Asclepius (with the commentary), chapters 5–8

CHAP. V.

BUt, O Asclepius, I observe that thou dost earnestly desire to heare, how a man may come to enjoy that musicall harmony and divine Worship, which belongs to heaven. Wherefore hear, O Asclepius, there is one frequent assemblie amongst men for this service of God; and this no other Creature can perform but man alone. For God is only pleased and delighted that man should extoll his admired work, sing praises of thanksgiving unto him, and perform such worship and service as belongs to his holy name. Neither do those heavenly graces unworthily descend into the congregations of men, lest that this earthly World should seeme unbeautified in respect of the want of this heavenly and sweet Musick; but rather that his name who is the Father of all things, might be celebrated with the well tuned voices, and comely praises of men. So that neither in heaven nor earth this sweet Harmony of thanksgiving might cease; for there are some men (though few in number) that are indued with so divine and holy a spirit, that their care is only to please, reverence, and serve the Lord: but whoso ever through the confusion of both natures, the flesh prevailing, have darkned their spirituall understanding, they are so much given over to their own lusts, and are only intent upon these outward and lower things. Therefore a man is not to be esteemed the weaker in respect that he is in part mortall, but peradventure thereby he may seem the more fitly and effectualley composed to encrease in full knowledge and understanding, to wit, because unlesse he had been made of both natures he could not have susteined both, therefore was he framed of both that he might have both an earthly and divine choice. I desire thee O Asclepius, not only to harken unto the reason of this tractate; but also to entertain it with much Zeal & fervency of Spirit. For the reason to many is incredible, but to devouter mindes it seemes true and good; wherefore from hence I will begin.

The COMMENTARY.

This fifth Chapter sets forth that sweet Musick granted to men, to set forth the praises of God, which we know the prophet did well conceive, who being full of the spirit of God, commanded to sing psalmes unto the Lord with a loud voice, and in the assemblies to praise the Lord, upon the Cymbals, upon the L[…]e, Harp and Organs, for this is the chief […]nd both of singing and Musicks. The Letter is in it self conspicuous.

CHAP. VI.

THe Lord of eternity is first God, secondly the World, and thirdly Man. The maker of the World is God, and all things therein governing all things with man whom he hath appointed Uicegerent or governor, whom he hath made properly to take the Charge of his whole work, that both he and the world might be an Ornament of praise unto himself, that by this divine composition of man, the world in Greek might be the more truly called [Greek], that is, an Order or Ornament. For he knew himself, and knew the world to wit that remembring what resemblance it had with his parts, what was for his use, and what for his service, He might labour to give praise and great thankes unto God and to honour his Image; being not Ignorant, that he was made also after the Image of God, of which there are two Images, to wit the world and man; whereby it cometh to passe, that for as much as there is but one joyning together on that part, he consists of soul and sense, and Spirit and understanding he is divine, and thereby may seeme to ascend up into heaven; but on his earthly part which consists of fire, water, and air, he remaines a mortall Creature upon earth, is altogether fixed on the things below and swallowed up of Nature; for so man is partly divine and partly mortall abiding in one body, but he hath a measure of each.

