ano to the ignorance if ©oo, be fober, ano ceafe sour forfeit * obereto pou are nUutto, ano tnbtteo bp jtfuttifo, anD unreafonable Ueep* ; 76. And they that heard me,comci yillingly, and with one accord; and |hen I faid further. j 77. MbS^ £) Spen of tl>e iDff’fpjtng of be earth > tabs babe sou oeltbereD sous |kbes obernnf 0 Death, bahingpotoer to par# ake of imwtaKfp i Kepent ano change jour mtnbea, sou that bake together foalkefc ti Cot t ano babe been Darknco in tgnoz# luce* V ' 0: v • st 78.jBPepart *

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78. jSDepart from that Dark light, be pan takers of tminortalifp, ano leafcs lj, fo^fai corruption.

79. And fome of them that hear*) me. mocking and fcorning, went away and delivered themfelves up to tin way of death, s 80. But others calling therafelve; down before my feet, befought me, that they might be taught 5 but caufing them to rife up,became a guidi ©f mankinde, teaching them thereaTons how, and by what means the; maybefaved. Andlfowed inth the words of Wifdom, and nouriihei them with Hmbrofian water of immcji 1

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Si. And when it was Evening and the Brightnefs of the fame began wholly to go down, I commanded them to go down, I commanded them to give thanks to God 5 and when they had finished their thankfgiving, every one returned to his own lodging. ' ■ ;1 82. But

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82. But I wrote in my felf, the j bounty and beneficence of pimanOer * J and being filled with what I moft de| fired, I was exceeding glad.

83. For the deep of the Body was the fober watchfulnefs of theminde = and the {hutting of my eyes the true fight, and my filence great with childe, and full of good 5 and the pronouncing of my words, thebloffoms and fruits of good things.

84. And thus came to pafs or hap!1 pened unto me, which I received from my minde,that is,ptmanOer, the Lord ■I of the Word •, whereby I became ini' Ipired by God, with the Truth.

85. For which caufe, with my if Soul, and whole fircngth , I give dpraifc and blefiing unto God the Facher.'

86 10 <25oO l&t jfatljer of all fjmgg. . 87. 'Ijelp ts<H5oD,' fobofe tutli 10 performs ana accomplifljeO bg bis ofon potoero* 88; l£cl2 t0 (2500, ffeaf actenjttnetb t Q be _

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92. $?Qly art tbcu that art ft ranger ffien ail pofrer.

■ jM pr, Cliparttjjeu, tfjat art greafeet&en aUercellcmp, 94- _ Ocig art tbou, fe bo art better ffjen allpiaife, •] 9%. Accept tbefe reafonable Sacrifices frem a pure foul, ano a heart ft tetchy cut unto ($X. V v .. •■ .-1 ?i\m 96. £D thou unfpeafeable, unutterable, to be pjaifeD toitb ftlence/ :| ‘ 7- Si befeecl) tpee, that 3 map nrber errs fi'sm tbefinofculeDg of ttjre, leofe mercifullp upon itit, at|B enable me, ana enlighten anti) ffjts <0racr, tbefe tbrtare tntgnijance, tyz blotters of rap fetnbe, Ant tbp te. ' |j 95* SD&eiefofce 3 bcitsbefba', ar:b bear b.

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HE glory of all things, God, and that which is Divine, and the Divine Mature, the beginning of things that are 2. God, and the Minde, tore, and Matter, and Operation, or Working , and Neceffity , and the End, and Renovation. g. For there were in the Cfoac*, an infinite darknefs m the Abyfs orbottomiefs Depth, and Water, and a febrile Spirit intelligible in Power 5 and there went out the Holy Light, and the Elements were 'coagulated

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4. And all the Gods diftinguiftxd 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 moyft Sand, all things being Terminated or Divided by Fire *, and being 1 fuftained or hung up by the Spirit, they were fo carried, and the was feen in &et>en Ctrcle0. { 6 And the Gods were feen in i their SlDeasof the Stars, with all their Signes, and the Stars were numbred i with the Gods in them. And the Sphere was all lined with Ayr, carried about in a circular motion by the Spirit of God. 7. And every God by his internal 3 - power, did that which was commanded him 5 ? and there were made four footed things, and creeping things, and fuch as live in the Water,and fuch I

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as flie, and every fruitful Seed, and Grafs, and the Flowers of all Greens, all which had fowed in themfelves the Seeds of .Regeneration.

8. As alfo the Generations of men, to the knowledg of the Divine Works, and a lively or working Tefti* mony of Nature, and a multitude of men, and the Dominion of all things under Heaven ? and the knowledg of good things, and to be increafed in increafing, and multiplied in multiÂŹ tude. ' ; I r/SM p. And every Soul in Fleih,by the wonderful working of the Gods in the Circles, to the beholding of HeaÂŹ ven, the Gods, Divine Works, and the Operations of Nature 5 and for Signes of good things , and the knowledg of the Divine Power, and to findeout every cunning workman- ! fhip of good things.

10. So it beginnetb to live in them, and to be wife according to the Ope- -j ration of the courfe of the circular Gods t

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Gods} and to be refolved into that i which (hall be great Monuments, and | Remembrances oftheeunning Works j done upon Earth, leaving them to be | read by the darknefs of times.

I n. $nd ;every Generation of j living Fleih, ofJFruit, Seed, and all Handicrafts, though they be loft,muft I of neceflity be renewed by thereno1 vation of the Gods, and of the N aI ture of a Circle, moving in number 5 i for it is a Divine thing, that every worldly temperatqre mould be re| mewed by nature 5 for in that which is Divine, is

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s Speech , O 3Tclep««0, I dedicated to thee , this days it is fit to dedicate to SCat, becaufe it an Epitome of thofe general Speeches that were fpoken to him.

2. God therefore, and the Father, and the Good, O have the fame Nature, or rather-alfothefame A6t and Operation. ‘ ' | 3. For there is one name orappellation of Nature and Increafc, which eoncerneth things’changeable, and another about,things unchangeable, • . and

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and about things unmoveable, that is to fay, Things Divine and Humane 5 every one of which, himfelf will have fo to be •, but action or operation's of another thing, or el few here, as we have taught in other things, Divine and Humane, which muft here alfo be 4. jfoifjts jDpcraften oj att,ts Ijis anomie Cflfence, fo toil} all ffjtngs fo be.

5* For what, is God, and the Faia. ther, and the Good, but the Being ot all things that yet are not, and die evidence it felf, of thofe things that arc?

6. This is God, this is the Father, this is the Good, whereunto no other v thing is prelent or approacheth.

7For the tsagojio, and thel»uit, i which is alfo a jrat&ef by J^arftctpaftor, is not for all that equally the caufe of Good, and of Life, to living Creatures : And if this be fo, he is altogether conftrained by the Will of the Good, without which, it is not pofiL T- “ •. x ble • •

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8. But the Father is the caufeof his Children, who hath % will both to j fowe and nourilh that which is good by the &un.

■ . v 9. For Good is always a dive or bufie in making 5 and this cannot be in any other, but in him that taketh nothing, and yet willeth all things to be 5 for I will not fay, O Cat, making them *, for he that maketh,is defedive in much time, in which fometimes he maketh not, as alfo of quantity and quality 5 for fometimes he maketh thofe things that have quantity and quality, and fometimes the contrary. - \ 1 • ' •'?

10. But God is the Father, and the Good, in being all things . for he

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(be known r This'is the Good, O ECaf. 1 12. ffiaf. Thou haft filled us, 0 3?at’(jer, with a fight, both good and {fair, and the eye of my minde- is almoft become more holy by the fight orfpe&acle.

I 13. SErifm. 3 foonDer nof at it, for tijthe flight of <25cod is not like the Beam of the £>tm,which being of a fiery finning Jarightnefs, maketh the eye blinde by ifiis exceflive Light, that gazeth upon it y rather the contrary,for it cnlightmeth, and fo much increafeth the f: ;’ight of the eye, as any man is able to Receive the influence of this intelligiA .

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{ 14. For it is more fwift and fharp ;opierce, and innocent or harmlefs Withal, and full of immortality 5 and ;hey that are capable, and can draw W ftore of this fpe&acle, and fight, ’fo many times fall afleepfrom the ody, into this moll fair and beaute-

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&afttrn our Progenitors., obtaine unto. ; 15. SCaf. I would we a!fo, 0 Fa ther, could do fo.

16. SCrtfaf* I would w£ could, Son 5 but for the prefent we are lefs intent to the Yifion , and cannot y< open the eyes of our mindes to behol the incorruptible, and incompreheriftble Beauty of that Good : But then (hall we fecit, when we have nothing at all to fay of it. :y 17. For the knowledg of it, is a Divine Silence, and the reft of all the Senfes: For neither can he that un derftandsthat, underftand anything elfe, nor he that fees that, feeany thing elfe, nor hear any other thing, nor in fum, move the Body.

18. For ftiining ftedfaftly upon and round about the whole Minde, i enlighteneth all the Soul; and loofing it from the Bodily Senfes and Motions, it drawcth it from the Body, an ehangeth it wholly into the Effenc of God. 15?, jfty ♦

ifmegijh 19. ^0? if fe pofstWe ft? t|e ^>sul, £D g>oit) fo be Sctfieo Suljile vtt it loogetbin ttys H5oop of span, if tf contemplate tjje beawtp )f tbe d5o3J). , N , .

20. SCaf. How doft thou mean deifying, Father l , ' 21. Crtfm. There are differences, O Son, of every Soul. > .

2%. SDat. But how doft thou again divide the changes f E 23. SCrifm. Haft thou not heard in the general Speeches, that from pne Soul of the univerfe, are all thofe Souls , which in all the world are tofled up and down, as it were, and feverally divided f Of thefe Souls there are1 many changes , fome into a more fortunate eftate, and fome quite contrary $ for they which are of creeping things, are changed into thofe qt watery things $ and thole of things living in the water, to thofe of things living upon the Land 5 and Airy ones are changed into men, and humane Souls, that lay hold of ^mortality*

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24. And fo they go on into the Sphere or Region of the fixed Gods; for there are two quiers or companies of Gods, one of them that wander, and another of them that are fixed: And this is the moft perfect glory of the Soul. / 25. But the Soul entring into the Body of a Man, if it continue evil, fhall neither tafte of immortality, nor is partaker of the good.

26. But being drawn back the fame way, it returneth into creeping things. And this is the condemnation of an evil Soul.

27. Andthewickednefs 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, rufheth and dalheth againft the bodily Paflions* and unhappy, as it is, not knowing it felf, it ferveth ftrange Bodies, and ones* carrying the Body as a burthen.

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And this is the mifehief of the Soul.

28. On the contrary, the vertueof the Soul is Knowledg 5 for he that knows, is both good and religious-amd already Divine.

29. -2Cat. But who is fuch a Oftes O Father i 30. 2Drifm. He that neither fpealcSg, nor hears many things *, for hc,0 So% that heareth two fpeeches or hearings, fighteth in the fliadow.

I 3 u For God, and the Father Good, is neither fpoken nor heard [ 32. This being fo in all things are, are the Centra, becaufe they cannot be without them.

33* Knowledg differs much rom Senfe ^ for Senfe isofrhinj hat furmountit, but Knowledg is rl lend of Senfe.

34. Knowledg is the gift of God5 'or ail Knowledg is unbodily, Uanr ufeth the Minde as an Inftrument, as * (

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3$. Therefore both ini and mat dial things, go both of them into bodies*, for, of eontrapofition, 'is, feitiu^ oti3 againfi another, and contrarictv’TaUtl)tngs muft confiff. And it is impomble it lhould be otherwife* ] 36. %iit. Who therefore is this material God ?

37. SDi ifjs:. The fair and beautiful World, and yet it is not good • for it is material, and eaiil.y paffible, nay, it is the fil'd of all piilible things $ and thefecondof the things that are, and needy or wanting, fomewhat elfe.

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 quarm

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tjiere is nothing material, as beneath the feet there is nothing intellectual.

40. The whole univerfe is materi- , al: The Minde is the head, and it is moved fpherically, that is like ahead .

41. Whatloevcr therefore is joyned or united to the Membrane or •

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I 42. The whole is a living wight, and therefore confifteth of material, and intellectual, 43. And the World is the firft, and Man the fecond living Wight after tfie World , but th$ firft of things hat arc mortal 5 and therefore hath pther have; lot onely not good, tong mortal ■■

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1»-» t>. Sw & fv., fom-e alfo have cfiouglit the Soul to beBlood, beinj deceived in Nature, not knowing that 5 fete Spirit twill return into the Soul,and then the- blood i&.congealed, the veins ’add aitenes^emptied, an^ ne ;' And tol! <v*t

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which is hoc yec grown, but is very fmalh how then if it look upon it felf, it fees it felf beautiful, as not having been yet fpotted with the Paffions of the Body, but as it were de* pending yet upon the Soul of the World.' •.

