are gallant lights and a noble spirit moves in those Philosophers vains and so near-Christianisme if a man will look on them favourably that one would think they are baptized already not onely with water but the holy Ghost But I not seeing humility and self-denyall and acknowledgement of their own unworthinesse of such things as they aimed at nor mortification not of the body for that 's sufficiently insisted upon but of the more spiritual arrogative life of the soul that subtill ascribing that to our selves that is Gods for all is Gods I say I not seeing those things so frequently and of purpose inculcated in their writings thought I might fitly make their Philosophy or rather the life that it doth point at for that 's the subject of this Poem a Type of that life which is very near to perfection but as yet imperfect having still a smack of arrogation and self-seeking But believe it a man shall often meet with frequent Testimonies of their charity and universall love of meeknesse and tranquillity of mind of common care of men of hearty forgivenesse of offences Temperance Justice and contempt of death are obvious and triviall also their Prayer to God and belief that he helps both in finding out of Truth and improvement of Virtue So that I reserve as the true and adequate Character of Christianisme the most profound and spirituall humility that any man can have experience of and a perfect self-deadnesse which is the begetter indeed of the former For where selfenesse is extinguished all manner of arrogation must of necessity be extinct and this is the passage through the valley of Ain So that it must be acknowledged that though there have been many brave and generous lights risen upon the Earth yet none so plainly perfect so purely amiable and lovely as that sweet life of the Messias to whom the possession of the World is promised STANZ 59. Vers 7 8 9. True fortitude that truest foes doth aw Justice and abstinence from sweetest ill And wisedome like the Sunne doth all with light orespill This ravishing beauty and love is lively set out by Plotinus lib. 6. cap. 5. Ennead 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when you behold your selves beautifull within How are you affected How are you moved and ravished and gathering your selves from your bodies desire more nearly and closely to embrace your naked selves For thus are they affected that are truely amorous when they either contemplate in themselves or behold in others that gallantry and greatnesse of soul that constant garb of Justice pure and undefiled Temperance manly and awfull-eyed Fortitude Gravity and Modesty gently mooving in all peaceable stillnesse and steddy Tranquillity and a god-like Understanding watering and varnishing all these Virtues as it were with golden showers of lustre and light STANZ 63. But Autaparnes wox more wan and wo c. See Autaparn Interpr Gen. STANZ 66. This dale hight Ain c. This valley of Ain is nothing else but self deadnesse or rather self-nothingnesse wherefore the fume rising thence must needs be Anautesthesie that is self-senslesnesse no more feeling or relishing a mans self as concerning himself then if he were not at all STANZ 67. Here Autaparnes c. See Autaparn Interpr Gen. Notes upon Psychathanasia Lib. 1. Canto 1. STANZ 10. Like men new made contriv'd into a Cave SEE Jamblich Protrept cap. 15. STANZ 12. Vers 4. Calling thin shaddows c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merc. Trismeg 6. STANZ 16. This Errors den The condition of the soul in this life is so disadvantagious to her that the Philosopher in the 3. Chapter of the 8 Book of his 4. Ennead falleth into these expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the body is but a prison and sepulchre to the soul and this World a Den and Cave Vers 6. As deep as Hyles Hell The Materia prima such as the schools ordinarily describe Else where Hyle signifieth mere potentiality STANZ 17. That loves the body c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jambliâ—h Protrept cap. 3. pag. 80. Also Plat. Phaed. STANZ 18. Th' unthankefull Stagirite There is notorious testimony of Aristotles pride conceitednesse and unthankfulnesse towards Plato Aelian Var. Histor lib. 3. cap. 19. as also lib. 4. cap. 9. The Title of that Chapter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Plato's humility and Aristotles ingratitude Vers 3. Most men prefer 'fore holy Py thagore See Jamblich De Vita Pythag. where the purity and holinesse of his spirit is sufficiently evidenced from the Character of his manners cap. 2. pag. 30. where it is said that what ever he did or spake he did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with inimitable serenity and sedarenesse of mind never surpriz'd with anger laughter zeal contention or any other precipitancy or perturbation STANZ 21. Love of the Carcas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore the love of Mortality is the Mother of Ignorance especially in divine things for we cannot cleave to both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercur. Trismeg 4. pag. 21. Vers 9. Here will true wisedome lodge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Paemandr pag. 7. Cant. 2. STANZ 5. Or like a Lamp c See Plotin ' Ennead 4. lib. 1. cap. 8. 