William Wynn Westcott - The Collected Works

99. But that which is moved, liveth also, yet it is not necessary, that a living thing should be or continue the same.

100. For while the whole World is together, it is unchangeable, O Son, but all the parts thereof are changeable.

101. Yet nothing is corrupted or destroyed, and quite abolished but the names trouble men.

102. For Generation is not Life, but Sense; neither is Change Death, but Forgetfulness, or rather Occultation, and lying hid. Or better thus. For Generation is not a Creation of Life, but a Production of Things to Sense, and making them Manifest. Neither is Change Death, but an Occultation or Hiding of that which was.

103. These things being so, all things are Immortal, Matter, Life, Spirit, Soul, Mind, whereof every living thing consisteth.

104. Every living thing therefore is Immortal, because of the Mind, but especially Man, who both receiveth God, and converseth with him.

105. For with this living wight [a creature] alone is God familiar; in the night by dreams, in the day by Symbols or Signs.

106. And by all things doth he foretell him of things to come, by Birds, by Fowls, by the Spirit, or Wind, and by an Oak.

107. Wherefore also Man professeth to know things that have been, things that are present, and things to come.

108. Consider this also, O Son, That every living Creature goeth upon one part of the World, Swimming things in Water, Land wight [a creature]s upon the Earth, Flying Fowls in the Air.

109. But Man useth all these, the Earth, the Water, the Air, and the Fire, nay, he seeth and toucheth Heaven by his Sense.

110. But God is both about all things, and through all things, for he is both Act and Power.

111. And it is no hard thing, O Son, to understand God.

112. And if thou wilt also see him, look upon the Necessity of things that appear, and the Providence of things that have been, and are done.

113. See the Matter being most full of Life, and so great a God moved with all Good, and Fair, both Gods, and Demons, and Men.

114. Tat. But these, O Father, are wholly Acts or Operations.

115. Hermes. If they be therefore wholly Acts or Operations, O Son, by whom are they acted or operated, but by God?

116. Or art thou ignorant, that as the parts of the World, are Heaven, and Earth, and Water, and Air; after the same manner the Members of God, are Life, and Immortality, and Eternity, and Spirit, and Necessity, and Providence, and Nature, and Soul, and Mind, and the Continuance or Perseverance of all these which is called Good.

117. And there is not any thing of all that hath been, and al1 that is, where God is not.

118. Tat. What in the Matter, O Father?

119. Hermes. The Matter, Son, what is it without God, that thou shouldst ascribe a proper place to it?

120. Or what doth thou think it to be? peradventure some heap that is not actuated or operated.

121. But if it be actuated, by whom is it actuated? for we have said, that Acts or Operations, are the parts of God.

122. By whom are all living things quickened? and the Immortal, by whom are they immortalized? the things that are changeable, by whom are they changed?

123. Whether thou speak of Matter, or Body, or Essence, know that all these are acts of God.

124. And that the Act of Matter is materiality, and of the Bodies corporality, and of Essence essentiality; and this is God the whole.

125. And in the whole, there is nothing that is not God.

126. Wherefore about God, there is neither Greatness, Place, Quality, Figure, or Time; for he is All, and the All, through all, and about all.

127. This Word, O Son, worship and adore. And the only service of God, is not to be evil.

Table of Contents

1. The Workman made this Universal World, not with his Hands, but his Word.

2. Therefore thus think of him, as present everywhere, and being always, and making all things, and one above, that by his Will hath framed the things that are.

3. For that is his Body, not tangible, nor visible, nor measurable, nor extensible, nor like any other body.

4. For it is neither Fire, nor Water, nor Air, nor Wind, but all these things are of him, for being Good, he hath dedicated that name unto himself alone.

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

6. And he sent Man an Immortal and a Mortal wight [a creature].

7. And Man had more than all living Creatures, and the World, because of his Speech, and Mind.

8. For Man became the spectator of the Works of God, and wondered, and acknowledged the Maker.

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

10. Tat. But wherefore, Father, did not God distribute the Mind to all men?

11. Because it pleased him, O Son, to set that in the middle among all souls as a reward to strive for. 12. Tat. And where hath he set it?

13. Hermes. Filling a large Cup or Bowl therewith, he sent it down, giving also a Cryer or Proclaimer. 14. And he commanded him to proclaim these things to the souls of men.

15. Dip and wash thyself, thou that art able, in this Cup or Bowl; Thou that believeth", that thou shalt return to him that sent this Cup; thou that acknowledgest whereunto thou were made.

16. As many therefore as understood the Proclamation, and were baptised or dowsed into the Mind, these were made partakers of Knowledge, and became perfect men, receiving the Mind.

17. But as many as missed of the Proclamation, they received Speech, but not Mind, being ignorant whereunto they were made, or by whom.

18. But their senses are just like to brute Beasts, and having their temper in Anger and Wrath, they do not admire the things worthy of looking on.

19. But wholly addicted to the pleasures and desires of the Bodies, they believe that man was made for them.

20. But as many as partook of the gift of God, these, O Tat, in comparison of their works, are rather immortal than mortal men.

21. Comprehending all things in their Mind, which are upon the Earth, which are in Heaven, and if there be anything above Heaven.

22. And lifting up themselves so high, they see the Good, and seeing it, they account it a miserable calamity to make their abode here.

23. And despising all things bodily and unbodily, they make haste to the One and Only.

24. Thus, O Tat, is the Knowledge of the Mind, the beholding of Divine Things, and the Understanding of God, the Cup itself being Divine.

25. Tat. And I, O Father, would be baptised and drenched therein.

26. Hermes. Except thou first hate thy body, O Son, thou canst not love thy self; but loving thy self, thou shalt have the Mind, and having the Mind, thou shalt also partake the Knowledge or Science.

27. Tat. How meanest thou that, O Father?

28. Hermes. Because it is impossible, O Son, to be conversant about things Mortal and Divine.

29. For the things that are, being two Bodies, and things incorporeal, wherein is the Mortal and the Divine, the Election or Choice of either is left to him that will choose; For no man can choose both.

30. And of which soever the choice is made, the other being diminished or overcome, magnifieth the act and operation of the other.

31. The choice of the better therefore is not only best for him that chooseth it, by deifying a man; but it also showeth Piety and Religion towards God.

32. But the choice of the worse destroys a man, but cloth nothing against God; save that as Pomps or Pageants, when they come abroad, cannot do any thing themselves, but hinder; after the same manner also do these make Pomps or Pageants in the World, being seduced by the pleasures of the Body.