55- But when the Body is grown and^difttadeth, the Soul it ingenders Forget fulnefs,' and partakes no more of the fair, attB the ham, and Forgetfulsiefsis Evilnels. . ' ' • 56: The like alfo happeneth to thetn jhat. go out of the Body : Foi whoi the Soul runs back into it felf, the Spirit is comraded into the blood, and the Soul into the Spirit 5. but the Minde being made pure,, and free from tfiefe doathings $ and being Divine By Nature, taking a fiery Body, sahgeth abroad in every place, lcaviflg the-Soul to judgment, and to the gunifhmcnt It hath deferved. \.“ ■ 57, %^L Why doft thou fay ft 0 Ta$krfFfias the Minde is feparatei from /

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I 59.Thedifpofiti :>n of thefe Gloat flings or Covers , is done in the an Earthly Body •' for k is impolfible, iat the Minde fhould eftablilh or reft fclf, naked, and of it felf, in an arthly Body $ neither is the Earthly ody able to bear fuch immortality : fVnd therefore, that it might faffer fo >reat vertue, the Minde compared as t were, and took to it felf the pafiiblc 5ody of the Soul, as a Covering or a ploathing. And the Soul being alfo n fome fort Divine, ufeth the Spirit iSher Miniftcr and Servant*, and the F ' \ , • E 3 Spirit V:‘

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Spirit governeth • the living thing; 60. When therefore the Mindeisj feparated, 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 ,fuffer fire, for it is all burned of a fmall fpark ^ therefore is the water poured round about the Earth, asa Wall or defence, to withftand the dame oi fire.

62. But theMinde being the moft fliarp or fwife of all the Divine Cogitations, and more (wife then all the Elements, hath the fire for its Body.

6-%. For theMinde which is the Workman of all, ufeththe fire as his Jnftrument in his workmanlhip $ 2nd he that is the Workman of all, ufeth it to the making of all things, as it is ufed by man, to the making of Earth* ly things onely • for the Mjnde that is upon Earth, voyd, or naked of fire, cannot do the bufinefs of men* not ' vT ' that , •

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that which is otherwife the affairs of God. 64. But the Soul of Mail, and yet not every one, but that which is pious and religious,is Angelical arid Divine, And luch a Soul, after it is d eparted from the Body , having-"driven the ftrife of Piety, becomes either Minde or God. 65. And the ftrife of Piety is to know God,and to injurn no Man*, and this way it becomes Minde.

66. But an impious Soul abideth it' felf, in its own * 4 y feeking an earthly and human Body to enter iflto. r 67. For no other Body is capable of an Humane Soul, neither is it lawÂŹ ful for, a Mans Soul to fall,info the

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what is its greateft torment i V 6,9• ^erm. Impiety, O my Son* for what Fire hath fo great a flame as as it ' Or what biting Beaft dothfo tear the Body, as it doth the Soul.

79. Or do ft thou not fee how many Evils the wicked Soul fuffereth, roaring and crying out, 3 am barnei>, 3 ant confumeo, 3 bnoto nottobat lo Tap, o^oo, 3 am DeboureD, uubappp njctcf), of ffcc ebils tfyst rompafa, ano lap fjolo upon me; miier' able that 3 am> 3 nettfjer f® noj bear sttn l&fng.

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are ‘he voyces of a puniftied and tormented Soul, and not as many ♦ and thou, O Son, thinkeft, I that the Soul going out of the Body, grows bruitifh or enters into a Beaft; which is a very great Error, for the j ■ Soul puniftied after this maner.

1 72. FortheMinde, when it is or- I dered or appointed to get a fiery Body for the fervices of God* coming

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die wicked Soul being fcourged,turns it fclf to Murthers, and Contumelies , and Blafphemies, and divers Violences, and other things by which men are injured.

I 73. But into a pious Soul, the j Minde entering,leads it into the Light 1 of Knowledg.

1 74. Andlucha Soul is never fat is f i fied with finging praife Co ©00, and {peaking well of ail men; and both I'in words and deeds, always doing good in imitation of her Father. f 75. Therefore, O Son, we mud i give thanks, and pray, that we may | obtain a good minde. i 79. The Soul therefore may be j- altered or changed into the better s r but into the worfe it is impoflible. !

77- 3ut there is a communion of I Souls ; and thofe of Gods, commu- hjeate with thofe men ; and thofe of t men, with thofe of Beafts. j; 78. And the better always take of the worfe, Gods of Men, Men of

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79. Therefore is the World fubjed unto God, Man unto the World, and unreafonabk things to Man. So. But God is above all, andabout all 5 and the beams of God are operations ? and the beams of the World are Natures 5 and the beams of Man are Srfs atiD Sciences.

81. And Operations do ad by the World, and upon man by the natural beams of the World, but Natures work by the Elements, and man by Arts anq Sciences* 1 82. And this is the Government of the whole , depending upon the Nature of the 4ptte> and piercing or coming down by the 4Dne$EtfnDe, then which nothing is more Divine, and mare efficacious or operative $ and nothing more uniting^ or nothing is more 0ne. The Communion of Gods to Men, and of Meato Gods. % < 83.This 4

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83. Thi$ is the ISonna genf^f.•, or ; bleflc&Soul that is it / and, unharmv Soul that is it. . f 84. scat. And wherefore Father ?

85. SDttfm. 1 Know Son, that every Soul hath the; ^tnte ; for of that it is we; now fpeak, and pot of that Minifter, of which We’fajd before, That he was fent from-the Judg* ment.

86. For the Soulu without the Minde, can neither do, nor (ay any thing *, for many times the Minde flies away from the Soul, and in that hour the, SquI neither feeth nor heareth, but is like an unreafonable thing • fo greatis the power of the Minde., 87. But neither brooketh. it an idle or lazy Soul, but leaves fuch a one faftned to the Body, and by itpreffed f 88. And fuch a Soulj O Son, hath no minde * wherefore neither, muft fuch a one be called a Man. 8p. For > '

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P5. Wherefore we rhuft be bold to fay, SC&at an Cartht? man, is a mortal ^00 j ano t^at tlje Ijeatjcnly d5oo, is an tm* t

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His Difcourfe I will; alfo make to thee, O "%at, that thou may ft not be ignorant of the more excellent Name of God. 2*. But do thou contemplate in thy m4’e, how that which to many feems hidden and unmanifeft, may be j moft manifeft unto thee.

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5. '! And he maketh t mamfeft^being onmanifefl, as being ;always, and fencing otter thin** inifeft, he is not made mamfeftflHH 6. Himfclf is not made, yet in fantalie hefantafieth all things, or in nppearancehe:;v-;',^i'v^ jFor appearance is on hat are generated’ or made , for ap~ " {is.nothing bet generation* i /. *»ut he' that is that is not enerated, is \ alfo„ imappa® *'4T° 'r A- IT „ J. rent mgs appear. > n

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that thou mayeft know and ttnderftand fo great a Cod $ and that he would fhine one of his beams upon thee in thy underftanding. >, , j o* For onely the llndcrftanding fees that which is not manifeft, or apparent^ as being it felf not manifeft of apparent ^ and if thou canft, O ■ JCif, it will appear to the eyes of thy minde. li. For the Lord, voyd of envy, appeareth through the whole world.

Thou may eft. fee. the intelligence, and take it in thy hands, and contemplate the Image of God. .1 iu Bat if that which is in thee, be hoc known or apparent unto thee, j bow* {Hall he in thee be feen, andap pear unto thee by the eyes i 15. But if thou wilt fee him, con fider and underiftand the &Hn, conftder the coiu le of the {©am, confide? the order of the v■ 14. Who is he that keepeth order <• for all order is circumfcribed orter* minated.in number and place. , [+

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15. The Sun the greateft of the f-Gods in Heavcn^o whom all thehea! venly Gods give places as to a King and potentate 5 and yet he being fuch : a one, greater then the Earth or the Sea, is content to fuffer infinite lefTer iStars to walk and move above him'tlelf; whom doth he fear the while, O 1 16. Every one of thefe Stars that are in Heaven, do not make the like, pr an eqyal courfe • who is it that fiath preferibed unto every one, the planer and the greatnefs of their courfe i I 17. This Bear that turns round a>out its own felf, and carries round he whole World with her, who »ofieffed and made fuch an Inftrunent.£ '- • : ■p I 18. Who hath fetthe bounds to he Sea i who hath eftabliifhed the iiarth? for there is fome Body, O 'Mt, that is the Maker and Lord of lefe things.

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2 i. r-'p would it were pofliblc for thee, O my Son, to have wingS, and toflie into the Air, and being taken up in the midft,’ between Heaven and Earth,to fee the liability of the Earth, the fluid nefs of the Sea, the courfesof the Rivers, the large nefs of the Air, the fliarpnefs or fwiftnefsof the Fire, the motion of the Stars, and the fpeedinefs of the‘Heaven, by which it goeth round about all thde.

22. G Son, what a happy fight it were, at one inftaht, to ice all-theft* that which is unmoveable moved,an that wfiich is hidden appear and be nifeft < 23. And if thou wilt fee hold this Workman, even by ni things that are upon Earth, and inutile 1

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ipeep, confider, O Son, how $)pan is taade and framed in the Womb 5. and examine diligently the skill, and cunpg of the Workman, and learn who it was that wrought and fafhioned [he beautiful and Divine fhape of spanwho circumfcribed and marked out his eyes < who bored his noftrils and ears ^ who opened his mouth, who flretched out and tied together his pews t who channelled the veins i ffho hardned and made ftrong the pones ? who clothed the flefh with [kin ? who divided the fingers and he joynts i who flatted, and made ►road the foals of the feet i who dig■ d the pores e who flretched out the fpleen < who made the Heart like a Bmmts i who made the Liver broad s Vho made the Lights fpungy, and “ill of holes f who made the belly rge and capacious ? who fet to outard view, the more honorable parts, nd hid the filthy ones. >, r ' 24. See how many Arts in one

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Matter, and how many Works in one Superfcripcion, and all exceedingly beautiful,and all done in meafure, and yet all differing, , ;:j 25. Who hath made all thefe things? what Mother ? what Father $ faveonely God that is not manifeft i that made all things by his own Win.

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26. And no man fays that a flattie or an image is made without a Carver or a Painter, andwasthis Workmanfhip made without a Workman? 0 great Bliridnefs, O great Impiety, 0 great Ignorance.

27. Never, O Son Eaf,canft thou deprive the Workmanfhip of the Workman, rather it is the bed Name of all the Names of God, to Cal him the jfatfier of all, for fo he is alone; and this is his work to be the Father.

28. And if thou wilt force roe to fay any thing more boldly, it is his Eitence to be pregnant, or great with all things, and to make them, v : ‘ ; 2p< And 1

2And as without a Maker, it is tj impoffible that any thing ihould be made, fo ic is that he mould not airways be, and always, be making all things in Heaven, in the Air, in the 1 Earth, in the Deep, in the whole | World , and in every part of the i whole, that is, or that is not, -f' f’ i 30. For there is^nothing id- the q whole World,that is not himfel^both ^ the things that are, and the things .. that are not.

• 31. For the things that are,he hath made manifeft * and the things that are not, he hath hid in himfelf.

J 32. This is God that is better then 0 any name •, this is he that is fee ret 5 this is he that is mo ft manifeft ; this is %e that is to be feeh by the Minde^ : this is he that is viftble 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, whiclf lifts not

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35* Who therefore canblefs thee, or give thanks for thee, or to thee.

36. Which way /hall I look,when ,1 praifethee * upward ? downwards outward ? inward f 37. For about thee there is no maner,nor place, nor any thing elfe of all things that are. % 3 8- But all things are in thee •, all things from thee , thou giveft all things, and takeft nothing •, for thou haft all things, and there is nothing that thou haft not. \ 3,9' When fhall I praife thee, 0 Father - for it is neither poffible to comprehend thy hour, nor thy time ?

49. For what (ha'll I praife thee ? for what thou haft made, or for what thou haft not made < for thofe things thou haft manifefted, or for t 1

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41. Wherefore {hall I praife thee , as being of my felf, or having any thing of mine own,or ,I 42. For thou art what I am, thou I art what I do, thou art what I fay.

■ 43. Cfjcu art all flings, ano tijere is no* tiling dfetljouartnch A ,i 44. « ait ffjcu, all f|tat is maor, am fj| all t^atts not maOe.

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48. %fyi ©ffitj tljat cot?) all £jjtng?»

4p. Of the Matter, the moft fubLtilc and (lender part is ^tr, of the Air ||the &ou!, of the Soul the spinoe, of the i Minde OeD.

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Cod, O 0fcleprus > is in nothing but in Giod a* lone 5 or rather God hitnfelf is the Good always.

2. And ifit be fo,thcn j muft he be an Effence or Subftance, voyd of all motion and generation*, but nothing is voyd or empty of him.

1 3. And this Elfence hath about or in himfelf a Stable, and firm Operation, wanting nothing, moft full,and giving abundantly.

4. One thing is the Beginning of all things, for it givech all things5 and *

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it and when I name the Good, I mean I that which is altogether, and always 'Good.

I 5. This is prefent to none,but God (ialone 5 for he wanteth nothing!, that [he fhould defire to have it, nor can .any thing be taken from him • the ilofs whereof may grieve him • for tforrow isa part of evilnefs. . / I 6. Nothing is ftronger then he, S|1that he ihould beoppofed by it-, nor ^ nothing equal to him, that he fhould iolbe in love with itnothing unheard » 31 of to be angry, with nothing wifer k to be envious at.