12. STANZ 24. Withouten body having energie 'T is the opinion of Plotinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ennead 4. lib. 1. STANZ 57. But if 't consist of points then a Scalene I 'll prove all one with an Isosceles c. If quantity consists of Indivisibles or Atoms it will follow that a Scalenum is all one with an Isosceles c. Before I prove this and the following conclusions it will be necessary to set down some few Axioms and Definitions Axioms 1. That a Line hath but two ends 2. That Lines that consist of an equall number of Atoms are equall 3. That it is indifferent where we pitch upon the first Line in a superficies so that we fill the whole Area with Lines parallell to what first we choose 4. That no Motion goeth on lesse then an Atom at a time or the breadth of a Mathematicall Line Definitions 1. An Isosceles is a Triangle having two equall sides 2. A Scalenum is a Triangle having all sides unequall Theorem 1. That a Scalenum and an Isosceles be all one Let ABC be a Scalenum The same ABC is also an Isosceles For fill the whole Area ABC with Lines parrallell to AC by the 3. Axiom There is then as many points in BA as in BC by the 1. Axiom and therefore by the second BA is equall to BC. and consequently by the 1. Definition ABC is an Isosceles Appendices The same reason will prove 1. That every Triangle is an Isopleuron or equilaterall Trirngle 2. That the Diametre of a Quadrangle is equall to any of its sides 3. That the Chord of a segment of a Circle is equall to the Ark c. Vers 4. That the crosse Lines of a Rhomboids That from their meeting to all corners presse be
spirits wrought To better temper and of old hath blest My loftie soul with more divine aspires Then to be touchd with such vile low desires I hate and highly scorn that Kestrell kind Of bastard scholars that subordinate The precious choice induements of the mind To wealth or worldly good Adulterate And cursed brood Your wit and will are born Of th' earth and circling thither do return Profit and honour be those measures scant Of your slight studies and endeavours vain And when you once have got what you did want You leave your learning to enjoy your gain Your brains grow low your bellies swell up high Foul sluggish fat ditts up your dulled eye Thus what the earth did breed to th' earth is gone Like fading hearb or feeble drooping flower By feet of men and beast quite trodden down The muck-sprung learning cannot long endure Back she returns lost in her filthy source Drown'd chok'd or slocken by her cruell nurse True virtue to her self 's the best reward Rich with her own and full of lively spirit Nothing cast down for want of due regard Or ' cause rude men acknowledge not her merit She knows her worth and stock from whence she sprung Spreads fair without the warmth of earthly dung Dew'd with the drops of Heaven shall flourish long As long as day and night do share the skie And though that day and night should fail yet strong And steddie fixed on Eternitie Shall bloom for ever So the soul shall speed That loveth virtue for no worldly meed Though sooth to say the worldly meed is due To her more then to all the world beside Men ought do homage with affections true And offer gifts for God doth there reside The wise and virtuous soul is his own seat To such what 's given God himself doth get But earthly minds whose sight 's seal'd up with mud Discern not this flesh-clouded Deity Ne do acknowledge any other good Then waht their mole-warp hands can feel and trie By groping touch thus worth of them unseen Of nothing worthy that true worth they ween Wherefore the prudent Law-givers of old Even in all Nations with right sage foresight Discovering from farre how clums and cold The vulgar wight would be to yield what 's right To virtuous learning did by law designe Great wealth and honour to that worth divine But nought's by law to Poesie due said he Ne doth the solemn Statesmans head take care Of those that such impertinent pieces be Of common-weals Thou'd better then to spare Thy uselesse vein Or tell else what may move Thy busie Muse such fruitlesse pains to prove No pains but pleasure to do th' dictates dear Of inward living nature What doth move The Nightingall to sing so sweet and clear The Thrush or Lark that mounting high above Chants her shrill notes to heedlesse ears of corn Heavily hanging in the dewy Morn When Life can speak it cannot well withold T' expresse its own impressions and hid life Or joy or greif that smoothered lie untold Do vex the heart and wring with restlesse strife Then are my labours no true pains but ease My souls unrest they gently do appease Besides that is not fruitlesse that no gains Brings to my self I others profit deem Mine own and if at these my heavenly flames Others receiven light right well I ween My time 's not lost Art