So I'm just taking a look, a glance, at the Renaissance, and those thinkers that were to inspire the formulation of Wicca....
The Divine Pymander, by Hermes Mercurius Trismegistus, tr. by John Everard, 1650:
1:27. Of the Soul; that part which is sensible is mortal, but that part which is reasonable is immortal. 44. Nothing good upon Earth; nothing evil in Heaven. 72. Things upon Earth, do nothing advantage those in Heaven; but all things in Heaven do profit and advantage all things upon Earth. 76. Heaven is the first element. 80. What is God? The immutable or unalterable good.
2:12. These things I understood, seeing the word, or Pimander; and when I was mightily amazed, he said again unto me, Hast thou seen in thy mind that Archetypal Form which was before the interminated and infinite Beginning? Thus Pimander to me. But whence, quoth I, or whereof are the Elements of Nature made? Pimander.--Of the Will and counsel of God; which taking the Word, and beholding the beautiful World (in the Archetype thereof) imitated it, and so made this World, by the principles and vital seeds or Soul-like productions of itself. 13. For the Mind being God, Male and Female, Life and Light, brought forth by his Word another Mind or Workman; which being God of the Fire, and the Spirit, fashioned and formed seven other Governors, which in their circles contain the Sensible World, whose Government or disposition is called Fate or Destiny. 33. Pim. The Generation therefore of these Seven was after this manner:--The Air being Feminine and the Water desirous of Copulation, took from the Fire its ripeness, and from the aether Spirit, and so Nature produced Bodies after the species and shape of men.
3:3. For there were in the Chaos an infinite darkness in the Abyss or bottomless Depth, and Water, and a subtle in Spirit intelligible in Power; and there went out the Holy Light, and the Elements were coagulated from the Sand out of the moist substance. 7. And every God, by his internal power, did that which was commanded him; and there were made four-footed things, and creeping things, and such as live in the water, and such as fly, and every fruitful seed, and Grass, and the Flowers of all Greens, all which had sowed in themselves the Seeds of Regeneration.
4:19. For it is possible for the Soul, O Son, to be deified while yet it lodgeth in the Body of Man, if it contemplate the beauty of the Good. 42. The whole is a living wight, and therefore consisteth of material and intellectual. 43. And the World is the first and Man the second living wight after the World, but the first of things that are mortal; and therefore hath whatsoever benefit of the Soul all the other have: And yet for all this, he is not only not good, but flatly evil, as being mortal. 46. But the Soul of Man is carried in this manner, The Mind is in Reason, Reason in the Soul, The Soul in the Spirit, The Spirit in the Body. 47. The Spirit being diffused and going through the veins, and arteries, and blood, both moveth the living creature, and after a certain manner beareth it. 52. For God is not ignorant of Man, but knows him perfectly, and will be known by him. This only is healthful to man, the knowledge of God: This is the return of Olympus; by this only the soul is made good, and not sometimes good, and sometimes evil, but of necessity Good.
The Emerald Tablet, also known as Smaragdine Table, Tabula Smaragdina, or The Secret of Hermes, is a text purporting to reveal the secret of the primordial substance and its transmutations. This work was translated into Latin as Secretum Secretorum (The Secret of Secrets) by Johannes "Hispalensis" or Hispaniensis (John of Seville) ca. 1140 and by Philip of Tripoli c. 1243. In the 14th century, the alchemist Ortolanus wrote a substantial exegesis on "The Secret of Hermes," which was influential on the subsequent development of alchemy. One translation, by Isaac Newton, found among his alchemical papers as reported by B. J. Dobbs in modern spelling:
1. Tis true without lying, certain most true.
2. That which is below is like that which is above that which is above is like that which is below to do the miracles of one only thing.
3. And as all things have been arose from one by the meditation of one: so all things have their birth from this one thing by adaptation.
4. The Sun is its father, the moon its mother,
5. the wind hath carried it in its belly, the earth its nurse.
6. The father of all perfection in the whole world is here.
7. Its force or power is entire if it be converted into earth.
7a. Separate thou the earth from the fire, the subtle from the gross sweetly with great industry.
8. It ascends from the earth to the heaven again it descends to the earth and receives the force of things superior and inferior.
9. By this means ye shall have the glory of the whole world thereby all obscurity shall fly from you.
10. Its force is above all force. for it vanquishes every subtle thing and penetrates every solid thing.
11a. So was the world created.
12. From this are and do come admirable adaptations whereof the means (Or process) is here in this.
13. Hence I am called Hermes Trismegist, having the three parts of the philosophy of the whole world.
14. That which I have said of the operation of the Sun is accomplished and ended.