Jr 7* And none of thefe being in his ::: Elfence, what remains, but onely the {Good < ..

8. For as in this, being fuch an iJpflenee, there is none of the evils; fo in none of the other things lhallthe Good be found.

9- For in ail other things, are all thofe other thlngs,as well in the final!

J as the great, and as well in the par" / ' j • ■v ' ticulars. *•

ticulars, as in this living Creature « the greater, and mightieftof all.

10. For all things that are made or generated, are full of Paflion, Generation it felf being a Paflion • and where Paflion is there is not the Good; ‘Where the Good is, there is no Paflion *, where it is day, it is not night, and where it is night, it is not

day.

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11. Wherefore it is impoflible, that in Generation fliould be the Good, but onely in that which is not , generated or made.

H 12. Yet as the Participation of all things is in the Matter bound, fo alfo of that which is Good. After this maner is the World good,as it maketh all things, and in the part of making or doing (tk^v) it is Good, but in all j other things not good.

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

14. In Man alfo the Good is or1

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dered (oj fafeotl) Denomination') in companion of that which is evil*, for that > which is not very evil, is here Good $ 'and that which is here called Good, > is the leaft particle, or proportion of ivii. ''o': § 15. It is impoflible therefore, thac mhe Good Ihould be here pure from Evil *, for here the Good groweth Evil, and growing Evil, it doth not ftill • abide Good $ and not abiding Good,it (becomes evil. is 16. Therefore in God alone is the ICood, or rather God is the Good. )ii 17. Therefore, O Jifclepio^ there fijis nothing in men (fj among me^) but fiflihe name of Good, the thing it felf is ujJiot,'for it is impoflible 5 for a material uiBody rccciveth (ttf ccmpMjtnsetjj) is ,.,?not as being on every fide encompafs|ed, and coar&ed with evilnefs, and labors, and griefs, and defires, and wrath, and deceipts, and fooiilhopb Imions. \ Jf 18. And ip that which is the worft < . of %

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The fixth Book of ’’

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of all, Hfc!rpt«3, every one of the forenamed things, is here beleevedtobe the greateft good, efpecialiy that fa. pream mifehief y&Tex^pU the plea-, j fures of the Belly, and the ring-leader of all evils: Error is here theabfence j of the Good.

•j ip. And I give thanks Unto God,that ] concerning the Knowledg of (Seen, 1 f put this affurance in mymindg, (hat it is impolfible it fhould be in the World.

20. For the World isthefulncfs ! y , / ■ of evi’ntls ^ but God is the fulnefs of j Good, or Good of God.\ E I 21. For theeminencics of all 2p*j pearing Beauty, are in the Eifence j more pure, and more fincere, and peradventure they are alfo the Eifen' j ces of it.

I 2 2. For we muft be bold to fay, j £fcleptus, That the Eifence of God^J ' if he have an Eifence, is ?b i&hbv that! which is fair or beautiful 5 but no 1 good is comprehended in this World, j l

23. For I

For all things that are to the eye^ are Idols, and as it were ftiadows ; but thofe things that are not fubjed to the eye, are ever, efpe1( daily the Cttence of the Fair and the 24. And as the eye canrtBt fee ,Cod, ib neither the Fair, and the ’ Good.

25. For thefe are the parts of God that partake the Nature of the.whole, proper, and familiar unto him alone, infeparable, moft lovely, whereof either God is enamoured, or they are enamoured of God. 26. If thou canft underftand God, thou fhalt underftand the and the dSisD, which is moft ihining, and 'enlightening, and moft enlightened lby God. ' . ”, 27. For that Beauty is above companion, and that Good is inimitable, 5 God himfelf.

28. As therefore thou underftand^ft God , fo underftand the Fair, and the

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30. Wherefore,they that are ignorant, and go not in the way of Piety, dare call Man Fair and Good, never feeing fo much as in a dream, what Good is 5 but being infolded and wrapped upon all evil, and beleeving that the evil is the Good, they by that means, both ufe it unfatiably, and are afraid to be deprived of it; and therefore they ftrive by all poffible means, that they may not onely have it, but alfo encreafe it.’

31. Such, O Sfdeptu*, are the Good and Fair things of men, which we can neither love nor hate 5 for this is the hardeft thing of all,that we have need

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and didft nptcleerly re-] veal thyfelf, faying. That no man can be faved before ^generation.

2. And when I did humbly / • thee.

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i thee, at the going up to the Mountain, ('after thou hadft difcourfed unto me3 iihaying a great deftre to learn this •argument of Regeneration j becaufe jamong all the reft, I am ignorant onesly of this thou toldft me thou wouldft Impart it unto me, when I would eftrange my felf from the World; whereupon 1 made my felf ready, and have vindicated the underftanding that is in me, from the deceit of the World.

I 3. Now then fulfil my defeifts, and as thou faidft inftrudt me of Re* jeneraftoit, either by word of mouth, )r fecretly ; for I know not, O HDrif* ncgite, of what Subftance,or what Womb, or what Seed a Man is thus iitorn. • I 4.

O Son, this Wifdom is ||p. be underftood in filence,* andy the Seed is the true Good. m

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6. ferm. The Will of God, o Son. : ■ 7. And what mailer of Man is he, that i< thus born t for in this point, I am clean deprived of the EiTence that underflandeth in me. j 8. fe t m. The Son of God will b another, God made the univerfe, that in every thing confifteth of all V'

Thoutelleft me a Riddle r Father, and doft not fpeak as a Father to his Son. 10. ^erm. Son, things of this kinde, are not taught, but are by God,J when he pleafeth, brought £0 remembrance. n. Cat Thou fperikefl of things {trained, or far fetcht, and impoflibk, Fuherf. and therefore I will dirt dtly 9. % ft.

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What (hall I fay, G my Son < I have nothing to fay more then this, That I fee in my felf an urn* fained fight or fpe&acle, made by the mercy of God; and I am gone out of my felf, into an immortal body, If and am not now what I was before, but was begotten in Minde.

15. This thing is not taught, nor is it to be feen in this formed Element 5 for which the firft compounded form was neglected by me, and that I am now feparated from it ; for I have f both the touch, and the meafure of it, yet am I now efiranged from j /

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Thou feefi, O Son,with thine eyes butthough thou look never fo ftedfaftly upon me, with ,the Body, and bodily fight, thoucanft not fee, nor underftand what I am now.

17. Cat* Thou haft driven me, O Father, into no frnall fury and â&#x2013; ' G 2 â&#x20AC;˘ 16

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diftradlion of minde,forI do not now x fee my fell. i i^erm. I would, O Son, that ' thou aifo were gone out of thy felf like them that dream in their fleep. * j \g. SEat. Then tell me this, who is the Author and Maker of Regeneration 1 4 20. ferm. The Childe of God, one Mdn by the Will of God. fj t ' 2i> Cat. Now, O Father, thou haft put me to filence for ever, and all my former thoughts have quite left, and forfaken me 5 for I fee the greatnefs, and fhape of all things here below , and nothing but faifhood in them all.

22. And fithence this mortal Form is daily changed, and turned by time into increafe, and diminution, as being faifhood : What therefore is true, o | , SDrifme&rois t 27, OCiltm* That, O Son, which is not troubled, nor bounded 5 not coloured, not figured, not changed 5 1 ■ , tnat

that which is naked, bright, comprehenfible onely of it felf, unalterable.

24. %ah Now I am mad, indeed Father h for when I thought me to it have been made a wife man by thee, 1 with thefe thoughts thou haft quite dulled all my fenfes. $ 2 5. ^crm. Yet is it fo, as I fay, O ttjat lafeetft onelp upon that I ' Son, which is carried upward as Fire, that y which is carried downward as Earth, that which is may ft as Water, and t that which blqweth, or is fwbjed to * blaft as Air 5 how can he fenfibly unÂŹ derhand, that which is neither hard, nor moyft, nor tangible, nor perfpiV cuous , feeing it is onely underftood It in power, and operation : But I bcfeech and pray to thcSputce, which 1,1 alone can underhand the ^iteration, which is in God. 26. 2ÂŁaf. Then am I, O Father, utterly unable to do it . r ^ 27.

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28. Mut Have I any (revengers or tormentors in my felf, ifatijerf 29. friR. Yea, and thofe, rtojc a Few, but many, and fearful ones. > 30. SSCsL ' t do not know them, Father.

31. Ipfcnn. One Torment Son is Sgttojance, a fecond, a third, intemperance, a fourth, Conraptfoitrt, a fifth, 32 n tuff trie, a fixth, Cctofcufmfs, a feverith, jBDecctt, an eighth, a ninth, jrr^uoe oj 0m!e, a eleventhjK3fbnef0, a twelfth, spaltct&afhefg, ; . ' 32. They are in number twelve, and under thefe many moe â&#x20AC;˘ Tome do force the inwardly placed Man to

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2 2. And they do not Suddenly, or eafilv depart from him that hath obtained mercy of God *, apd herein confifts, both the maner, and the reafonof ^generation. tJ * 24. Fortherft, O Son, hold thy peace, and pra.ife God in filence , and by that means, the mercy 0* (j0d will not ceafe, or be wanting unto Kv .

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2 5. Therefore rejoyce, my Son, from henceforward, being purged by the powers of God, to the Knowledg of the Truth. . cy 2^. For the revelation or uoa i^ come to us, and when that came* all Ignorance was caft out. . • ff, ; 37. The knowledg of Joy is come i unto us, and when that comes, Sorrow fliail: flie away to them that are capable of it. c ■ 28. I call unto Joy, the power of $ Temperance, a power whofeA^ttue is moft fweet: Let us take her unto ourfclves, O Son, moft willingly, tor G 4 how i

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Son, how the Good is fulfilled by the accefs of Truth -, for by this means. Envy is gone from us . for Truth is accompanied with the Good, together alfo with Life and Light.

44. And there came no more any eorm^nt of Darknefs, but being overÂŹ come, See* O

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nence, the power which is over Con cupifcence. This,0 Son, isthe ftable and firm foundation of Juftice.

1 40. For fee how without labor, (he hath chafed away Injuftice * and we are juftified, O Son, when Injuftice is

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[ come,they all fled away fuddenly,and t tomultuarily.

45. Thou haft underftopd, O Son, the maner of Regeneration 3 for upon the coming of thefe Ten, die Intelf ledtual Generation is perfe&ed , and I then.it driveth away the Twelve 3 and | we have feen it in the Generation it I felf. . ; , \ :. . .

46. Whofoever therefore hath of II ^ this Generation, ^which is according to God,he leaving all bodily fenfe, knoweth him felf to f confift of divine things,and rejoyceth, being made by God ftable and unmuJ

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47. 2Caf. O Father, I conceive and underftand, not by the fight of mine il.eyes, but by the Intelleduai OperatiÂŹ on, which is by the Powers. I am in Heaven, in the Earth, in the Water* t jn thc Air 3 I am in living Creatures, in Plants, in the Womb, every ,

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one thing . How arc the torments of Darknefs, being in number Twelve, driven aw ly and expelled by the Ten powers ' What is the maner ;of it, %xitn igtftas i / ~ ’ 49. ^etm. This Tabernacle, 0 Son, confifts of the Zodiacal Circle; and this confiding of twelve numbers, the 3!sea of one ; but all formed Nature admit of divers Conjugations 10 the deceiving of Man, §T 50. And though they be different in themfelves , yet are they unitedii pra&ice ( as for example, Rathnefsis. infeparable from Anger) and they are alfo indeterminate : Therefore with good Reaibn, do they make their departure, being driven away by theTcii powers •, that is to fay, By the

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51. For the number of Ten, <j Son, is the Begetter of Souls, m there Life and light are united,vrtei the number of tKnitp is born 0 1

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if 52. Therefore according to Reafon, Unity hath the number of Tcn, arid the number of Ten hath Unity, f 53. SDat O Father, I now fee ;he Univerfe , and my felf in the inde.

54. ^erm. This is Hegcnerahoitv O jjSon, that we fliould not any longer lx our imagination upon this Body, [ubjed to the three dimenfions, acrding to this Speech which we have ow commented^ That we may not t all calumniae the Univerfe. • r 5G Sat Tell me, O Father,This pody that confifts of Powers, tall it rtfever admit of any DiTolution ?

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Good words Son, and Ynpt; things impdflible 5 -for fo thou felt fin, and the eye of thy grow ^ 57- The fenfible Body of Nature s far from the Efiential Generation $ or that islubjed to DiiTolution, but mis not • i and that is mortal, but this mmofral. Doft thou not know that '■ .V ■ : '' thou b ,

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thou art born a God, and the Son of the One, as I am i ■£ 58.

How fain would I, 0 Father, hear that praife given by a Hymn,which thou faidft,thou heardft from the Powers , when I was in the narp.

59. pern. As pimanBcr faid by way of Oracle to the aDctonary-t Thou doft well, O Son, to ddire the Solution of the tabernacle, for thou art ified.

60. ptman&er, the Minde of abfolute Power and Authority, hath delivered no more unto me, then thofe that are written • knowing that of my felf, I can underftand all things, and hear , and fee what I will. And he commanded me to do thofe things that are good ♦, and therefore all the Powers that are in me fing.

