largely worketh and more glitterandly Displayes her spreaden forms and chearfully Pursues her sports Again the greater corse Would most be fill'd with magnanimity But oft we see the lesse hath greater force To fight or talk the greater oft we see the worse 17 All which if weighed well must ill agree With bodies natures which merely consist In a dull silent stupid quantity Stretching forth mirksome matter in what list Or precincts no man knows No Naturalist Can it define unlesse they adde a form That easly curbs the thing that no'te resist And after her own will can it inform It still and stupid stands and thinks nor good nor harm 18 The man is mad that will at all agree That this is soul Or if forme bodily Non-replicate extent not setten free But straight stretch'd out in corporeity Betwixt these two there 's that affinity As little wit that man will seem to have Which I shall plainly prove by th' energie Of sense though that same force seem not so brave Yet for the present I 'll not climbe to higher stave 19 If Souls be substances corporeall Be they as big just as the body is Or shoot they out to th' height Aethereall Of such extent are the sights energies If they shoot out be they equally transmisse Around this body or but upward start If round the body Nature did amisse To lose her pains in half of the souls part That part can finden nought that through the earth doth dart 20 Or will you say she is an hemisphere But a ridiculous experiment Will soon confute it list you but to rear Your agill heels towards the firmament And stand upon your head that part is bent Down through the earth that earst did threat the skie So that your soul now upward is extent No higher then your heels yet with your eye The heavens great vastnesse as before you now discry 21 You 'll say this souls thin spread exility Turns not at all How doth it then depend Upon this body It has no unity Therewith but onely doth of cur'sy lend It life as doth the worlds great lamp down send Both light and warmth unto each living wight And if they chance to fail and make an end It s nought to him he shineth yet as bright As ere he did This showes the soul immortall quite 22 But if the soul be justly coextent With this straight body nought can bigger be Then is our body that she doth present ' Cording to laws of Corporeity So must she represent each realty Thus tallest Gyants would be oft defied By groveling Pigmees for they could not see The difference nor mete his manly stride Nor ween what matchlesse strength did in his armes reside 23 For they must judge him just as their own selves Of the same stature of the self-same might All men would seem to them their fellow Elves Nor little curs would tremble at the sigh Of greater dogs nor hawks would put to flight The lesser birds Th' impression of a seal Can be no larger then the wax or right As big or lesse it is Therefore repeal This grosse conceit and hold as reason doth reveal 24 Again if souls corporeall you ween Do the light images of things appear Upon the surface slick bright smooth and sheen As in a looking glasse Or whether dare They passe the outside and venture so farre As into the depth of the souls substance If this then they together blended are That nought we see with right discriminance If that the object gone away those forms do glance 25 Thus should we be devoid of memory And be all darknesse till the good presence Of outward objects doth the soul unty From heavy sleep But this experience Plainly confutes For even in their absence We do retain their true similitude So lovers wont to maken dalliance With the fair shade their minds do still include And wistly view the grace wherewith she is endude 26 But now new reasons I will set on foot Drawn from the common sense that 's not extense But like a centre that around doth shoot Its rayes those rayes should be the outward sense As some resemble't But by no pretence Would I the outward senses should be thought To act so in a spread circumference That the seat of their forms should be distrought Or that by reach of quantities dead arms they wrought 27 For see how little share hath quantitie In act of seeing when we comprehend The heavens vast compasse in our straitned eye Nor may the Ox with the Eagle contend Because a larger circle doth extend His slower lights So that if outward sense In his low acts doth not at all depend On quantity how shall the common-sense That is farre more spirituall depend from thence 28 But still more presly this point to pursue By th' smelling odours voices by the ear By th' eye we apprehend the coloured hew Of bodies visible But what shall steer The erring senses where shall they compear In controversie what the difference Of all their objects can with judgement clear Distinguish and discern One common-sense For one alone must have this great preeminence 29 And all this one must know though still but one Else't could not judge of all But make it two Then tell me doth the soul by this alone Apprehend this object that the sense doth show And that by that or doth it by both know Both objects as this colour and that sound If both knew both then nature did bestow In vain one faculty it doth redound But if this that that this what shall them both compound 30 And by comparison judge of them both Therefore that judge is one But whether one Without division let 's now try that troth If it be any wise extent you 're gone By the same reason that afore was shown Suppose't a line the least of quantity Or sound is here there colour or each one Of the lines parts receive them both If we Grant that again we find a superfluity 31 If this part this and that part that receive We are at the same losse we were afore For one to judge them both or we bereave Our souls of judgement For who can judge more Than what he knows It is above his power Therefore it 's plain the common sense is one One individed faculty But store Of parts would breed a strange confusion When every part mought claim proper sensation 32 If not nor all could exercise the Act Of any sense For could a power of sense Arise from stupid parts that plainly lack'd That might themselves Thus with great confidence We may conclude that th' humane souls essence Is indivisible yet every where In this her body Cause th' intelligence She hath of whatsoever happens here The aking foot the eye doth view the hand doth cheer 33 What tells the hand or head the toes great grief When it alone is pinch'd with galling shooes Do other parts not hurt call for relief For their dear mates Ill
low'st do make us subject to disturbing fate 15 But low'st gins first to work the soul doth frame This bodies shape imploy'd in one long thought So wholy taken up that she the same Observeth not till she it quite hath wrought So men asleep some work to end have brought Not knowing of it yet have found it done Or we may say the matter that she raught And suck'd unto her self to work upon Is of one warmth with her own spright feels as one 16 And thus the body being the souls work From her own centre so entirely made Seated i' th' heart for there this spright doth lurk It is no wonder 't is so easly sway'd At her command But when this work shall fade The soul dismisseth it as an old thought 'T is but one form but many be display'd Amid her higher rayes dismist and brought Back as she list many come that ne're were sought 17 The soul by making this strange edifice Makes way unto herself to exercise Functions of life and still more waked is The more she has perfected her fine devise Hath wrought her self into sure sympathies With this great world Her ears like hollow caves Resound to her own spright the energies Of the worlds spright If it ought suffered have Then presentifick circles to her straight notice gave 18 We know this world because our soul hath made Our bodie of this sensible worlds spright And body Therefore in the glassie shade Of our own eyes they having the same might That glasse or water hath we have the sight Of what the Mundane spirit suffereth By colours figures or inherent light Sun stars and all on earth it hurrieth To each point of it self so far as 't circuleth 19 And where he lighteth on advantages His circulings grow sensible So hills That hollow be do audible voices Resound The soul doth imitate that skill In framing of the eare that sounds may swell In that concavitie The crystall springs Reflect the light of heaven if they be still And clear the soul doth imitate and bring The eye to such a temper in her shapening 20 So eyes and ears be not mere perforations But a due temper of the Mundane spright And ours together else the circulations Of sounds would be well known by outward sight And th' eare would colours know figures light So that it 's plain that when this bodie 's gone This world to us is clos'd in darknesse quite And all to us is in dead silence drown Thus in one point of time is this worlds glory flown 21 But if 't be so how doth Psyche hear or see That hath nor eyes nor eares She sees more clear Then we that see but secondarily We see at distance by a circular Diffusion of that spright of this great sphear Of th' Universe Her sight is tactuall The Sun and all the starres that do appear She feels them in herself can distance all For she is at each one purely presentiall 22 To us what doth diffusion circular And our pure shadowed eyes bright crystalline But vigorously our spright particular Affect while things in it so clearly shine That 's done continually in the heavens sheen The Sun the Moon the Earth blew-glimmering Hel Scorch'd Aetna's bowels each shape you 'l divine To be in Nature every dern cell With fire-eyed dragons or what else therein doth dwel 23 These be all parts of the wide worlds excesse They be all seated in the Mundane spright And shew just as they are in their bignesse To her But circulation shews not right The magnitude of things for distant site Makes a deficience in these circulings But all things lie opeâ—right unto the sight Of heavens great eye their thin shot shadowings And lightned sides All this we find in Natures springs 24 The worlds great soul knows by Protopathie All what befalls this lower sprite but we Can onely know 't by Deuteropathie At least in sight and hearing She doth see In our own eyes by the close unitie Of ours and the worlds life our passion Plainly perceives our Idiopathie As we do hers by the same union But we cannot see hers in that perfection 25 Fresh varnish'd groves tall hills and gilded clouds Arching an eyelid for the gloring Morn Fair clustred buildings which our sight so crouds At distance with high spires to heaven yborn Vast plains with lowly cottages forlorn Rounded about with the low wavering skie Cragg'd vapours like to ragged rocks ytorn She views those prospects in our distant eye These and such like be the first centres mysterie 26 Or if you will the first low energie Of that one centre which the soul is hight Which knows this world by the close unitie Concorporation with the Mundane sprite Unloos'd from this she wants a certain light Unlesse by true regeneration She be incorporate with God unite With his own spright so a new mansion Sh' has got oft saught with deepest suspiration 27 But robb'd of her first clothing by hard fate If she fall short of this wo's me what pains She undergoes when this lost former state So kindled hath lifes thirst that still remains Thus her eternitie her nothing gains But hungry flames raging voracitie Feeding on its own self The heavens she stains With execrations and foul blasphemie Thus in fell discontent and smoth'ring fire they frie. 28 Vain man that striv'st to have all things at will What wilt thou do in this sterilitie Whom canst thou then command or what shall fill Thy gaping soul O depth of miserie Prepare thy self by deep humilitie Destroy that fretting fire while thou art here Forsake this worlds bewitching vanitie Nor death nor hell then shalt thou need to fear Kill and cast down thy self to heaven God shall thee rear 29 This middle centrall essence of the soul Is that which still survives asleep or waking The life she shed in this grosse earthly moul Is quite shrunk up lost in the bodies breaking Now with slight phantasms of her own fond making She 's clad so is her life drie and jejune But all flit souls be not in the same taking That state this lifes proportion doth tune So as thou livest here such measure must ensuen 30 But they whose souls deiform summitie Is waken'd in this life and so to God Are nearly joyn'd in a firm Unitie This outward bodie is but earthie clod Digested having life transfus'd abroad The worlds life and our lower vitalitie Unite in one their souls have their aboad In Christs own body are eternally One with our God by true and strong communitie 31 When we are clothed with this outward world Feel the soft air behold the glorious Sunne All this we have from meat that 's daily hurld Into these mouthes But first of all we wonne This priviledge by our first union With this worlds body and diffused spright I' th' higher world there 's such communion Christ is the sunne that by his chearing might Awakes our higher rayes to joyn with his pure
their rude ignorance but to disclose The very truth our soul 's in safety In that distemper that doth ill dispose Her under spright But her sad misery Is that so close she 's tied in a prone Unitie 50 Leans on this bodies false security Seeks for things there not in herself nor higher Extremely loves this bodies company Trusts in its life thither bends her desire But when it gins to fail she 's left i' th' mire Yet hard upon us hangs th' Eternall light The ever-live-Idees the lamping fire Of lasting Intellect whose nearnesse might Illumin were our minds not lost in that frail spright 51 That spright and we are plain another thing Which now I 'll clearly show that we may see Our independency on his existing Which prove I must from eithers property That spright hath no perceptibility Of his impressions Phantasie nor sense Perceive themselves often with open eye We look upon a man in our presence And yet of that near object have no cognoscence 52 And so of Phansies that be fresh enough Even deeply seald upon that lower spright Unlesse we seek them out and pierce them through With aiming animadversion they in night Do lurk unknown to us though they be bright In their own selves Again some object may In its great vigour lustre sweying might This spirit wound by its fierce riving ray Our sight is hurt by th' eye of the broad blasing day 53 Beside the senses each one are restrained To his own object so is Phantasie That in the spirits compasse is contained As likewise the low naturall memory But sooth to say by a strong sympathy We both are mov'd by these and these do move As the light spider that makes at a fly Her selfe now moves the web she subt'ly wove Mov'd first by her own web when here the fly did rove 54 Like spider in her web so do we sit Within this spirit and if ought do shake This subtile loom we feel as it doth hit Most part into adversion we awake Unlesse we chance into our selves betake Our selves and listen to the lucid voice Of th' Intellect which these low tumults slake But our own selves judge of what ere accloyes Our muddied mind or what lifts up to heavenly joyes 55 All the five senses Phansie Memorie We feel their work distinguish and compare Find out their natures by the subtiltie Of sifting reason Then they objects are Of th' understanding bear no greater share In this same act then objects wont to do They are two realties distinguish'd clear One from the other as I erst did show She knows that spright that spright our soul can never know 56 Sense Phansie Memorie as afore was said Be hurt by stronger objects or be spoild By longer exercise Our soul ne're fades But doth her spright commiserate long toild With agitation when she feels it moild Descends to comfort it and gives it rest But she grows quicker vaster never foild With contemplations that this spright molest The inward soul 's renew'd as cannot be exprest 57 How soul and spright be severed we see But how 't works by it self is not yet shown I mean without this sprights assistencie Though not quite by her self High light doth crown Her summitie when sleep that spright doth drown â—â—apt into highest heavens in ecstasie She sees such things as would low life confound Enrage with a tumultuous agonie Burst this pent spright for want of fit capacitie 58 Then is she joynd with the Eternall Idees Which move our souls as sights do here below Joynd with the spright of God we gaze on these As by the Mundane spright th' Out-world we know Our soul hangs twixt them both and there doth go Where either spright doth snatch her Either raise Her inward forms which leap out nothing-slow When sympathie them calls Thus she displayes Her inward life Gods light views with her wakened rayes 59 When we confute a pregnant falsitie Cloth'd with strong phantasmes in our snared mind As this suppose The earths stabilitie What help can we in our low phansie find Possest of this impression what shall bind This stubborn falshood so inveterate That spright so stifly set can't be inclin'd By ought but by the soul that contemplates Truth by her self brings out her forms that be innate 60 Flies she to sense sense pleads for Ptolemee Flies she to her low phansie that 's so swayd By sense and fore-imprest Astronomie By botch'd inculcate paradigmes made By senses dictate that they 'll both perswade That Philolaus and wise Heraclide Be frantick both Copernicus twice mad She cannot then this question well decide By ought but her own forms that in her self reside 61 Which she calls out unto her faithfull aid Commands deep silence to fond phantasie Whose odious prating truth hath oft betraid And in her stead brought in rash falsitie Seated in sowr inert stupiditie Then farewell sense and what from sense hath sprong Saith she I 'll contemplate in puritie And quit my self of that tumultuous throng What then she finâ—s shall be unfold in my next song The Argument of PSYCHATHANASIA Or The Immortality of the Soul BOOK III. CANT III. That th' earth doth move proofs Physicall Unto us do descrie Adde reasons Theosophicall Al 's adde Astronomie 1 BLest souls first Authours of Astronomie Who clomb the heavens with your high reaching mind Scal'd the high battlements of the lofty skie To whom compar'd this earth a point you find Your bodies lesse what measure hath defin'd What art that mighty vastnesse Such high facts The ancient Giants swoln with raging wind Could not effect A subtile Parallax A dark Eclipse do quite obscure their braving acts 2 O the great might of mans high Phantasie Which with a shade or a divided line That nought this but a thin exilitie Can do farre more then strength enrag'd with tine Hoysted with haughty pride That brood combine To clamber up to heaven Hill upon hill Ossa upon Olympus doth recline Their brawnie arms redoubled force doth fill While they their spirits summon t' effect their furious will 3 But all in vain they want the inward skill What comes from heaven onely can thereascend Not rage nor tempest that this bulk doth fill Can profit ought but gently to attend The souls still working patiently to bend Our mind to sifting reason and clear light That strangely figur'd in our soul doth wend Shifting its forms still playing in our sight Till something it present that we shall take for right 4 The busie soul it is that hither hent By strength of reason the true distancies Of th' erring Planets and the vast extent Of their round bodies without outward eyes Hath view'd told their proportionalities Confounded sense by reasons strange report But wiser he that on reason relies Then stupid sense low-sunken into dirt This weapon I have got none from me may extort 5 O You stiff-standers for ag'd Ptolemce I heartily praise your humble reverence If willingly given to Antiquitie But when of him
