spirits won With many other glorious for to see These three enameld rimmes of that fair Crown Be these the first hight Dicaeosyne â—hilosophy the next the last stiff Apathy 58 I gaz'd and mus'd and was well nigh distraught With admiration of those three maids And could no further get ne further saught Down on the hill my weary limbs I laid And fed my feeble eyes which me betray'd Unto Loves bondage Simon lik'd it not To see me so bewitch'd and thus assay'd By wisest speech to loose this Magick knot Great pity things so fair should have so foul a spot 59 What spot said I can in these fair be found Both spot in those white vests and eke a flaw In those bright gems wherewith these Maids be crown'd If you 'll but list to see I 'll eas'ly show Then I both Love of man and holy law Exactly's kept upon this sacred hill True Fortitude that truest foes doth awe Justice and Abstinence from sweetest ill And Wisedome like the Sun doth all with light o're spill 60 Thanks be to God we are so well arriv'd To the long-sought for land Theoprepy Nay soft good Sir said Simon you 'r deceiv'd You are not yet past through Autoesthesy With that the spot and flaw he bad me see Which he descry'd in that goodly array The spot and flaw self-sens'd Autopathy Was hight the eldest Nymph Pythagorissa Next Platonissa hight the last hight Stoicissa 61 But this high Mount where these three sisters wonne Said Simon cleeped is Har-Eloim To these it 's said Do worship to my Sonne It 's right that all the Gods do worship him There 's none exempt those that the highest climbe Are but his Ministers their turns they take To serve as well as those of lower slime What so is not of Christ but doth partake Of th' Autoesthesian soil is life Doemoniake 62 His words did strangely work upon my spright And wean'd my mind from that I dearly lov'd So I nould dwell on this so pleasing sight But down descended as it me behov'd And as my trusty guide me friendly mov'd So when we down had come and thence did passe On the low plain Simon more clearly prov'd That though much beauty there and goodnesse was Yet that in Theoprepia did farre surpasse 63 So forward on we fare and leave that hill And presse still further the further we go Simon more strength more life and godly will More vigour he and livelyhood did show But Autaparnes wox more wan and wo He faints he sinks ready to give up ghost And ag'd Hypom'ne trod with footing slow And stagger'd with her load so ill dispos'd Their fading spirits were that life was well nigh lost 64 By this in fight of that black wall we came A wall by stone-artificer not made For it is nought but smoke from duskish flame Which in that low deep valleys pitchy shade Doth fiercely th' Autopathian life invade With glowing heat and eateth out that spot This dreadfull triall many hath dismaid When Autaparnes saw this was his lot Fear did his sense benum he wox like earthly clot 65 In solem silency this vapour rose From this drad Dale and hid the Eastern sky With its deep darknesse and the Evening-close Forestall'd with Stygian obscurity Yet was 't not thick nor thin nor moist nor dry Nor stank it ill nor yet gave fragrant smell Nor did 't take in through pellucidity The penetrating light nor did 't repell Through grosse opacity the beams of Michael 66 Yet terrible it is to Psyche's brood That still retain the life Doemoniake Constraining fear calls in their vitall flood When the drad Magus once doth mention make Of the deep dark Abysse for fear they quake At that strong-awing word But they that die Unto self feeling life naught shall them shake Base fear proceeds from weak Autopathy This dale hight Ain the fumes hight Anautoesthesy 67 Into this dismall Dale we all descend Here Autaparnes and Hypomone Their languid life with that dark vapour blend Thus perished fading vitality But nought did fade of Lifes reality When these two old ones their last gasp had fet In this drad valley their dead corps did lie But what could well be sav'd to Simon flet Here Simon first became spotlesse Anautoesthet 68 When we had waded quite through this deep shade We then appear'd in bright Theoprepy Here Phoebus ray in straightest â—â—ne was laid That earst lay broke in grosse consistency Of cloudy substance For strong sympathy Of the divided natures Magick band Was burn't to dust in Anautoesthesie Now there 's no fear of Death's dart holding hand Fast love fix'd life firm peace in Theoprepia land 69 When Mnemon hither came he leaned back Upon his seat and a long time respired When I perceiv'd this holy Sage so slack To speak well as I might I him desired Still to hold on if so he were not tired And tell what fell in blest Theoprepy But he nould do the thing that I required Too hard it is said he that kingdomes glee To show who list to know himself must come and see 70 This story under the cool shadowing Beach Old Mnemon told of famous Dizoie To set down all he said passeth my reach That all would reach even to infinity Strange things he spake of the biformity Of the Dizoians What mongrill sort Of living wights how monstrous shap'd they be And how that man and beast in one consort Goats britch mans tongue goose head with monki's mouth distort 71 Of Centaures Cynocephals walking trees Tritons and Mermayds and such uncouth things Of weeping Serpents with fair womans eyes Mad-making waters sex transforming springs Of foul Circean swine with golden rings With many such like falshoods but the streight Will easily judge all crooked wanderings Suffice it then we have taught that ruling Right The Good is uniform the Evil infinite PSYCHATHANASIA OR The second part of the Song of the SOUL Treating Of the Immortality of Souls especially MANS SOUL By H. M. Master of Arts and Fellow of Christs Colledge in Cambridge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Empedocles Omnia mutantur nihil interit Ovid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trismegist CAMBRIDGE Printed by Roger Daniel Printer to the Universitie 1647. The Preface to the Reader THe very nerves and sinews of Religion is hope of immortality What greater incitement to virtue and justice then eternall happinesse what greater terrour from wickednesse then a full perswasion of after-judgement and continuall torture of spirit But my labour is superfluous Men from their very childhood are perswaded of these things Verily I fear how they are perswaded of them when they become men Else would not they whom the fear of hell doth not afright die so unwillingly nor wicked men so securely nor would so many be wicked For even naturall-providence would bid them look forward Beside some men of a melancholick temper which commonly distrust and suspicion do accompany though otherwise pious yet out of an exceeding desire of eternall