thou now satisfide Said I to which the scoffing boy replide Great hope indeed thy rhymes should men enlight That be with clouds and darknesse all o'recast Harsh style and harder sense void of delight The Readers wearied eye in vain do wast And when men win thy meaning with much pain Thy uncouth sense they coldly entertain For wotst thou not that all the world is dead Unto that Genius that moves in thy vein Of poetrie But like by like is fed Sing of my Trophees in triumphant strein Then correspondent life thy powerfull verse Shall strongly strike and with quick passion pierce The tender frie of lads and lasses young With thirstie eare thee compassing about Thy Nectar-dropping Muse thy sugar'd song Will swallow down with eager hearty draught Relishing truly what thy rhymes convey And highly praising thy soul-smiting lay The mincing maid her mind will then bewray Her heart-bloud flaming up into her face Grave matrons will wax wanton and betray Their unresolv'dnesse in their wonted grace Young boyes and girls would feel a forward spring And former youth to eld thou back wouldst bring All Sexes Ages Orders Occupations Would listen to thee with attentive ear And eas'ly moved with thy sweet perswasions Thy pipe would follow with full merry chear While thou thy lively voice didst loud advance Their tickled bloud for joy would inly dance But now alas poore solitarie man In lonesome desert thou dost wander wide To seek and serve thy disappearing Pan Whom no man living in the world hath eyde For Pan is dead but I am still alive And live in men who honour to me give They honour also those that honour me With sacred songs But thou now singst to trees To rocks to Hills to Caves that senselesse be And mindlesse quite of thy hid mysteries In the void air thy idle voice is spread Thy Muse is musick to the deaf or dead Now out alas said I and wele-away The tale thou tellest I confesse too true Fond man so doteth on this living clay His carcase dear and doth its joyes pursue That of his precious soul he takes no keep Heavens love and reasons light lie fast asleep This bodies life vain shadow of the soul With full desire they closely do embrace In fleshly mud like swine they wallow and roll The loftiest mind is proud but of the face Or outward person if men but adore That walking sepulchre cares for no more This is the measure of mans industry To wexen some body and getten grace To 's outward presence though true majestie Crownd'd with that heavenly light and lively rayes Of holy wisdome and Seraphick love From his deformed soul he farre remove Slight knowledge and lesse virtue serves his turn For this designe If he hath trod the ring Of pedling arts in usuall pack-horse form Keeping the rode O! then 't's a learned thing If any chanc'd to write or speak what he Conceives not 't were a foul discourtesie To cleanse the soul from sinne and still diffide Whether our reasons eye be clear enough To intromit true light that fain would glide Into purg'd hearts this way 's too harsh and rough Therefore the clearest truths may well seem dark When sloathfull men have eyes so dimme and stark These be our times But if my minds presage Bear any moment they can ne're last long A three branch'd Flame will soon sweep clean the stage Of this old dirty drosse and all wex young My words into this frozen air I throw Will then grow vocall at that generall thaw Nay now thou' rt perfect mad said he with scorn And full of foul derision
Plotin Ennead 3. lib. 7. where he doth acknowledge Aeon and On all one at the fourth Chapter STANZ 9. This is the ancient Eidos omniform Fount of all beauty c. The description of Aeon which is the first form also or pulchritude is largely set out Ennead 5. lib. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the condition of that Eternall life is thus delineated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is It is an easie life they live there for truth is their mother nurce substance and nourishment and they see all things not in which generation is but essence and themselves in others For all 's pellucid nothing dark or impervious but every one to every one is perspicuous and all to every one as light to light For every one hath in him all things and again sees all things in others So that all things are every where and all is all and every thing all and the splendour infinite For every thing there is great sith what is little must be also great the Sun there is all the starres and again every starre the Sun and all things but every thing is more eminently some one thing and yet all things fairly shine in every thing c. See Plotin Ennead 5. lib. 8. cap. 4. STANZ 13. Far otherwise it fares in Aeons realms This is in reference to Narcissus story Stanz 12. that sets out the hazard of loving earthly beauty and of the desire of conjunction with it but there is no such danger in Aeon land for the objects there are perfective and not destructive better then the soul not baser and chiefly Abinoam or Ahad which is as it were the Sun of that world which Aeon