stedfast stand as it appear'th From the unshaken buildings she so safely bear'th 23 If she should move about then would she sling From of her self those fair extructed loads Of carved stone The air aloud would sing With brushing trees Beasts in their dark aboads Would brained be by their own caves th' earth strowd With strange destruction All would shatter'd lie In broken shivers What mad frantick mood Doth thus invade wary Philosophy That it so dotes on such a furious falsitie 24 But still more subt'ly this cause to pursue The clouds would alwayes seem to rise from th' East Which sense and oft-experience proves untrue They rise from all the quarters South North West From every part as Aeolus thinketh best Again the Earths sad stupid gravity Unfit for motion shows her quiet rest Lastly an arrow shot unto the sky Would not return unto his foot that let it fly 25 Adde unto these that contrariety Of motion when as the self same things At the same time do back and forward hie As when for speed the rider fiercely dings His horse with iron heel layes the loose strings Upon his neck westward they swiftly scoure When as the Earth finishing her dayly rings Doth Eastward make with all her might and power She quite hath run her stage at end of twice twelve houres 26 These and like phansies do so strongly tye The slower mind to aged Ptolemee That shamefull madnesse 't were for to deny So plain a truth as they deem this to be But yet alas if they could standen free From prejudice and heavie swaying sense That dims our reason that it cannot see What 's the pure truth enough in just defense Of Pythagore we find though with small diligence 27 One single truth concerning unity Of sprights and bodies and how on Form may Inact a various Corporeity Keep 't up together and her might display Through all the parts make 't constantly obey The powerfull dictates of its centrall spright Which being one can variously play This lore if we but once had learnd aright All what was brought afore would vanish at first sight 28 For that Magnetick might doth so combine Earth Water Air into one animate Whose soul or life so sweetly 't doth incline So surely easly as none can relate But he that 's exercis'd in every state Of moving life What Can the plastick spright So variously his branching stock dilate Downward to hell upward to heaven bright And strangely figur'd leaves and flowers send into sight 29 Can one poore single Centre do all this In a base weed that suddenly decayes And shall not the earths life that is transmisse Through sea and air and with its potent rayes Informs all this all this on that life stayes Shall 't not obtain the like variety Of inward ruling motion Your minds raise O sluggish men single centrality You 'l find shall do what ere 's admit by phantasie 30 Now see if this clear apprehension Will not with case repell each argument Which we rehears'd with an intention For to refute The earths swift movement Because 't is naturall not violent Will never shatter buildings With straight line It binds down strongly each partic'larment Of every edifice All stones incline Unto that Centre this doth stoutly all combine 31 Nor is lesse naturall that circular motion Then this which each part to the centre drives So every stone on earth with one commotion Goes round and yet withall right stifly strives To reach the centre though it never dives So deep Who then so blind but plainly sees How for our safety Nature well contrives Binding all close with down-propensities But now we 'll answer make to the loud-singing trees 32 Walls Towers Trees would stir up a strange noise If th' air stood still while the earth is hurled round As doth the switch oft shak'd by idle boyes That please themselves in varying of the sound But this objection we with reason sound Have well prevented while we plainly taught Earth Water Air in one to be fast bound By one spermatick spright which easly raught To each part Earth Sea Air so powerfully hath it caught 33 All these as one round entire body move Upon their common Poles that difficulty Of stirring sounds so clearly we remove That of the clouds with like facility We straight shall chace away In th' air they ly And whirl about with it and when some wind With violence afore him makes them fly Then in them double motion we find Eastward they move and whither by these blasts they 're inclin'd 34 What they pretend of the Earths gravity Is nought but a long taken up conceit A stone that downward to the earth doth hy Is not more heavie then dry straws that jet Up to a ring made of black shining jeat Each thing doth tend to the loud-calling might Of sympathy So 't is a misconceit That deems the earth the onely heavie weight They ken not the strange power of the strong centrall spright 35 Were there a shiver cut from off the Moon And cast quite off from that round entire masse Would 't fall into our mouths No it would soon Make back to th' centre from whence forc'd it was The same in Mars and Sol would come to passe And all the stars that have their proper centres So gravity is nought but close to presse Unto one Magick point there near to enter Each sympathetick part doth boldly it adventure 36 Thus in each starry globe all parts may tend Unto one point and mean time turn around Nor doth that sway its circling ought offend These motions do not at all confound One th' others course The Earth's not heavy found But from that strong down-pulling centrall sway Which hinders not but that it may turn round Sith that it moves not a contrary way Which answre I will bend against the fifth assay 37 An arrow shot into the empty air Which straight returning to the bowmans foot The Earths stability must proven clear Thus these bad archers do at random shoot Whose easie errour I do thus confute The arrow hath one spirit with this sphere Forc'd upward turns with it mov'd by the root Of naturall motion So when back't doth bear It self still Eastward turns with motions circular 38 So 't is no wonder when it hath descended It falleth back to th' place from whence it flew Sith all this while its circular course hath bended Toward the East and in proportion due That arcuall Eastern motion did pursue Nearer the earth the slower it must go These Arks be lesse but in the heavens blew Those Arks increase it must not be so slow Thus must it needs return unto its idle bow 39 Nor ought we wonder that it doth conform Its motions to the circles of the aire Sith water in a wooden bucket born Doth sit it self unto each periphere By hight or depth as you shall change the sphere So lowly set more water 't will contain ' Cause its round tumour higher then doth
find and that men call Mortality Plain death 's as good as such a Psychopannychie 4 What profiteth this bare existency If I perceive not that I do exist Nought longs to such nor mirth nor misery Such stupid beings write into one list With stocks and stones But they do not persist You 'll say in this dull dead condition But must revive shake off this drowsie mist At that last shrill loud-sounding clarion Which cleaves the trembling earth rives monuments of stone 5 Has then old Adam snorted all this time Under some senselesse sod with sleep ydead And have those flames that steep Olympus climbe Right nimbly wheeled or'e his heedlesse head So oft in heaps of years low buried And yet can ken himself when he shall rise Wakend by piercing trump that farre doth shed Its searching sound If we our memories And wit do lose by sicknesse falls sloth lethargies 6 If all our childhood quite be waste away With its impressions so that we forget What once we were so soon as age doth sway Our bowed backs sure when base worms have eat His mouldring brains and spirits have retreat From whence they came spread in the common fire And many thousand sloping sunnes have set Since his last fall into his ancient mire How he will ken himself reason may well admire 7 For he must know himself by some impression Left in his ancient body unwash'd out Which seemeth strange For can so long succession Of sliding years that great Colosses mought Well moulder into dust spare things ywrought So slightly as light phantasms in our brain Which oft one yeare or moneth have wrenched out And left no footsteps of that former stain No more then 's of a cloud quite melted into rain 8 And shall not such long series of time When Nature hath dispread our vitall spright And turn'd our body to its ancient slime Quite wash away what ever was empight In that our spirit If flesh and soul unite Lose such impressions as were once deep seald And fairly glistered like to comets bright In our blew Chaos if the soul congeald With her own body lose these forms as I reveald 9 Then so long time of their disjunction The body being into dust confract The spright diffus'd spread by dispersion And such Lethean sleep that doth contract The souls hid rayes that it did nothing act Must certainly wipe all these forms away That sense or phansie ever had impact So that old Adam will in vain assay To find who here he was he 'll have no memorie 10 Nor can he tell that ere he was before And if not tell he 's as if then first born If as first born his former life's no store Yet when men wake they find themselves at morn But if their memory away were worn With one nights sleep as much as doth respect Themselves these men they never were beforn This day 's their birth day they cannot conject They ever liv'd till now much lesse the same detect 11 So when a man goes hence thus may he say As much as me concerns I die now quite Adiew good self for now thou goest away Nor can I possibly thee ever meet Again nor ken thy face nor kindly greet Sleep and dispersion spoyls our memory So my dear self henceforth I cannot weet Wherefore to me it 's perfectly to die Though subtiler Wits do call 't but Psychopannychie 12 Go now you Psychopannychites perswade To comely virtues and pure piety From hope of ioy or fear of penance sad Men promptly may make answer Who shall try That pain or pleasure When death my dim eye Shall close I sleep not sensible of ought And tract of time at least all memory Will quiâ—e debarre that reacquainten mought My self with mine own self if so my self I sought 13 But I shall neither seek my self nor find My self unsought Therefore not deprehend My self in joy or wo. Men ought to mind What longs unto them But when once an end Is put unto this life and fate doth rend Our retinence what follows nought at all Belongs to us what need I to contend And my frail spright with present pain to gall For what I nere shall judge my self did ere befall 14 This is the uncouth state of sleeping soul Thus weak of her own self without the prop Of the base body that she no'te out-roll Her vitall raies those raies Death down doth lop And all her goodly beauty quite doth crop With his black claws Wisdome love piety Are straight dried up Death doth their fountain stop This is those sleepers dull Philosophy Which fairly men invites to foul impiety 15 But if we grant which in my former song I plainly prov'd that the souls energie Pends not on this base corse but that self-strong She by her self can work then when we fly The bodies commerce no man can deny But that there is no interruption Of life where will puts on there doth she hie Or if she 's carried by coaction That force yet she observes by presse adversion 16 And with most lively touch doth feel and find Her self For either what she most doth love She then obtains or else with crosse unkind Contrary life since her decease sh ' hath strove That keeps her wake and with like might doth move To think upon her self and in what plight She 's fallen And nothing able to remove Deep searching vengeance groans in this sad Night And rores and raves and storms and with her self doth fight 17 But hearty love of that great vitall spright The sacred fount of holy sympathy Prepares the soul with its deep quickning might To leave the bodies vain mortality Away she flies into Eternity Finds full accomplishment of her desire Each thing would reach its own centrality So Earth with Earth and Moon with Moon conspire Our selves live most when most we feed our Centrall fire 18 Thus is the soul continually in life Withouten interruption if that she Can operate after the fatall knife Hath cut the cords of lower sympathy Which she can do if that some energie She exercise immur'd in this base clay Which on frail flesh hath no dependency For then the like she 'll do that done away These independent acts t is time now to display 19 All comprehending Will proportionate To whatsoever shall fall by Gods decree Or prudent sufferance sweetly spread dilate Stretch'd out t' embrace each act or entity That creep from hidden cause that none can see With outward eyes Next Intellect whose hight Of working 's then when as it stands most free From sense and grosser phansie deep empight In this vild corse which to purg'd minds yields small delight 20 Both Will and Intellect then worketh best When Sense and Appetite be consopite And grosser phansie lull'd in silent rest Then Will grown full with a mild heavenly light Shines forth with goodly mentall rayes bedight And finds and feels such things as never pen Can setten down so that unexpert wight May reade and
spittle tumbling with their tongue On their raw lether lips these near will to her clung 44 And lovingly salute against her will Closely embrace and make her mad with wo She 'd lever thousand times they did her kill Then force her such vile basenesse undergo Anon some Giant his huge self will show Gaping with mouth as vast as any Cave With stony staring eyes and footing slow She surely deems him her live-walking grave From that dern hollow pit knows not her self to save 45 After a while tost on the Ocean main A boundlesse sea she finds of misery The fiery snorts of the Leviathan That makes the boyling waves before him flie She hears she sees his blazing morn-bright eye If here she scape deep gulfs and threatning rocks Her frighted self do straightway terrifie Steel-coloured clouds with rattling thunder knocks With these she is amaz'd and thousand such like mocks 46 All which afflict her even like perfect sense For waxen mad with her sore searching pain She cannot easly find the difference But toils and tears and tugs but all in vain Her self from her own self she cannot strain Nocturnall life hath now let ope th' Idee Of innate darknesse from this fulsome vein The soul is fill'd with all deformity But Night doth stirre her up to this dread energie 47 But here some man more curious then wise Perhaps will ask where Night or Hell may be For he by his own self cannot devise Sith chearfull light doth fill the open sky And what 's the earth to the souls subtilty Such men I 'd carry to some standing pool Down to the water bid them bend their eye They then shall see the earth possest and full Of heaven dight with the sunne or starrs that there do roll 48 Or to an hill where 's some deep hollow Cave Dreadfull for darknesse let them take a glasse When to the pitchy hole they turned have Their instrument that darknesse will find place Even in the open sunne-beams at a space Which measures twice the glasses distancy From the Caves mouth This well discovered has How Hell and Heaven may both together lie Sith darknesse safely raies even in the sunny skie 49 But further yet the mind to satisfie That various apprehensions bearen down And to hold up with like variety Of well fram'd phantasms lest she sink and drown Laden with heavie thoughts sprong from the ground And miry clods of this accursed earth Whose dull suffusions make her often sown Orecome with cold till nimble Reason bear'th Unto her timely aid and on her feet her rear'th 50 I will adjoyn to those three former wayes To weet of the Souls self-activity Of Union with Hell and Gods high rayes A fourth contrivement which all souls doth ty To their wing'd Chariots wherein swift they fly The fiery and airy Vehicles they hight In Plato's school known universally But so large matter can not well be writ In a few lines for a fresh Canticle more fit The Preface to the Reader ALthough the opinion of the Praeexistency of the Soul be made so probable and passable in the Canto it self that none can sleight and contemn it that do not ordinarily approve themselves men by Derision more then by Reason yet so heavie prejudice lying upon us both from Naturall diffidence in so high Points and from our common Education I thought it fit for seeuring my self from suspicion of overmuch lightnesse to premize thus much That that which I have taken the pains and boldnesse to present to the free judgement of others hath been already judged of old very sound and orthodox by the wisest and most learned of preceding Ages Which R. Menasseh Ben-Israel doth abundantly attest in his 15. Problem De Creatione Avouching that it is the common Opinion of all the Hebrews and that it was never called into controversie but approved of by the common consent and suffrage of all wise men And himself doth by severall places out of the Old Testament as pat for his purpose I think as any can be brought against it endeavour to make it good but might I confesse have been more fitly furnished could his Religion have reached into the New For Philip. 2. v. 6 7 8. John 9. v. 1 2 3. John 17. v. 45. Mark 8. v. 27 28. all those places do seem so naturally to favour this Probability that if it had pleas'd the Church to have concluded it for a standing Truth He that would not have been fully convinc'd upon the evidence of these passages of Scripture would undoubtedly have been held a man of a very timorous Scepticall constitution if not something worse Nor is the feeblenesse and miserable ineptnesse of Infancy any greater damp to the belief of this Preexistency then the dotage and debility of old Age to the hope of the Souls future subsistency after death Nor if we would fetch an argument from Theologie is Gods Justice and the divine Nemesis lesse set out by supposing that the Souls of men thorough their own revolting from God before they came into the body have thus in severall measures engaged themselves in the sad dangerous and almost fatall entanglements of this Corporeall World then it is by conceiving that they must needs survive the Body that the judgement of the Almighty may passe upon them for what they have committed in the flesh Nor lastly is it harder to phansie how these Praeexistent Souls insinuate into seed Embryos or Infants then how Created ones are insinuated nor yet so hard to determine of their condition if they depart in Infancy as of the condition of these But mistake me not Reader I do not contend in thus arguing that this opinion of the Praeexistency of the Soul is true but that it is not such a self-condemned Falsity but that I might without justly incurring the censure of any Vainnesse or Levity deem it worthy the canvase and discussion of sober and considerate men Yours H.M. The Praeexistency of the SOUL The Argument Of the Souls Praeexistency Her Orb of Fire and Aire Of Ghosts of Goblins of Sorcery This Canto doth declare 1 RIse then Aristo's son assist my Muse Let that hie spright which did inrich thy brains With choice cōceits some worthy thoughts infuse Worthy thy title and the Readers pains And thou O Lycian Sage whose pen contains Treasures of heavenly light with gentle fire Give leave a while to warm me at thy flames That I may also kindle sweet desire In holy minds that unto highest things aspire 2 For I would sing the Praeexistency Of humane souls and live once ore again By recollection and quick memory All what is past since first we all began But all too shallow be my wits to scan So deep a point and mind too dull to clear So dark a matter but Thou O more then man Aread thou sacred Soul of Plotin deare Tell what we mortalls are tell what of old we were 3 A spark or ray of the Divinity Clouded in earthy