affected if there were nothing to come whence she would not be able so sensibly to discover to her self her own Hypocrisie or sinceritie Lastly that loving adherence and affectionate cleaving to God by Faith and divine sense would be forestall'd by such undeniable evidence of Reason and Nature Which though it would very much gratifie the naturall man yet it would not prove so profitable to us as in things appertaining to God For seeing our most palpable evidence of the souls immortality is from an inward sense and this inward sense is kept alive the best by devotion and purity by freedome from worldly care and sorrow and the grosser pleasures of the body otherwise her ethereall vehicle will drink in so much of earthy and mortall dregs that the sense of the soul will be changed being outvoted as it were by the overswaying number of terrene particles which that ethereal nature hath so plentifully imbib'd and incorporated with she will become in a manner corporeall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jamblichus speaks and in the extremity of this weaknesse and dotage will be easily drawn off to pronounce her self such as the body is dissolvable and mortall therefore it is better for us that we become doubtfull of our immortall condition when we stray from that virgin-purity and unspottednesse that we may withdraw our feet from these paths of death then that Demonstration and Infallibility should permit us to proceed so farre that our immortality would prove an heavy disadvantage But this is meant onely to them that are lovers of God and their own souls For they that are at enmity with him desire no such instructions but rather embrace all means of laying asleep that disquieting truth that they bear about with them so precious a charge as an immortall Spirit To the Reader REader sith it is the fashion To bestow some salutation I greet thee give free leave to look And nearly view my opened Book But see then that thine eyes be clear If ought thou wouldst discover there Expect from me no Teian strain No light wanton Lesbian vein Though well I wot the vulgar spright Such Harmony doth more strongly smite Silent Secesse wast Solitude Deep searching thoughts often renew'd Stiffe conflict 'gainst importunate vice That daily doth the Soul entice From her high throne of circuling light To plunge her in infernall Night Collection of the mind from stroke Of this worlds Magick that doth choke Her with foul smothering mists and stench And in Lethaean waves her drench A daily Death drad Agony Privation dry Sterility Who is well entred in those wayes Fitt'st man to read my lofty layes But whom lust wrath and fear controule Scarce know their body from their soul If any such chance hear my verse Dark numerous Nothings I rehearse To them measure out an idle sound In which no inward sense is found Thus sing I to cragg'd clifts and hils To sighing winds to murmuring rills To wastefull woods to empty groves Such things as my dear mind most loves But they heed not my heavenly passion Fast fixt on their own operation On chalky rocks hard by the Sea Safe guided by fair Cynthia I strike my silver-sounded lyre First struck my self by some strong fire And all the while her wavering ray Reflected from fluid glasse doth play On the white banks But all are deaf Vnto my Muse that is most lief To mine own self So they nor blame My pleasant notes nor praise the same Nor do thou Reader rashly brand My rhythmes 'fore thou them understand H. M. PSYCHOZOIA OR The first part of the Song of the SOUL Containing A Christiano-Platonicall display of LIFE By H. M. Master of Arts and Fellow of Christs Colledge in Cambridge Tot vitae gradus cognoscimus quot in nobismetipsis expedimus Mars Ficin CAMBRIDGE Printed by Roger Daniel Printer to the Universitie 1647. TO THE READER Upon the first Canto of PSYCHOZOIA THis first Canto as you may judge by the names therein was intended for a mere Platonicall description of Universall life or life that is omnipresent though not alike omnipresent As in Noahs Deluge the water that overflowed the earth was present in every part thereof but every part of the water was not in every part of the earth or all in every part so the low Spirit of the Universe though it go quite through the world yet it is not totally in every part of the world Else we should heare our Antipodes if they did but whisper Because our lower man is a part of the inferiour Spirit of the Universe Ahad Aeon and Psyche are all omnipresent in the World after the most perfect way that humane reason can conceive of For they are in the world all totally and at once every where This is the famous Platonicall Triad which though they that slight the Christian Trinity do take for a figment yet I think it is no contemptible argument that the Platonists the best and divinest of Philosophers and the Christians the best of all that do professe religion do both concur that there is a Trinity In what they differ I leave to be found out according to the safe direction of that infallible Rule of Faith the holy Word In the mean time I shall not be blamed by any thing but ignorance and malignity for being invited to sing of the second Unity of the Platonicall Triad in a Christian and Poeticall scheme that which the holy Scripture witnesseth of the second Person of the Christian Trinity As that his patrimony is the possession of the whole earth For if it be not all one with Christ according to his Divinity yet the Platonists placing him in the same order and giving him the like attributes with the Person of the Sonne in Christianity it is nothing harsh for me to take occasion from hence to sing a while the true Christian Autocalon whose beauty shall adorn the whole Earth in good time if we believe the Prophets For that hath not as yet happened For Christ is not where ever his Name is but as he is the Truth so will he be truely displayed upon the face of the whole Earth For God doth not fill the World with his Glory by words and sounds but by Spirit and Life and Reality Now this Eternall life I sing of even in the middest of Platonisme for I cannot conceal from whence I am viz. of Christ but yet acknowledging that God hath not left the Heathen Plato especially without witnesse of himself Whose doctrine might strike our adulterate Christian Professors with shame astonishment their lives falling so exceeding short of the better Heathen How far short are they then of that admirable and transcendent high mystery of true Christianisme To which Plato is a very good subservient Minister whose Philosophy I singing here in a full heat why may it not be free for me to break out into an higher strain and under it to touch upon some points of Christianity as well as
all-approved Spencer sings of Christ under the name of Pan Saint Paul also transfers those things that be spoken of Jupiter to God himself Arat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those latter words he gives to the Christian God whom he himself preached I will omit the usuall course of the Spirit of God in Holy Writ to take occasion from things that have some resemblance with Divine things under them to speak of the true things themselves And that I may not seem rather forcibly to break out here out of Platonisme into Christianisme then to be fairly and easily led into this digression by the fit similitude of things or at least very near correspondency of Names which should imply agreement of nature I have thought good to exhibite to the Readers eye the grounds of this my deviation founded in this Parallelisme of Titles belonging to the second Unity of each Triad Platonic  Christian The Sonne of the Good 1 The Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plotin 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbs 8. Aeon 6 Eternall Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plot. p. 547 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For indeed the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a Periphrasis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which contains in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the future present and time past as Criticks observe I might adde further correspondencies betwixt the Platonick Triad and diverse passages of Scripture according to the interpretations of no contemptible Authours As