1 61. 2Caf. I would hear thee,Q Father, and underftand thefc things.

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fing and thankfgiving • the hymn of Regeneration , which I did not determine to have fpoken of fo plainly, but to thyfelf in the end of all.

I 63. Wherefore this is not taught, h ,but hid in fiience. [ 64. So then, O Son, do thou, jftanding in the open Air , worihip, jlooking to the North Wind, about jthc going down of the Sun; and to xhe South,whcn the Sunarifecho And how keep fiience Son. The Secret Song.

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willfing, and praife the Lord of the Creation, and the 3U, and the £>ne, 68. Be opened you Heavens, ye Winds ftand fttU, and let the immata al Circle of God 3 receive theft words. "..V/""* it;T 69. For I will fing, and praife hir that created ali things, that fixed th Earth, ancfhung up the Heavens, an commanded the fweet Water to com out of the £Dtcan, into all the Wor! inhabited , and not inhabited, totht life, and nourifhmentof all things, Q men.

■ F 70. That commanded the fire to fliir.e for every a&ion, both to Gods and Men. ’iH 71. Let us altogether give bin rb! effing, wh ch rideth upon the Hej vens,the Creator of all Nature.' j 72. This is he that is the Eye I the Mindc, and Will accept the • of my Powers.

7?. O all ye Powers that arc® me, praife the and the a'f. ' ' ' -74*

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I 74. Sing together with my Will, 1 all you Powers that are in me.

75. O Holy Knowledg, being enlightened by thee, I magnifie the intelligible Light, and rejoyce in the Joy of the Minde.

I 76. All my Powers fing praife ^Withme, and thou my Continence, fing praife. my Righteoufnefs by me 5 praife that which is righteous. \ 77. O Communion which is in me, praife the ZlL , , 78. By me the SCrnffj lings praife to the SDittfij, the Good praifeth the iGood, f ^ ' ' 1 79- O Life, O Light from us, unto ou, comes this praife and thankfgi«ving.' ; _ .' • 80. X give thanks unto thee, O father, the operation or ad of my (powers. |J 81. I give thanks unto thee, O the Power of my operations.

82. By me thy Word fings praife ‘unto thee, receive by me this reafonable

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The feventh Book able (or verbal) Sacrifice in words.

83. The powers chat are in me,cry thefe things, they praife! the ail, they fulfil cjay Will 5 thy Will and - Councel is from thee unto thee.

84. O ail, receive a reafonable Sacrifice from all things.

C IT 85. Oilife, fave all that is in us«, O llight enlighten, O Cvfi the Spirit-, for the Minde guidcth (or feedeth -the Word : O Spirit bearing Workman. $6. Thou art Con, thy cryeth thefe things unto thee through, by the F re, by the ir,- by the Earth, by ; the Water , by the Spirit: > by thy Creatures.

87. From eternity I have found (means to) blefs and praife thee, and I have what I feek 5 for I reft in thy Will.

88. 2C*\ O Father, 1 fee thou haft fung this Song of praife and bleffing, with thy whole Will} and therefore have I put and placed it in mv W i>

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Sp. ¥£«?rm. Sayin t * MO Son. 90. Caf. I do mean M iiny Intcltligible World * for ; - Song of praife, my Mindt is enlighf^ n. j and gladly would I “ ’ " -giving \ ^

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all things • but propound italfo, o Son, by word.

97. fCif. I thank thee. Father thou haft advifed and inftru&ed me5 thus to give prai fe and thanks.

98. l^erm. I am glad, O Son, to fee the Truth bring forth the Fruits of Good things 3 and fuch immortal Branches. | , 99. And learn this of me : Above all other Vertues entertain Silence! and impart unto no man, O Son, the] tradition of Regeneration, leaft we be reputed Cal umniators: For we both have now fufficiently meditated, I in fpeaking, thou in hearing. And now thou doft intelle<5tually know thy felf> and our Father.

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and if you cannot all do fo, yet do as manyasy oucan. h::^«%For the malice of Ignorance foroundeth aU the Earth, and corruptetli the S nd j Oiui Up in the Body, not lurrering it to arrive at the Havens of Salvation. jIq Suffer nft yqur felvestohfc carried with the great Bream , but Hem the tide, you that can lay hold of the Haven of Safety, and make your full cour^rowarOT itd ■ 1 5. Seek one that may lead you by the hand, and conduct you to the door ••of and Khowf dg, where the cleer Light ii that is pure from Dark-1 nefs, where there is not one drunker, srefober, - and in .their he: whofcplepr^t^ »• v- ***&»■

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8. Such is the hurtful Apparel, Wherewith thou artcloarlted. which [draws and pulls thee downward by fits own felf *, left looking up, and feeding the beauty of Truth , and the [Good that is repofed thereinthou iouldft hate the wickednefs of this garment, and underhand the traps Ii:and ambulhes which it hath laid for •We. y , Therefore doth it labor to make MjooSydiofe things that feem, and are }y the Senfes, judged and determined $ and the things that are truly, it hides, and cnvellopeth in much matter, fillling what it prefents unto thee, with f H a hateful

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<^cm. All that is moved, O 0fclepius, is it not in 2. &fclep. Yes indeed.

3. ^erm. Muft not that, in which a thing is moved , of neceifity be greater then the thing that is [ ^ (moved i *

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That in which a thin® _ 5 muft it not needs have a Nature, contrary to that of the thin® that is moved ? r ■ 8..&fclcp. It mu/|needs, 9. ’wzirfe' Is not this great World j a Body, then which . there is no greater i 1 iozl&ftUp. Yes, confelfedly ?

11. l^eim And is knot (olid, as filled \yith .many great Indies, and in-, deed,, with all the-Bodies that are c r X*.

It is fo. r < 13. |r^crm. And'is,not the p and a Body that is moved i 14. $fdep, It is, 15. ^erm, Tjien what a kinde of place muft it be, wherein it is moved, and of what Nature f Muft knot be much bigger, that it may receive the continuity of Motion i and left that -r a , . u which -

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which is moved, fhould for want of room, be flayed, and hindered in the I Motion J j 16. afdep* It mufl needs be an ini’ menfe thing,Cnfmtgt$u% but of what Nature < t 17. l^erm, Ora contrary Nature, \ O dfdeptns 5 but is not the Nature of things unbodily, contrary ;o a body ?

18. $fclep« ConfefTedly.

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Therefore the place is | unbodily ^ but that which is unbodily, I is either Tome Divine thing,' or God himfelf. And byfome thing Divine, n I do not mean that which was made or begotten.

20. If therefore it be Divine, it is i anElTence or Sub fiance * but if it be J; God,- it is above ECen.cc5 but he is otaerw 21 .Tor the firfl, God is intelligible, , not to himfelf, but to ns5 for that I which is intelligible, is fubjed to that T which linderftandech by Senfe.

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23. But he is another thing from us 5 and therefore is he underftood by us.1 24. If therefore Place be intelliÂŹ gible, it is not Place but God 5 but if God be intelligible, he is intelligible not as Place, but as a capable Opera* tion.

2 5. Now every thing that is moved, ; is moved, not in or by that which is moved, but in that which ftandeth or refteth, and that which moveth I ftandeth or refteth â&#x20AC;˘, for it is impofl&blc .1 it ftiould be moved with it.

1 26, ftfdep. How then, O giftus, are thofe things that are here moved with the things that are moved i for thou fay eft, that the Spheres that wander are moved by the Sphere that wanders not.

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ri mepi tm. not a moving together, but a counter* motion $ for they are not moved after a like maner, but contrary one to the other: And contrariety hath a ftand ing refiftance of motion.for the slvTiTuvaz . _ or refiftance, is a ftaying of motion 28. Therefore the wandring Spheres being moved contrarily to i I that Sphere which wandereth not, fhall have one from another contrariety fiand ing of it felf. i 29. For this Bear which thou feett . neither rife nor go down, but turning e always about the fame ; doft thou 1* think it moveth or ftandeth mil ?

30. fiCclep. 'I think it moves,

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33. But the Circulation which is about the fame, and the motion about the fame,are both hidden by Station for that which is about the fame, for bids that which is above the fame* 31*

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34. And fo the contrary motion ftands faft always, being always chabliihed by the contrariety.

35. But I will give thee concerning this matter, an earthly example that may he feen with eyes, 36. Look upon any of thefe living Creatures upon Earth, as Man forex, ample, and fee him fwiming * for as the Water is carried one way, the relu&adon or refinance of his feet and hands is made a ft at ion to the man, that he fhould not be carried with the Water, nor fink underneath it, 37. Hfdep. Thou haft laid down a very cleer example, 2£rtfni£gjtta;» Therefore every motion is in ftation, and is moved of ftation.

3P.The motion then of the World, and of every material living thing , happcneth not to be done by thofe things that are without the World * but

but by thofe things within it, a Soul, or Spirit, or fame other unbodily thing, to thofe things which are withil out it* 40. for an inanimated Body doth not now, much h?fs a Body if it be I wholly inanimate.

41. 0fclep. What meaneth thou by this,03Dtifmcgito^Wood and Stones, and all other inanimate things, are they not moving Bodies ?

42.

By no means, O 0fcle* tit: plug, for that within the Body which titmoves the inanimate thing, is not the Body 5 that moves both as well the Body of that which beareth, as the Body of that which is born 5 for one dead or inanimate thing, cannot move another ; that which moveth, muff needs be alive if it move.

43. Thou feeft therefore how the Soul is furcharged, when it carrieth n two Bodies.

44. And now it is manifeft , tha* I the things that are moved are moved w

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53- ^ernr4 Why then this Body, doth it not pafs through all things that are'*and palling through them,fill them 1 and that Body doth it not con4 fill of the mixture of the four > there It

empty, are full of Ayr. [ 54. Therefore thofe things that thou called empty, thou oughteft to r call them hollow, not empty - for they exift and are full of Ayr and s

55. 3'dep* This reafon is all contradi&ion, O SDtifmegtto, but what fliall we call the Place, in which the whole Univerfe is moved < jf- 56. ^erm. Call it incorporeal, O â&#x2013; ; MWepius* . !| 57. 0fdep. What is that incorposl real orunbodily i 58. l^erm. The Minde and Reafon, f the whole, wholly comprehending it fclf, free from all Body, undeceiveable.

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59- Whereof the <0sb, the Km% •.arche^pal Etghb the 0rdjet^e of the Soul, are as it were Beams.

‘3 6o» 0ft Up. Why then , what is God * v;? ■r’;j| 6t. 3|eraf That which is none of tbefe things, yet is, and is the caufe of Being to all y and every one of the things that are 5 for he left nothing deffitute of Being.

3 61. And all things are made of things that are, and not of things that afefioc-, ror .the things that are not, have not the nature to be able to be thade % and again, the things that are, have not the nature never to be, or nottobe aealUi / : • li 63. dfdcp* What doft thou then lay at leng thy 4hat God is <f 64. #ermfGad is not a Minde,but the Gaufe that the Minde is; not a , 1 Spirit, 1

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at any time, call ought elfe Good, for fo thou ihait be impious, or any elfe God, but onely the Good, for fo thou (halt again be im pious.

72 . In; Word it is often faid by all men the Good, but alt men do not underftand what it is 5 but Ignorance they call both the Gods,, and fome men Good, that can never either be or be made fo.

73. Therefore all the other are honored w^h the title and appellation of God, but God is the Go0( not according to Heaven, but N; ture.

74. For there is one Nature God, even the Good , and one of them both, from whence ail arc - . klnacs.? * > 75. For he that is Good , is t! giver of all things,and takes nothing and therefore God gives all things jl and receives nothing.

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78, As likewife, it is the greateft isfortune and impiety, for any to be eparated from men, without children 5 and this man is puniflied after 'death by the Simons , and the punifhent is this. To have the Soul of 'this childlefs man, adjudged and condemned, to a Body that neither hath the nature of a man, nor of a woman, Ivhich is an accurfcd thing under the 4

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80. Let fo many, and fuch maner I 2 of

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Orbear thy Speech, O derates SDrifutegtfftts, and call to minde to thofe things that are faid : but I will not delay to fpeak what “omes into my minde, lithence many nen have fpoken many things, and :hofe very different , concerning the Qniverfe, and Good $ but I have not (earned the Truth.

2. T herefore, the Lord make it

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3. Then faid thcMindehow the cafe {lands.

4. God and All. 5 God, Eternity, the World, Time, Generation.

6 God fifi&de ]_/ y. __. the World, the World Time, and Time Generation.

1 7. Of God, as it were the Subftance,is the <$odo, the jfair, )13!effetineff, t&*foorJr. 8. Of Eternity, Identity, or Self*

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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, -i > I 20. And Generation in Time. | 21. And Eternity flandeth about I God. I 2 2. The World is moved in Eter-

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25. Therefore the Spring and Fountain of all things, is God. 26. The SubftanceEternity.

27. The Matter is the World.

28. The Power of God is Exer1

29. And the Work of Eternity, is World not yet made, and yet ever • _ _ • uv. iJy JUvviiJiAujr*

30. Therefore lhall nothing be at I 4/ any

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31. Neither can or in the Worldthe ontained, and etn__ eternity.