fogs yclad in clay A precious drop sunk from Aeternitie Spilt on the ground or rather slunk away For then we fell when we gan first t' assay By stealth of our own selves something to been Uncentring our selves from our great stay Which fondly we new liberty did ween And from that prank right jolly wights our selves did deem 4 For then forthwith some thing beside our God We did conceive our parted selves to be And loosened first from that simple Good Then from great Aeon then from Plyche free We after fell into low phantasie And after that into corporeall sense And after sense embarkd as in a tree First sown in earthly slime then sprung from thence A fading life we lead in deadly influence 5 Thus groaping after our own Centres near And proper substance we grew dark contract Swallow'd up of earthly life ne what we were Of old through ignorance can we detect Like noble babe by fate or friends neglect Left to the care of sorry salvage wight Grown up to manly years cannot conject His own true parentage nor read aright What Father him begot what womb him brought to light 6 So we as stranger Infants elsewhere born Can not divine from what spring we did flow Ne dare these base alliances to scorn Nor lift our selves a whit from hence below Ne strive our Parentage again to know Ne dream we once of any other stock Since foster'd upon Rheas knees we grow In Satyres arms with many a mow and mock Oft danc'd and hairy Pan our cradle oft hath rock'd 7 But Pan nor Rhea be our Parentage We been the Of-spring of all-seeing Jove Though now whether through our own miscariage Or secret force of fate that all doth move We be cast low for why the sportfull love Of our great Maker like as mothers dear In pleasance from them do their children shove That back again they may recoyl more near Shoves of our souls a while the more them to endear 8 Or whether Justice and due Equity Expects the truth of our affection And therefore sets us 'twixt the Deitie And the created world that thereupon We may with a free resignation Give up our selves to him deserves us best That love is none that 's by coaction Hence he our souls from his own self releast And left us free to follow what the most us pleas'd 9 And for this purpose did enrich our choice By framing of the outward Universe The framing of this world a meet devise Whereby Gods wisedome thorough all may pierce From hight to depth In depth is vengeance fierce Whereby transgressing souls are sorely scourged And back again are forced to reverse By Nemesis deep-biting whips well urged And in sad sorrows bath well drench'd and soundly purged 10 Thus nothing's lost of Gods fecundity But stretching out himself in all degrees His wisedome goodnesse and due equity Are rightly rank'd in all the soul them sees O holy lamps of God! O sacred eyes Filled with love and wonder every where Ye wandring tapers to whom God descryes His secret paths great Psyches darlings dear Behold her works but see your hearts close not too near 11 But they so soon as vitall Orbs were made That rolled round about each starry fire Forth-with pursue and strive them to invade Like evening flies that busily conspire Following a Jade that travail long doth tire To seize his nodding head and suck his sweat But they suck'd in into the vitall mire First died and then again reviv'd by heat Did people all the Orbs by this audacious feat 12 But infinite Myriads undipt as yet Did still attend each vitall moveing sphear And wait their turnes for generation fit In airy bodies wafted here and there As sight and sympathy away did bear These corporate with bloud but the first flight Of fallen souls ymeint with slimy gear Rose from their earth breaking their filmes slight As Storyes say Nile living shapes sends forth to sight 13 Here their third chariot cleep'd terrestiall Great Psyches brood did enter for before They rode more light first in coelestiall Or fiery chariots wherein with Uranore The care and thought of all the world they bore This is the Orb of pure quick life and sense Which the thrice mighty Mercury of yore Ascending held with Angels conference And of their comely shapes had perfect cognoscence 14 In this the famous Tyanean swain Lifted above the deadly charming might Of the dull Carkasse could discover plain From seven-hill'd Rome with speedy piercing fight What they in Egypt did as Stories write This is that nimble quick vivacious Orb All ear all eye with rayes round shining bright Sphear of pure sense which noe perpessions curb Nor uncouth shapen Spectres ever can disturb 15 Next this is that light Vehicle of air Where likewise all sense is in each part pight This is more grosse subject to grief and fear And most what soil'd with bodily delight Sometimes with vengeance envie anger spight This Orb is ever passive in sensation But the third wagon of the soul that hight The terrene Vehicle beside this passion Hath organized sense distinct by limitation 16 These last be but the souls live sepulchres Where least of all she acts but afterward Rose from this tomb she free and lively fares And upward goes if she be not debar'd By Adrastias law nor strength empar'd By too long bondage in this Cave below The purged souls ascent nought may retard But earthly mindednesse may eath foreslow Their flight then near the ground in airy weeds they go 17 Awak'd to life more ample then before If they their fortune good could then pursue But sith unwillingly they were ytore From their dear carkasses their fate they rue And terrene thoughts their troubled minds embue So that in languishment they linger near Their wonted homes and oft themselves they shew Sometimes on purpose sometimes unaware That wak'd by hasty call they streightway disappear 18 For men that wont to wander in their sleep By the fixt light of inward phantasie Though a short fit of death fast bounden keep Their outward sense and all their Organes tye Yet forth they fare steared right steddily By that internall guide even so the ghosts Of men deceas'd bedewed with the sky And nights cold influence in sleep yelos'd Awake within and walk in their forewonted coast 19 In shape they walk much like to what they bore Upon the earth For that light Orb of air Which they inact must yielden evermore To phansies beck so when the souls appear To their own selves alive as once they were So cloath'd and conversant in such a place The inward eyes of phansie thither stear Their gliding vehicle that bears the face Of him that liv'd that men may reade what â—ight it was 20 And often ask'd what would they they descry Some secret wealth or hidden injury That first they broach that overoâ—â— doth ly Within their minds but vanish suddenly Disturb'd by bold mans importunity But those that on
set purpose do appear To holden talk with frail mortality Make longer stay So that there is no fear That when we leave this earthly husk we perish clear 21 Or what is like to perfect perishing That inert deadlinesse our souls shall seize That neither sense nor phansies fountains spring But ever close in dull unactive ease For though that Death our spirits doth release From this distinguish'd organizate sense Yet we may hear and see what where we please And walk at large when we are gone from hence And with both men and ghosts hold friendly conference 22 And all in virtue of that airy Waine In which we ride when that of earth is gone Unlesse no terrene tinctures do us stein For then forthwith to heaven we be yflone In our swift fiery chariot thither drawn But least men deem me airy notions feigne All stories this sure truth do seem to own Wherefore my Muse some few do not disdain Of many to relate more firm assent to gain 23 But first lay out the treasures of the Air That immense womb from whence all bodies spring And then the force of Phantasie declare Of Witches wonnes a while then maist thou sing Their Stygian rites and nightly revelling Then to the wished port to draw more near Al 's tell of the untimely wandering Of the sad ghosts of men that oft appear All which to the hard search of truth joynt light do bear 24 Shew fitly how the praeexistent soul Inacts and enters bodies here below And then entire unhurt can leave this moul And thence her airy Vehicle can draw In which by sense and motion they may know Better then we what things transacted be Upon the Earth and when they list may show Themselves to friend or foe their phantasie Moulding their airy Orb to grosse consistency 25 For sooth to sayn all things of Air consist And easly back again return to air Witnesse the carkases of man and beast Which wast though teeth of Wolves them never tear Nor Crow nor Vulture do their flesh empare Yet all is wast and gone no reliques seen Of former shape saving the bones bare And the bare bones by Time and Art I ween First into liquour melt to air ychanged been 26 Besides experience doth maken plain How clouds be but the crudling of the air Take a round glasse let 't nought but air contain Close it with Hermes seal then cover it over With cinders warm onely the top discover The gentle fire hard at the bottome pight Thins the low air which got above doth hover Like a white fume embodying in the hight â—ith cooler parts then turns to drops all crystall bright 27 Not much unlike to the experiment That learned Leech professes to have seen Amongst the Alps where the wind violent Hammered out clouds with his strong blustring keen ' Gainst a steep rock which streight themselves did teem Upon the Earth and wet the verdant Plain Dissolved by the sight of Phoebus sheen But sometimes clouds afford not onely rain But bloud stones milk corn frogs fire earth and all contain 28 Wherefore all bodies be of air compos'd Great Natures all-complying Mercury Unto ten thousand shapes and forms dispos'd Like nimble quick-silver that doth agree With gold with brasse or with what ere it be Amalgamate but brought unto the fire Into an airy fume it all doth flie Though you before might turn to earth and mire What into ancient air so quickly doth retire 29 Wherefore the soul possest of matter meet If she hath power to operate thereon Can eath transform this Vehicle to sight Dight with due colour figuration Can speak can walk and then dispear anon Spreading her self in the dispersed air Then if she please recall again what 's gone Those th' uncouth mysteries of phansie are Then thunder farre more strong more quick then lightning faâ— 30 Some heavings toward this strange activity We may observe even in this mortall state Here health and sicknesse of the phantasie Often proceed which working minds create And pox and pestilence do malleate Their thoughts still beating on those objects ill Which doth the mastered bloud contaminate And with foul poysonous impressions fill And last the precious life with deadly dolour kill 31 And if 't be true that learned Clerks do sayen His phantasie whom a mad dog hath bit With shapes of dogs doth all his Urine stain Women with child if in their longing fit They be differ'd their eager appetite So sharply edges the quick phantasie That it the Signature doth carve and write Of what she long'd for on the Infants body Imprinting it so plain that all the world may see 32 Those streaked rods plac'd by that Syrian swain Before the sheep when they receiv'd the ramme Whence the best part of Labans flock became All spotted or'e whereby his shepheard wan The greater wages show what phansie can And boyes ore night when they went to their rest By dreams grown up to th' stature of a man And bony shapes in mens sad hearts exprest Dear image of their love and wrought by loves unrest 33 Things farre more wonderfull then Cippus horn Who in the field with so much earnestnesse Viewing the fight of bulls rose in the Morn VVith forked front for though the fight did cease Amongst th' enraged heards yet ne're the lesse His working phansie did the war revive Which on the bloud did make so strong impresse In dewy sleep that humours did arrive His knobby head and a fair pair of horns contrive 34 All these declare the force of phantasie Though working here upon this stubborn clay But th' airy Vehicle yields more easily Unto her beck more nimbly doth obey Which truth the joynt confessions bewray Of damned Hags and Masters of bold skill Whose hellish mysteries fully to display With pitchy darknesse would the Heavens fill The earth would grone trees sigh and horrour all ore spill 35 But he that out of darknesse giveth light He guide my steps in this so uncouth way And ill done deeds by children of the Night Convert to good while I shall thence assay The noble souls conditions ope to lay And show her empyre on her ayry sphear By what of sprights and specters Stories say For sprights and spectres that by night appear Be or all one with souls or of a nature near 36 Up then renowned Wizard Hermite sage That twice ten years didst in the desert wonne Convers'dst with sprights in thy hid Hermitage Since thou of mortals didst the commerce shun Well seen in these bad arts that have foredone Many a bold wit Up Marcus tell again That story of thy Thrax who has thee wonne To Christian faith the guise and haunts explain Of all air-trampling ghosts that in the world remain 37 There be six sorts of sprights Lelurion Is the first kind the next are nam'd from Air The first a loft yet farre beneath the Moon The other in this lower region fare The third Terrestriall the fourth Watery are The fift
upon Apollos answer concerning Plotinus his Soul departed this life By H. M. Master of Arts and Fellow of Christs Colledge in Cambridge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CAMBRIDGE Printed by Roger Daniel Printer to the Universitie 1647. The Argument of ANTIMONOPSYCHIA OR Confutation of the Unitie of SOULS The all-devouring Unitie Of Souls There disprove Show how they bear their memorie With them when they remove 1 WHo yields himself to learning and the Muse Is like a man that leaves the steddy shore And skims the Sea He nought then can refuse What ever is design'd by Neptunes power Is fiercely drove in every stormy stoure Slave to the water and the whisling wind Even so am I that whylom meant recover The wished land but novv against my mind Am driven fiercely back and so new work do find 3 What though the Rationall soul immortall be And safely doth exist this body gone And lies broad wake in her existency Itall souls that exist do prove but one Or though a number if oblivion Of all things past put them in such a state That they can no-wise guesse that ere upon This earth they trode even this seems to abate Their happinesse They 'll deem themselves then first create 3 Wherefore to ease us of this double doubt With mighty force great Phoebus doth inspire My raving mind He 'll bear me strongly out Till I have perfected his own desire Nor will he suffer me once to respire Till I have brought this song unto an end O may it be but short though a quick fire Such rage and rapture makes the body bend Doth waste its fading strength and fainting spirits spend 4 Now comes the story of Praxiteles Into my mind whom looking in a glasse With surly countenance it did much displease That any should so sourely him outface Yet whom he saw his dogged self it was Tho he with angry fist struck his own shade Thus he the harmlesse mirior shattered has To many shivers the same shapes invade Each piece so numbers he of surly vizards made 5 These shapes appeard from the division Of the broke glasse so rasher phansies deem That Rationall souls whom they suppose but one By the divided matter many seem Bodies disjoind broke glasses they esteem Which if they did into one subflance flow One single soul in that one glasse would shine If that one substance also were ygo One onely soul is left the rest were but a show 6 Well is their mind by this similitude Explaind But now le ts sift the verity Of this opinion and with reason rude Rub crush tosse rifle this fine phantasie As light and thin as cob-webs that do fly In the blew air caus'd by th' Autumnall sun That boils the dew that on the earth doth lie May seem this whitish rag then is the scum Unlesse that wiser men make 't the field-spiders loom 7 But such deep secrets willingly I leave To grand Philosophers I 'll forward go In my proposed way If they conceive There 's but on soul though many seem in show Which in these living bodies here below Doth operate some such opinion That Learned Arab held hight Aven-Roe How comes't to passe that she 's so seldome known In her own self In few she thinks her self but one 8 Seems not this Soul or Intellect very dull That in so few she can her self discover To be but one in all though all be full Of her alone Besides no soul doth love her Because she sucks up all but what should move her Thus to detest her self if so that she 's But one in all right reason surely drove her Thus to condemne this lonesome Unitie Of soul which reasons her own operations be 9 Thoughts good and bad that Universall mind Must take upon it self and every ill That is committed by all humane kind They are that souls Alas we have no will No free election nor yet any skill But are a number of dull stalking trees That th' universall Intellect doth fill With its own life and motion what it please That there it acts What strange absurdities are these 10 All plotted mischief that sly reason wrought All subtill falsities that nimbly fly About the world that soul them all hath brought Then upon better thoughts with penalty Doth sore afflict her self doth laugh and cry At the same time Here Aristophanes Doth maken sport with some spruse Comedy There with some Tragick strain sad Sophocles Strikes the Spectatours hearts makes many weeping eyes 11 Such grief this soul must in her self conceive And pleasure at one time But here you 'll say We ought not grief or pleasure for to give Unto the soul To what then This live clay It feels no grief if she were gone away Therefore the soul at once doth laugh and cry But in this Argument I 'll no longer stay But forward on with swifter course will hie And finden out some grosser incongruity 12 Let now two men conceiven any form Within their selves suppose of flaming fire If but one soul doth both their corpse inform There 's but one onely species intire For what should make it two The Idee of fire That is but one the subject is but one One onely soul that all men doth inspire Let one man quench that form he thought upon That form is now extinct and utterly ygone 13 So that the other man can think no longer Which all experience doth prove untrue But yet I 'll further urge with reason stronger And still more clearly this fond falshood shew Can contraries the same subject imbew Yes black and white heat cold may both possesse The mind at once but they a nature new Do there obtain they 're not grosse qualities But subtill sprights that mutually themselves no'te presse 14 But contradiction can that have place In any soul Plato affirms Idees But Aristotle with his pugnacious race As idle figments stifly them denies One soul in both doth thus Philosophise Concludes at once contradictoriously To her own self What man can here devise A fit escape if what 's sure verity He grant but the souls indivisibility 15 Which stifly is maintaind in that same song Which is ycleeped Psychathanasie And safely well confirm'd by reasons strong Wherefore I list not here the truth to try But wish the Reader to turn back his eye And view what there was faithfully displaid Now if there be but one centrality Of th' Universall soul which doth invade All humane shapes how come these contradictions made 16 For that one soul is judge of every thing And heareth all Philosophers dispute Herself disputes in all that jangling In reasoning fiercely doth her self confute And contradictions confidently conclude That is so monstrous that no man can think To have least shew of truth So this pursuit I well might now leave off what need I swink To prove what 's clearly true and force out needlesse ink 17 Again she would the same thing will and nill At the same time Besides all men would have
