THe Lord of eternity is first God, secondly the World, and thirdly Man. The maker p. 34 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 〈non-Latin alphabet〉, 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 p. 35 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 p. 36 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 p. 37 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 p. 38 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 p. 39 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 p. 40 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 p. 41 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 Subtlty 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 p. 43 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 p. 44 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.