Religion before all men (which a virtuous life follows) seemes only then to be perfit, when there is a contempt of all lustfull desires and unlawfull concupiscence, assisted with all manner of virtues. For all such things are contrary to the Soul and Spirituall understanding, which are possessed with a corporal, and earthly desirel which are well called by the name of goods or possessions, in that they are not born with us but afterwards are possessed of us, wherefore all things of this kind are differing from man that we may even despise the body, and those things which we greedily cover, or any vice or wickednesse which we lustfully desire, for so far as he is led by reason; so far he is a man; that contemplating of the divinity, he may contemn and despise that part of his, which is mortall, but only so far as necessity compells for preservation of the soul. For, that man may be most perfect in either part, observe him in each to be formed of four Elements, or principall parts with two hands and two feet, and other members of his body, with which he may do service to this lower or earthly world, but with his other four parts, to wit, his understanding, soul, memory, and providence, he searcheth and looketh into all divine causes and things, from whence it happens that man with a Restles search enquires into the diversities, qualities, and effects of things. But being hindred by the weight, and too much imperfection of his body, he cannot properly foresee the true naturall causes of things. This man therefore, so framed and fashioned, and that for such a ministery & service commanded of the great God, as in decently governing the world, piously worshiping his God, & worthily & fitly obedient to both the wills of God, what gift dost thou think he shall be recompensed with? for seeing that this world is the work of God, and man by his labour and industry preserveth and encreaseth the beauty of it, joyneth his labour with the will of God, when by the help of his body, and by daily paines and care he adorneth that Species and forme, which by divine wisdom he first created, but with that with which our parents were rewarded? with which also that we may be rewarded if it may seem good to his wisdome, we do most earnestly pray and desire, that he will release and free us out of this worldly prison, deliver us from these earthly bonds; and restore us like unto the divine nature, pure and holy.

Asclep Thou saiest thevery truth, O Trismegistus, for this is their reward who live piously towards God, and faithfully to the World; but to them that live otherwise and wickedly, both a passage is denied them into heaven, and a fearfull change into other shapes, unbeseeming a righteous soul. But to proceed, O Trismegistus, sundry soules under the hope of future eternity are much indangered in this world, which seemes to some Incredible, to some Fabulous and to others Ridiculous; for the fruit which is reapded by worldly possessions in this temporall life, seemeth to be a very sweet thing; wherefore it obliquely holdeth the soul, that it cleaveth too much on that part of it which is mortall, neither suffers it to take notice of the divine part, envy hating immortallity: for I will, as it were by foreknowledge tell you, that none after us shall have simple election, which is true Philosophy; being a frequent beholding a holy worship and knowledge of the divinity, for many do confound it after a divers manner; how therefore do many men corrupt this incomprehensible Philosophy, or diversly confound it.

Trism. O Asclepius, in this manner mixing it by suttle devices into divers disciplines not comprehensible, Arithmetick Musick Geometrie, but pure Philosophy, and that only hanging upon divine religion, ought to apply it self wholly to the rest, that it may admire the course of the Starrs and Planets, their appointed stations, and their Commutations and changes to consist of numbers: but the dimensions, qualities, and quantities of the earth, the depth of the Sea, the Vertue of fire, and the effects of all these, acknowledging nature that it may admire, adore, and praise art and an excellent understanding. But to know Musick is nothing else then to know the Order of all things, which pertakes of divine wisdome; for an order of all things artificially pitched upon one generall, will make in divine Melodie a certain sweet sounding and most true Harmony.

Asclep. What then shall become of men after us.

Trism. They shall be deceived by the Subt[…]ty of Sophisters, and turned away from pure and divine Philosophy; for out of a pure mind and soul, to worship God, to honour him in his works, and to give thankes unto him for his will, which is only full of goodnesse, this is Philosophie violated or corrupted by no foolish or unseasonable curiosity of the minde; and of these, thus far.

The COMMENTARY.

This sixth Chapter discourseth that God is the first God absolutely, the World the second, not absolutely but by participation God, as which is the first Image of an absolutely deity; man, the third God by participation of the divinity, and the second Image of God: but God is not an Image, but the truth of all Images, that man may ascend up into heaven by his soul, by his understanding, by his spirit, by his reason, as it were by the Superior Elements. But wherein he is made of fire, of air, of water, and earth, he is subject to death, and to dote upon all wordly things, deprived of that divine part; That the measure after which a man ought to live, is religion which goodnesse follows, and which seems to be perfit, when being armed with Vertue it despiseth the coveting of other mens goods or any thing hurtfull to it, as possessions, the body it self, and all those things we lust after, even the very sense of appetite. For so far he ought to be called a man, whiles that this opinion is led only by reason, and that in contemplation of the divinity he contemneth and despiseth that part of him which is mortall; more then may serve for the preservation of his life.