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
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
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
where else as well as at A but the point G is onely at G or if it be at L it is onely then at L and not at G nor any where else therefore A though in respect of the Universall orders of Beings which flow from him may be the Centre of a Circle yet in respect that these orders fall short of his large Ubiquity some of them at least all of his perfection and excellency and the last reall efflux is contracted after a manner to a mere mathematicall point for such is the nature of the Orb G or corporeall substance as I have intimated For this reason I say may A rightly be called the largest Basis of the Cone whose Diametre is IM or NL as the descent of these Degrees and Beings from Ahad or Atove may fitly resemble a Conicall figure whose Cuspis is G. And here I may seasonably appeal unto the apprehensions of men whether the divine fecundity A flow'd out per saltum and produced onely the Orb G or whether there being a possibility of more excellent intermediate Orbs I will not stand upon this number I have assigned he did not produce BCD c. And if he produced G onely whether that Orb G be not either an arbitrarious or naturall efflux from A. i.e. dependeth on him as closely and intimately as a Ray doth on the Sun And if so why the nature of Atove should be lesse fruitfull then the imaginations of men who can in reason and distinct notion place severall Orbs betwixt A and G. Or why the free will of Atove or Ahad should be lesse bountifull then the minds of well meaning men who if it were in their power as it is in the arbitrarious power of Ahad it clashing with no other good attribute would fill up that empty gulf betwixt A and G. Wherefore as farre as free reason and authority of Platonisme will reach the mystery of the Cone will hold good though my drift at this time was rather to explane it then confirm it But if any should be so adventrous as to deny such an Ubiquity as I have described yet in some sort this adumbration of the Cone will still hold good For there will be a latitude and contraction of power if not of presence And this will be ground enough for this expression But it is to be noted that if we forsake this apprehension of the omnipoâ—ency of Ahad God and all things else will prove mere bodies And then must God if he can make himself up in severall parcells and pieces And God administring the affairs of the Earth will scarce know what God doth in Saturn or at least many millions of miles distant which conceit seems to me farre below the light of Nature and improv'd Reason But to conceive God not onely a body but a body devoid of life sense and understanding is so dark and melancholick a phansie that I professe I think I could with far lesse pain and reluctancy suffer my body to be buried alive in the cold Earth then so stark and stupid conceit to entombe my soul STANZ 85. Besides the Conflux and Congeries Of lesser Lights a double augmentation Emplies and 'twixt them both a lessening coarctation The difficulty that their opinion is entangled with that hold the Comets to be nothing but a conflux of lesser stars is this That they must then seem first bigger then lesser then bigger again which will evidently appear in the following Scheme Circle I. But afterward this light will be lesse and lesse till they come to the Centre A where it will be least of all they coming there closest of all one to another But then they holding on stil in their severall Arks they will passe by one another and the Comet will grow bigger and bigger till they have reached the Circle I again where the Comet is as big as at the biggest before But then disjoyning themselves more wide one from another their severall Circles so carrying them they cease to be seen of us This would be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Comet if it did consist of a conflux of Starres But sith there is no such thing observed in Comets it is very probable they arise not from this cause Notes upon The Philosophers Devotion Nimbly they hold on their way Shaping out their Night and Day Summer Winter Autumn Spring Their inclined Axes bring TO shew how Day and Night VVinter and Summer arise from Copernicus his Hypothesis will not onely explane these verses but exceedingly set out the fitnesse and genuinenesse of the Hypothesis it self VVhich I will therefore do out of Galilaeo for the satisfaction of the unprejudiced and ingenuous Reader Let the Circle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the Ecliptick where by the way we may take notice that when the Earth is in the sign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun will appear in the opposite sign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And so while the Earth doth really passe through the Signes the sunne seems to passe through the Signs opposite to those the Earth is really passing through whence this annuall motion through the Zodiack has been ascribed unto him Let now the centre of the Earth be plac'd in the point of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Poles and Axis of the earth be AB inclining upon the Diametre of Capricorn and Cancer 23 degrees and an half VVe must also suppose this inclination immutable the upper pole A to be the North pole the South-pole B. Now imagine the Earth turnd round on her Axis in 24 houres from West to East then will every point in the semicircle ADB describe a parallel Circle We 'll for the present take notice onely of that great circle CD and two other remov'd from this 23. gr and an half viz. EF. and GN the one above the other below and lastly two other furthermost circles IK and LM equidistant from the Poles AB Furthermore we are to understand that while the Earth moves on that her Axis keeps not onely the same inclination upon the Plane of the Ecliptick but also one constant direction toward the same part of the Universe or Firmament remaining alway parallel to it self Now this immutability of inclination and steddy direction of her Axis presupposed place the Earth also in the first points of Aries Cancer and Libra according as you see in the present Scheme VVe will go thorough all the foure figures and first that in Capricorn In which because the Axis AB declines from a perpendicular upon the Diametre of Capricorne and Cancer 23. grad and an half towards the Sun O and the Ark AI is 23. grad and an half the Sun enlightning an Hemisphere of the Earth divided from the dark Hemisphere by the Circle KL which Galilaeo calls Terminator lucis this Terminator lucis KL must divide CD as being a great circle into equall parts but all the
vivo THus have I run through the more obscure terms in the preceding Poems But for the many points a man may meet withall therein though I did heretofore make some sleight promise of speaking more determinately of them I hope I may without offence decline the performance as yet till I abound more with leasure and judgement For as I am certain I have little enough of the one so I can not but doubt Nature having lavished so much upon all men else even to the infallible Determining of mutuall contradictions whether I have got any share at all of the other But yet I hope without breach of modesty I may presume to understand the purpose of my own writings Which as I have heretofore signified was no other then this to stirre men up to take into their thoughts these two main considerations The heartie good will of God to mankind even in the life of this world made of the commixture of light and darknesse that he will through his power rescue those souls that are faithfull in this their triall and preferre the light before the dark that he will I say deliver them from the power of living Death and Hell by that strong arm of their salvation Jesus Christ the living God enthron'd in the heart of man to whom all the Genii of the Universe be they never so goodly and glorious shall serve They and all their curious devices and inventions shall be a spoil prey and a possession to Him that is most just and shall govern the nations in righteousnesse and equity And that beside this happinesse on earth every holy soul hereafter shall enjoy a never-fading felicity in the invisible and eternall Heaven the Intellectuall world Which if it be not true I must needs confesse it seems almost indifferent whether any creature be or no. For what is it to have lived suppose 70 years wherein we have been dead or worse above two third parts of them Sleep youth age and diseases with a number of poor and contemptible employments swallow up at least so great a portion that as good if not better is he that never was then he is that hath but such a glance or glimpse of passing life to mock him And although the succession of righteousnesse upon earth may rightly seem a goodly great and full spread thing and a matter that may bear an ample correspondencie even to the larger thoughts of a good and upright man yet to say the truth no man is capable of any large inheritance whose life and existence is so scant that he shall not be able so much as to dream of the least happinesse once seised on by death But there are continually on earth such numbers of men alive that if they liv'd well it would be an Heaven or Paradise But still a scant one to every particular man whose dayes are even as nothing So that the work of God seems not considerable in the making of this world if humane souls be extinguished when they go out of it You will say that those small particles of time that is thus scattered and lost among men in their successions are comprehended and collected in God who is a continuall witnesse of all things But alas what doth the perpetuall repetition of the same life or deiform Image throughout all ages adde to Him that is at once infinitely himself viz. good and happy So that there is nothing considerable in the creation if the rationall creature be mortall For neither is God at all profited by it nor man considerably And were not the Angels a great deal better employed in the beholding the worth of their Creatour then to deminish their own happinesse by attending those whom nothing can make happy looking on this troubled passing stream of the perishing generations of men to as little purpose almost as idle boyes do on dancing blebs and bubbles in the water What designe therefore can there be in God in the making of this world that will prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of so excellent a goodnesse and wisdome but the triall of the immortall spirit of man It seems the deepest reach of his counsell in the creation and the life of this world but a prelude to one of longer durance and larger circumference hereafter And surely it is nothing else but the heavy load of this body that keeps down our mind from the reaching to those so high hopes that I may not say from a certain sense and feeling of that undisturbd state of immortality And thus much I have ventured to speak boldly without Scepticisme in Faith and Sense that the first Principle of all things is living Goodnesse armd with Wisdome all-powerfull Love But if a mans soul be once sunk by evil fate or desert from the sense of this high and heavenly truth into that cold conceit that the Originall of things doth lie either in shuffling Chance or in that stark root of unknowing Nature and brute Necessity all the subtile cords of Reason without the timely recovery of that divine touch within the hidden spirit of man will 〈…〉 â—ack out of that abhorred pit of Atheisme and Infidelity So much better is Innocency and Piety then subtile Argument and earnest and sincere Devotion then curious Dispute FINIS Errata Pag. Stanz lin Pro Lege 12 43 9 Hiddenly Hiddeâ— lie 15 56 1 censent concent 22 20 2 weight wight 22 20 5 Can make Can wake 37 79 7 Countrey-speech Counterspeech 46 125 9 preceed proceed 58 21 5 There lives There lies 81 3 1 eanst canst 97 11 8 wild mild 126 17 8 truths truth 's 142 11 6 So he gins so she 'gins 145 24 4 Nor part Not part 153 57 6 Wrapt Rapt 162 30 7 binds It binds 175 5 8 for 't is for 'ts 194 14 1 conpissate conspissate 199 33 3 possession position 203 48 9 debare debarre 212 84 1 these their 242 4 4 though through 246 20 2 stell well 260 19 9 night wight 260 20 3 over oft overmost 264 36 7 of thy to thy 286 6 4 tosse touze 314  33 two efficious too officious 318  21 Haec Venus Haec Venus 322  17 vivica vivifica 340  32 Stanz 5. Stanz 15. 341  26 Stanz Vers 346  18 Stanz 59. Stanz 49. 368  4 Stanz 28. Stanz 38. 369  3 Stanz 50. Stanz 51. 383  24 Stanz Stanz 2. 388  8 Stanz 84. Stanz 48. 412  17 Omnipotency Omnipraesency
that one single Essence can perform many and various functions as doth the Soul that being one unfolds her self into varieties of operations Yet have the Platonists established their Triad upon no contemptible grounds which I will not be so tedious as here to relate but give the Reader leave to peruse Plotinus at his leisure And I must confesse that that mystery seems to me a thing of it self standing on its own Basis and to happen rather to agree with some Principles of Christianisme then to be drawn from the holy Scripture But the best is that the happinesse of man is not the Essence but the Influence of the Divinity and to be baptized in the name of the Father Son and Holy Ghost of more consequence then to read and understand all the curious and acute school-tracts of the Trinity For this may be permitted to the Divel that is the priviledge onely of the good and pious man Nor is it any wonder at all For be it so that the contemplation of these things is very sublime and subtile yet well I wot they are nothing satisfactory to the soul For the exile Theories of the Infinity of God and Trinity are but as it were the dry measuring and numbering of the Deity and profit as much to the soul devoid of charity as the Diametre of the Sunnes body or the remembrance of that trinall property in Lux Lumen and Calefaction can warm a man in a cold frosty night But if any man would be sufficiently initiated into these mysteries he must repair to the ever living Word of God that subtile and searching fire that will sift all the â—anities of dreaming Philosophers and burn up the vain â—maginations of false-Christians like stubble All this out of a tendernesse of mind being exceeding â—oth to give any man offence by my writings For though knowledge and theory be better then any thing but honesty and true piety yet it is not so good as that I should willingly offend my neighbour by it Thus much by way of preparation to the first Canto of this Poem I will now leave thee to thine own discresion and judgement Vpon the second Canto THis second Canto before we descend to particular lives exhibits to our apprehension by as fit a similitude as I could light upon the Universe as one simple uniform being from Ahad to Hyle no particular straitned being as yet being made no earth or any other Orb as yet kned together All homogeneall simple single pure pervious unknotted uncoacted nothing existing but those eight universall orders There God hath full command builds and destroyes what he lists That all our souls are free effluxes from his essence What follows is so plain that the Reader wants no direction Vpon the third Canto THere is no knot at all in this last Canto if men do not seek one I plainly and positively declare no opinion but shew the abuse of those opinions there touched crouding a number of enormities together that easily shroud themselves there where all sinfulnesse surely may easily get harbour if we be not yet well aware of the Devil that makes true opinions oftentimes serve for mischief Nothing else can be now expected for the easie and profitable understanding of this Poem but the interpretation of the names that frequently occurre in it Which I will interpret at the end of these Books as also the hard terms of the other Poems for their sakes whose real worth and understanding is many times equall with the best onely they have not fed of husks and shels as others have been forced to do the superficiary knowledge of tongues But it would be well that neither the Linguist would contemne the illiterate for his ignorance nor the ignorant condemn the learned for his knowledge For it is not unlearnednesse that God is so pleased withall or sillinesse and emptinesse of mind but singlenesse and simplicity