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ZS- And ;th£ Soul of Eternity, is God - and the Soul of the World, E* ternity; and of the Earth, Heaven.

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1 41- Eternity comprehendeth the World, either by Necelfity, or Proc|i vidence, or Nature.

42. And if any man fhall think any other thing, it is God that a&uateth, J or opexateth this All. 43. But the operation or Act of # God, is Power infuperable, to which none may compare anything, either I Humane or Divine. / » 44-Therev

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44. ThereforeO ^ermea, think none of thefe things below, or the I things above, in any wife like unto God 5 for if thou doft, thou erreft j from the Truth.

I 45. For nothing can be like the unlike, and onely,and One $ nor mayeft thou think, that he hath given of his Power to any other thing.

46. For who after him can make anything, either of Life, orlmmor- tality 5 of Change, or of Quality ? and himfelf, what other thing fliould he make < 47. For God is not idle, for then j all things would be idle â&#x20AC;˘, for all things 1, are full of God. j 48^ But there is not any wherein | the World, fuch a thing as Idlenefs; | forldlenefs is a name that itnplieth a I thing voyd or empty, both of a Doer, 1 and a thing done.

I 49. But all things muft neceflarity 1 be made or done both always, and ac- I cording to the nature of every placc> | 50. F<>r I

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50. For he that maketh or doth, is in ail things, yet not faftned of comprehended in any thing % nor making or doing one thing, but all things.

51. For being ana&ive or operating Power, and fufficient of himfclf for the things that are made , and the things that are made, are under him.

52. Look upon, through me, the World is fubjed to thy fight, and underftand exadly the Beauty thereof.

53. A Body immarcefcible, then the which, there is nothing more an Cient, yet always vigorous and young.

54. See alfo the feven Worlds fet over us, adorned with an everiafting Order, and filling Eternity, with a different c our fe.

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

56. For the friendfliip, and coaif mixture of contraries and unlike, be* Came Light fiiining from the Ad or Operation

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57. Look alfo upon the Moon, the forerunner of them all,the Inftrumenc of Nature, and which changeththe Matter here below.

58. Behold the Earth, the middle of the whole, the 'firm and liable Foundation of the Fair World , the Feeder and Nurfe of Earthly things.

59. Confider moreover, how great the multitude -Is of immortal living things, and of mortal ones alfo; and fee the Moon going about in the midft of both, to wit, of things immortal and mortal.

• >1 60• But all things are full of Soul, and all things are propody moved by it 5 fome things about the Heaven, and fome things about the Earth, and neither of thofe on the right hand to the left *, nor thofe on the left hand to the right 5 nor thofe things that are ' y . . above,

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61. And that all thefe things are made, O beloved l^erme*, thou needft not learn of me.

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

63 . And that all thefe (hould come together into orie, it is impoflible without fome thing, to gather them together.

64. Therefore there muft be fome fuch ones, ^nd he altogether One. 6 5. For feeing that the motions are divers, and many, and the Bodies not alike, and yet one ordered fwiftnefs among them all: It is impoflible there ihould be two or moe Makers.

66. For one order is not kept by many.

67. But in the weaker, there would be jealoufie of the ftronger,and thence alfo Contentions.

68. And if there were one Maker of mutable and mortal living wights, he

n6 The tenth E ook of he would defire alfo.to make immorÂŹ tal ones, as he chat were the Maker of immortal ones, would do to make mortal.

69. Moreover alfo, if there were , two, the Matter being one, who jfhould be chief, or have the difpofing of the failure i ' 70. Or if both of them, which of them the greater part?

71. But thinks thus that every liÂŹ ving Body hath its confiftance of Matter and Soul*, and of that which is immortal,and that which is mortal, and unreafonahle.

72. For all living Bodies have a Soul *, and thofe things that are not living are onely matter by it felf.

73. And the Soul likcwife ofi drawing neer her Maker, isthecaufe of Life, and Being , and Beingthe caufeof Life , is after a maner, the caufe of immortal things.

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

78. Who is this i who can it be, other then the JDne d5oo i 7p. For whom elfe can it benefit, to make living things, favconely God. « o 80. There is therefore one God. .

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

1i | 82. He therefore being One, doth all things in many things.

83 . And what great thirig is it for God, to make Life,and Soul, and Immortality,and Change, when thy felf k?

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T ttj 105 • By this dilcourfe, ft i| nies, I affirm as thou hhrefeiBte the World is changed, becaufeeyery L day part thereof becomes ' t|. but that ic is never diffolved. • **»*» f- f t

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rations, and Revolution is; a But Qccultauomis .Renovation, ’t ' 107, .And the World being gall formed, hath not? the forms, it? but it felf chan^etn in it •> ■tn * 108. Seeing then the World is all jyh'at-.pnjft he be ^hac maffe it < for without form, he cannot be* I IP#• And if he ,be # -formed, he will be kept Ijke the Wo$ldMbue if Ihehave but gnebum*.he^al-l be in ithis regard le^ishenihe WorlcL l i p. What do we -• V

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120. And judg of this by thy felf, ^command thy Soul to go imoHnuta, II andfooner then thou canftbidit, it 1 will be there. 1 i -121. Bid it like wife pafs over the *1 S)ccan, and fuddenly it will be there f, Not as palling from place to place,but t 4l T (T /*! jC« 1 ¥ t

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ven, and it will need no Wings, neither fh ill any thing hinder it - not the fire of the Sun, not the not the turning of the Spheres, not the bodies of any of the other Stars, but tutting through ail, it will file up to the Jaftj and furtheft Body. >,, jj 123. And if thou wilt even break the whole, and fee thofe things that are without the World (if there be any thing without) thou may eft.

124. Behold how great power > how great fwiftnefs thou haft / Canft thou do all thefe things, and cannot God? 125. After this maner therefore contemplate God to have all the whole World to himfelf, as it were all thoughts, or intelle&ions. , 126. If therefore thou wilt not e* qual thy felf to God, thou canft not Underftarid God. .

12 7. For the like is intelligible by the like. l iS. Increafe thy felf unto animmeafurable ’

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132. For it is thegreateft evil, not to know God. * 133. But to be able to know, and to will, and to hope, is the ftraigl.. way, and Divine way, proper to the Good; and it will every where meet thee, and every where be feen of 1 y and cafie, when thou doft not expedfc or look for it: It will meet thee, waking, fleeping, failing, travel* ing by night, by day, when thou Fpeakeft, and when thou keepeft filence. ’ r ^34: ?or there is nothing which is not the Image of God. J35vAnd yet thou fay eft, God is ^

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137. This is the Good of this is his Vertue, to appear, and to ' be feen mall things.

I 138. There is nothing invifible, no * not of thofe things that are incorporeal. * v 139. The Minde is feen in Underftanding, and God is feen in doing or pi making.

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5. For the good 2Demott called the Gods immortal men, and men mortal Gods. . „ [ 6. But in the bruit Beafts, orunrea* [fonable living wights , the Minde is their Nature. j 7. For where there is a Soul, there is the Minde •, as where there is Life, t there is alfo a Soul. ? ' 8. In living Creatures therefore # that are. without Keafon, the Soul is (jl Lite, voyd of the operations of the 7) Minde. jjllHfiB I 9. For the Minde is the of the Souls of men, and worketh to .! the proper Good. j. 10. And in unreafonable things it fjco-operateth with the Nature of evei ry one of them, but in men it worketh |T'

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12. For^jiief and Pleafure, flow like Juices from the compound Body, whereinto, when the Soul entereth, ordefeendeth , fhe is moyftened and tin&ed with them* 13. As many Souls therefore, as the Minde governed! or over* ruleth, to them it flic ws its own Light, re lifting their prepoiTcffions or prefumpti- J QHlS*

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16. But the great Difcatc <>f the Soul is becaufe'hhar. opn.iafl folioweth to all Evil, and no Good- _ 17. Therefoie the Mmde ref hijack '

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I 19. For the Soul being aCc#e?crafc| with them, permits or leaves them to I their contupi fee nets, ^hereunto they 1 a re carried by the torrent petite, and fo tend to brutilhnefs. H 20. And as bruit Beads, they are H <angry without reafon> and they defire Iwuhout reafon, • and never ceafc, nor ate fansfied with cvil.: i it. F ir unreafonable Angers and res j are the mod exceeding E, J-

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94 • And therefore he doth it, that he may fuffer that which he fuffereth, becaufe he did it.

27. But for theprefent let alone that fpeech, concerning Evil and Fate, for at other times we have fpoken of it. r

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29. And again, in bruit Beafts it is not beneficial, but in men by quenchr ing 1,

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ing both their Anger and Coneupifccnces. i S0- And of men thou mufl: underV fome to be rational or governed by reafon, and {bine irrational.

31. But all men are fub je^l to Fate, and to Generation, and Change • for L“r‘ are the beginning and <?nd o£ orDeftiny, 37. Andallmen 11 that are decreed by Fate, 33 . But rational men, over whom, lit fas we laid,/the Minde bears rule, do 'not fuller like unto other men5 but being free from vicioufnefs,and being not evil, they doFuffer evil.

34. Cat. How fayeft thou this aA gain Father i An Poulterer, is he not (t evil < a is he not evil i and fo all others. v 35Butthe rational man, O Son, will not fuifer for Adultery, but the Adulterer, nor for Mm'ther,but 2s the Murtherer. ;l 36. And,it is impoilible to efcape I ■ the 9m

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the Quality of Change, as of Generation, but the Vicioufnefs, he that hath the Minde, niay efcape. _ 27. And therefore, O Son, I have Always heard the good Vernon fay, and if he had delivered it in Writings he had much profited all mankinde: for he atone, O Son, as the firft born, God, feeing all things, truly fpate Divine words. I have heard him fay fomerimes, ail things arc onrfmng> tTpctiiUp'IrtfcUigtMe Wmm Natali' e(pec'2il'’ intfUigfijie denies arc cute- ' 1 3S. We live in Power, in Adi, and ' i Eternity. . t 39. Therefore a’good Minde , i|

that which the Soul of him is.

• 40. And if this be fo, then no intelligible thing differs fromi things. .

•> . , . ' . Ill 41. As therefofe.it is poflible, that thcMiiide, the Prince of all things $ fo likewife, that the Soul that is orj God, can do what foe ver it will42. But underftand thou well; wr • T . . this

this Difcourfc I have made to the Queftion which thou askeft of me before, I mean concerning Fate and the [inde. v , eg. Fifft, if, 0 Son, thouilialt diligently withdraw thy felf from all Contentious fpeeches,thou fhalt finde it|that iri Truth, the Minde, the Soul of -Cod bears rule over all things, both Jlpver Fate, and Law, and all other J 44. And nothing is iinpoflible to ghirn, no not of the things that are of -Fate.

45. Therefore, though the Soul of nan be above it, let it not negle<d the hings that happen to be under “fate?

•J 4<5. And thefe thus far, were the Excellent fayings of the good jBDfi non* ■ \ ^ 47. SCaf. Mofl divinely fpoken, O leather, and truly and profitably, yef :lear this one thing unto me.

48. Thou fayeft,that in bruit Beads f L the

the Minde worketh or a&eth after the maner of Nature , co-operating alfo with their ( impetus j. inclinati* ons.

4^. Now the impetuous inclinati. ons of bruit Bcafts, as I conceive, are Paflions. If therefore the Minde do, co-operate with thefe impetuous Inclinations, and that they are the Paf{ions in bruit Beafts, certainly the Minde is alfo a Paflion, conforming it felf to Paflions, t vM 50 ^erm, Well done Son, thou askeft nobly, and yet it is juft that I iliould anfwer thee.

51. All incorporeal things, O Son,, that are in the Body,are paffible, nay, they are properly Paflions. *7^

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55

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are moved 5 ahd whidh fba^r l| it be, it is a Paflion.

57* But incorporeal things ddali or'Work,

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61. Thefe ifany man ufe,or Iraploy upon what he ought, he fhall differ nothing from the Immortals. £2. Yea rather going out of the Body, he fhall be guided and led by them, both into the Quiet and Society of the Gods, and blefled Ones.

63. 2Cat Do not other living Creatures ufe Speech, Q Father?

64.

No* Son> but onely Voyce 5 now Speech and Voyce do differ exceeding much; for Speech is common co all men > buc Voyce is proper unto every kinde of living thln§‘ 65. Xat Yea, but the Speech of men is different, O Father5 every man according to his Nation.

It is true,O Son,theydo differ: Yet as man is one,fois Speech one alfo; and it is interpreted and ' v ' found ■?.

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‘ found the fame, both in Gsrpf, pei HaL l! and (Eirtbce. ( 6jr But thou feemeft unto me, Son, to be ignorant of the Vercue.or Powter.

68. For the bl'efled God, the good Vernon faid or commanded the Soul to be in the Body, the Minde, -in the ifc Soul, {ao^pv) the Word, or Speech, or a Reafon in the Minde, and the Minde Jn God, and that God is the Father of them all.