doth alwayes behold steddy and unmoved and with him all they that arrive thither Aeons self is also an unspeakable plenitude of life and it is an unexpresseable perfection of the mind to be joyned with him so that there is plainly no danger or hurt to desire earnestly the enjoyment of these divine forms though union with corporeall features may deface the soul STANZ 14. For Aeon land which men Idea call Is nought but life c. So Plotin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The nature of Intellect and On is the true and first world not distant from it self not weak by division or dispersion nothing defective But all of it is life and all intellect living in one and at once understanding A part exhibits the whole and the whole is friendly to it self not separated one part from another nor become another alone and estrang'd from others Whence one part is not injurious to another nor contrary Wherefore every where being one and perfect every where it stands unmoved and admits no alteration See Ennead 3. lib. 2. cap. 1 STANZ 5. That Virgin wife of Aeon Vranore Vranore or Psyche the wife of Aeon the daughter of Ahad For indeed all things come from him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ahad that is a simple unity then Aeon that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an actuall unmoveable Omniformity Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's Vranore or Psyche viz capable of that stable Omniformity that Fulnesse of life even all things and of him that is above all things but it is not of her Essence to be all things actually and steddily See Plotin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ennead 5. lib. 1. cap 8. But nothing can be more plain than what he hath written Ennead 5. lib. 6. cap. 4. where speaking of Ahad Aeon and Psyche 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And we may resemble the first viz. Ahad to lux or light the next to the Sunne the third viz. Psyche to the Moon borrowing her light of the Sunne For Psyche hath but an adventitious Intellect which doth as it were colour her made Intellectuall But Intellect or Aeon hath in himself proper Intellectuall life not being that light onely but that which is in his essence illuminated by Ahad but that which imparts this light viz. Ahad is light alone and nothing else beside exhibiting a power to him to be what he is STANZ 4. 5. Because the fire Of Aethers essence c. That the Intellect in man is clothed with the soul the soul with fire or spirit and that through that instrument it governs and orders this grosse body is the Opinion of Trismeg in his Clavis and the like instrument he ascribes to the Maker of the whole World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Maker of the Heavens useth fire to his work But I conceive indeed that the pure Heavens or Aether which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burn is nothing else but attenuate fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a subtill fiery liquor or liquid fire as I have else where intimated Vers 6.7 And inward unseen golden hew doth dight And life of Sense c. I cannot better declare this matter then the Philosopher hath already Ennead 5. lib. 1. cap. 2. Let any particular soul saith he quietly by her self conceive the whole Universe devoid of life form and motion let the Earth be still and stupid the Sea the Aire and the Heaven anon an universall soul flow into this torpent masse inwardly infus'd penetrating throughout and illuminating all as the beams of the Sunne doth some Cloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making a golden show by their gilding light Such is the entrance of Psyche into the body of the Vniverse kindling and exciting the dead mist the utmost projection of her own life into an Aethereall vivacity and working in this by her plasmaticall Spirits or Archei all the whole world into order and shape fitting this sacred Animal◠for perfect sense establishing that in being which before was next to nothing Vers 8. Aether's the vehicle of touch smell sight Of taste c. This is true in the Microcosme as well as in the Macrocosme above described viz. that the more subtill fiery and attenuate spirits in mans body are the medium whereby the soul is joyned to and doth work in the body STANZ 16. May reach that vast profundity Synesius also calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the paternall depth Hymn 2. STANZ 18. Now rise my Muse c. From this STANZ to the 33. is contained a description of the visible World Vers 2. Th' outward vest To make all this visible World the garment of Psyche is no forc'd or new fancy sith the Sibyll hath apparrelled God therewith Sibyll Orac. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is I am JEHOVAH well my words perpend Clad with the frory Sea all mantled over With the blew Heavens shod with the Earth I wend The Starres around me dance th' Air doth me cover Moses also if we will believe Philo the Jew made Aarons garment a symboll of the visible World and it agrees well with this of the Sibylls For