of heart The Argument of PSYCHOZOIA Or The life of the Soul CANT I. This Song great Psyches parentage With her fourefold array And that mysterious marriage To thâ— Reader doth display 1 NO Ladies loves nor Knights brave martiall deeds Ywrapt in rolls of hid Antiquitie But th' inward Fountain and the unseen Seeds From whence are these and what so under eye Doth fall or is record in memorie Psyche I 'll sing Pfycheâ— from thee they sprong O life of Time and all Alterity The life of lives instill his nâ—ctar strong My soul t' inebriate while I sing Psyches song 2 But thou who e're thou art that hear'st this strain Or read'st these rythmes which from Platonick rage Do powerfully flow forth dare not to blame My forward pen of foul miscarriage If all that 's spoke with thoughts more sadly sage Doth not agree My task is not to try What 's simply true I onely do engage My self to make a fit discovery Give some fair glimpse of Plato's hid Philosophy 3 What man alive that hath but common wit When skilfull limmer ' suing his intent Shall fairly well pourtray and wisely hit The true proportion of each lineament And in right colours to the life depaint The fulvid Eagle with her sun-bright eye Would wexen wroth with inward choler brent Cause 't is no Buzard or discolour'd Pie Why man I meant it not Cease thy fond obloquie 4 So if what 's consonant to Plato's school Which well agrees with learned Pythagore Egyptian Trismegist and th' antique roll Of Chaldee wisdome all which time hath tore But Plato and deep Plotin do restore Which is my scope I sing out lustily If any twitten me for such strange lore And me all blamelesse brand with infamy God purge that man from fault of foul malignity 5 Th' Ancient of dayes Sire of Eternitie Sprung of himself or rather no wise sprong Father of lights and everlasting glee Who puts to silence every daring tongue And flies man's sight shrowding himself among His glorious rayes good Atove from whom came All good that Penia spies in thickest throng Of most desireables all 's from that same That same that Atove hight and sweet Abinoam 6 Now can I not with flowring phantasie To drowsie sensuall souls such words impart Which in their sprights may cause sweet agony And thrill their bodies through with pleasing dart And spread in flowing fire their close-twist heart All chearing fire that nothing wont to burn That Atove lists to save and his good Art Is all to save that wiâ—l to him return That all to him return nought of him is forlorn 7 For what can be forlorn when his good hands Hold all in lise that of life do partake O surest confidence of Loves strong bands Love loveth all that 's made Love all did make And when false life doth fail it 's for the sake Of better being Riving tortures spight That life disjoynts and makes the heart to quake To good the soul doth nearer reunite So ancient Atove hence all-joyning Ahad hight 8 This Ahad of himself the Aeon
in these points farre deeper seen Than either Corvin or Don Graculo Yea than my self assent doth almost win That Church nor Scripture cast in reason too Can to our searching minds truth's hidden treasures show 103 Wherefore a fourth sole ground of certainty Thou didst produce to weet the Spirit divine But now alas here is the misery That left to doubt we cannot well enjoyn Nor this nor that nor Faith-forms freely coyn And make the trembling conscience swear thereto For we our selves do but ghesse and divine What we force other men to swear is true Untill the day-star rise our eyes with light t' embew 104 Which gift though it be given to me and you Mn. Not unto me courteous Don Psittaco Ps Yet certainly there be but very few That so sublime a pitch ascend unto Mn. My self alas a silly Swain I know So far from solving these hard knots said I That more and harder my ranck brain o're grow And wonder that thy quick sagacity Doth not winde out a further inconveniency 105 If light divine we know by divine light Nor can by any other means it see This ties their hands from force that have the spirit How can said Psittaco these things agree For without force vain is Church-Polity Mn. But to use force ' gainst men that thing to do In which they 've not the least ability May seem unjust and violent I trow Gainst reason ' gainst Religion ' gainst all sence and law 106 For 't is as if the King of Arragon Who was well skilled in Astronomy Should by decree deprive each Countrey Clown Of life of lands or of sweet liberty That would not fully avow each star in sky Were bigger then the Earth Here Psittaco Though what I said did not well satisfie His grave judicious self yet he did know Of whom this talk much ' plause would gain and kindnesse too 107 And straight gan say Dear Glaucis hadst thou been At this discourse how would thy joyous spright Have danc'd along For thou art or well seen In these queint points or dost at least delight Exceeding much to hear them open'd right And well I wot on earth scarce can be found So witty girl so wily female wight As this my Glaucis over all renown'd I mean for quicker parts if not for judgment sound 108 How fit an Auditour would she then prov'd To thee young Mnemon how had she admired Thy sifting wit thy speech and person lov'd Clove to that mouth with melting zeal all fired And hung upon those lips so highly inspired Mn. Certes she 'd been a bold immodest wight To come so near when not at all desired Ps Alas good Mnemon you mistake me quite I meant no fond salutes bu what is just and right 109 Her due attention on thy wise discourse Though what thou deemst and more then thou didst deem May fit you too For why by Natures course Like joyn with like wherefore right well I ween Mought I but make the match 't would well beseem For your conspiring minds exactly agree In points which the wide world through wrath and teen Rudely divide I mean free Liberty Be 't so said I yet may our grounds farre different be 110 For might I but repeat without offence What I have heard ill symtomes men descry In this thy Glaucis though the nimble wench So dexterously can pray and prophecy And lectures read of drad mortality Clasping her palms with fatall noise and shreeks Inculcating approching misery To sad afflicted houses when she strikes With brushing strokes the glassie doors and entrance seeks 111 Nor doth her solemne looks much like her Sire Or native zeal which she did once derive From thee grave Psittaco exalt her higher Then Earth and Nature For men do conceive Black sanguine fumes my spouse do thus deceive Translating her into fools Paradise And so of sense and reason her bereave And that that melting love which doth so please Her gulled soul the thawing is of her own grease 112 The naturall spright it self doth sweetly hug In false conceit and ill-deceiving guile Sucking fond solace from it's own dear dug Like the mistaken Cat that lick'd the file And drawing bloud uncessantly did toyl To suck hat sweet as if there Moses rock Had swet new milk Thus Glaucis doth beguil Her likorish taste al 's ' doth delude her flock Teaching them suck themselves their empty souls to mock 113 Thus they intoxicate with their own bloud Mistaken Elves deem it no worse a thing Then pure Ambrosian Nectar fresh and good In golden streams that from great Jove did spring And count themselves His onely choice Ofspring Upon no count but that their count is so O sweet conceit full joy Soul-ravishing Delight Pure faith Self-love keep close thereto Allow but this to us we 'll any thing allow 114 Besides the fixednesse of th' eternall Fates And Adamantine laws of Gods decree Whereby immutably he loves and hates May prove new grounds of Glaucis liberty No danger then nor detriment can be To his own people whom of old he chose From the out goings of Eternity No infecting poyson may them ill dispose What worthlesse wit of man this puzling knot may loose 115 Did not I tell thee what a wily lasse Said Psittace my daughter Glaux would prove And well perceiving how averse I was From her strange manners left all suits of love And straight gan show me how she did improve Her principles to lewdnesse and excesse Secure no fault no filth can ever move Her Maker to dislike no unrighteousnesse Can hurt her soul ne sorrow needs she to expresse 116 Thus in the wicked wench rank fields do grow Of Rapine Riot Lust and Covetize Of Pride of Sacriledge and a thousand moe Disorders which no mortall can devise Said I from ought but that mistake t' arise Of naked Faith disjoyn'd from Purity So with full bitter words he did chastise His absent child but whether zeal it be Or deep conceived hatred I no'te well descry 117 Nor stopt he here but told me all her guise How law-lesse quite and out of shape she 's grown Affecting still wilde contrarieties Averse from what for good all others own Preposterous Girl how often hast thou thrown Thy self into dark corners at Mid-day And then at dead of Night away art flown To some old barn thereon to preach and pray Ending thy dark devotions just at Break of day 118 When others sleep or weep then dost thou sing In frosty night on neighbours chimney set When others fast ' ginst thou thy revelling Thy lustfull sparrows greedily dost eat Which thou by bloud and violence dost get When others eyes plainly can nothing see Then thy prodigious lamps by night unwet And unblown-out can read right readily Withouten spectacles the smallest prints that be 119 If chance or free election ever brings Thee to our Churches then with hooting wild Thou causest uproars and our holy things Font Table Pulpit they be all defil'd
Straight all night-trifling sprights doth chase away with fear 12 Long have I swonk with anxious assay To finden out what this hid soul may be That doth her self so variously bewray In different motions Other we her see When she so fairly spreads the branching tree Other when as sh ' hath loos'd her self from ground And opes her root and breaths in heaven free And doth her wants in the wide air resound Speaks out her joy no longer whispers under-ground 13 Such is the noise of chearfull chirping birds That tell the sweet impressions of the Spring Or 'fore some storm when their quick sprights be stird With nearer strong appulse and hid heaving That fills their little souls and makes them sing Puft up with joy and o'rflowing delight Estsoons with ratling winds the air doth ring The sturdy storm doth make them take their flight Into thick bush or hedge to save them from heavens spight 14 From this same sourse of sense are murmuring moans Of bellowing bullocks when sharp hunger bites Hence whining dog so pittifully groans When as with knotted whip his Lord him smites And every beast when with Deaths pangs he fights But senslesse trees nor feel the bleaker wind That nip their sides nor the Suns scorching might Nor the sharp ax piercing their ruggid rind Yet have they soul whose life in their sweet growth we find 15 So plants spring up flourish and fade away Not marking their own state they never found Themselves when first they ' pear'd in sunny day Nor ever sought themselves though in the ground They search full deep Nor are they wak'd by wound Of biting iron to nought are attent That them befalls when cold humours abound And clog their vitall heat or when they 're brent With Sirius flame or when through eld they waxen faint 16 Or whatsoever diseases them betide That basten death they nought at all regard But when to plantall life quick sense is ti'd And progging phansie then upon her guard She gins to stand and well her self to ward From foes she plainly feels pursues her joy Remembers where she well or ill hath far'd Or swiftly flies from that that doth annoy Or stoutly strives her fierce destroyer to destroy 17 Thus have we run thorow these two degrees Of the souls working seen in beast and plant Reason's the third of common qualities The best Of this the humane race doth vaunt As proper to themselves But if we skan't Sans prejudice it 's not in them alone The Dog the Horse the Ape the Elephant Will all rush in striving to make up one And sternly claim their share in use of right reason 18 But whether brutes do reason and reflect Upon their reasoning I 'll not dispute Nor care I what brisk boyes will here object Long task it were all fondlings to confute But I 'll lay down that which will better sute With that high heavenly spark the soul of man His proper character I would he knew 't Is that which Adam lost by wily train Of th' old sly snake that â—â—ve beguil'd with speeches vain 19 This was the Image of the highest God Which brutes partake not of This Image hight True Justice that keeps ever th' even trod True Piety that yields to man the sight Of heavenly beauty those fair beams so bright Of th' everlasting Deity that shed Their sacred fire within the purer spright The fruit of Eden wherewith souls be fed Mans awfull majesty of every beast ydred 20 Nor is that radiant force in humane kind Extinguisht quite he that did them create Can those dull rusty chains of fleep unbind And rear the soul unto her pristin state He can them so inlarge and elevate And spreaden out that they can compasse all When they no longer be incarcerate In this dark dungeon this foul fleshly wall Nor be no longer wedg'd in things corporeall 21 But rais'd aloft into their proper sphere That sphere that hight th' Orb Intellectuall They quiet sit as when the flitting fire That Natures mighty Magick down did call Into the oyly wood at its own fall Grows full of wrath and rage and gins to fume And roars and strives ' gainst its disquietall Like troubled Ghost forc'd some shape to assume But it its holding foe at last doth quite consume 22 And then like gliding spright doth straight dispear That earst was forc'd to take a fiery form Full lightly it ascends into the clear And subtile aire devoid of cloudy storm Where it doth steddy stand all-uniform Pure pervious immixt innocuous mild Nought scorching nought glowing nothing enorm Nought destroying not destroy'd not defil'd Foul fume being spent just 'fore its flight it faicly smil'd 23 Thus have I trac'd the soul in all her works And severall conditions have displaid And show'd all places where so e'r she lurks Even her own lurking's of her self bewray'd In plants in beasts in men while here she staid And freed from earth how then she spreads on high Her heavenly rayes that also hath been said Look now my Muse and cast thy piercing eye On every kind and tell wherein all souls agree 24 Here dare I not define't th' Entelechie Of organized bodies For this life This centrall life which men take souls to be Is not among the beings relative And sure some souls at least are self-active Withouten body having Energie Many put out their force informative In their ethereall corporeity Devoid of heterogenâ—all organity 25 Self-moving substance that be th' definition Of souls that longs to them in generall This well expresseth that common condition Of every vitall centre creaturall For why both what hight form spermaticall Hath here a share as also that we term Soul sensitive I 'll call 't form bestiall It makes a beast added to plantall sperm Adde rationall form it makes a man as men affirm 26 All these be substances self-moveable And that we call virtue magneticall That what 's defin'd be irreprovable I comprehend it in the life plantall Mongst trees ther 's found life Sympatheticall Though trees have not animadversive sense Therefore the soul 's Autokineticall Alone What ere 's in this defining sense Is soul what ere 's not soul is driven far from hence 27 But that each soul 's Autokineticall Is easly shown by sifting all degrees Of souls The first are forms Spermaticall That best be seen in shaping armed trees Which if they want their fixt Centreities By which they fairly every part extend And gently inact with spred vitalities The flowring boughs How Natures work doth wend Who knows or from what inward stay it doth depend 28 Forthy let first an inward centre hid Be put That 's nought but Natures fancie ti'd In closer knot shut up into the mid Of its own self so our own spirits gride With piercing wind in storming Winter tide Contract themselves and shrivell up together Like snake the countrey man in snow espi'd Whose spright was quite shrunk in by nipping weather From whence things come by fo-man