Asclepius divineth that of the succeeding Aegyptians, that there shall be none after them to attain to the pure Philosophy of the knowledge of God. Now Hermes asketh, to what end man ought to learn the dimensions of the earth, that is Geometry, the qualities, quantities, the depth of the Sea, and the nature of fire, and the effects of all these, that is the Universall Philosophy of numbers, celestiall globes, and naturall things, certainly to admire, adore, and praise, the Art, excellent Invention and Workman of all these for this is pure Philosophy and only depending upon divine religion; this is Musick, this is harmony, to know the order of all things, which all divinity partaketh of, and which artificially pitched upon one generall, will make in divine melody, a certain well tun'd and most sweet harmony and that is Philosophy, which is corrupted by no unfit curiosity of the minde, which with a pure soul and mind doth worship the diety, and honour his works, as also to give thanks for the will of God, which is so full of goodnesse, and confirmeth the Prophecy of Asclepius.

This is the sixth partition.

CHAP. VII.

OF a Spirit, and such like, I will now begin. There was God, and Hyle, which in Greek signifieth the world, and the Spirit was in the world; but not as with God, neither are those things God, of which the world is, wherefore they were not, when they were not created; but even then they were in that, from whence they had their being. For those things are not onely said to be, which are not yet created, but those also which have not a fruitfulnesse in generating; so that nothing can be produced and generated of them. Whatsoever things therefore have in them a nature of conceiving, those are things apt to ingender, which may be created of these, albeit they ingender, or are created of themselves; wherefore God everlasting, God eternall, neither is, or could be begotten; he both is, hath been, and ever shall be. This is that therefore which in it self is the whole nature of God.

But the nature of the world, and of the Spirit, albeit they seem to be created from the beginning; yet they have in themselves a vertue of begetting and procreation, as also fruitfulnesse; for a beginning is in the quality of the nature, which contains in it self a quality, and nature of conception and birth. This is therefore onely generable, or easie to be ingendered without the conception of another; but that which hath in it onely the vertue of conceiving, is by the mixture of another nature. So they are to be discerned, that this place of the world may not seem to be created with those things which are in themselves, as which hath in it self the power of whole Nature. I call it a place in which are all things; for neither could all these things be, if a place were wanting which might contain all things; for a place was to be provided for all things that were; for neither the quantities, nor qualities, nor situations, or effects, can be known of things which are not: therefore the world, albeit it be not so created, yet it contains in it self the nature of all things, as which giveth (in all things) rich and fruitfull matter to conceive. This is therfore that whole quality & matter which may be created, albeit it be not created: For as Nature is a fruitfull matter of quality, so the same is as fruitfull in malignity. Neither have I said, O Asclepius and Amnon, which is said of […]any, whether God could wea[…] and turn away evil from the na[…]ure of things? To which we […]nswer not at all; yet for your […]akes I will prosecute what I bega[…], and give a reason: For they affirm, that God ought all manner of wayes to have freed the world from wickednesse; for he is so in the world, as though he seems to be a member, or part of it; for it is so provided and ordained by the most high God, as much as with reason he could then, when he hath vouchsafed to dignifie the mindes of men with sense, discipline, & understanding; for with those things in which we excel other creatures, we can only shun the deceit of sin, guile, and all other corruption. For he, before that he is ensnared in them, shall by the very sight & uglinesse of them, avoid them, that man is guarded with divine knowledge and wisdom; for it is the foundation of discipline, consisting in the excellencie of knowledge: for by the Spirit all things are ministered, and refreshed in the world, and (as it were) an organ, or instrument, is subject to the will of the great God. Wherefore hitherto in our souls, let us conceive of that wise Moderatour and sensible Governour of God, which is called the Spirit, or holy Ghost, which comprehends in it self every place, and the substance of every thing, and the full matter of things begotten and created; and whatsoever else in the world, either for substance, quality, or quantity: for all the Species in the world, and every thing according to that nature which is given it of God, is moved and governed by the Spirit. But the world is the receptacle of all things, and the haunt and place to move in for all creatures, of which God is the Governour, dispensing in all worldly things, as much as is necessary to every one, who with his Spirit fills all things, of what nature and quality so ever. For the world is round like unto a Ball or sphere, being for the form or qualities sake invisible to it self. For if you shall chuse any high place in it only to look down, thou canst not see from thence what is below, and because it consists of many places and parts, it is supposed to have a quality and by the alone forms of the Species, in whose Effigies it seems to be ingraven, it is supposed to be visible, when it is shewed, drawn out, or painted, but indeed it is alwayes to it self invisible. Whereby, the bottom or lowest part of the Sphere (if there be any) is called in Greek [Greek], for [Greek] in the Greek tongue signifieth to see, which sight the bottom of the Sphere may want, whereupon the Species are called [non-Latin script], for that they are of an invisible form; and for that they are deprived of light, the Grecians call [non-Latin script], and for that they are in the bottom of the Sphere, the Latines, Insert. These are therefore the ancient principles, or are (as it were) beginnings and heads of all things contained in any part or parts of these.