69. Therefore the Word is the .

Image of the Minde, and the Minde (of God , and the Body of the J 2nd the J&ea of the SouL f 7°- Therefore of the Matter, the fubtileft or fmalleft part is Air, of the /v , Air the Soul, of the Soul the Minde,> of the Minde God. 71. And God is about all things, and through ail things, but the Minde I about rhe Soul, the Soul about the \ 1 Air,. ahd the Air about the Matter.

72. But Ncceffity, and Providence,-j

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and Nature, are the Organs or Inftruments of the World, and of the Order of Matter.

73 For of thofe things that are intelligible,every one is i or them is 74. But or univerfe, 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 faveandprefervethc uncorru^io^ of the Identity.

76. But in eyery one of the compound Bodies, there is a number.

77. For without t^umberit is on-., poffible there fliould be confidence or conftitution, or compofition. or iution: ,J"h ■ 78. rBut Unities do ’Vreafe ISuflibcrs, and again being diflblvcd, come into themfelves.

79- And the Matter is One. 8p. But this whole World, the |rcat God, and the Image of the 1 Greater, ,*

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I ^Greater, and united unto him , and conferving the Order, and Will of the jยง Father, is the fulnefs of Iafe* HflH 8 i. And there is nothing therein * through all the Eternity ofthe Revo |i lutions, neither of the whole, nor jjjfoF the parts which doth not live. ju'v 82. For there is nothing dead, that cither hath been, or is, or ihall be in the World.

83. For the Father would have it a$ long as it lafts,to be a living thing*,ana therefore it muft needs be God alfb.

84. How therefore, O Son, can there be in God, in the Image of the Univerfe, in the fulnefs of Life, any [dead things < 85. For dying is corruption, aftd corruption is deftru&ion.

L 86. How then can any part of the incorruptible be corrupted, or 87. Mat. Therefore, O Father, do igsin not j though they be parts thereof. ;

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Be wary in thy Speech p Son, and not deceived in the names

pf things.

89* Bor they do not die, O Son, but as compound Bodies they are diffolyed.

90. But difTolution is not deathjand they are diColved, not that they may be deftroyed, but that they may be made hew.

91. %at. What then is the operation of Life ? Is it not Motion j?

92. |9erm. And what is there in the World unmoveable ? Nothing at all, O Son. & ’ 93. .Why, doth not the Earth :em unmoveable to thee, O Father i 94/ No,but fubjedtto many motions, though after a maner, it alone be liable'.

95• What a ridiculous thing it Were, that the N urfe of all things mould be unmoveable, which beaieih and bringeth forth all things 'i $6. For it is impoffible, that any ,; thing *

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97. And a ridiculous queftion it is.

Whether the fourth part of the whole, be idle: For the word immoveable, ,, or without Motion, fignifies nothing ,f die, but idlenefs. .

98. Know generally, O Son, That whatfoever is in the World, is moved either according to Augmentation or Diminution.

99. But that which is movedjiveth alfo,yet it is not necdlary,that a living thing fliould be or continue the fame.

100. For while the whole World is together, it is unchangeable,© Son, but all the parts thereof are change:d able.

101. vYet nothing is corrupted or deftroyed, and quite aboliflied , but . the names trouble men.", I 102. For Generation is not Life, but Senfe 5 neither is Change Death, I hut Forgetfulnefs, or rather Occukation, and lying hid. v . t

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Or better thus, 10 2. generation is not a £ reafton at &tfe, bafa pjotirttion of things f0 anb malting them mantfefi. ^eitbet is Change 2>eatf?, but an ccmlfafton oj fjiafng af that tofyief) toas. io$. Thefe things being fo, all things are Immortal, Matter, Life, Spirit, Soul, Minde, whereof every j living th ing confifteth. ] f Io4* Ev£ry living thing therefore, is Immortal, becaufe of the Minde, but especially Man, who both receiveth God, and converfeth with him.

I t o5* Eor with this living wight a* lone is God familiar^ in the night by dreams, in the day by Symbols or ' Signes.

• I 10(5. And by all things doth he i foretel him of tilings to come, by a Birds, by Fowls, by the Spirit, or 1 Wmd, and by an Oke. 107.' Wherefore alfo Man profefs€th to know things that have been, j v x things

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things that are puefent, and things to come. ? 108. Gonfider this alfo, Q Son, That every other living Creature goeth upon one part of cheWorld,Swiming things in the Water, Land wights upon the Earth , Flying Fowls in the tilAir. #( i£>9- But Man ufeth all thefe, the Earth, the Water, the Air, and the fe: Fire, nay, ‘ ‘ ;|yen by his Senfe. y no. But God is both about all things, and through all things; lor he is both A£t and Power. f iii. Anditisnohardthihg,0 Son, to underhand God, !! 112. And if thou wilt alfo fee him, look upon the Neceffity of things that, (appear, and the Providence o'* that have been, and are done.

I ti3v See the Matter being moft [full of Life, and fo great a God moved with all Good, and Fair, both Gods, and %>m om, and Men. t . i 14.

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114. • %#t. But thefe, O Father are wholly Adis, or Operations.

115. ^erm. If they be therefore wholly Ads or Operations, O Son, by whom are they aded or operated but by God? * , 116 ■ Or ait thou ignorant, that as the parts of the World, are Heaven, and Earth, and Water, and Air|j after the fame maner the Members of God, are Life, and Immortality, and Eternity, and Spirit, and Neceflity, j and Providence, and Nature, and Soul, and Minde, and the Continuance or Perfeveranee of all thefe which is called Good.

I 117. And there is not any thing of j all that hath been, and all that is, j where God is not.

118. Cat. What, in the Matter, 0 Father { t ip.

The Matter,Son, wHaci isat without God , that thoufhouldft aferibe a proper place to it *- 1 ::w 120. Or what doft thou think it to j

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4; 121. But if it be aduatedpby wh6^f ) ()is it aduated tf for we have faid, that j-Ads, or Operations, are the parts of God; ...

4 122. By whom are all living things tiquickned «r and the Immortal, by jjjwhom are they immortalized t the .things that are changeable, by whom are they changed. \ , ! 123. Whether thou fpeak of Matter, or Body, or Ellence, know that %11 thefe are ads of God. 124. And that the Ad of Matter is 3 materiality, and of the Bodies corporality, and of Effence eflfentiality 5 f%nd this is God the whole.

125. And in the whole, there is noy thing that is not Godi j | 12$. Wherefore about God, there is neither Greatnefs, Place, Quality^ figure, or Time* for he is All, and (the All, through all, and about %t

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nor vifible, nor meafurable, norextenfibie, nor like any other body.,, 4. ' For it is neither Fire, nor Water,* nor Air, nor Wind> but all thefe things are of him 5 for being Good, he hath dedicated that name unto himfelf alone.

5. But he would alfo adorn the Earth, but with the Ornament of a Divine Body.

6. And he fent Man an Immortal, and a Mortal wight.

7. And Man had more then all living Creatures, and the World $ bccaufe of his Speech, and Minde. 1 S. For Man became the fpe&ator of the Works of God , and wonderÂŹ ed, and acknowledged the Maker.

9. For he divided Speech among all men, but not Minde , and yet he envied not any * for Envy comes not thither, but is of abode here below in. the Souls of men, that have not the Minde.

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Becaufe it _ d O Son,to fee that in t he piddle among i; all fouls, as a reward to ftrive for.

12 . scat. And where hath he fet it i !otll 13. &m. Filling a Bowl therewith, he lent it; down, ‘ giving alfo a Cryeror Proclaimer.

J 14. And he commanded him to pro-’ 'claim thefe things to the fouls of men* j 15; Dip and waih thy (elf, thou that' Jart able in this Cup or Bowl : Thou that beleeveft, that thou flialt return to him that lent this Cup *, thou that cknowledgeft whereunto thou were '"made. ’' [ill 16. As many therefore as understood the Proclamation, and were, ^baptized or dowfed into the Minde, • thefe were made partakers of Know* jjjcdgvand became perfect men, re-)3 giving theMinde, : 17. But as many as miffed of the ^Proclamation, they received Speech, ,>

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but not Minde 5 being ignorant whereunto they were made, or by whom.

18. But their Senfes are juft like to id having their temper m Anger ana Wrath, they do not admire the things Worthy of looking on.

But wholly addi&ed to the pleafures and defires of the Bodies, they belecVe that man was made for them.

2©. Biit as many as partaked of the gift of God 5 thefe, O SCat, in com• I parifon of their works, are rather imI mortal then mortal men. rl 21. Comprehending all things in * J r which are upon Earth, which are in Heaven, and if there be any thing above Heaven.

22. And lifting up themfelvcs fo n' I high, they fee the Good •, and feeing j it,they account it a miferable calamity to make their abode here.

23* And defpifing all things bodily and unbodily, they make haft to the 10.

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inus, OSTaf, is the__0 of the Minde, the beholding of Divine things 5 and the Underftanding of God, the Cup it felf being Divine.

25. 2Dat. And I, O Father, would be* * * * * * * • '• %si.

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27. %at How incaneft thou that, O Father i til 28. ^crm. Becaufe it is impoffible,' » O Son, to be Mortal and Divine. ip, e things that are, two Bodies , and things incorporeal, | wherein is the Mortal and the Divine,' :c the Ele&i<j)n or Choice of either is left to him that will chufe: For no : Rian can chufe both.jMHfjH^HM j|^30 , ___ | is made, the other being diminiiied h

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31; The choice of the better therefore , is not ondy belt for him that chufeth it, by deifying a man ; butit alfo fhewech Piety and Religion towards God. m;,? . ■>.

I 32. But the choice of the worfe dcftroyes a man, but doth nothing againft God 5 fave that as pomps or pageants, when they come abroad, cannot do any thing chemfelves but hinder * after the fame maner alfo do thefe make pcmps or pageants in the World, being feduced by the plea•/ furesof the Body. !

33. Thefe things being fo, OCsf, that things have been, and are fo plen< teoufly miniftred to us from God y let them proceed alfo from us, without any fcarcity or fparing.

34- For God is innocent or guiltlefs, \ but we are thecaufesof Evil, prciering them before the Good.

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Bodies we muft go beyond, and how many Quiers of ^Demons, and what continuity and couiTes of Stars, that we may make haft to the One, and 2n onely God. t|r 36. For the Good is not to be tranfcended, it is unbounded and infinite 5 tit l unto it felf without beginning, but fjl rmIIT unto us, Teeming to have a beginning, even our knowledg of it.

KM 37. For cur knowledg is not the beginning of it, but fhe ws us the beginning of its being known unto us.

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

39. It is indeed a difficult thing, to leave thofe things that are accuftom«* able, and prefent, and turn us to thofe sf i things that are ancient, and according to the original.

40. For thefe things that appear,delight us, but wake the things that appear not, hard to bcleeve, cj t§e things IV

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41. T he things raoft apparent are Evil, but the Good is fecret, or hid in, or to the things that appear ? for it hath neither Form nor Figure.

42. For this caufe it is like to it felf, but unlike every thing el fe 5 for it is impoflible,that any thing incorporeal, Ihould be made known, or appear to a Body. / â&#x20AC;&#x2122;i 43. For this is the difference beÂŹ tween the like and the unlike - and the unlike wanteth always fomewhat of the like.

44. For the Unity, Beginning, and ings, as being the Root and Beginning.

1 . il 45. Nothing is without a begining, but the Beginning is of nothing, but of it felf ; for it is the Beginning of all other things. \ 46. Therefore it is, feeing it is not From another beginning. .47- Unity therefore being the Beginning, containeth every number? c.

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begetteth cwiy numuv*, begotten of no other number, 48. Every thing that is begotten for made; is imperfed, and maybe divided, increafed, diminiKhed, 49. But to the perfed, there hap-. peneth none of thefe.

50. And that which is increafed, is increafed by Unity, but is confumed and vaniflied through weaknefs,being not able to receive the Unity.

51. This Image of God, have! deferibed to thee, O %(&, as well as I could ^ which if thou do diligendy confider, and view by the eyes oh thy minde, and heart, beleeve me, Spns thou {halt finde the way to the things above, or rather the Im lead thee, m 52. But the fpedlacle or this peculiar and propehj. can fee, and behold it , it and draws unto it, as; Loadftone doth Iron, ^>v‘j

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Efterday, <3fdeptns , I delivered a perfed Dif~ courfe 5 but. now I it necefTary, in to difpiue ?*

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4. Fqr in other living Creatures, ?nfe is uniied unto Nature, but in men to UnderBanding. | 5. But theMinde differs from UnI demanding, as much as God from *i4 Divinity, s _ /: ; !

'I I , ^ Jor Divinityls (v'™) from or unJlUer God, and UnderBanding from.

■Khe Minde , being the lifter of the Word or Speech, and they the Inftru’;|ments one of another.

1" 7- For neither is the Word pronounced without UnderBanding, neither is UnderBanding manifefted [fei; without the Word. inn .

• * (l 8. Therefore Senfe and Under* |l Banding do both Bow together into a ;oi| m?n > as if they were infolded one within another.

Jjff 9\ For neither is it poflible without ,;i Senfe to UnderBand, nor can vye have Scrjfe vyithout UnderBanding. .