Gods making the World by his Word which is very reasonable He being the wisedome of God or the Intellectuall World the Idea of the visible and naturall Creature And that he is the Redeemer of the laps'd World viz. Mankind while he reduceth the right shape and image again into Man wisedome and righteousnesse Take in the whole Trinity you shall find a strange concordance and harmony betwixt the nature of each Hypostasis in either in their order Atove or Ahad is simply the first Principle of all beings the Father of all existences and the Universall Creation is but his Family and therefore hath he a full right of imposing Lawes on the whole Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Aristotle observes out of the Poet. The naturall Creature as David also bears them witnesse keepeth this Law But Man breaketh it however the Law is still propounded to him which when it doth take hold upon him strikes him with dread and horrour Hence will he extrinsecally shape and proportion his actions according to that outward Rule through fear and force as it were As if a man should impresse any character or stamp upon wax paste or any such like matter And this I conceive is to be under the Law that makes nothing perfect and may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is signified also by Diana in the third Canto of Psychozoia This God vouchsafes sometime to second with the gift of his Sonne who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philo the Platonist calls him He once come sits not so much on the surface of the soul as dives and divides to the depth of the Spirit and rooting himself there worketh out from the very bottome all corruption and filth cleanseth us throughly from our sins and healeth us of our infirmities shapes us from an inward vitall Principle even as the Ratio seminalis figures out a tree into a new life and shape even into the Image of God that is inward living Righteousnesse and Truth instructing us continually and guiding us with his eye For he is properly Wisedome and Intellect And this may be term'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even of the Sonne of Righteousnesse See Philo Judaeus pag. 390.391.403 407. as also in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 76. Of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trismegist calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same which John intimates As many as receive him become the sons of God And a little after he tells us that this Universall Intellect as it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cooperate with all things so it doth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resist and oppose the souls of men hurried on to pleasure and passion by this disadvantagious union with the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trismeg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now being thus healed purged and illuminated by this Baptisme of the living Word or Intellect which is Christ we are no longer under the Law nor the terrour thereof but serve willingly as from a vitall Principle in us under Christ Wherefore such ones as are thus eminently good and virtuous in themselves even according to the judgement of Aristotle Politic. lib. 3. are not under the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against such there is no Law for they themselves are a Law The very same with the words of the Apostle Gal. cap. 5. vers 24. Rom. 2. vers 14.15 And a little before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore not to be under the Law no more then a Deity can be under their Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 't is as if they should take upon them to rule Jupiter himself and share his kingdome See Aristol Politic. lib. 3. The last accomplishment of all and the highest perfection as the Apostle witnesseth is Love and this is ever referr'd to the Holy Ghost whom Peter Lombard contends to be Love lib. 1. distinct 17. And this agrees ad amussim with Uranore or Psyche whom Plotinus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the celestiall Venus out of which is born the heavenly Cupid the divine Love The same is also Juno the sister and wife of Jove that is of the Divine Intellect as the same Philosopher observes And the Greek name of Juno doth fiâ—ly agree to this purpose viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her name implying Love And a further signe that Juno and Venus are all one is that Astronomers have noted one and the same Starre by both their names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. de Mundo See Plotin Ennead lib. 6. So then the proper effect of this third Hypostasis in either Trinity is Love which compleateth the Circle and reduceth us again to the first Principle of all the simple and absolute good which we enjoy by this single Act or Energie of the Soul viz. divine Love and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be baptized with the Holy Ghost This trinall effect or spirituall influence on the Soul is experientially true But this threefold Hypostasis viz. Ahad Aeon and Psyche cannot be known by experience but is rather concluded by collection of reason Nor indeed is reason it self able sufficiently to confirm or confute it sith it can conceive
speak This Psittacuse is not the least Or the most obscure Countrey that is found In wastefull Beïron it is renown'd For famous Clerks yclad in greenish cloke Like Turkish Priests if Amoritish ground We call 't no cause that title to revoke But of this Land to this effect old Mnemon spoke 34 I travelled in Psittacusa Lond Th' Inhabitants the lesser Adamah Do call it but then Adam I have found It ancienter if so I safely may Unfold th' antiquity They by one day Are elder then old Adam and by one At least are younger then Arcadia O' th' sixth day Adam had 's creation Those on the fifth the Arcades before the Moon 35 In this same Land as I was on the rode A nimble traveller me overtook Fairly together on the way we yode Tho I gan closely on his person look And eye his garb He straight occasion took To entertain discourse though none I raught But unprovok'd he first me undertook So soon as he gan talk then straight I laught The Sage himself represt but thought me nigh distraught 36 His concave nose great head and grave aspect Affected tone words without inward sense My inly tickled spright made me detect By outward laughter but by best pretence I purg'd my self and gave due reverence Then he gan gravely treat of codicils And of Book-readings passing excellence And tri'd his wit in praysing gooses quills O happy age quoth he the world Minerva fills 37 I gave the talk to him which pleas'd him well For then he seem'd a learned clerk to been When none contrary'd his uncontrolled spell But I alas though unto him unseen Did flow with tears as if that onyons keen Had pierc'd mine eyen Strange vertue of fond joy They ought to weep that be in heavie teen But nought my lightsome heart did then annoy So light it lay it mov'd at every windie toy 38 As we yode softly on a Yongster gent With bever cock't and arm set on one side His youthfull fire quickly our pace out-went Full fiercely pricked on in madcap pride The mettle of his horses heels he tri'd He hasted to his countrey Pithecuse Most haste worst speed still on our way we ride And him o'retake halting through haplesse bruize We help him up again our help he nould refuse 39 Then gan the learn'd and ag'd Don Psittaco When he another auditour had got To spruse his plumes and wisdome