Asclep. All these things therefore, as you speak of, which are earthly, O Trismegistus, are present as well in every Species, as in the full substance of every thing.

Trism. Therefore the world nourisheth the bodies, the Spirit the life or soul and sense, or reason; the understanding being a gift with which man is only enriched, neither all men but few who have a heart & judgment to be capable of so great a benefit: for as the world is inlightned by the Sun, so mans minde is illuminated by this light & much more. For whatsoever the Sun doth enlighten, by the Eclipses and interposition of Earth and the Moon, and by the approach of night, it loseth, and is deprived of that light: but reason when it shall be once mixed with mans Soul it becomes, by that lively & growing mixture, of one nature with it. So that minds thus qualified are never intangled with misty and obscure errors. Whereby the sense or reason may well be said tobe the soul or Spirit of God; but I say not of all, but of some excellent, and principall ones.

The COMMENTARY.

The seventh Chapter conteineth a hidden Philosophy of the generation, and matter of the World, of the Spirit accompanying it, and of the place. The world in God he calleth the Continent place, wherefore he will not have the place of the world to be created, but that it is created and not created, created indeed if you respect the workmanship of the Creatures, and not created if you respect the truth of the workmanship. For the world and the spirit, to wit the world and a certain divine power passing, and disfusing it self through all things, were not in the world when they were not created, but he saith they were in that from whence they were to be created; but in what where they, but in that divine word by which all things were made? But in which and what was made was life, and from whence at length everything came that was made. The world to be as fruitfull in evil as good, being as capable of evil as good, as the Earth is fruitfull both of medicinable Herbs and hurtfull Weeds; and that the earth hath by a kind of propriety, so likewise the World notwithstanding God (as much as with reason he might) hath provided for men reason, discipline, and understanding, against this kind of materiall propriety, least sinne should overrunne the World, as brambles and hurtfull weeds, a neglected and untilled desert or wildernesse. Moreover of the spirits disfused through all things, and those things that be under us, of sense or reason, which is a distilling of divine graces into mens souls, as of the Sun beames on the eyes, he discourseth somewhat in this seventh part.

CHAP. VIII.

Asclep. Whom affirm you, O Trismegistus, to be the heads and beginnings of the first Principles.