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11. But it Teems unto me, that both the operations are in the Vifions of Dreams, and that the Senfe is ftirred up out of fleep, unto awaking.f 12. For man is divided into a Body and a Soul* when both parts of the Senfe accord one with another, then is the Underftanding childed, or brought forth by the Minde pronounced. i 13 . For the Minde brings forth all Intelle<SUon$ or Underftandings ; Good ones, when it rcceiveth good Seed from God ^ and the contrary, when it receives them from Devils. ■ 14. For there is no part of the World voyd of the Devil, which entering in privately, fowed the feed of his own proper operation 5 and the Minde did; make pregnant, or did bring forth that which was fovvn,

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Hermes Trifmegijh

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rents, g>acdle&ge0, imptetrcs, Strang* lit’ lings, throwing down headlong, and all other things which are the works of evil SDemons.

115. And the Seeds of God are few ;lc« but Great, and Fair, and Good, Ver- \ Itue,and Temperance, and Piety. ti! 16. And the Piety is the Knowledg of God , whom whofbeverknoweth jjbeing full of all good things, hath iiljDivine U-nderftanding, and not like f'

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fc 17. And therefore they that have |ffSt|that Knowledg ~ ' ^multitude, nor..wv W1W1J1 jv((i;but they feem to be mad, and to move and, defpifed, and lCflhlaughter, ■ ~s . " hated ,r r— many times alfo murtherecL 18. For we have already faid. That

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her own region.

I 2& hor her region is the Eartli i; ' and not the World,as fome will fomeiti times fay, Blafpheming. i ; 20. BU! [

The i f Book of 20. But the godly or God-worfliiping Man laying hold on Knowledg, will defpife or tread under all thefe things ; for though they be evil to other men, yet to him all things are good.

21. And upon mature confideration, he refers all things to Knowledge and that which is moft to be wondred at, he alone makes evil things good.

22. But I return again to my Difcourfeof Senfe.

23. It is therefore a thing proper to Man, to communicate and conjoyn Senfe and Underflanding. ^ 24. But every man, as I faid before, doth not enjoy U.nderftanding 5 for one man is material, another eflen* tial.

25. And he that is material with wickednefs, as I (aid, received from the Devils the Seed of Underftand* ing *, but they that are with the Good eflentially, are faved with God. 'â&#x2013; 26. For God is the Workman of all

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all things ♦, and when he worketh, he ufeth Nature.

27. He maketh all things good like himfelf.

S 6 : 28. But ings that are good, are intheufeof Operation unlawful.

• c •I 29. For the Motion of the World birring up Generations, makes Qualifies v infecting fome with evilnefs,and purifying fome with good.

I 30. And the World, Sfrieptus, hath fa peculiar Senfe and Underftanding, (not like to Mans, nor fo various or manifold, but a better and more fiimple.

31. For the Senfe and Undemanding of the World is One, in that it makes all things, and unmakes them again into it felf- for it is the Organ for Inftrumentof the Will of God. I 32. And it is fo organized or framed, and made for an Inftrument by [God ; that receiving all Seeds into it I fHf from God, and keeping them in

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itfelf, it maketb ail things effe&ually, and difMving them, reneweth all things. / ’ , I 33. And therefore like a good Husband- man of Life, when things are diflolved or loofened, he affords by the catting of Seed, renovation to all things that grow.

34. There is nothing that it (the WorldJ doth not beget or bring forth alive j and by its Motion, it makes all things alive.

34. And |t Is at once,both the Place and the Workman of Life.

36. But the Bodies are from the Matter, in a different maner* for fome are of the Earth, fome of Water, fome of Air, fome of Fire, and all are compounded, but fome are more compounded, and fome are more lira■ ■

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on of the World, makes the varieties ; of the Qualities of Generation; for f the fpiration or influence, beingmoft I frequent > extcndeth unto the Bodies | qualities, with one fulnefs, which is I of Life. l 39‘ Therefore, God is the Father ' of the World, but the World is the il Father of things in the World.

I 40;» And the World is the Son of i God, but things in the World are the 'Sons of the World. ,41. And therefore it is, well called the World, that is an Ornajment, becaufe it adorneth and beautififth all things with the variety of I Generation, and indeficiency of Life, .which the unweariednefs of Operati’on , and the fwifenefs of NecefTity, ‘ with the mingling of Elements, and’ jpe order of things done, I 42. Therefore it is neceflarily, and 'properly called the World.

II ^* For oi^ hving things, both the Senfe, and the Undemanding, ’ ‘ comedi

The 13th Book of 1

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cometh into them from without, infpired by that which compafleth them about, and continued! them. !

44. And the World receiving it 6nce from God affoon as it was made, hath it ft ill, to&at mtit on ejjao.

45. But God is not as it fee ms to fome who Blafpbemethrough,fuperftition, without Senfe, and without Minde, or Underftandiog.

46. For all things that are, O Sfclt* plus, are in God, and made by him, and depend of him , fome working

by Bodies, fome moving by a Soullike Etfence,' fome quickning by a Spirit* and fome receiving the things that are weary, and all very fitly.

47. Or rather, I fay, that he hath them not, but I declare the Truth 3 ijetsall tijings, not receiving them from without, blit exhibiting them outwardly , :v. _ j 48. And this is the Senfe and UnderHanding of God, to move all things always. . , 4g. And

4P. Ana cnere fhall never be any ■time, when any of thole things that , are^ ihall fail or b& wanting, ' 50. When I fay the things that ace; i I mean God 5 for the things that ate, lit God hath 5\ and neither is there anv thing without hjpt, nor he wichoiK ■any thing.

51. Thefe things, O afclspias, wilt appear to be true, if thou underftand them 5; but.

■' U ils I not, incredible; m 52* For to underftand , is to beeve; but not tobeleew, is not to nderftand: For my fpeech or words reach not unto the Truth, but the ;Minde is great , and being led or conduced for a while by Speech, is able |o attain to the Truth. “ Sp And underftanding ail things round about, and finding them consonant, and agreeable to thofe things that were delivered, and interrupted i>y Speech, beleeveth 5 and in that |ood belief, reftefli.

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54. To them therefore that underof God, they* * are credible 5 but to them that underftandjtj^m not, in credible.

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cures, partake not of Science, or Ait, becaufe they come fhort of Reaion.

2. 10erm, It muft needs be fo Son*,. ff. ' 3. Cat1 Why then, 0 Father, do we fee fome unreafonable living Creatures ufe both Science and Art < as the ptfnttrcs trcafure up for themfelves food againft the Winter,and Fowls of the Air like wife make them Nefts,and four-footed Beafts know their own Dens.

4. Thefe things they do, O Son, not by Science Or Art,but by Nature 5 " fbr Science or Art ' are things that are ‘ taught, but none of thefe bruit Be * ate taught any of thefe things.

5. But thefe things being Natural I unto them, are wrought by/Nature, fit ' A ,. rr.--Af -2 —, n *-« —1 Science * 00 :n unto all, out unto As men ate' Mufitian^, but not all y-rteithet tire ^ll Archers, pi: Huntf men, or the reft, but fome of their 1

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10. Wherefore, O SCaf, in as much as they are unbodily, thou muft needs jjf fay they are immortal.

J 11. Butin as much as they cannot ad without Bodies, I fay, they ,( are always in a Body. ;( 12. For thofe things that arc to any thing , or for the caufc of any thing made fubjed to Providence t or Necdfity, cannot pollibly rel!

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main idle bf their own proper Operation. i 3. For that which is,fhall ever be * for both the Body, and the Life of it, is the fame. /' 14. And by this reafbn, it follows, that the Bodies alfo are always, becaufe I affirm, T hat this corporiety is always by the Ad and Operation, or for them.

M ■ij. For although earthly bodies be fubjed to diflolution; yet thefe bodies inufl: l be the Places, and the Organs, and Inftraments of Ads or Operations.

16. But Ads or Operations are im- ! mortal, and that which is immortal, is always in Ad, and therefore alfo Cojpojificafion if it be always. x*m 17. Ads or Operations do follow the Soul, yet come not fuddenly or promifcuoufly^butfome of them come together with being made man, being about bruitiih or unreafonable things* 18. But

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1 infenfibly in the change of time,work -with the oblique part of the Soul.

J 19. And thefe Operation depend upon Bodies; a#id truly they that are Codifying, come from the Divine I Bodies into Mortal ones. | 20. But every one of them adeth i both about the Body and the Soul, lit and are prefent with the Soul, even without the Body. i 21. And they are always A&$ or ftk Operations,but the Soul is not always (r in a Mortal Body , for it can be with§ out a Body, but Acts or Operations • cannot be without Bodies.

22. This is afacred fpeech, Son* ffioop cannot confitt toitficut a &oul.

23. SCat Howmeancft thou that.

Father?

24. ^erm. llnderfta.nd it thus, O %Cat, When the Soul is fe the Body, there r,<

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27 is the difference between an tal one, that the immortal confifts of one Mater, and fo doth not the mortal one 5 and the immortal one doth, but this fuffereth.

28; And every thing that adeth or operateth, is ftronger, and ruleth, but that which is aduated or operand, is ruled.

2p. And that which ruleth, diredcth, and governeth as free, but the other is ruled a fervant.

3°* Ads or Operations do not onely aduate dr operate, living or breathmy or infouled («*&/*.) Bodies, but alfo breathlefs Jodies or without Souls, Wood, and Stones, and fuch C" , v f *• "■ ’ like

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ing, corrupting, rotting, petrifying and breaking, or Working fucri-like things, and whatfoever inanimate * Bodies can fuffer.

HHHH 31. Act or Operation, O Son, is called, whatfoever is, or is madeor done 5 and there are always many things made, or rather all things.

32. For thd: World is never widowed or forfaken of any of thofe things that are 5 but being ail way carried Or moved in it felf, it is in labor if to bring forth thefhings that are , it which ihall never be left by it tocotokruption. i 33. Let therefore every ad or opei| ration be underftood to be always im| mortal, in what maner of Body loever ’ it be.

I 34. But fome'Ads dr Operations l be of Divine, 1 fome of corruptible 1 Bodies, fome.univerfal, fome pecuI liar, and fome of the generals, and ] fome of the parts of everything.

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The 14* : 35. Divine Ads or Operations therefore there be, and fuch as work or operate upon their proper Bodies, and thefcalfo areperfed, and being upon or in pcrfed Bodies.

36. Particular,are they which work by any of the living Creatures.

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

38. By this Difcourfe therefore, 0 Son, it is gathered that all things are full of Ads or Operations.

3 9. P01* if neceflarily they be in / every Body , and that there be many Bodies in the World, I may very well affirm, that there be many other Ads or Operations. >â&#x2013; 1 40. For many times in one Body, there is one, and a fecond,and a third, befides thefe univerfal ones thatfol-' lOW.

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42. For without thefe it is impoffible

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I 43. But other Operations are proÂŹ sper to the Souls of Men, by Arts, Sciences, Studies, and Adions. i 44. The Senfes alfo follow thefe Operations, or rather are the effects s or perfedions of them.

I 45. Underftand therefore, O Son, the difference of Operations, it is fenc â&#x20AC;&#x153;from above.

46. But Senfe being in the Body, and having its cffence from it, when it receivcth Ad or Operation, mani: fefteth it, making it as it were corpoij real.

47. Therefore, I fay, that the afes are both corporeal and mortal, having fo much exigence as the Body 5 are born with the Body, and . it; : i 48. But mortal things themfelves have not Senfe, as not confifting of fuch an Effence.

4P. For Senfe can be no other then a corporeal apprehenfion, cither of

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of evil or good that comes to the Body. ' 5*0. But to Eternal Bodies there is nothing comes, nothing departs 5 therefore there is no Strife in them.

5*. %nt. Doth the Senfe therefore perceive or apprehend in every Body*?

52. f^erm. In every Body, 0 Son. 53. Cat. And do the Ads or 0perations work in all things *?

54. l^erm. Even in things inanimate, O Son, but there are differences of Senfes.

55. For the Senfes of things rational, are with Reafon; of things unreafonable, Corporeal onely; but the Senfes of things inanimate, are paffive onely, according to Augmentation and Diminution. j 56. ButPaflion and Senfe depend both upon one head, or height, and are gathered together into the fame,

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62. But Sorrow gives ftronger torments and Anguifh, therefore doubtlefs are they both maleficial. | 1 ■ ,' / 63.-The 1

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€rra« Of Truth, O SDaf, it is not poffible that man being an imperfe& wight, compounded of im perfect Members 5 and having his tabernacle, confiding of different and many Bodies, fliould fpeak with any confidence.

2. But as far as it is poffible, and juft, I fay, That Truth is onely in the

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The 15th Book of

very Bodies Eternal Bodies , w true, be it felf oncly. is __ • the Earth and nothing elfe 5 the Air is air it felf ■ ’and nothing elfe^ the Water, water it felf, and nothing elfe; 1 4. But our Bodies confift of all thefe^ 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, fiOr any thing true; 5. And if at the beginning, our Conftitution had not T^uth, how 15 could men either’ fee the Truth, oil it, or underhand it onely, ex^ • ‘--'v—4

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like the Images of the fantafie or ap■pearance. ?t, 8. And when the fantafie hath an /influence from above, then it is an limitation of Truth, but without that- ‘ operation from above, it is left a fye.