sage to show And with his sacred lore to wash the spot Of youthfull blemishes but frequent jot Of his hard setting jade did so confound The words that he by paper-stealth had got That their lost sense the yongster could not sound Though he with mimicall attention did abound 40 Yet some of those faint winged words came near Of God of Adam and the shape divine Which Adams children have these pierc'd his eare And how that man is lord of every kind Of beasts of birds and of each hidden mine Of natures treasures He to Adams sonne The wide world for his kingdome doth designe And ever naming God he lookd aboven Pithecus straight plac'd God a thought above the Moon 41 Pithecus so they call this gentle wight The docible young man eas'ly could trace His masters steps most quick and expedite When Psittaco look'd up to holy place Pithecus straight with sanctimonious grace Cast up his eyes and when the shape divine Which Adam had from God he gan to praise Pithecus draws himself straight from that line And phansies his sweet face with heavenly hiew to shine 42 He pincht his hat and from his horses side Stretcht forth his russet legs himself inclin'd Now here now there and most exactly eyed His comely lineaments that he might find What ever beauty else he had not mind As yet in his fair corse But that full right And vast prerogative did so vnbind His straighted sprights that with tyrannick might He forc'd his feeble beast and straight fled out of sight 43 Then I and Psittaco were left alone And which was strange he deeply silent was Whether some inward grief he from that son Conceiv'd and deemed it no small disgrace That that bold youngster should so little passe His learned speech or whether nought to sain He had then left or whether a wild chase Of flitting inconsistent thoughts he than Pursu'd which turn'd and toy'd in his confused brain 44 Or whether he was woxen so discreet As not to speak till fit occasion To judge the best that Charity counts meet Therefore that Senior sad I gan anon Thus to bespeak Good Sir I crave pardon If so I chance to break that golden twist You spin by rude interpellation That twist of choicest thoughts No whit I miss'd The mark I aimed at to speak he had great list 45 So then his spirits gan to come again And to enact his corps and impart might Unto his languide tongue and every vein Received heat when due conceived right I did to him and weend he plainly see 't That I was toucht with admiration Of his deep learning and quick shifting sight Then I gan quire of the wide Behiron Behiron quoth that Sage that hight Anthropion 46 Anthropion we call 't but th' holy tongue His learning lay in words that Behiron Which we Anthropion calls as I among The Rabbins read but sooth to say no tone Nor tongue or speech so sweet as is our own Or so significant For mark the sense From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Anthropion And we are all of an upright presence Nor I 'll be drawn from this conceit by no pretence 47 I prais'd his steddy faith and confidence That stood as fast as trunk or rock of stone Yet nathelesse said I the excellence Of stedfastnesse is not to yield to none But stiff to stand till mov'd by right reason And then by yielding part of victory To gain What fitnesse in Anthropion Baboons and Apes as well as th' Anthropi Do go upright and beasts grown mad do view the sky 48 Then marken well what great affinitie There is twixt Ape mad Beast and Satyrs wild And the Inhabitants of Anthropie When they are destitute of manners mild And th' inward man with brutishnesse defil'd Hath life and love and lust and cogitation Fixt in foul sense or moving in false guile That holy tongue the better nomination So farre I know may give 'T is ghesse not full perswasion 49 Therefore O learned Sir aread aright What may this word Behiron signifie He wondrous glad to shew his Grammar-might This same word Behiron doth signifie The bruti shnature or brutallitie Said he and with his voice lift up his front Then I his skill did gaily magnifie And blest me I an idiot should light on 't So happily that never was a scholar count 50 And said Then holy tongue is on my side And holy tongue is better then profane He angry at his courtesie reply'd That learned men ought for to entertain Discourse of learned tongues and countrey swain Of countrey
nations shall inherit For ever their Ancestours Idolatry An Indian ever shall an Indian be A Turk a Turk To this Corvin anon I give not this infallibility To every Church but onely to our own Full witnesse to her self of all the truths she 'll own 86 Gr. That then is truth what she will say is true But not unlesse her the true Church thou hold How knowst thou then her such good Corvin shew Friend Graculo in talk we be too bold Let 's go I fear my self and horse take cold But t' answer to that question 'fore we go The Church is true as she her self me told A goodly answer said Don Graculo You dispute in a Circle as all Logicians know 87 Here Psittaco could not but inly smile To see how Graculo Corvin did orecrow And fair replying with demeanance mild The truth said he the Scriptures onely show Streight nimble Graculus But who can know The sense of Scripture without reason sound The Scripture is both key and treasure too It opes it self so said that Clerk profound This place with that compar'd This is the strongest ground 88 Gr But what with judgement doth them both compare Is' t reason or unreasonablenesse I pray To which grave Psittacus you so subtill are I list not with such cunning wits to play Here I stept in and thus began to say Right worthy Clerks for so you be I ween Your queint discourse your breedings doth bewray Long time you have at learned Athens been And all the dainty tricks of Art and Science seen 89 If me a stranger wight it may be beseem But homely bred as yet unripe in years Who conscious of his weaknesses doth deem Himself unfit to speak among his peers Much more unfit for your judicious ears Whom Age and Arts do equally adorn And solemne habit no small semblance bears Of highest knowledge might I be but born A word or two to speak now would I take my turn 90 Say on said Psittaco There 's a third said I Nor reason nor unreasonablenesse hight Here Graccus The disjunction you deny Then I There is a third ycleep'd Gods spright Nor reason nor unreasonablenesse hight Corvino straight foam'd like his champing jade And said I was a very silly wight And how through melancholy I was mad And unto private spirits all holy truth betray'd 91 But I nould with like fury him invade But mildly as I mought made this reply Gods Spirit is no private empty shade But that great Ghost that fills both earth and sky And through the boundlesse Universe dothly Shining through purged hearts and simple minds When doubling clouds of thick hypocrisie Be blown away with strongly brushing winds Who first this tempest feels the Sun he after finds 92 Thus wise and godly men I hear to teach And know no hurt this doctrine to believe Certes it much occasion doth reach To leave the world and holily to live All due observance to Gods laws to give With care and diligence to maken pure Those vessels that this heavenly dew receive But most in point of faith sleep too secure And want this bait their souls to goodnesse to allure 93 For they believen as the Church believes Never expecting any other light And hence it is each one so loosely lives Hopelesse of help from that internall spright Enough said Graculo Corvino's right Let 's hear dispute in figure and in mood And stifly with smart