first upon the top on his Mitre was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 JEHOVAH The shoulder-pieces mought represent the Heavens The two Precious-stones there the two Hemispheres The twelve names engraven the twelve signes of the Zodiack The blew Robe the Air 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the flowry work at the hemme of the garment the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pomegranets with an allusion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fluo the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bells the harmony that is the mixture of earth and water for generation But as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing answereth to it in the Hebrew Text and why should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be Emblems of the water and not rather of the whole Globe of the Earth and Water it being a round fruit and representing the seminall fullnesse of the Earth by its scissure in the side full of kernells or seeds Peradventure had Philo been as well instructed in Pythagorisme as in Platonisme and had mist the Septuagints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would hit of another harmony then the mixture of Water and Earth doth make I mean the noise of those Balls mentioned STANZ 30. And so the order of having every Bell joyned with a Pomegranet would have signified the many and numerous Globes at the severall depths of the World with their concomitant sounds in their motion or at the least proportionable velocities and consequently Pythagoras harmony would have been ratified from Aarons robe but I hold not this Argument apodicticall Phil. de vita Mosis Vers 7. The many Plicatures Every particular body is esteemed but a knot or close folding of that one intire Out-garment of Psyche STANZ 19. vers the 9. The garment round c. It is too too probable the world is round if it be not infinite the reasons be obvious but to conclude it finite or infinite is but guesse mans imagination being unable to represent Infinity to Reason to judge on STANZ 30.31 But yet one thing I saw c At the low hem c. A glance at Copernicus opinion as at theirs also that make the fixt starres so many Sunnes and all the Planets to be inhabited for by their inhabitants they will be deemed the lowest part of this visible world be it Saturn Mars Jupiter or what Planet soever else discovered or as yet not discovered wherefore according to this conceit it is said At the low hem of this large garment-gay That is at the places that seem low and these are all inhabited Planets supposing there be any inhabited STANZ 33.34 Did tie them twain c. Aeon and Psyche here become one not as though they were one and the same essence but nearer after that kind of manner that the body and soul become one man For Aeon is the Entelechia of Psyche as I may say but closer unite then any form or soul to any body and never to be separate Because the universall soul of the world finds all things in Aeon and knows also exactly inferiour things For her animadversion is not fixed or determined to one as mans soul is but free every where at once above and below so that she cannot possibly leave off this state but is one ever firmly united with Aeon STANZ 36. To thee each knee c. A Christian mystery wrapt up in a Platonicall covering the reduction of the world to conformity with the Eternall Intellect and the soul of the world For these move still to this very day to win men to be governed by them and not by their own perverse and dark will Or rather to speak in the Christian Idiom the Sonne of God and the Holy Ghost do thus stirre men up and invite them to true and lively obedience to the eternall will of God and to forsake their own selves and their blind way and to walk all in one everlasting way of light and saving health STANZ 39. Ahad these three in one c. Here we see Ahad Aeon and Psyche all one which is to be understood not of Essence but Person as I may so speak and that they move and act upon the creature as one man STANZ 41. We Physis name Physis is nothing else but the vegetable World the Universall comprehension of Spermaticall life dispersed throughout This seminall World is neither the very Intellect it self though it be stored with all forms nor any kind of pure soul though depending of both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A kind of life eradiating and resulting both from Intellect and Psyche This enters and raiseth up into life and beauty the whole corporeall world orders the lowest projection of life viz. the reall â—uspis of the Cone infinitely multiplied awaking that immense mist of Atoms into severall energies into fiery watery and earthly and placing her Magick attractive points sucks hither and hither to every centre a due proportion and rightly disposed number of those Cuspidal particles knedding them into Suns Moons Earths c. and then with a more curious artifice the particular Archei frame out in every one such inhabitants and ornaments