1 9- And as an Image (hews the "•Body defcribed, and yet is not the iti-Body of that which is feen, as it feems f|to be; and it is feen to have eyes, but it fees nothing, andears, but hears no- I , ; thing at all; and all other things hath /the pi&ure, but they are faife, deceiyingtheeyes of the beholder, whileft •hey think they fee the Truth, and yet "they are indeed but lies.

10. As many therefore as fee not ,nFahliood, fee the TruthaiBG||MiHH| | ii. If therefore we __ fond, and fee every one of thefe things as it is, then we fee and underland true things.

I 12. But if we "fee or underhand fPY thing befides,or otherwife, then I O that

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13. %a&. Is Truth therefore upon Earths O Father i Thou, doft not mifs the mark, O Son. Truth indeed is no where at all upon Earth, O for it cannot be generated, or made.

15. Blit concerning the Truth, it may be that fame men^to whom God ng Power, may give »

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17. But unto the true Minde and Reafon, all things are fantafies or appearances, and opinions.

18. 2Cst. Muft we not therefore call it Truth, to underhand and Fpeak 1 the things that are ** ip. I^crm. But there is nothing true upon Earth.

2Q. 2Eat. How then is this true, That we do not know any thing true i • how v

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I 22. But the things that are here, J O Son,are vifible, incapable of Good, Icnrruptible, paflible, diffolveable, changeable, continually altered, and Jmadeof another.

J 23. T he {things therefore, that are |no| true to th 1 , be true t ni at is altered ® is a lie, not abiding in what it is 5 but it fhews us always ,w,vA appearances^ .cs 25- SPaf. Is not man tri$,o0:Fa...

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27. But man confifts of many things, and doth not abide of himfelf; but is turned and changed, age after age , after I&ea, 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 likewife have not known their own Parents. â&#x20AC;&#x2122;* \ 29. Is it then poffible, O that he who is fo changed , is not to be known, fhould be true? no, on the contrary, he is Falfhood, being in many Appearances of changes.

30. But do thou underftand the True to be that which abides the fame, and is Eternal, but man is not ever, therefore not True 5 but man is a certain Appearance, and Appearance is the higheft Lie or Fahhood.

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mjh Father, are they not true though they °f(be changed { | Z1' Every thing that is beligotten, or made, and changed, is not true $ but being made by our Proge£s,nitor, they might have had true atter. it!

33. But thefe alfo have in themfelves, fomething thatisfalfe, in regard of their change. ; f 34. For nothing that remains not in it felf, is True. * 35. Cat. What fhall one fay then, ather , that onelytheSuri, which : befides the Nature of other things, js not changed, but abides in it felf, is 36. ^errtt. It is Truth, and therefore is he onely intrufted with the ^Workman (hip of the World, ruling "'iand making all things, whom I do both honor, and adore his Truth; and after the Cne, and Firft,I acknowledg him the Workman. f 37* What therefore doft thou ' O ? affirm

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affirm to be the fir ft Truth, O Father i 3§. ^erm, The 0ne and ^npip, 0 %nt, 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 Falfhood, O Son, is corrupted.

39. And corruption hath laid hold upon all things on Earth,and the Providence of the %im encot and will encompafs them.

40. For without corruption, there can. no Generation confilb 1 41# For Corruption followed! every Generation, that it may again be generated.

I 42.: For thole things that are generated, muft of neccffity be generated ••

of thofe things that are corrupted, and the things generated muft needs hecorrupted, that the Generation of things being , may not ftandfBHw

ceafe, 43* Acknowledg therefore the , ‘u fit# 4

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ueritly the things that it ion,are4"*" x - 4 , one tilingj k times another : For it is impolli they fhouldbemadc the fame things again 9 and that Vvhich is not the fame,9 w is it true I i 45. Therefore, O Son, we muft call thefe things fantafies or appearances. ml ' 46. And if we will give a man his right name, we muft call him the appearance of Manhood 5 and a Childe, thefantafie or appearance of a Childe^ an old man, the appearance of an old roan f 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 5 nor a childe, a childe; nor a young man, a young man 5 nor an old man, an old man. a a8. But Hr i>

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49. Thefe things underftand thus, O Son, as thefe falfe Operations, having their dependance from above even of the Truth it felf.

5°* Which being fo, I do affirm, that FaHhood is the Work of Truth.

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<£rm. We mult , now fpeak of the Soul and Body, O Son * after what maner the Soul is Immortal^and what operation that is > ; which conftitutes the Body, and dif r t • : 1 ., 4tj iolvcs it. \ .. yViffi* 2. But \

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But in none of thefe is Death, for it is a conception of a name, which is either an empty word, or elfe it is wrongly called Death, by thei taking away the firfi: letter, inftead of Immortal (<L 3. For Death is deftru&ion, but there is nothing in the whole World that is deft royed.

4* For if the World be a fecond God, and an Immortal living Wight, it is impojftble that any part of an ImÂŹ mortal living Wight fliould die.

5. But all things that are in the World, are members of the World, cfpecially Man, the reafonable living Wight.

D 6 For the firft of all is God, the Eternal, and Unmade,and the WorkÂŹ man of all things.

7. The lecond is the World,made by him, after his own Image, and by him holden together, and nourilhed, and immortalized $ and as from its 2. '

own Father, ever living.

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8. So that as Immortal, it is ever living, and eyer immortal. i g. For that which is ever living, differs from that which is eternal* ti 10. For the Eternal was not begotten, or made by another *, and if it were begotten or made, yet it was ti made by it felf, not by any other, but it is always made. < 11. For the Eternal, as it is Eter^ nal,is the Univerfe.

12. For the Father him felf, isEternal of himfelf,,*, but the World was made by the Father, ever living, and I-

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

14. The Father being full of jw##* fowed Qualities in the Sphere, and (hut them up, as in a-Circle, deliberating to beautifie With every Quality, ■ . •: that

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that which fhould afterwards be I made.

1 : 15. Then cloathing the Univerfal ] Body with Immortality , left the I Matter, if it would depart from this 1 Compofitipn, (liould be diflolved into f its own diforder.

I 16. For when the Matter was in- I corporeal, O Son, it was difordered, f and it hath here the fame confufion I daily revolved about other little j things, endued with Qualities,in point f of Augmentation , ^nd Dimunition, 1 which men call Death 3 being indeed a' diforder happening about earthly | living wights. j _ *7* Bor the Bodies of Heavenly I things, have one order, which they j have received from the Father at the 1 Beginning, and is by the inftauration of each of them, kept indiffolver. able. ; m â&#x2013; *8* But the inftauration of earthly I Bodies, is their confiftence * and their diffolution reftores them into / inj

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^ indiifoluble , that is. Immortal.

1/ ip- And fo there is made a privation of Sente, but not a deftru&ion !fl, .of Bodies. ; ./ .

H- 20. Now the third living wight is I Man, made after the Image of the iWorld 5 and having by-the Will of it the Father, a Minde above other nit earthly wights. ai| 21. And he hath not onely a ([[-fympathy with the fecond God,' II but alfo an understanding of the i firft* v

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22. For the fecond God,he appreJ hends as a Body 5 but the firft, he underftands as Incorporeal , and the Minde of the Good. | 23. SCat. And doth not this living • wight perilh i I 24. Ipsrm. Speak adyifedly, O J Son, and learn what God is, what "|the World, what • an Immortal | Wight, and what a dilfolveable & One is. y ! ,j|

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25.' And underftand that the Worlrl

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World is of God, and in Go d but >f the World, and in the • .v » 26, The Beginning, and End, and Confiftenee of all, is God. r

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»ius? to be truly wifi. ai my Son 2Eaf in thy abfence, would needs ' learn the Nature of the . that are *• He would notr fuffer me to give over (as coming very young to the knowlcdg of every individual) till I was forced to difeourfe to him ■ many things at large, that his contemplation might from point to point, be more eafic and fuccefsful.

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2. But to thee, I have thought good to write in few words, chufihg out the principal heads of the things then fpoken, and to interpret them more myfticaliy, becaufe thou haft, both more yeers, and more knowledg of Nature.

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

4. Thofe things that ar& made, are not made by themfelves, but by another. " 5. And there are many things made, but efpecially 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 muft be one that muft make,and do them 5 and he unmade, and more ancient then the things that are made.

7. For I affirm the things that are made, to be made by another 5 and it is impoftible, that of the things that .. • -; are

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rijmegijm. zoy if are made, any fhoidd be more ancient then all, but onely that which is not i made.

8. He is ftronger, and One, and onely knowing all things indeed , as not having any thing more ancient thenhimfelf. .; 9. For he bears rule, both over I] . multitude, and-greatnefs, and the diverfity of the things that are made, I and the continuity of the Fa&urp, and of the Operation.

II 10. Moreover,r the things that are ‘ made, are viable, but he is invifible 5 4 and for this caufe, he maketh them, *1 that he may be vifible; and therefore he makes them always. ' i r. T hus it is fit to underftand,arid ? underftanding to admire, and. admi; ring to think thy felf happy, that If knowefi-thy natural Father, 12. For what is Tweeter then a natural Father < 13. Who therefore is this, or how we know him ? / P 14* C;

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14. Or is it juft to afcribe unto him alone, the Title and Appellation of God, or of the Maker, or of the Fa* ther, or all Three ' That of God becaufe of his Power ♦ the Maker I becaufe of his Working and Opera-1 tion 5 and the Father, becaufe of his Goodnefs <? \ 15* For Power is different from j the things thatare made, but Mot! Operation, in chat all things are made. lf’ Wherefore, letting go all mudi and vain talking, wemuftimoerltand thefe two things, &ijat tiDf$ ! ts matse, ano &tm foljtcfj is ttie Shaker; i tor there is nothing in the middle, be- i third” C^e^C ^WC> 3 n°r *S

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u. I7* Therefore under (landing All things, remember thefe Two 5 and think that thefe are All thin»« nur-

Mings tnat are in darknefs or fecret. j 18. For

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* 18. For All things, are but Two I things , SCijat fa3jjtc& tnaketfj, anD tf?rÂŁ 15 mate; and the One of them I cannot depart, or be divided from the other. > ip. For neither is it polfible, that K the Maker ihould be without the thing made, for either of them is the felf? fame thing 5 therefore cannot the One tl of them be feparated from the other, XI no more then a thing can be feparated from it felf.

20. For if he that makes be nothing elfe, but that which makes alone, ftmple, tmcompounce&, it is of neceffity, It that he makes the fame thing to him\ felf, to whom it is the Generation of him that maketh to be alfo All that is, made. f 21. For that which is generated or made, muft neceffarily be generated o? made by another, but without the Maker that which is made, neither is made, nor is; for the one of them I without the other, hath loll hisproP 2 per /

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per Nature by the privation of the other. f , 22. So if thefe IVo be confefTed,., That which maketh, and that which is made, then they are One in Union, this going before, and that following.

2 3. And that which goeth before, r | is, God the Maker- and that which follows, is, that which is made, be ic j what it will.

24;, Afidlet no man be afraid, becaufe of the variety of things that are made op done, left he fbould caft an afperftdn of bafonefs, or infamy upon God 5 for it is the oneiy Glory of him to do, or make All things.

25* And this making, or flufture, is as it were the Body of God and to him that maketh, or doth, there is nothing evil, or filthy to be imputed, v Ujstc is nothing f^ougfjt etui, 02 26. For thefe are Paftions that folÂŹ low Generation,as lluft doth Copper,' 1 eras Excrements do the Body.

1 iy. But neither did the Copperfmith

fmith make the lluft, nor the Maker the Filth, nor God the Eviinefs. i s8. But the viciflkude of GeneraÂŹ li tion doth make them, as it were to blolfom out 5 and for this caufedki , make Change to be,as one jfhould fay, f jThe Purgation of Generation* 51 25?. Moreover, is it lawfutfbrihe {i" lame Painter to make both Heaven, and the Gods , and * the Earth, and thpSe.a, and and inanimate Things, and Tfees aland is it impoffble1 for God to make tthcfe things < O the great madnels, land ignorance of men in things that [concern God / < ' ?o. For men thate think fo,. fuffer that which is moft ridiculous of all 5 for profefling to bkfs,and praife God, )(yet in not afcribing to him the making i, doing of All things , they know him not. f 31. And befides their not knowing him, they are extreamly impious againft him , attributing unto him Paflions, i

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Paflions, as Pri4cj or gDSerfig&f, 0r Weaknefs, 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 hathonely onePaf hon, namely, Good ; and he thac is good, is neither proud, nor impotent, nor the reft, but God is Good it felf.

34* For (2*000 is all loftier, 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. ^ o _ 35. See then how he maketh all things, and how the things are done, thatare done ; and if thou wilt learn, j thou may eft fee an Image thereof, very beautiful, and like. | _ ÂŁ&% Look upon the Husbandman, ] how he cafteth Seeds into the Earth, i here Wheat, there Barly, and elfewherefome other Seeds.

37. Look upon the fame Man, planting .

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38. So doth God in Heaven fbwe Immortality, in the Earth Change in the whole Life, and Motion. , J| things are not many, l! but few,and eafily numbred 5 for they .are all but four, God and Generation.,, jin which are all things. th

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