syllogismes fight That what thou wouldst may wel be understood But now thou rovest out and rav'st as thou wert wood 94 Reason I say all Scripture sense must judge Do thou one reason ' gainst this truth produce Reason said I in humane things may drudge But in divine thy soul it may seduce Gr. Prove that Mn. I prove it thus For reasons use Back'd with advantage of all sciences Of Arts of tongues cannot such light transfuse But that most learned men do think amisse In highest points divided as well you know I wisse 95 Here Graculo learing up with one eye View'd the broad Heavens long resting in a pause And all the while he held his neck awry Like listning daw turning his nimble nose At last these words his silent tongue did loose What is this spirit say what 's this spirit man Who has it answer'd I he onely knows 'T is the hid Manna and the graven stone He canteth said Corvine come Grac let 's be gone 96 But Grac stayd still this question to move Doth not said he reason to us descry What things soever reasonable prove Not so For the whole world that ope doth lie Unto our sight not reason but our eye Discovers first but upon that fair view Our reason takes occasion to trie Her proper skill and curiously pursue The Art and sweet contrivance Heaven and Earth do shew 97 There 's no man colour smels or sees a sound Nor sucks the labour of the hâ—â—y-bee With 's hungry lugs nor binds a gaping wound With 's slippery ey-balls Every feculty And object have their due Analogy Nor can reach further than it 's proper sphear Who divine sense by reason would descry Unto the Sun-shine listons with his ear So plain this truth to me Don Graco doth appear 98 How then said Graco is the spirit known If not by reason To this I replyde Onely the spirit can the spirit own But this said he is back again to slide And in an idle Circle round to ride Why so said I Is not light seen by light Streight Graculo did skilfully divide All knowledge into sense and reason right Be 't so said I Don Graco what 's this reasons might 99 If then said he the spirit may not be Right reason surely we must deem it sense Yes sense it is this was my short reply Sense upon which holy Intelligence And heavenly Reason and comely Prudence O beauteous branches of that root divine Do springen up through inly experience Of Gods hid wayes as he doth ope the ey'n Of our dark souls and in our hearts his light enshrine 100 Here Graculus did seem exceeding glad On any terms to hear but reason nam'd And with great joy and jollity he bad A dew to me as if that he had gain'd The victory Besides Corvino blam'd His too long stay Wherefore he forward goes Now more confirm'd his Nutshell-cap contain'd What ever any living mortall knows Ne longer would he stay this sweet conceit to loose 101 Thus Psittaco and I alone were left In sober silence holding on our way His musing skull poor man was well nigh cleft By strong distracting thoughts drove either way Whom pittying I thus began to say Dear Psittaco what anxious thoughts oppresse Thy carefull heart and musing mind dismay I am perplexed much I must confesse Said he and thou art authour of my heavinesse 102 My self Corvino's Church-Autority No certain ground of holy truth do deem And Scripture the next ground alledg'd by me By Graco was confuted well I ween But thou as
heart Still gnaws yet death doth never Tityus quell Sad Sisyphus a stone with toylsome smart Doth roul up hill but it transcends his art To get it to the top where it may lye On steddy Plain and never backward start His course is stopt by strong Infirmity His roul comes to this wall but then back it doth fly 24 Here fifty Sisters in a sieve do draw Thorough-siping water Tantalus is here Who though the glory of the Lord ore-flow The earth and doth incompasse him so near Yet waters he in waters doth requere Stoop Tantalus and take those waters in What strength of witchcraft thus blinds all yfere Twixt these two massie walls this hold of sinne Aye me who shall this Fort so strongly fenced win 25 I hear the clattering of an armed troup My ears do ring with the strong prancers heels My soul get up out of thy drowsie droop And look unto the everlasting Hills The hollow ground ah how my sense it fills With sound of solid horses hoofs A wonder It is to think how cold my spirit thrills With strange amaze Who can this strength dissunder Hark how the warlike Steeds do neigh their necks do thunder 26 All Milkwhite Steeds in trappings goodly gay On which in golden letters be ywrit These words even he that runs it readen may True righteousnesse unto the Lord of might O comely spectacle O glorious sight 'T would easily ravish the beholders eye To see such beasts so fair so full of spright All in due ranks to prance so gallantly Bearing their riders arm'd with perfect panoply 27 In perfect silver glistring panoply They ride the army of the highest God Ten thousands of his Saints approchen nie To judge the world and rule it with his rod. They leave all plain whereever they have trod Each Rider on his shield doth bear the Sun With golden shining beams dispread abroad The Sun of righteousnesse at high day noon By this same strength I ween this Fort is easily wonne 28 They that but hear thereof shall straight obey But the strange children shall false semblance make But all hypocrisie shall soon decay All wickednesse into that deadly lake All darknesse thither shall it self betake That false brood shall in their close places fade The glory of the Lord shall ne're forsake The earth again nor shall deaths dreadfull shade Return again Him praise that this great day hath made 29 This is the mighty warlick Michaels host That easily shall wade through that foul spue Which the false Dragon casts in every coast That the moon-trampling woman much doth rue His deadly spaul but no hurt doth accrew To this strong army from this filthy steam Nor horse nor man doth fear its lurid hew They safely both can swim in this foul stream This stream the Earth sups up cleft ope by Michaels beam 30 But whiles it beareth sway this poysons might Is to make sterill or prolong the birth To cause cold palsies and to dull the sight By sleepy sloth the melancholick earth It doth increase that hinders all good mirth Yet this dead liquor dull Pantheothen Before the nectar of the Gods preferr'th But it so weakens and disables men That they of manhood give no goodly specimen 31 Here one of us began to interpeal Old Mnemon Tharrhon that young ladkin hight He prayed this aged Sire for to reveal What way this Dragons poysonous despight And strong Pantheothens inwalling might We may escape Then Mnemon thus gan say Some strange devise I know each youthfull wight Would here expect or lofty brave assay But I 'll the simple truth in simple wise convey 32 Good Conscience kept with all the strength and mig That God already unto us hath given A presse pursuit of that foregoing light That egs us on ' cording to what we have liven And helps us on ' cording to what we have striven To shaken off the bonds of prejudice Nor dote too much of that we have first conceiven By hearty prayer to beg the sweet delice Of Gods all-loving spright such things I you advise 33 Can pity move the hearts of parents dear When that their haplesse child in heavie plight Doth grieve and moan whiles pinching tortures tear His fainting life and doth not that sad sight Of Gods own Sonne empassion his good spright With deeper sorrow The tender babe lies torn In us by cruell wounds from hostile might Is Gods own life of God himself forlorn Or was he to continuall