Trism. I reveal & disclose unto thee great & divine Mysteries of which I now begin by the desired help and assistance of God. There are divers kinds of Gods, and of those one part intelligible, another sensible. They are called intelligibles, not because they may be supposed not to be subject to our senses, (for we perceive them more then those which we call visibles) as our discourse shall shew, and thou if thou mark it maiest perceive: for divine reason passing beyond the reach and capacity of men, if thou with good care, and great attention listen not unto the speakers, will fly away and passe through thee, and returne to the Fountain of it own waters. There are therefore chief Lords o[…] Gods of all Species, the Prince of whom is U[…]a; these are like one to another in their Originall, who by nature e[…]ct all things, every one illuminating one anothers work. The chief Lord of Heaven or whatsoever is concluded under that name, is Iupiter, for from Heaven Iupiter gives life to all. The chiefe Lord of the Sun, is the Light. For the benefit of light is distributed unto us by the globe of the Sun. There are 34. Lords of the horoscope, or which speculate into the Hours of Nativity, placed alwayes amongst the fixed Planets, the Prince of these they call [non-Latin script], that is, which hath all snapes or which, in different Species, makes divers Shapes. The seven wandering Planets have also their Lords which they call, Fortune and Fate by which all things are changed which, were firmely stablished by the law of nature, & altered by a continual motion. But the Aire is the Organ or instrument of all things, in which all things are brought to passe; and the chief Lord or Prince of this is second in degree conferring mortall things, and the like, upon mortall Creatures. These things therefore being so, that these lower things are moved by the higher; So likewise all naturall things are joyned to themselves, as mortall things with mortall, and sensible things with sensible. But the chief matter of Government, belongs to that great Lord, being not many but only one for from that one all things de[…]end: rather flowing from him when they seem to be distant, & are supposed to be a many things apart by themselves but indeed are united: being one or rather two from whom all things are effected, and from which they are created; that is, the matter of which they are made, & from his will by which other things are brought to passe.

Asclep. Again, what is the reason of this, O Trismegistus?

Trism. This, O Asclepius. For God the Father, or the Lord of all things, and whatsoever name he is more religiously and devoutly called of men, which ought for our understanding sake to be reverenced of us, in contemplation of so great a Majesty, we have expresly called him by none of those names, for if this sound uttered, setteth forth the whole will of man or that understanding he shall conceive by the spirit; the substance of which name consisting of a few syllables, is limited and circumscribed, that there might be in man a necessary and familiar entercourse betwixt the voice, & the eares, the spirit and the understanding, and so of all things by these: Whether then the name of God be compleate or wholly in these? for I suppose not, that the efficient cause of all Majesty, and the Father and Lord of all things, can be expressed by one name though compounded of many Syllables: it is necessary therefore that he should be called not by one name but rather by all names, (seeing that he is both one and all things) being meet that all things should be his name; or that He should be styled by the name of All. This therefore being but one, as being all, is full of the fruitfulnesse of both natures, and rich in his own will bringeth forth whatsoever he hath a desire to create. His will is all goodness, and this same goodness pertaines to all things, from his divinity nature proceeds that all things may be as they are, and have been and in all things which shall be, nature hence forward may of it self be sufficient to beg[…]t. Let this therefore be the reason given thee, O Asclepius, wherefore and how all things, of both sexes are made.

Asclep. You mean God, Trismegistus?