forc'd they backward thither 29 The rigid cold had forc'd into its centre This serpents life but when the rurall Swain Plac'd her upon warm hearth and heat did enter Into her nummed corps she gan to strain And stretch herself and her host entertain With scornfull hisse shooting her anchor'd tongue Threatning her venom'd teeth so straight again She prov'd a living snake when she along Her corse free life had drove from centre steddie strong 30 So doth the gentle warmth of solar heat Eas'ly awake the centre seminall That makes it softly streak on its own seat And fairly forward force its life internall That inward life 's th' impresse imaginall Of Natures Art which sweetly flowreth out From that is cleep'd the Sphere spermaticall For there is plac'd the never fading root Of every flower or herb that into th' air doth shoot 31 Fairly invited by Sols piercing ray And inward tickled with his chearing spright All plants break thorough into open day Rend the thick curtain of cold cloying night The earths opakents enemy to light And crown themselves in sign of victory With shining leaves and goodly blossomes bright Thus called out by friendly sympathy Their souls move of themselves on their Centreitie 32 But it's more plain in animalitie When fiery coursers strike the grassie ground With swift tempestuous feet that farre and nigh They fill mens ears with a broad thundring sound From hollow hoof so strongly it doth rebound What 's that that twitcheth up their legs so fast And fiercely jerks them forth that many wound They give to their own mother in their hast With eager steps they quickly mete the forrest wast 34 That outward form is but a neurospast The soul it is that on her subtile ray That she shoots out the limbs of moving beast Doth stretch straight forth so straightly as she may Bones joynts and sinews shap'd of stubborn clay Cannot so eas'ly lie in one straight line With her projected might much lesse obey Direct retractions of these beames fine Of force so straight retreat they ever must decline 35 But yet they follow in a course oblique With angular doublings as the joynts pormit So go they up together not unlike An iron candle-stick the smith hath fit With many junctures whom in studious fit Some scholar set awork but to return Lest what we aim'd at we unwares omit If souls of beasts their bodies move and turn And wield at phansies beck as we describ'd beforn 36 Then be the souls of beasts self-moving forms Bearing their bodies as themselves think meet Invited or provok'd so they transform At first themselves within then straight in sight Those motions come which suddenly do light Upon the bodies visible which move According to the will of th' inward spright In th' inward spright be anger hate and love Hence claws horns hoofs they use the pinching ill t' amove 37 Thus have I plainly prov'd that souls of beasts And plants do move themselves That souls of men Should be more stupid and farre lesse releast From matters bondage surely there 's none can Admit of though but slightly they do scan The cause But for to put all out of doubt Let 's take again the same way we have ran Break down all obstacles that hinder mought Our future course to make all plain all clear throughout 38 If there be no self-motion in mans soul That she nor this nor that way can propend Of her own self nor can no whit controll Nor will of her own self who can offend For no mans self if you do well perpend Guiltie's of ought when nought doth from him flow Whither do learning laws grave speeches tend Speaks the rude Carter to the wagon slow With threat'ning words or to the beasts that do it draw 39 Surely unto the beasts that eas'ly go For there 's the principle of motion Such principle as can it self foreslow Or forward presse by incitation Which though it mov'd by commination So stifly strives yet from it self it strives Bears it self forth with stout contention And ever and anon the whip revives That inward life so bravely on the Rustick drives 40 Again all that sweet labour would be lost That Gods good spirit takes in humane mind So oft we courted be so often cross'd But nor that tender amorous courtship kind Hath any place where we no place can find For a self-yielding love Or if self-will Be not in us how eas'ly were declin'd All crosses None could happen us untill How vvill I want and want no crosse passeth my skill 41 Besides when reason works with phantasie And changeable conceits we do contrive Purging and pruning with all industrie What 's dead or uselesse lesse demonstrative What 's dull or flaccid nought illustrative Quenching unfitted phantasmes in our brain And for our better choice new flames revive The busie soul thus doth her reason strain To write or speak what envious tongue may never stain 42 Or when quite heedlesse of this earthie world She lifts her self unto the azure skie And with those wheeling gyres around is hurld Turns in her self in a due distancie The cering Seven or a stretch'd line doth tie O' th' silver-bowed moon from horn to horn Or finds out Phoebus vast soliditie By his diametre measures the Morn Girds the swoln earth with linear list though earth she scorn 43 All this is done though bodie never move The soul about it self circumgyrates Her various forms and what she most doth love She oft before her self stabilitates She stifly stayes't and wistly contemplates Or lets it somewhat slowlier descend Down to the nether Night she temperates Her starrie orb makes her bright forms to wend Even as she list Anon she 'll all with darknesse blend 44 Thus variously she doth herself invest With rising forms and reasons all the way And by right reason doth her self devest Of falser fancies Who then can gainsay But she 's self-mov'd when she doth with self-sway Thus change herself as inward life doth feel If not then some inspiring sprights bewray Each reasoning Yet though to them we deal First motion yet our selves ought know what they reveal 45 But if nor of our selves we moved be At first without any invasion Of stirring forms that into energie Awake the soul nor after motion From its own centre by occasion Doth issue forth then it 's not conscious Of ought For so 't will want adversion But nothing can animadvert for us Therefore all humane souls be self-vivacious 46 Thus have I prov'd all souls have centrall motion Springing from their own selves But they 'll object ' Gainst th' universalnesse of this clear notion That whiles self-flowing sourse I here detect In plants in brutes in men I ought reject No soul from wished immortalitie But give them durance when they are resect From organized corporeitie Thus brutes and plants shall gain lasting eternitie 47 'T is true a never fading durancie Belongs to all hid principles of life But that full
grasp of vast Eternitie Longs not to beings simply vegetive Nor yet to creatures merely sensitive Reason alone cannot arrive to it Onely souls Deiform intellective Unto that height of happinesse can get Yet immortalitie with other souls may fit 48 No force of Nature can their strength annoy For they be subtiler then the silken air Which fatall fire from heaven cannot destroy All grossensse its devouring teeth may shear And present state of visibles empare But the fine curtains of the lasting skie Though not of love yet it perforce must spare If they could burn each spark from flint would trie And a bright broad-spread flame to either Pole would hie 49 But if all souls survive their bulks decay Another difficultie will straight arise Concerning their estate when they 're away Flit from this grosser world Shall Paradise Receive the sprights of beasts or wants it trees That their sweet verdant souls should thither take Who shall conduct those stragling colonies Or be they straightway drench'd in Lethe lake So that cold sleep their shriveld life from work doth slake 50 Or if that all or some of them awake What is their miserie what their delight How come they that refined state forsake Or had they their first being in our sight Whither to serve what is the usefull might Of these spirituall trees doth fearfull hare Flie the pursuing dog doth soaring kite Prey upon silly chickins is there jarre Or be those sprights agreed none to other contraire 51 If some contraire then tell me how 's their fight What is the spoil what the stout victors meed No flesh no bloud whereon to spend their spight Or whereupon these hungry souls may feed Or doth the stronger suck the aiery weed Wherewith the other did it self invest And so more freshly deck it self at need An aierie prey for aierie spright is best Or â—o they want no food but be still full and rest 52 Die they again draw they in any breath Or be they sterill or bring forth their young Beat their light feet on the soft aierie heath Expresse they joy or sorrow with their tongue Enough who ere thou art that thus dost throng My tender Muse with rough objections stout Give me but leave to tell thee thou art wrong If being of a thing thou call'st in doubt Cause its more hid conditions shine not clearly out 53 Who questions but there is a quantitie Of things corporeall a trinall dimension Of solid bodies yet to satisfie All doubts that may be made about extension Would plunge the wisest Clerk I 'll onely mention That quaere of what parts it doth consist Whether of Atoms or what strange retention Still keepeth so much back that if God list He could not count the parts of a small linear twist 54 For his division never could exhaust The particles say they of quantitie O daring wit of man that thus doth boast It self and in pursuit of sciencie Forget the reverend laws of pietie What thing is hid from that all-seeing light What thing not done by his all-potencie He can discern by his clear-piercing might The close-couch'd number of each bignesse comes in sight 55 And so can count them out even part by part In number measure weight he all things made Each unite he dissevers by his Art But here this searching reason to evade Each quantum's infinite straight will be said That 's against sense If it be infinite Of parts then tell me be those parts out-spread Or not extent if extended ouâ—right Each flie in summer-Even is higher then Heavens height 56 If not extended then that quantum's nought Some be extended others not extent Already answers a vain shifting thought But those potentiall parts how be they meint With those that now be actually distent Even thus you grant that those that actuall be Be plainly finite against your intent Grant me but that and we shall well agree So must sleight Atoms be sole parts of quantitie 57 But if 't consist of points then a Scalene I 'll prove all one with an Isosceles With as much ease I 'll evince clear and clean That the crosse lines of a Rhomboides That from their meeting to all angles presse Be of one length though one from earth to heaven Would reach and that the other were much lesse Then a small digit of the lowest of seven So as she ' pears to us yet I could prove them even 58 And that the moon though her circumference Be farre more strait then is the earthie ball Sometime the earth illumineth at once And with her grasping rayes enlights it all And that the Sunnes great body sphericall Greater then th' earth farre greater then the moon Even at midday illumines not at all This earthy globe in his Apogeon So that we in deep darknesse sit though at high noon 59 Of will of motion of divine foresight Here might I treat with like perplexitie But it 's already clear that 't is not right To reason down the firm subsistencie Of things from ignorance of their propertie Therefore not requisite for to determ The hid conditions of vitalitie Or shrunk or sever'd onely I 'll affirm It is which my next song shall further yet confirm The Argument of PSYCHATHANASIA OR The Immortality of the Soul Book 1. Cant. 3. Ore whelm'd with grief and pitious wo For fading lifes decayes How no souls die from Lunar bow A Nymph to me displayes 1 IN silent night when mortalls be at rest And bathe their molten limbs in slothfull sleep My troubled ghost strange cares did straight molest And plung'd my heavie soul in sorrow deep Large floods of tears my moistned cheeks did steep My heart was wounded with compassionate love Of all the creatures sadly out I creep From mens close mansions the more to improve My mournfull plight so softly on I forward move 2 Aye me said I within my wearied breast And sighed sad wherefore did God erect This stage of misery thrice foure times blest Whom churlish Nature never did eject From her dark womb and cruelly object By sense and life unto such balefull smart Every slight entrance into joy is checkt By that soure step dames threats and visage tart Our pleasure of our pain is not the thousandth part 3 Thus vex'd I was ' cause of mortality Her curst remembrance cast me in this plight That I grew sick of the worlds vanity Ne ought recomfort could my sunken spright What so I hate may do me no delight Few things alas I hate the more my wo The things I love by mine own sad foresight Make me the greater torments undergo Because I know at last they 're gone like idle show 4 Each goodly sight my sense doth captivate When vernall flowers their silken leaves display And ope their fragrant bosomes I that state Would not have changed but indure for aye Nor care to mind that that fatall decay Is still recured by faithfull succession But why should ought that 's good thus fade away Should
fifth that glistring circle of the Moon That goodly round full face all silver bright The sixth be beams that from her visage shone The seventh that gawdy bow that was so quickly gone 22 The fluid matter was that dewy cloud That faild as faithlesse Hyle wont to fall New guest being come the old she out doâ—h croud But see how little Hyle did prevail Or sad destruction in this deemed bale Sols spright hid form fair light and out-gone rayes The Moons round silver face withouten veil Do still remain her beams she still displayes The cloud but melt not lost the bow onely decayes 32 This number suits well with the Vniverse The number 's eight of the Orbs generall From whence things flow or wherein they converse The first we name Nature Monadicall The second hight Life Intellectuall Third Psychicall the fourth Imaginative Fifth Sensitive the sixth Spermaticall The seventh be fading forms Quantitative The eighth Hyle or Ananke perverse coactive 24 That last is nought but potentiality Which in the lower creature causeth strife Destruction by incompossibility In some as in the forms Quantitative All here depend on the Orb Unitive Which also hight Nature Monadicall As all those lights and colours did derive Themselves from lively Phoebus life centrall Nought therefore but vain sensibles we see caducall 25 And that the first Every-where-Unitie Is the true root of all the living creatures As they descend in each distinct degree That God's the sustentacle of all Natures And though those outward forms gawdy features May quail like rainbowes in the roscid sky Or glistring Parelies or other meteors Yet the clear light doth not to nothing flie Those six degrees of life stand sure and never die 26 So now we plainly see that the dark matter Is not that needfull prop to hold up life And though deaths engins this grosse bulk do shatter We have not lost our Orb conservative Of which we are a ray derivative The body sensible so garnished With outward forms these inward do relieve Keep up in fashion and fresh lively-hed But this grosse bulk those inward lives stands in no sted 27 Nor can one inward form another slay Though they may quell their present energy And make them close contract their yielding ray And hide themselves in their centreity Till some friendly appulse doth set them free And call them out again into broad day Hence lives gush not in superfluity Into this world but their due time do stay Though their strong centrall essence never can decay 28 In Earth in Aire in the vast flowing Plain In that high Region hight Aethercall In every place these Atom-lives remain Even those that cleeped are forms seminall But souls of men by force imaginall Easly supply their place when so they list Appear in thickned Aire with shape externall Display their light and form in cloudy mist That much it doth amaze the musing Naturalist 29 Wherefore sith life so strongly sealed is Purge out fond thoughts out of thy weary mind And rather strive that thou do nought amisse Then God to blame and Nature as unkind When nought in them we blamable can find When groaning ghosts of beasts or men depart Their tender mother doth but them unbind From grosser fetters and more toilsome smart Bless'd is the man that hath true knowledge of her Art 30 And more for to confirm this mysterie She vanish'd in my presence into Aire She spread her self with the thin liquid sky But I thereat fell not into despair Of her return nor wail'd her visage fair That so was gone For I was woxen strong In this belief That nothing can empair The inward life or its hid essence wrong O the prevailing might of a sweet learned tongue 31 By this the Suns bright waggon gan ascend The Eastern hill and draw on chearfull day So I full fraught with joy do homeward wend And fed my self with that that Nymph did say And did so cunningly to me convey Resolving for to teach all willing men Lifes mysterie and quite to chase away Mind-mudding mist sprung from low fulsome fen Praise my good will but pardon my weak faltring pen. PSYCHATHANASIA Or The Immortality of the Soul BOOK I. CANT 4. That Hyle or first matter 's nought But potentialitie That God's the never-fading root Of all Vitalitie 1 WHat I was wisely taught in that still Night That Hyle is the Potentialitie Of Gods dear Creatures I embrace as right And them nigh blame of deep idolatrie That give so much to that slight nullitie That they should make it root substantiall Of nimble life and that quick entitie That doth so strongly move things naturall That life from hence should spring that hither life should fall 2 For how things spring from hence and be resolv'd Into this mirksome sourse first matter hight This muddy myst'rie they no'te well unfold If it be onely a bare passive might With Gods and Natures goodly dowries dight Bringing hid Noughts into existencie Or sleeping Something 's into wide day-light Then Hyle's plain potentialitie Which doth not straight inferre certain mortalitie 3 For the immortall Angels do consist Of out-gone act and possibilitie Nor any other creature doth exist Releast from dreary deaths necessity If these composures it so certainly Ensuen must If substance actuall They will avouch this first matter to be Fountain of forms and prop fiduciall Of all those lives and beings cleeped Naturall 4 Then may it prove the sphear spermaticall Or sensitive if they would yield it life Or that is next the Orb Imaginall Or rather all these Orbs withouten strife So mought we all conclude that their relief And first existence from this sphear they drew And so our adversaries loth or lief Must needs confesse that all the lore was true Concerning life that that fair Nymph so clearly shew 5 And that particular Lives that be yborn Into this world when their act doth dispear Do cease to be no more then the snails horn That she shrinks in because she cannot bear The wanton boys rude touch or heavie chear Of stormy winds The secundary light As surely shineth in the heavens clear As do the first fair beams of Phoebus bright Lasting they are as they though not of so great might 6 So be the effluxes of those six orders Unfading lives from fount of livelihood Onely what next to strifefull Hyle borders Particular visibles deaths drearyhood Can seiz upon They passe like sliding flood For when to this worlds dregs lives downward hie They stroy one th' other in fell cankred mood Beat back their rayes by strong antipathie Or some more broad-spread cause doth choke their energie 7 But to go on to that common conceit Of the first matter What can substance do Poore naked substance megre dry dull slight Inert unactive that no might can show Of good or ill to either friend or foe All livelesse all formlesse She doth sustain And hath no strength that task to undergo Besides that work