pain of God yborn 34 Or will you say if this be Gods own Sonne Let him descend the Crosse for well we ween That he 'll not suffer him to be fordonne By wicked hand if Gods own Sonne he been But you have not those sacred mysteries seen True-crucifying Jews The weaker thing Is held in greot contempt in worldly eyen But time may come when deep impierced sting Shall prick your heart and it shall melt with sorrowing 35 Then you shall view him whom with cruell spear You had transfix'd true crucified Sonne Of the true God unto his Father dear And dear to you nought dearer under Sun Through this strong love and deep compassion How vastly God his Kingdome would enlarge You 'll easily see and how with strong iron He 'll quite subdue the utmost earthly verge O foolish men the heavens why do you fondly charge 36 Subtimidus when Tharrhon sped so well Took courage to himself and thus gan say To Mnemon Pray you Sir vouchsafe to tell What Autaparnes and Hypomone And Simon do this while in Dizoie With that his face shone like the rosie Morn With maiden blush from inward modesty Which wicked wights do holden in such scorn Sweet harmlesse Modesty a rose withouten thorn 37 Old Mnemon lov'd the Lad even from his face Which blamelesse blush with sanguin light had dyed His harmlesse lucid spright with flouring grace His outward form so seemly beautified So the old man him highly magnified For his so fit inquiry of those three And to his question thus anon replyed There 's small recourse till that Fort passed be To Simon Autaparnes or Hypomone 38 For all that space from Behirons high wall Unto Pantheothen none dares arise From his base dunghill warmth such Magicall Attraction his flagging soul down ties To his foul flesh mongst which alas there lyes A little spark of Gods vitality But smoreing filth so close it doth comprize That it cannot flame out nor get on high This Province hence is hight earth-groveling Aptery 39 But yet fair semblances these Apterites Do make of good and sighen very sore That God no stronger is False hypocrites You make no use of that great plenteous store Of Gods good strength which he doth on you pour But you fast friends of foul carnality And false to God his tender sonne do gore And plaud your selves if 't be not mortally Nor let you him live in ease nor let you him fairly dy 40 Like faithlesse wife that by her frampared guize Peevish
demeanour sullen sad disdain Doth inly deep the spright melancholize Of her aggrieved husband and long pain At last to some sharp sicknesse doth constrain His weakned nature to yield victory His scorching torture then counts death a gain But when Death comes in womanish phrensie That froward femall wretch doth shreek and loudly cry 41 So through her moody importunity From down right death she rescues the poore man Self favouring sense not that due loyaltie Doth wring from her this false compassion Compassion that no cruelty can Well equalize Her husband lies agast Death on his horrid face so pale and wan Doth creep with ashy wings He thus embrac'd Perforce too many dayes in deadly wo doth wast 42 This is the love that 's found in Aptery To Gods dear life If they his Son present Half live half dead handled despightfully Or sunk in sicknesse or with deep wound rent So be he 's not quite dead they 'r well content And hope sure favour of his Sire to have They have the signes how can they then be shent The God of love for his dear life us save From such conceits which men to sin do thus inslave 43 But when from Aptery we were ygone And past Pantheothens inthralling power Then from the East chearfull Eous shone And drave away the Nights dead lumpish stour He took by th' hand Aurora's vernall hour These freshly tripp'd it on the silver hills And thorow all the fields sweet life did shower Then gan the joyfull birds to try their skills They skipt they chirpt amain they pip'd they danc'd their fills 44 This other Province of Dizoia Hight Pteroessa On the flowry side Of a green bank as I went on my way Strong youthfull Gabriel I there espide Courting a Nymph all in her maiden pride Not for himself His strife was her to win To Michael in wedlock to be tide He promised she should be Michaels Queen And greater things then eare hath heard or eye hath seen 45 This lovely Maid to Gabriel thus replide Thanks Sir for your good news but may I know Who Michael is that would have me his Bride It s Michael said he that works such woe To all that fry of Hell and on his foe Those fiends of darknesse such great triumphs hath The powers of sin and death he down doth mow In this strong Arm of God have thou but faith That in great Doemons troups doth work so wondrous scath 46 The simple Girl believed every word Nor did by subtile querks elude the might And proferr'd strength of the soul-loving Lord But answered thus Good Sir but reade aright When shall I then appear in Michaels sight When Gabriel had won her full assent And well observ'd how he had flam'd her spright He answered After the complishment 47 She willingly took the condition And pliable she promised to be And Gabriel sware he would wait upon Her Virginship whiles in simplicity His masters will with all good industry She would fullfill So here the simple Maid Strove for her self in all fidelity Nor took her self for nothing but she plaid Her part she thought as if Indentures had been made 48 For she did not with her own self gin think So curiously that it is God alone That gives both strengths when ever we do swink Graces and Natures might be both from one Who is our lifes strong sustentation Impossible it is therefore to merit When we poore men have nothing of our own Certes by him alone she stands upright And surely falls without his help in per'lous fight 49 But we went on in Peteroessa lond The fresh bright Morning was no small repasâ— After the toil in Aptery we found So that with merry chear we went full fast But I observed well that in this haste Simon wax'd faint and feeble and decay'd In strength and life before we far had past And by how much his youthfull flower did fade So much more vigour to his parents was repai'd 50 For that old crumpled wight gan go upstraight And Autaparnes face recovered blood But Simon looked pale withouten might Withouten chear or joy or livelyhood Cause of all this at last I understood For Autaparn that knife had from him cast And almost clos'd the passage of that flood That flood that blood was that which Simons taste Alone could fit if that were gone the lad did waste 51 And his old mother call'd Hypomone Did ease her back from that down-swaying weight That leaden Quadrate which did miserably Annoy her crasie corse but that more light She might fare on she in her husbands sight Threw down her load where he threw down his blade And from that time began the pitious plight Of sickly Simon so we them perswade Back to retreat and do their dying son some aid 52 Though loth yet at the length they do assent So we return unto the place where lay The heavy Quadrate and that instrument Of bleeding smart It would a man dismay To think how that square lead her back did sway And how the half-clos'd wound was open tore With that sharp-pointed knife and sooth to say Simon himself was inly grieved sore Seeing the deadly smart that his dear parents bore 53 So we remeasure the way we had gone Still fareing on toward Theoprepy Great strength and comfort 't was to think upon Our good escape from listlesse Aptery And from the thraldome of Infirmity Now nought perplex'd our stronger plumed spright But what may be the