as the divine Understanding hath thought fit For Physis as I said is not the divine Understanding it self but is as if you should conceive an Artificers imagination separate from the Artificer and left alone to work by it self without animadversion Hence Physis or Nature is sometimes puzzeld and bungells in ill disposed matter because its power is not absolute and omnipotent See Plot. Eunead 3. lib. 2. STANZ â—9 In midst of this fine web doth Haphe sit Every sence to be a kind of touch was the opinion of the ancient Philosophers as you may see in Theophrastus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every sense in Psyche is plainly and perfectly Touch or more then Touch rather I mean a nearer union But this present Stanza respects more properly the nature of sense in particular Animals so farre had my pen started aside where Touch is the centre as it were from whence the soul discerns in the circumference all manner of Forms and Motions She is the centre from whence all the light Dispreads and goodly glorious forms do flit Hither and thither Thus for there is first a tactuall conjunction as it were of the representative rayes of every thing with our sensorium before we know the things themselves which rayes we really feeling perceive those things at distance by this communication For these rayes alwayes convey the distance or place as well as the colour Hence do we discern figure viz. the ray of every Atom of the object representing the site of its Atom For figure is nothing else but the order or disposition of those Atoms Thus have we all figures colours and shapes in a whole Horison conveighed to our sight by a centrall Touch of those rayes of the objects round about us STANZ 49. But Haphes Mother hight all-spread community As is plain in the communication of rayes For I cannot think that union simply with
of Intellect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That intellect is taken up about him imployed in a kind of vitall operation about him living in him But of Psyche 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Psyche something removed and without danceth about the Intellect busily beholding it and looking into it seeth God through it So that Ahad is the vitall perfection of Aeon or Intellect and Aeon and Ahad the happinesse of Psyche and her vitall accomplishment Ennead 1. lib. 8. And both Aeon and Psyche and all things else are from Ahad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with abatement and farthest off from the fountain the weaker and darker as is more fully set forth in the next Canto Stanz 7 8. c. And that the world is inacted by Psyche and so is which Trismegist and Plato are not nice to grant one intire Animal and that therefore nothing can scape the knowledge of that universall soul no more then any sensation imagination or motion of man can be hid from the soul of man if she be at leasure to observe it That Psyche is at leasure being uncapable of distraction as whose animadversion is infinite entirely omnipresent and every where at once And now I have taken the pains so accurately to describe the Deity me thinks I have made my self obnoxious to almost a just censure of too much boldnesse and curiosity But give me leave to answer that I have not taken upon me so much to set out the absolute nature of God as those Notions that Plato's School have framed of Him Which I hold neither my self nor any man else engaged to embrace for Oracles though they were true 'till such time as they appear to him to be so But how ever I think all men are to interpret both Plato and all men else at the best and rather mark what of undoubted truth they aime at then quarrell and entangle themselves in disputes about the manner of expressing that which no man can reach unto As for example I had rather fill my mind with that unquestionable truth exhibited in their Triad viz. that God is as fully Goodnesse Wisedome and powerfull Love as if there were three such distinct Hypostases in the Deity and then that he is as surely one with himself as if there were but one onely Hypostasis then to perplex my mind with troublesome questions of Three and One and One and three c. For the mind of man being so unable to conceive any thing of the naked being of God those more grosse and figurate representations of Him so be they be sutable to expressive of His unquestionable Attributes are not onely passable but convenient for created understandings to lead them on in the contemplation of God in easie Love and Triumph Whereas by endeavouring more Magisterially and determinately to comprehend and conclude that which is so unconcludible and incomprehensible to the understanding of man we work our selves into anxietie and subtile distemper and dry up the more precious outflowings of the Divinity in our souls by this hellish thirst and importunate desire of dealing with the very naked essence of God But let every modest Philosopher but read that Inscription in Isis Temple a notable monument of the great wisedome of