Trism. Not only God, O Asclepius, but all Creatures having life, and all Creatures without life; for it is impossible that any of those things which are, should be unfruitfull, for fruitfulnesse being barred from all things that are, it will be impossible that there be a perpetuity of those things which are: for, I say, that Nature and Reason, and the World do contein in them this nature, and preserve in themselves all things created; for every Sex is full of procreation, and the Conjunction or uniting of both is incomprehensible, which you may call Venery or lust or both: this therefore being well understood and clearly conceived, that from the God of nature the invention and office of procreation is for ever, in whom is naturally perfect charity, joy, mirth, and divine love; and it might be said how great the force and necessity of his ministry is but that by the contemplation of him, it is manifest to every ones understanding. For if you o bserve the first time wherein we are fashioned, how both natures frameth an ofpring either Male, or Female, how that the one greedily snatcheth the seed of the other, & shuts it up close within the womb, and lastly how by that common Conjunction at the same time they beget men and women, which the woman for a certain time beareth in her womb. The effects therefore of so pleasing, and necessary a work, is committed in the dark, lest that by the derisions and mockings of common ignorant fooles, the divinity of nature by the conjunction of both sexes, should be compelled to blush, if it should be subject to the open view of irreligious and ungodly persons, for there are very few in the world that may be counted modest and religious, whereby it hapeneth that in many there remaines malice and lewdnesse, through the want of wisdome and knowledge in those things which are: for by the understanding of divine knowledge, and re[…]igion, by which all things are sweetly disposed, and ordered, there is not only a contempt of, but also medicine for all the evils in the world: but so long as ignorance and want of knowledge abide, there all manner of sin gets head, and wounds the soul with incurable Vices, which being infected, and defiled with them, swells it, as it were with Poyson, which cannot be cured but by a soul furnished with divine graces and understanding. If therefore only to a few this shall be profitable, it is meet to prosecute and conclude this tractate, to wit, wherefore God hath vouchsafed to impart, only unto men understanding and discipline. Hear therefore, when God the Father, and Lord of all things, had after other inferiour Gods or Angels made man of the corrupter part of the world, and of a like measure of divinity, it happened that sin did remain mixed with those Bodies, with a necessary desire after food and living, (which nature hath given in common to other living creatures) as also other affections and vices of the minde incident to mans corruption. But the Angels which were made of the purest part of nature, and wanting no helps of Reason and Knowledge, and in a continuall state of immortality yet for unity of order, and for disclipine, and understanding he hath ordained by an eternal Law, (being an order by the Law of necessity limited) that they should not be far from them, or much different in nature; appointing man above all creatures to be only endued with reason and knowledge by which he might shun the corruption & vices of his body, hath assigned them for the purpose and hope of immortality, finally he hath made man that he might be immortall of a divine and mortall nature, that it might appear that man being thus made after the will of God, is in better state then the Angels, who are made only of an immortall nature, as also all other mortall creatures. In which respect, man comming nearest to the nature of God he should worship him in pure and undefiled religion with an honest heart, and that the Angels with a pious and loving affection should pity and preserve all humane things. But this is spoken of some few men who are indued with cha[…]t and pure affections; we have nothing to do with the Vitious, lest this holy discourse be defiled by the thought of them.

The COMMENTARY.

This eighth Chapter treateth of the materiall Lords or Princes, which he calleth Gods: The Lord of Heaven he calleth Jupiter; the Lord of the Sun, the Light: he reckons 34 Horoscopes, or markers of the hours of childrens nativity in the same place of the fixed Planets, and the chief of these he calleth Pantomorphos, and the Lords of the seven wandering Spheres, or Planets, he maketh Fortune, and Fate: also he appointeth a Lord of the air: but these seem to be the fictions of Devils, and certain vanities smelling of the errours of the Gentiles, and which cause those which trust in them, rather to perish, than to be in any safety. From hence he returneth to the contemplation of the most high and ineffable God, or which is to be named by all names, being full of fruitfulnesse, whereby all things have that which makes them altogether fruitfull: From hence is that love of procreation, and that great work of Nature, which hath nothing deformed or unseemly in it, whiles that the thoughts, speech, and actions be modest and religious; for that is given and permitted for the imitation of divine fruitfulnesse. But because the greatest part of men is ignorant of these mysteries, they profane these divine Laws, and after the manner of bruit beasts, unreverently, unseemly, and outragiously use these things; therefore we dare not speak of such things, even for modesties sake, because those inordinate and irreverent thoughts and gestures are apt to thrust themselves into the minds of men, and not that seemly, holy, and undefiled Ordinance of God: and because few have pure and good affections, I suppose that we should neither think, or speak much of this matter. Then he addeth, that God hath bestowed onely upon men reason and understanding, whereby that immortall, and divine part of him, might shun vices, which otherwise, by the admixture of his earthly substance, he might easily run into: for by reason of this body and dissoluble part, men must needs fall into lusts, and other temptations of the mind.

This, of the eighth Part.