blamelesse verity Oft we conceiv'd things were transacted right And oft we found our selves guld with strong passions might 54 But now more feeble farre we find their force Then erst it was when as in Aptery To strong Pantheothen they had recourse For then a plain impossibility It was to overcome their cruelty But here encouraged by Gabriel We strongly trust to have the victory And if by chance they do our forces quell It 's not by strength of armes but by some misty spell 55 So bravely we went on withouten dread Till at the last we came whereas a hill With steep ascent highly lift up his head To th' aged-hoof it worken would much ill To climb this cliff with weary ach't would fill His drier bones But yet it 's smooth and plain Upon the top It passeth farre my skill The springs the bowers the walks the goodly train Of faire chaste Nymphs that haunt that place for to explain 56 I saw three sisters there in seemly wise Together walking on the flowry Green Yclad in snowy stoles of fair agguize The glistring streams of silver waving shine Skilfully interwove with silken line So variously did play in that fair vest That much it did delight my wondring eyne Their face with Love and Vigour was ydrest With Modesty and Joy their tongue with just behest 57 Their locks hung loose A triple coronet Of flaming gold and star-like twinkling stone Of highest price was on their temples set The Amethist the radiant Diamond The Jasper enemy to
dangers drad Make me distraught Surpriz'd with fear my senses all I find In hell I dwell Opprest with horrour pain and sorrow sad My former Resolutions all are fled Slip't over my tongue My Faith my Hope and Joy are dead Assist my heart Rather then my song My God! my Saviour when I 'm ill bested Stand by And I Shall bear with courage undeserved smart Aphroditus Synes hymn 2. 3. Macrob. Saturnal lib. 3. cap. 8. SUmme Pater rerum fixa inconcussáque sedes Omnia qui fulcis mundo non fictus Adonis Fundamen coelorum immobile Sustentamen Telluris magnûmque quies secura Deorum Omniparens Amor In dias tu luminis oras Omnia producis vastus quae continet orbis Innumera tu prole tua terrasque feraces Aerá que immensum comples camposque natantes Saeclorum Pater es Mater pia sedula Nutrix Te circum quoniam ludunt humana propago Quos nisi tu sistis nutricis more patenti In gremio circumjectis tutare lacertis Protinus heu pereunt priscas repetendo tenebras Submersosque suo claudit Styx lurida fundo Lurida Styx summi quam oderunt tangere Olympi Incolae inextinctum spirantes semper amorem Hujus enim horrendas nemo quisquam petet umbras Fluminis accensus lucenti pectora ab igni Nos tamen intereà charis dum amplecteris ulnis Materno sistisque genu te cernere contrà Vix cupimus blandosve tuos advertere vultus Sed veluti lactens infantulus ubera matris Quaeritat cunctas complet vagitibus aedeis Ni sedet mollem sibi nudam veste mamillam Exhibet Haec igitur properat saevumque tyrannum Demulcet dictis atque oscula dulcia figit Ille autem non dicta moratur nec pia matris Oscula non hilares oculos vultumque serenum Attendit pulchros neque amantum rete capillos Nulla mora est quò caeca fames vocat instat in uber Involat niveum sitienti fauce liquorem Haurit alterno jactans sua cruscula motu Maternum refricat gremium dulcedine sensûs Exultans tenerum succo feriente palatum Sic nos magna Parens quorum provectior aetas Sic tua sic avidis premimus sacra ubera labris Sed formam vultumve tuum quis conspicit Omneis Caecus amor quò tractat expectata voluptas Auferimur plenoque unà devolvimur alveo Verùm ego si possim neque enim deprendere possum Divinam speciem nimio tua pignora lusu Namque soles lassare gratam avertere formam At cùm conatu longo defessus ocellos Adduco facilis vineit mea tempora somnus Tu tamen intereà vigilas membra sopore Dulci extensa vides amico lumine mulces Haec Venus alma animus nebulas noctemque malignam Somniat obfusus neque enim poti ' cernere quicquam est Sed furit caeco rerum perculsus amore Evomit insanum turbato pectore carmen Out of the Anthologie a Distick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In English thus WHen the strong Fates with Gigantean force Bear thee in iron arms without remorse Bear and be born But if with pievish struggle Thou writhe and wrest thy corse thou dost but double Thy present pain and spend thy restlesse spright Nor thou more heavie art nor they more light Or thus If Chance thee change be chang'd and change thou it To better by thy well complying wit If thou repine thou dost but pain and grieve Thy self and Chance will change thee without leeve RIght well I wot my rhymes seem rudely drest In the nice judgement of thy shallow mind That mark'st expressions more then what 's exprest Busily billing the rough outward rinde But reaching not the pith Such surface skill's Unmeet to measure the profounder quill Yea I alas my self too often feel Thy indispos'dnesse when my weakened soul Unstedfast into this Outworld doth reel And lyes immerse in my low vitall mold For then my mind from th' inward spright estrang'd My Muse into an uncouth hew hath chang'd A rude confused heap of ashes dead My verses seem when that caelestiall flame That sacred spirit of life 's extinguished In my cold brest Then gin I rashly blame My rugged lines This word is obsolete That boldly coynd a third too oft doth beat Mine humourous ears Thus fondly curious Is the faint Reader that doth want that fire And inward vigour heavenly furious That made my enrag'd spirit in strong desire Break through such tender cob-web niceties That oft intangle these blind buzzing flies Possest with living sense I inly rave Carelesse how outward words do from me flow So be the image of my mind they have Truly exprest and do my visage show As doth each river deckt with Phebus beams Fairly reflect the viewer of his streams Who can discern the Moons asperity From of this earth or could this earths discover If from the earth he raised were on high Among the starrs and in the sky did hover The Hills and Valleyes would together flow And the rough Earth one smooth-fac'd Round would show Nor can the lofty soul snatch'd into Heven Busied above in th' Intellectuall world At such a distance see my lines uneven At such a distance was my spirit hurld And to my trembling quill thence did endite What he from thence must reade who would read right Fair Fields and rich Enclosures shady Woods Large populous Towns with strong and stately Towers Long crawling Rivers far distended Flouds What ever 's great its shape these eyes of ours And due proportions from high distance see The best And Paro such my Rhyme's to thee Thy groveling mind and moping poreblind eye That to move up unmeet this to see farre The worth or weaknesse never can descry Of my large winged Muse But not to spare Till thou canst well disprove proves well enough Thou art rash and rude how ere my rhymes are rough Necessitas Triumphata Seu Humanam voluntatem ad unum necessariò non determinari O Dea quae clavum manibus cuneúmque superbis Gestas stricta liquidi compagine plumbi Cuncta premis duramque soles imponere legem Usque adeone tuo indulges saevissima rerum Imperio astringas trist◠tibi ut omnia nodo Terra tua est quos sub verno tempore flores Proruit quicquid tenebrosa in viscera condit Amnes quò tu cunque vocas salsaeque lacunae Pergunt lati palantia sydera mundi Aer sub ditione tua est nimbique ruentes Quaeque boant rauco metuenda tonitrua caelo Et nimis angustum si forte haec omnia regnum Infernas moderare umbras sedesque silentûm Horrificosque suis ructantem è faucibus aestus Tartaron His addas brutum genus omne animantûm Innumeras pecorum species atque Altivolantûm Mancipium Natura tuum est sen tristior illa Quam Nox ima premit caeca in caligine sive Quam matutinis radiis