the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then pronounce whether there be not roome enough in the Deity for every man to speak diversely one from another in the representation thereof and yet no man nor all men together to set out accurately and adequately the nature of God Notes upon Psychozoia Canto 2. STANZ 6. It s he that made us YEt not excluding Ahad See what 's written upon the 23. Stanza of this Canto STANZ 9. The last extreme the fardest of from light Plotinus Ennead 4. lib. 3. cap. 9. describes the production of the corporeall world after this manner Psyche cannot issue out into any externall vivificative act unlesse you suppose a body for that 's her place properly and naturally Wherefore if she will have place for any vitall act she must produce her self a body So she keeping steddily her own station 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a plentifull flame shining out in the extreme margins of the fire begot a fuliginous darknesse which she seeing streightway actuated with life and form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that darknesse becoming a variously adorned aedifice is not disjoyned from its builder but dependeth thence as being the genuine and true energie of the soul of the World This I conceive is the sense of the Philosopher whose conceit I have improved and made use of as here in this Canto for many Stanzas together so also else where in Psychathanasia Vers 2. Hyles cell What I understand by Hyle see the Interp. Gèn. It 's lower then this shadow that Plotinus speaketh of and which maketh the body of the World For I conceive the body of the World to be nothing else but the reall Cuspis of the Cone even infinitely multiplied and reiterated Hyle to be nothing else but potentiality that to be an actuall Centrality though as low as next to nothing But what inconvenience is in Tasis or the corporeall sensible nature to spring from Hyle or the scant capacity or incompossibility of the creature STANZ 10. Dependance of this All hence doth appear to the 17. Stanz The production of the World being by way of energy or emanation hath drawn strange expressions from some of the Ancients as Trismeg cap. 11. Mens ad Mercur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is For God being the sole Artificer is alwayes in his work being indeed that which he maketh According to this tenour is that also in Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Jov's first Jov's last drad Thunderer on high Jov's head Jov's navell Out of Jove all 's made Jov's the depth of the Earth and starry Skie Jove is a man Jov's an immortall Maide Jove is the breath of all Jove's restlesse fire Jov's the Seas root Jove is both Sun and Moon Jov's King Jov's Prince of all and awfull Sire For having all hid in himself anon He from his sacred heart them out doth bring To chearfull light working each wondrous thing Aristot De Mundo cap. 7. And this Hyperbolicall expression of the close dependance that all things have on God is not mis-beseeming Poetry But Trismeg is as punctuall in this excesse as the Poet Ad Tat. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence is the strange opinion of God being all and that there is nothing but God But it is not at all strange that all things are the mere energie of God and do as purely depend on him as the Sun-beams of the Sunne So that so farre forth as we may say the body lux
lumen of the Sunne all put together is the Sunne so farre at least we may be bold to say that God is all things and that there is nothing but God And that all this may not seem to be said for nothing the apprehension of what hath been writ on this 1. verse of the 10. Stanz will also clear well the 6. 7. and 8. verses of the 15. Stanz where the whole Universe is exhibited to the mind as one vitall Orb whose centre is God himself or Ahad Vers the 9. In every Atom-ball That is Ahad and Aeon are in every Cuspiall particle of the world STANZ 12. Why may 't not c. By differentiall profundity is understood the different kinds of things descending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abatement from the first cause of all things But by latitude is understood the multitude of each kind in Individuo which whether they be not infinite in spirituall beings where there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or justling for elbow-room I know not unlesse you will say there will be then more infinites then one But those are numbers and not one I but those numbers put together are equall to that One But yet that One may be infinitely better then all For who will not say that Space or Vacuum is infinitely worse then any reall thing and yet its extension is infinite as Lucretius stoutly proves in his first Book Deâ—natura rerum STANZ 15. Throughly possest of lifes community That the World or Universe is indewed with life though it be denied of some who prove themselves men more by their risibility then by their reason yet very worthy and sober Philosophers have asserted it As M. Anton. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 10. where he calls this Universe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a compleat Animal good just and beautifull And Trismeg cap. 12. de Commun Intellectu ad Tat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This Universe a great Deity which I conceive he speaks in reference to Psyche upon whom such divine excellency is derived and the image of a greater united also to him and keeping the will and ordinances of his Father is one entire fullnesse of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there neither was nor is nor shall be any thing in the World devoid of life And Plotin Ennead 4. lib. 3. cap. 10. shews how Psyche by her vitall power full of form and vigour shapes and adorns and actuates the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the seminall forms or Archei form and shape out particular Animals as so many little Worlds Vers 9. And all the Vests be Seats c. i.e. Degrees STANZ 16. That particular creature throng In contradistinction to the Universall creature Aeon Psyche Physis Tasis the centre as it were and more firm essence of the particular creatures For I must call these universall Orders of life creatures too as well as those and onely one God from whence is both the sensible and Intellectuall All and every particular in them both or from them both STANZ 23. Each life a severall ray is from that Sphere Arachne Semel c. Not as if there were so many souls joyned together and made one soul but there is a participation of the virtue at least of all the life that is in the universall Orb of life at the Creation of Mans soul of which this place is meant whence man may well be tearmed a Microcosme or Compendium of the whole World STANZ 24. Great Psychany The abode of the body is this Earth but the habitation of the soul her own energy which is exceeding vast at least in some Every man hath a proper World or particular Horizon to himself enlarged or contracted according to the capacity of his mind But even Sence can reach the starres what then can exalted phansie do or boundlesse Intellect But if starres be all inhabited which Writers no way contemptible do assert how vast their habitation is is obvious to any phansie Beside some inhabit God himself who is unspeakably infinite STANZ 25. Two mighty Kingdomes c. Let Psychanie be as big or little as it will Autaesthesia and Theoprepia be the main parts of it and exhaust the whole Let souls be in the body or out of the body or where they will if they be but alive they are alive to God or themselves and so are either Theoprepians or Autaesthesians Vers 4. Autaesthesie's divided into tway Now they that are alive unto themselves are either wholly alive unto themselves or the life of God hath also taken hold upon them they that are wholly alive to themselves their abode is named Adamah which signifieth the corrupt naturall life the old Adam or Beirah because this Adam is but a brute compared to that which Plotinus calleth the true Man whose form and shape and life is wisdome and righteousnesse That which is above is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that low life in the body is but a Leonine or rather a mixture of all brutish lives together and is the seat or sink of wickednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Trismegist speaks For vice is congenit or connaturall to beasts See Plotin Ennead 1. cap. 1. whence it is manifest why we call one thing by these two names of Adamah and Beirah The other part of Autaesthesia is Dizoia their condition is as this present Stanza declares mungrill betwixt Man and Beast Light and Darknesse God and the Devill Jacob and Esau struggle in them STANZ 26. Great Michael ruleth c. Theoprepia is a condition of the soul whereby she doth that which would become God himself to do in the like cases whether in the body or out of the body Michael ruleth here that is the Image or likenesse of God the true Man the Lord from Heaven For the true man indeed viz. the second Adam is nothing else but the Image of the God of Heaven This is He of whom the soul will say when He cometh to abide in her and when He is known of her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is like unto God for either beautie or power who so comely or strong as He Vers 5. His name is Daemon Daemon the Prince of Autaesthesie i. e. of self-sensednesse it is the very image of the Devil or the Devil himself or worse if ought can be worse it is a life dictating self-seeking and bottoming a mans self upon himself a will divided from the will of God and centred in its self Vers 7. From his dividing force c. All divisions both betwixt God and Man and Man and Man are from this self-seeking life STANZ 28. Autophilus the one yoleeped is Autophilus is the souls more subtill and close embracements of her self in spirituall arrogancy as Philosomatus the love of her body wherefore the one ruleth most in Dizoia the other in Beirah Vers 8. Born of the slime of Autaesthesia Daemon that is the authour of division of man from God born of