stream be alwayes homogeneall 32 But the high heaven-born soul sprung out from Jove Ever is clashing with the foolery Of this dull body which the sense doth love And erring phansie It were long to try In every thing O how 't would magnifie The hight of pleasures that fall under sense This well describ'd would prove its Deity A vast round body cloth'd with th' excellence Of glorious glistring light through the wide aire extense 33 Bravely adorn'd with diverse colours gay Even infinite varieties that shine With wondrous brightnesse varnish'd with the ray Of that clear light with motion circuline Let turn about and stir up sounds divine That sweetly may affect th' attentive ear Adde fragrant odours waft with gentle wind Adde pleasant taste soft touch to Venus dear This is the bodies God this is its highest sphear 34 But from far higher place and brighter light Our reason checks us for this vanity Calls to us warns us that that empty sight Lead not our soul unto Idolatry Make us not rest in easie falsity If thou be stirred up by working fire To search out god to find the Deity Take to thy self not what thine eyes admire Or any outward sense or what sense can desire 35 Behold a light far brighter then the Sun The Sun 's a shadow if you them compare Or grosse Cimmerian mist the fairest Noon Exceeds not the meridian night so far As that light doth the Sun So perfect clear So perfect pure it is that outward eye Cannot behold this inward subtile starre But indisperst is this bright Majesty Yet every where out shining in infinitie 36 Unplac'd unparted one close Unity Yet omnipresent all things yet but one Not streâ—k'd with gaudy multiplicity Pure light without discolouration Stable without circumvolution Eternall rest joy without passing sound What sound is made without collision Smell taste and touch make God a grosse compound Yet truth of all that 's good is perfectly here found 37 This is a riddle unto outward sense And heavie phansie that can rise no higher Then outward senses knows no excellence But what those Five do faithfully inspire From their great God this world nor do desire More then they know wherefore to consopite Or quench this false light of bold phansies fire Surely must be an act contrary quite Unto this bodies life and its low groveling spright 38 Wherefore the body 's not Originall Of humane soul when she doth thus resist That principle which still more clearly shall Be proved Oft when either drowsie mists Provoke to sleep or worst of senses lists To ease his swelling veins or stomach craves His wonted food that he too long hath mist Or our dry lungs cool liquor fain would have Or when in warre our heart suggests the fear of grave 39 Yet high desire of truth and deep insight Into Gods mystery makes us command These low attractions and our countries right Bids march on bravely stout and stifly stand In bloudy fight and try 't by strength of hand Thus truth and honesty so sway our will That we no longer doubt to break the band Of lower Nature and this body kill Or vex so we the Laws of reason may fulfill 40 This proves the soul to sit at liberty Not wedg'd into this masse of earth but free Unloos'd from any strong necessity To do the bodies dictates while we see Clear reason shining in serenity Calling above unto us pointing to What 's right and decent what doth best agree With those sweet lovely Ideas that do show Some glimps of their pure light So Sol through clouds doth flow 41 How oft do we neglect this bodies life And outward comely plight for to adorn Our soul with virtuous ornaments and strive To fat our mind with truth while it 's forlorn Squalid half-nasty pallid wan deform Can this desire from the base body spring No sure such brave atchievements be yborn Within the soul tend to her perfecting See th' independent mind in her self circuling 42 Best plight of body hinders such like acts How doth she then upon the body pend To do those subtle high pure heavenly facts What doth the Sun his rayes that he out-sends Smother or choke though clouds that upward wend May raised be by him yet of those clouds That he doth congregate he no'te depend Nor doth the soul that in this flesh doth croud Her self rely on that thick vapour where she 's shroud 43 But still to prove it clearer If the mind Without the bodyes help can operate Of her own self then nothing can we find To scruple at but that souls separate Safely exist not subject unto fate Nothing depending on their carcases That they should fade when those be ruinate But first perpend well both their properties That we may better see their independencies 44 The living body where the soul doth ' bide These functions hath phansie sense memory How into sense these outward forms do glide I have already told and did descry How presentifick circularity Is spread through all there is one Mundane spright And body vitall corporality We have from hence Our souls be coâ—unite With the worlds spright and body with these herself she has dight 45 Our body struck by evolution Of outward forms spread in the worlds vast spright Our listning mind by its adversion Doth notice take but nothing is empight In it Of old Gods hand did all forms write In humane souls which waken at the knock Of Mundane shapes If they were naked quite Of innate forms though heaven and earth should rock With roring winds they 'd hear no more then senselesse stock 46 Phansy's th' impression of those forms that flit In this low life They oft continue long When as our spright more potently is hit By their incursions and appulses strong Like heated water though a while but hung On fiercer fire an hot impression Long time retains so forms more stoutly flung Against our spright make deep insculption Long time it is till their clear abolition 47 Hence springeth that which men call memory When outward object doth characterize Our inward common spright or when that we From our own soul stir up clear phantasies Which be our own elicited Idees Springing from our own centrall life by might Of our strong Fiat as oft as we please With these we seal that under grosser spright Make that our note-book there our choifest notions write 48 But sith it is not any part of us But longeth unto the great world it must Be chang'd for course of Time voraginous With rapid force is violently just Makes each thing pay with what it was in trust The common life sucks back the common spright The body backward falls into the dust It doth it by degrees Hence phancie sight And memory in age do not their functions right 49 Often disease or some hard casualtie Doth hurt this spirit that a man doth lose The use of sense wit phansie memory That hence rash men our souls mortall suppose Through
fluid Sea with unexpected sway Long time it were this mystery fully to display 57 Wherefore I 'll let it passse my self betake Unto some reasons Astronomicall To which if 't please the nimble mind t' awake And shake off prejudice that wont forestall The ablest wit I fear not but he 'll fall Into the same opinion magnifie That subtile spirit that hath made this All And hath half-hid his work from mortall eye To sport and play with souls in sweet philosophie 58 But with crabb'd mind wisdome will nere consort Make her abode with a sowr ingenie That harmlesse spright her self will nere disport With bloudy zeal currish malignitie With wrathfull ignorance grave hypocrisie Mirth and Free mindednesse Simplicitie Patience Discreetnesse and Benignitie Faithfulnesse heart-struck Teneritie These be the lovely playemates of pure veritie 59 The Eternall Son of God who Logos hight Made all things in a fit proportion Wherefore I wote no man that judgeth right In Heaven will make such a confusion That courses of unlike extension Vastly unlike in like time shall be run By â—he flight stars Such huge distension Of place shews that their time is not all one Saturn his ring no'te finish as quick as the Moon 60 Yet if the Earth stand stupid and unmov'd This needs must come to passe For they go round In every twise twelve houres as is prov'd By dayly experience But it would confound The worlds right order if 't were surely found A reall motion Wherefore let it be In them but seeming but a reall round In th' Earth it self The world so 's setten free From that untoward disproportionalitie 61 For so the courses of the erring Seven With their own orbs will fitly well agree Their Annuall periods in the liquid Heaven They onely finish then which as they be Or lesse or greater so the time they flie In their own circlings hath its difference The Moon a moneth Saturn years ten times three Those have the least and bigg'st circumference So all their times and oâ—bs have mutuall reference 62 Next light 's the Planets dark opacitie Which long time hath been found in the low Moon Hills Valleys and such like asperitie Through optick glasses thence have plainly shone By the same trick it hath been clearly shown That Venus Moon-like grows corniculate What time her face with flusher light is blown Some such like things others have contemplate In Mercurie about the Sunne both circulate 63 When Venus is the furthest off from us Then is she in her full When in her full She seemeth least which proves she's exterous Beyond the Sunne and further off doth roll But when her circling nearer down doth pull Then gins she swell and waxen bug with horn But loose her light parts clad with darknesse dull She shows to us She and Mercury ne're born Farre from the Sunne proves that about him both do turn 64 They both opake as also is the Moon That turns about the Earth so turn those foure 'Bout Jupiter tend him as he doth run His annuall course That Tellus so may scoure Th'Ethereall Plain and have the self same power To run her circuits in the liquid skie About the Sunne the mind that doth not lour Drooping in earthy dregs will not deny Sith we so well have prov'd the starres opacitie 65 About the great the lesser lamps do dance The Medicean foure reel about Jove Two round old Saturn without Nominance Luna about the earth doth nimbly move Then all as it doth seemly well behove About the bigg'st of all great Phoebus hight With joy and jollitie needs round must rove Tickled with pleasure of his heat and light What tumbling tricks they play in his farre-piercing sight 66 Next argument could I it well expresse With Poets pen it hath so mighty force That an ingenious man 't would stoutly presse To give assent unto the Annuall course Of this our earth But prejudice the nurse Of ignorance stoppeth all free confession Al 's keeps the way that souls have not recourse To purer reason chok'd with that oppression This argument is drawn from the stars retrocession 67 Planets go back stand still and forward flie With unexpected swiftnesse What 's the cause That they thus stagger in the plain-pay'd skie Or stupid stand as if some dull repose Did numb their spirits and their sinews lose Here 'gins the wheel-work of the Epicycle Thus patch they Heaven more botch'dly then old cloths This pretty sport doth make my heart to tickle With laughter and mine eyes with merry tears to trickle 68 O daring phansie that dost thus compile The Heavens from hasty thoughts such as fall next Wary Philosophers cannot but smile At such feat gear at thy rude rash context An heap of Orbs disorderly perplext Thrust in on every hint of motion Must be the wondrous art of Nature next Here working under God Thus thus vain man Intitles alwayes God to his opinion 69 Thinks every thing is done as he conceives Would bind all men to his religion All the world else of freedome he bereaves He and his God must have Dominion The truth must have her propagation That is his thought which he hath made a God That furious hot inust impression Doth so disturb his veins that all abroad With rage he roves and all gainsayers down hath trod 70 But to return from whence my Muse hath flown All this disordred superfluity Of Epicycles or what else is shown To salve the strange absurd enormity Of staggering motions in the azure skie Both Epicycles and those turns enorm Would all prove nought if you would but let flie The earth in the Ecliptick line yborn As I could well describe in Mathematick form 71 So could I that 's another argument From this same principle most clearly prove In regresse and in progresse different Of the free Planets Why Saturn should rove With shorter startings give back lesse then Jove Jove lesse then Mars why Venus flincheth out More then Mercurius why Saturn moves Ofter in those back jets then Jove doth shoot But Mercury more oft then Venus and Mars stout 72 And why the Sunne escap'd an Epicycle When as th' old prodigall Astronomie On th' other six bestowed that needlesse cycle Why Saturn Jove and Mars be very nigh Unto the Earth show bigger in our eye At Eventide when they rise Acronicall Why far remov'd with so vast distancy When they go down with setting Cronicall All these will plain appear from th' earths course Annuall 73 Many other reasons from those heauenly motions Might well be drawn but with exility Of subtile Mathematicks obscure notions A Poets pen so fitly no'te agree And curious men will judge't a vagrancy To start thus from my scope My pitched end Was for to prove the immortality Of humane souls But if you well attend My ship to the right port by this bow'd course did bend 74 For I have clearly show'd that stout resistence Of the pure soul against the Mundane spright And body
that 's the lower mans consistence How it doth quell by force of reason right Those grosse impressions which our outward sight Seald in our lower life From whence we see That we have proper independent might In our own mind behold our own Idee Which needs must prove the souls sure immortality The Argument of PSYCHATHANASIA OR The Immortality of the Soul Book 3. Cant. 4. Justice true faith in the first good Our best perswasion Of blest eternity unmov'd The earths conflagration 1 IT doth me good to think what things will follow That well prov'd thesis in my former song How we in liquid heavens more swift then swallow Do sail on Tellus lap that doth among The other starres of right not rudely throng We have what highest thoughts of man desire But highest thoughts of man are vain and wrong In outward heaven we burn with hellish fire Hats envie couetise revenge lust pride and ire 2 In the eighth sphear Andromeda from chains Is not releast fearfull Orion flies The dreadfull Scorpion Alas what gains Then is 't to live in the bright starry skies It no man can exeem from miseries All you that seek for true felicity Rend your own hearts There God himself descries Himself there dwels his beautious Majesty There shines the sun of righteousnesse in goodly glee 3 And you who boldly all Gods providence Confine to this small ball that Tellus hight And dream not of a mutuall influence And how that she may shine with beames bright At a farre distance clad with Sols lent light As Venus and the Moon O you that make This earth Gods onely darling dear delight All th' other orbs merely for this orbs sake So swiftly for to run with labour never slack 4 To dance attendance on their Princesse Earth In their quick circuits and with anger keen Would bite him that or serious or in mirth Doubts the prerogative of your great Queen Best use of that your Theory I ween Is this that as your selves monopolize All the whole world so your selves back again You wholly give to God Who can devise A better way Mans soul to God this closely tyes 5 But if the Earth doth thankfully reflect Both light and influence to other starres As well as they to it where 's the defect That sweet subordination it mars Gods love to us then not so plain appears For then the starres be mutually made One for another Each all the good then bears Of th' Universe for ' tâ—s single labour paid With the joint pains of all that in the heavens wade 6 Rare reason why then God would be too good What judgeth so but envie and vain pride And base contract self-love which that free floud Of bounty hath so confidently tied Unto it self alone Large hearts deride This pent hypocrisie Is he good to me That grace I would not ere should be deny'd Unto my fellow My felicity Is multiply'd when others I like happy see 7 But if the rolling starres with mutuall rayes Serve one another sweet fraternity And humble love with such like lore we 'll raise While we do see Gods great benignity Thus mutually reflected in the skie And these round-moving worlds communicate One with another by spread sympathy This all things friendly will concatenate But let more hardy wits that truth determinate 8 It me behoves t' hold forward on my way Leaving this uncouth strange Philosophy In which my lightsome pen too long did play As rigid men in sad seuerity May deem but we right carelesse leave that free Unto their censure Now more weighty thought Doth sway our mind thinking how all doth flee Whatever we have painfully ytaught So little fruits remain of all my skill hath wraught 9 O th'emptinesse of vain Philosophy When thin-spun reason and exile discourse Make the soul creep through a strait Theory Whither the blunter mind can never force Her self yet oft alas the case is worse Of this so subtile wight when dangers deep Approch his life then his who learnings sourse Did never drink of nere his lips did steep In Plato's springs nor with low gown the dust did sweep 10 Certes such knowledge is a vanity And hath no strength t' abide a stormy stour Such thin slight clothing will not keep us dry When the grim heavens all black and sadly soure With rage and tempest plenteously down shower Great flouds of rain Dispread exility Of slyer reasons fails Some greater power Found in a lively vigorous Unity With God must free the soul from this perplexity 11 Say now the dagger touch'd thy trembling breast Couldst thou recall the reasons I have shown To prove th' immortall state of men deceast Evolved reason cannot stand at one Stoutly to guard thy soul from passion They passe successively like sand i' th' glasse While thou look'st upon this the other's gone But there 's a plight of soul such virtue has Which reasons weak assistance strangely doth surpasse 12 The just and constant man a multitude Set upon mischief cannot him constrain To do amisse by all their uprores rude Not for a tyrants threat will he ere stain His inward honour The rough Adrian Tost with unquiet winds doth nothing move His steddy heart Much pleasure he doth gain To see the glory of his Master Jove When his drad darts with hurrying light through all do rove 13 If Heaven and Earth should rush with a great noise he fearlesse stands he knows whom he doth trust Is confident of his souls after joyes Though this vain bulk were grinded into dust Strange strength resideth in the soul that 's just She feels her power how 't commands the sprite Of the low man vigorously finds she must Be independent of such feeble might Whose motions dare not 'pear before her awfull fight 14 But yet my Muse still take an higher flight Sing of Platonick Faith in the first Good That Faith that doth our souls to God unite So strongly tightly that the rapid floud Of this swift flux of things nor with foul mud Can stain nor strike us off from th' unity Wherein we stedfast stand unshak'd unmov'd Engrafted by a deep vitality The prop and stay of things is Gods benignity 15 Al 's is the rule of his Oeconomie No other cause the creature brought to light But the first Goods pregnant fecundity He to himself is perfect full delight He wanteth nought with his own beams bedight He glory has enough O blasphemy That envy gives to God or soure despight Harsh hearts that feign in God a tyranny Under pretense t' encrease his sovereign Majesty 16 When nothing can to Gods own self accrew Who 's infinitely happy sure the end Of this creation simply was to shew His flowing goodnesse which he doth out send Not for himself for nought can him amend But to his creature doth his good impart This infinite Good through all the world doth wend To fill with heavenly blisse each willing heart So the free Sunne doth ' light and ' liven every part