inward single thought or apprehension is any thing but matter and matter is nothing Lower man The lower man is our enquickned body into which our soul comes it being fully prepared for the receiving of such a guest The manner of the production of souls or rather their non-production is admirably well set down in Plotinus See Ennead 6. l. 4. c. 14.15 Lypon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow M MAgicall that is attractive or commanding by force of sympathy with the life of this naturall world Melampronoea the black side of providence Memory Mundane memory Is that memory that is seated in the Mundane spirit of man by a strong impression or inustion of any phantasme or outward sensible object upon that spirit But there is a memory more subtill and abstract in the soul it self without the help of this spirit which she also carries away with her having left the body Michael who like unto God from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similitudinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Moment Sometimes signifies an instant as indivisible as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in motion answers to an instant in time or a point in a line Arist. Phys In this sense I use it Psychathan lib. 3. cant 2. stanz 2.16 But in a moment Sol doth ray But Cant. 3. stanz 45. vers 2. I understand as also doth Lansbergius by a moment one second of a minute In Antipsych Cant. 2. stanz 10. vers 2. by a moment I understand a minute or indefinitely any small time Monad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Unitas the principle of all numbers an embleme of the Deity And the Pythagoreans call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God It is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stable and immovable a firme Cube of it self One time one time one remains still one See Ahad Monocordia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Single-heartednesse Mundane Mundane spirit is that which is the spirit of the world or Universe I mean by it not an Intellectuall spirit but a fine unfixt attenuate subtill ethereall substance the immediate vehicle of plasticall or sensitive life Myrmecopolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the city or polity of Pismires N NEurospast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Puppet or any Machina that's mov'd by an unseen string or nerve O OGdoas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numerus octonarius the number of eight Omniformity the omniformity of the soul is the having in her nature all forms latent at least and power of awaking them into act upon occasion On 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The being Orb. Orb Intellectuall is nothing else but Aeon or the Intellectuall world The Orbs generall mentioned Psychathan lib. 1. cant 3. stanz 23. vers 2. I understand by them but so many universall orders of being if I may so terme them all for Hyle hath little or nothing of being Out-World and Out Heaven The sensible World the visible Heaven P PAndemoniothen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all from the devill viz. all false perswasions and ill effects from them Panoply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Armour for the whole body Pantheothen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All from God Which is true in one sense false in another You 'll easily discern the sense in the place you find the word This passage of Pantheothen contains a very savory and hearty reproof of all be they what they will that do make use of that intricate mystery of fate and infirmity safely to guard themselves from the due reprehensions and just expostulations of the earnest messengers of God who would rouse them out of this sleep of sin and stir them up seriously to seek after the might and spirit of Christ that may work wonderfully in their souls to a glorious conquest and triumph against the devill death and corruption Parallax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the difference betwixt the true and seeming place of a star proceeding from the sensible difference of the centre and the height of the superficies of the earth in reference to the star and from the stars declining from the Zenith Parelies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rorid clouds which bear the image of the Sunne Parturient See Vaticinant Penia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Want or poverty Perigee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that absis or ark of a Planets circle in which it comes nearer to the earth Periphere Peripheria it is the line that terminates a circle Phantasie Lower phantasie is that which resides in the Mundane spirit of a man See Memory Phantasme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing that the soul conceives in it self without any present externall object Philosomatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of his body Phobon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear Phrenition anger impatiency fury from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phrensie or madnesse Ira furor brevis est Physis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature vegetative Pithecus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ape Pithecusa the land of Apes Plastick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that efformative might in the seed that shapes the body in its growth Protopathy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a suffering or being affected at first that is without circulation If any man strike me I feel immediately because my soul is united with this body that is struck and this is protopathy If the air be struck aloof of I am sensible also of that but by circulation or propagation of that impression into my eare and this is deuteropathy See Deuteropathy Proteus Vertumnus changeab lenesse Psittaco Don Psittaco from Psittacus a Parot a bird that speak significant words whose sense notwithstanding it self is ignorant of The Dialogue betwixt this Parot and Mnemon sets out the vanity o◠superficiall conceited Theologasters that have but the surface and thin imagination of divinity but truly devoid of the spirit and inward power of Christ the living well-spring of knowledge and virtue and yet do pride themselves in prattling and discoursing of the most hidden and abstruse mysteries of God and take all occasions to shew forth their goodly skill and wonderfull insight into holy truth when as they have indeeed scarce licked the outside of the glasse wherein it lies Psittacusa the land of Parots Psychania the land of Souls Psyche 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul or spirit Psychicall Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be a generall name and belongs to the souls of beasts and plants yet I understand by life Psychicall such centrall life as is capable of Aeon and Ahad Pteroessa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of winged souls from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wing Q QUadrate A figure with foure equall sides and foure right angles The rightnesse of the angles is a plain embleme of erectnesse or uprightnesse of mind The number of the sides as also of the angles being pariter par that is equall divisible to the