BUt of Vacuity, which also with many seems to be a great matter, I thus think, that a Vacuity neither is, can, or shall be any thing; for all things p. 103 of the world are most full parts, as the world it self is full of bodies different in quality and form, having both their form and greatnesse, of which one is greater than another, and one lesse than another, different in strength and weaknesse: for some of these easily seem to be the stronger, as the greater: but the lesser and smaller can scarcely, or not at all be seen, which things to be, we know onely by feeling, whereby it happeneth, that many beleeve that these are not bodies, or substances, but empty places, which is impossible; for if any thing be named out of the world, if there be any thing (which I hardly beleeve) therein so full of intelligible things, that is, things like to the Divinity, as this place which is called the sensible world, is full of bodies and creatures, agreeing both in p. 104 nature and quality to it, all whose representations we see not; but some exceedingly great, some exceeding little, and short, which either through the length of distance, or that we are dull of eye-sight, they appear to be such unto us, or to be short; for their exceeding smalnesse they are supposed of some not to be. I speak now of Angels, which, I suppose, sojourn with us, and Spirits above us, which are betwixt the purest part of the air, and the earth, where there is neither place for Clouds, nor commotion by the motion of any Meteor, Comet, or Signe. In this respect, O Asclepius, thou canst say nothing to be subject to Vacuity, unlesse thou vauntest there may be a Vacuity of what thou affirmest to be empty, as a Vacuity from the fire, from the water, and p. 105 from the like, which although it happens to seem so (For that may be void of such things, which are great, or little, which makes it seem empty) yet there cannot be a Vacuity of Spirit, and Air. The like also we may speak of a place, for the word onely wants understanding; for a place appeareth what it is, from that of which it is: for when the principall name is taken away, the signification, or interpretation is imperfect. Wherefore the place of water, the place of fire, or such like, we truly say; for as it is impossible for any thing to be void, or empty, so the place alone what it is cannot be known. For if you put the place without that of which it is, it shall seem to be an empty place, which I beleeve the world hath not: For if there be no Vacuity, neither a p. 106 place appeareth what it is by it self, unlesse you shall adde unto it, either longitudes, latitudes, or altitudes, as signes to the bodies of men. These things being so, Asclepius, and you that are present know, that the intelligible World that is God, who is known only by the sight of the soul, is incorporeal; neither can any thing corporall be mixed with his Nature, that is, which may be known by quality, quantity, and numbers, for no such thing abideth in him; therefore this world, which is called sensible, is the receptacle of all sensible Species, qualities, or bodies; all which without God, cannot receive Vegetation, and be refreshed; for all things are God, and from him and his will are all things: that which is wholly good, comely and wise, sensible p. 107 and intelligible, belongs to him alone, and without this there neither is, hath, or shall be any thing; for all things are from him, in him, and by him, both qualities of many shapes, and great quantities, and greatnesse exceeding measure, and varieties of Species and Forms, which if you shall understand, O Asclepius, you will give God thanks, and if you shal wel observe the whole, you shal by true reason perfectly learn, that the world it self is sensible, and all things that are in it, to be covered (as with a garment) from that upper world; for every kinde of creature, O Asclepius, of what kind soever, as well mortal, immortal, or rational, whether it be a living creature, or be not, each of them retain the image and form of their kinde, and albeit every kind of creature possesseth p. 108 the full form of his kind; yet in the same form of shews, they are all unlike one to another, as the Genus of men, although it be uniform, that a man may naturally be known, yet all of them are in the same form unlike to themselves; for the Species, which is divine, is incorporeal, and whatsoever else is comprehended in the soul, or mind: seeing therefore these two, of which the Form consisteth, are corporeal, and incorporeal, it is impossible that every Form should be created, or born like one to another, the moments of hours and climates differing, and being distant, but are changed so often, as an hour hath minutes, in which is that God of all shapes we have spoken of; therfore the Species, or Form, remaineth, begetting so often from it self, so many, and p. 109 so different shapes, as the course of the world hath moments, which world is turned by conversion and changes, but the Species is neither turned, nor changed. So the Forms of each kind are permanent and stable, but unlike to themselves in the same Form.
Asclep. And the world changeth his Species, or Form, O Trismegistus.
Trism. Do you perceive therefore, O Asclepius, that all things are spoken unto thee, as to one in a sleep, or in a dream? For what is the world, or of what consisteth it, but of all things created?
Asclep. Therefore you mean to speak of the Heaven, and of the Earth & of the Elements, Trismegistus? For other things are more frequently changed into Forms, the Heaven moystening, p. 110 or drying up, cooling or heating, bright or lowring. In one Form of the Heaven, these things are, which Forms are altered by the Form, also the Earth hath alwayes many alterations of her Form; as when it bringeth forth fruits, and when it nourisheth her fruits, and when it giveth sundry and divers qualities, and quantities of all fruits, and places, and times, for the qualities, sents, relishes, and forms of all trees, flowers, and berries. The fire also hath many and divine alterations; for the Forms of the Sun and the Moon, they are of all shapes; for they are (as it were) our looking-glasses for representation. But of these things enough.
The Commentary.
This twelfth Chapter declareth, that there is no Vacuity, or Emptinesse in things; that Angels are conversant, and dwell with us, who, in regard of their too much subtilty, are not perceived of us; that Spirits possesse the purer part of the Air; the alone name of a place to be void, that it belongs to somewhat, which being not understood, it cannot be conceived what a place is, and that is common to all Relatives. He affirmeth an intelligible World, with which the sensible World, and all things in it, are veiled as with a garment seeing who is contained in the intelligible World, that the Forms of all kinds whatsoever, that are of one shape, are unlike, and that according to the circles, moments, and minutes p. 112 of hours, of which he maketh Pantomorphos Lord, whom before he affirmed to be God of the Horoscopes: but we acknowledge no such God: but leave it to the folly and ignorance of the Gentiles: if any as yet be so apparantly blind, mad, and stupified; but we, according to the saying of St. Paul, have but one God, the Father, in whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things and we by him. The Species and Forms, that is, the Idea's of which there is so much dispute with Plato and the Platonicks, the immutable and unchangeable Forms he placeth in Pantomorphos, having this name, as though he consisted of all shapes, and of every Idea, from which severall hours and moments, every particular Form is diversly shaped; but that the rest are mutable, as the World, the Heaven, and the Earth, p. 113 but there are who account Mercurius his Pantamorphos, and Plato his Idea to be meer forged things and fictions.
This is the summe of the twelfth Chapter.