17 This is the measure of Gods providence The key of knowledge the first fair Idee The eye of truth the spring of living sense Whence sprout Gods secrets the sweet mystery Of lasting life eternall charity But you O bitter men and soure of sprite Which brand Gods name with such foul infamy As though poor humane race he did or slight Or curiously view to do them some despight 18 And all to shew his mighty excellency His uncontrolled strength fond men areed Is' t not as great an act from misery To keep the feeble as his life to speed With fatall stroke The weak shak'd whisling reed Shows Boreas wondrous strong but ignorance And false conceit is the foul spirits meed Gods lovely life hath there no enterance Hence their fond thoughts for truth they vainly do advance 19 If God do all things simply at his pleasure Because he will and not because its good So that his actions will have no set measure Is' t possible it should be understood What he intends I feel that he is lov'd Of my dear soul and know that I have born Much for his sake yet is it not bence prov'd That I shall live though I do sigh and mourn To find his face his creatures wish he 'll slight and scorn 20 When I breathe out my utmost vitall breath And my dear spirit to my God commend Yet some foul feigne close lurking underneath My serious humble soul from me may rend So to the lower shades down we shall wend Though I in hearts simplicity expected A better doom sith I my steps did bend Toward the will of God and had detected Strong hope of lasting life but now I am rejected 21 Nor of well being nor subsistency Of our poor souls when they do hence depart Can any be assur'd if liberty We give to such odde thoughts that thus pervert The laws of God and rashly do assert That will rules God but Good rules not Gods will What ere from right love equity doth start For ought we know then God may act that ill Onely to show his might and his free mind fulfill 22 O belch of hell O horrid blasphemy That Heavens unblemish'd beauty thus dost stain And brand Gods nature with such infamy Can Wise Just Good do ought that 's harsh or vain All what he doth is for the creatures gain Not seeking ought from us for his content What is a drop unto the Ocean main All he intends is our accomplishment His being is self-full self-joy'd self-excellent 23 He his fair beams through all has freely 〈◊〉 Purge but thy soul that thou mayst take them in With froward hypocrite he never went That finds pretexts to keep his darling sinne Through all the earth this Sprite takes pains to winne Unto himself such as be simply true And with malignant pride resist not him But strive to do what he for right doth shew So still a greater light he brings into their view 24 All Lives in severall circumference Look up unto him and expect their food He opes his hand showrs down their sustinence So all things be yfild with their wish'd good All drink are satisfi'd from this free floud But circling life that yet unsettled is Grows straight as it is further still remov'd From the first simple Good obtains lesse blisse Sustains sharp pains inflicted by just Nemesis 25 But why do I my soul loose and disperse With mouldring reason that like sand doth flow Life close united with that Good a verse Cannot declare nor its strange virtue show That 's it holds up the soul in all her wo That death nor hell nor any change doth fray Who walks in light knows whither he doth go Our God is light we children of the day God is our strength and hope what can us then dismay 26 Goodnesse it self will do to us this good That godly souls may dwell with him for aye Will God forsake what of himself 's belov'd What ever Lives may shrink into cold clay Yet good mens souls deaths hests shall not obey Where there 's no incompossibility Of things Gods goodnesse needs must bear the sway You virtuous brood take 't for sure verity Your souls shall not fall short of blest eternity 26 But yet bold men with much perplexity Will here object against this principle Heaping up reasons strange fecundity Of ignorance that goodly might to quell Of my last argument so fairly well Set down right strongly the unsettled spright To have confirmed at my last far-well But contrair forces they bring into sight And proudly do provoke me with that rout to fight 27 Whence was 't say they that God the creature made No sooner why did infinite delay Precede his work should God his goodnesse staid So long a time why did he not display From infinite years this out-created ray The mighty starres why not in habited When God may souls proportion to their clay As well as to this earth why not dispred The world withouten bounds endlesse uncompassed 28 Poore souls why were they put into this cave Of misery if they can well exist Without the body Why will not God save All mankind His great wisdome if it list Could so contrive that they 'd at last desist From sinning fallen into some providence That sternly might rebuke them that have mist Their way and work in them true penitence Thus might they turn to God with double diligence 29 Why be not damned souls devoyd of sense If nothing can from wickednesse reclaime Rather then fry in pain and vehemence Of searching agony or why not frame Another form so with new shape and name Again to turn to life One centrall spright Why may 't not many forms in it contain Which may be wak'd by some magnetick might ' Cording as is the matter upon which they light 30 For when too severall kinds by Venus knit Do cause a birth from both the soul doth take A tincture but if free it were transmit Uncloth'd with th' others seed then it would make One simple form for then they could not slake One th' others working Why is the World still Stark nought through malice or through blind mistake Why had the first-made-man such a loose will That his innumerous of-spring he should fouly spill 31 Why was not this unlucky world dissolv'd As soon as that unhappy Adam fell I itch till of this knot I be resolv'd So many myriads tumble down to hell Although partakers of Gods holy spell Beside t is said they that do not partake Of Christian lore for ever they must dwell With cursed fiends and burn in brimstone lake Such drery drad designes do make my heart to quake 32 One of a multitude of myriads Shall not be sav'd but broyl in scorching wo Innumerous mischiefs then to mischiefs addes This worlds continuance if that be so Ill infinitely more then good doth grow So God would show much more benignity If he the ribs of heaven about would strow Powder the earth choke
fixed starre in Cassiopie As Saturn paceth round about our Sun Unusuall light and bignesse by strange fate had wonne 81 Which I conceive no gainer way is done Then by the seazing of devouring fire On that dark Orb which 'fore but dimly shone With borrowed light not lightened entire But halfed like the Moon And while the busie flame did siez throughout And search the bowels of the lowest mire Of that Saturnian Earth a mist broke out And immense mounting smoke arose all round about 82 Which being gilded with the piercing rayes Of its own sun and every neighbour starre It soon appear'd with shining silver blaze And then gan first be seen of men from farre Besides that firie flame that was so narre The Planets self which greedily did eat The wastning mold did contribute a share Unto this brightnesse and what I conceit Of this starre doth with that of Ophiuchus fit 83 And like I would adventure to pronounce Of all the Comets that above the Moon Amidst the higher Planets rudely dance In course perplex but that from this rash doom I 'm bet off by their beards and tails farre strown Along the skie pointing still opposite Unto the sunne however they may roam Wherefore a cluster of small starres unite These Meteors some do deem perhaps with judgement right 84 And that theâ— tayls are streams of the suns light Breaking through their near bodies as through clouds Besides the Optick glasse has shown to sight The dissolution of these starrie crouds Which thing if 't once be granted and allow'd I think without all contradiction They may conclude these Meteors are routs Of wandering starres which though they one by one Cannot be seen yet joyn'd cause this strange vision 85 And yet methinks in my devicefull mind Some reasons that may happily represse These arguments it 's not uneath to find For how can the suns rayes that be transmisse Through these loose knots in Comets well expresse Their beards or curld tayls utmost incurvation Beside the conflux and congeries Of lesser lights a double augmentation Implies and 'twixt them both a lessening coarctation 86 For when as once these starres are come so nigh As to seem one the Comet must appear In biggest show because more loose they lie Somewhat spread out but as they draw more near The compasse of his head away must wear Till he be brought to his least magnitude And then they passing crosse he doth repair Himself and still from his last losse renew'd Grows till he reach the measure which we first had view'd 87 And then farre distanc'd they bid quite adiew Each holding on in solitude his way Ne any footsteps in the empty Blew Is to be found of that farre-shining ray Which processe sith no man did yet bewray It seems unlikely that the Comets be Synods of starres that in wide Heaven stray Their smallnesse eke and numerositie Encreaseth doubt and lessens probabilitie 88 A cluster of them makes not half a Moon What should such tennis-balls do in the skie And few'll not figure out the fashion Of those round firie Meteors on high Ne ought their beards much move us that do lie Ever cast forward from the Morning sunne Nor back cast tayls turn'd to our Evening-eye That fair appear when as the day is done This matter may lie hid in the starres shadowed Cone 89 For in these Planets conflagration Although the smoke mount up exactly round Yet by the suns irradiation Made thin and subtil no where else it s found By sight save in the dim and duskish bound Of the projected Pyramid opake Opake with darknesse smoke and mists unsound Yet gilded like a foggie cloud doth make Reflexion of fair light that doth our senses take 90 This is the reason of that constant site Of Comets tayls and beards And that their show's Not pure Pyramidall nor their ends seem streight But bow'd like brooms is from the winds that blow I mean Ethereall winds such as below Men finden under th' Equinoctiall line Their widend beards this aire so broad doth strow Incurvate and or more or lesse decline If not let sharper wits more subtly here divine 91 But that experiment of the Optick glasse The greatest argument of all I deem Ne can I well encounter nor let passe So strong a reason if I may esteem The feat withouten fallacie to been Nor judge these little sparks and subtile lights Some ancient fixed starres though now first seen That near the ruin'd Comets place were pight On which that Optick instrument by chance did light 92 Nor finally an uncouth after-sport Of th' immense vapours that the searching fire Had boyled out which now themselves consort In severall parts and closely do conspire Clumper'd in balls of clouds and globes entire Of crudled smoke and heavy clunging mists Which when they 've stayed a while at last expire But while they stay any may see that lists So be that Optick Art his naturall sight assists 93 If none of these wayes I may well decline The urging weight of this hard argument Worst is but parting stakes and thus define Some Comets be but single Planets brent Others a synod joyn'd in due consent And that no new found Meteors they are Ne further may my wary mind assent From one single experience solitaire Till all-discovering Time shall further truth declare 94 But for the new fixt starres there 's no pretence Nor beard nor tail to take occasion by To bring in that unluckie inference Which weaken might this new built mysterie Certes in raging fire they both did frie. A signe whereof you rightly may aread Their colours changeable varietie First clear and white then yellow after red Then blewly pale then duller still till perfect dead 95 And as the order of these colours went So still decreas'd that Cassiopean starre Till at the length to sight it was quite spent Which observations strong reasons are Consuming fire its body did empare And turn to ashes And the like will be In all the darksome Planets wide and farre Ne can our Earth from this state standen free A Planet as the rest and Planets fate must trie 96 Ne let the tender heart too harshly deem Of this rude sentence for what rigour more Is in consuming fire then drowning stream Of Noahs floud which all creatures chok'd of yore Saving those few that were kept safe in store In that well builded ship All else beside Men birds and beasts the lion buck and bore Dogs kine sheep horses all that did abide Upon the spacious Earth perish'd in waters wide 97 Nor let the slow and misbelieving wight Doubt how the fire on the hard earth may seize No more then how those waters earst did light Upon the sinfull world For as the seas Boyling with swelling waves aloft did rise And met with mighty showers and pouring rain From Heavens spouts so the broad flashing skies With brimstone thick and clouds of fiery bain Shall meet with raging Etna's and Vesuvius flame
understand Experienc'd men Do onely know who like impressions sustain 21 So far 's the Soul from a dependency In these high actions on the body base And further signe is want of memory Of these impressions wrought in heavenly place I mean the holy Intellect they passe Leaving no footsteps of their former light When as the soul from thence descended has Which is a signe those forms be not empight In our low proper Chaos or Corporeall spright 22 For then when we our mind do downward bend Like things we here should find but all is gone Soon as our flagging souls so low descend As that straight spright Like torch that droppeth down From some high tower held steddy clearly shone But in its fall leaves all its light behind Lies now in darknesse on the grail or stone Or dirty earth That erst so fully shin'd Within a glowing coal hath now its light confin'd 23 So doth the soul when from high Intellect To groveling sense she takes her stooping flight Falling into her body quite neglect Forget forgother former glorious sight Grosse glowing fire for that wide shining light For purest love foul fury and base passion For clearest knowledge fell contentious fight Sprong from some scorching false inust impression Which she 'll call truth she gains O witlesse Commutation 24 But still more clear her independent might In understanding and pure subtile will To prove I will assay t' explain aright The difference ' ccording to my best skill 'Twixt these and those base faculties that well From union with the low consistency Of this Out-world that when my curious quill Hath well describ'd their great disparity To th' highest we may give an independency 25 The faculties we deem corporeall And bound unto this earthy instrument So bound that they no'te operate at all Without the body there immerse and meint Be hearing feeling tasting sight and sent Adde lower phansie Mundane memory Those powers be all or more or lesse ypent In this grosse life We 'll first their property Set down and then the others contrariety 26 This might perceives not its own instrument The taste discovers not the spungy tongue Nor is the Mundane spright through all extent From whence are sense and lower phansie sprong Perceived by the best of all among These learned Five nor yet by phantasie Nor doth or this or those so nearly throng Unto themselves as by propinquity To apprehend themselves They no'te themselves descry 27 Nor e're learn what their own impressions be The mind held somewhere else in open sight What ever lies unknown unto the eye It lies though there its image be empight Till that our soul look on that image right Wherefore themselves the senses do not know Nor doth our phansie for each furious wight Hath phansie full enough so full't doth show As sense nor he nor 's phansie doth that phansie know 28 Age potent objects too long exercise Do weaken hurt and much debilitate Those lower faculties The Sun our eyes Confounds with dazeling beams of light so that For a good while we cannot contemplate Ought visible thus thunder deafs the eare And age hurts both that doth quite ruinate Our sense and phansie so if long we heare Or see 't sounds not so sweet nor can we see so clear 29 Lastly the Senses reach but to one kind Of things The eye sees colours so the eare Hears sounds the nostrills snuff perfumed wind What grosse impressions the out-senses bear The phansie represents sometimes it dare Make unseen shapes with uncouth transformation Such things as never in true Nature are But all this while the phansies operation To laws bodily is bound such is her figuration 30 This is the nature of those faculties That of the lower Mundane spright depend But in our Intellect farre otherwise We'st see it if we pressely will attend And trace the parallels unto the end There 's no self-knowledge Here the soul doth find Her self If so then without instrument For what more fit to show our inward mind Then our own mind But if 't be otherwise defin'd 31 Then tell me Knows she that fit instrument if she kens not that instrument how can She judge whether truely it doth represent Her self there may be foul delusion But if she kens this Organ straight upon This grant I 'll ask how kens she this same tole What by another by what that so go on Till to infinity you forward roll An horrid monster count in Philosophick school 32 The soul then works by 't self and is self-liv'd Sith that it acts without an instrument Free motions from her own self deriv'd Flow round But to go on The eyes yblent Do blink even blind with objects vehement So that till they themselves do well recure Lesse matters they no'te see But rayes down sent From higher sourse the mind doth maken pure Do clear do subtilize do fix do settle sure 33 That if so be she list to bend her will To lesser matters she would it perform More excellently with more art and skill Nor by long exercise her strength is worn Witnesse wise Socrates from morn to morn That stood as stiff as any trunck of tree What eye could bear in contemplation So long a fix'dnesse none so long could see It s watery tears would wail its frail infirmity 34 Nor feeble eld sure harbinger of death Doth hinder the free work of th' Intellect When th' eye growes dim and dark that it unneath Can see through age the mind then close collect Into her self such mysteries doth detect By her far-piercing beams that youthfull hear Doth count them folly and with scorn neglect His ignorance concludes them but deceit He hears not that still voyce his pulse so loud doth beat 35 Lastly sense phansie though they be confin'd To certain objects which to severall Belong yet sure the Intellect or mind Apprehends all objects both corporeall As colours sounds and incorporeall As virtue wisdome and the higher spright Gods love and beauty intellectuall So that its plain that she is higher pight Then in all acts to pend on any earthly might 36 If will and appetite we list compare Like difference we easly their discover This pent contract yfraught with furious jar And fierce antipathy It boyleth over With fell revenge or if new chance to cover The former passion Suppose lust or fear Yet all are tumults but the will doth hover No whit enslav'd to what she findeth here But in a free suspence her self doth nimbly bear 37 Mild gentle calm quick large subtill serene These be her properties which do increase The more that vigour in the bodies vein Doth waste and waxen faint Desires decrease When age the Mundane spright doth more release From this straight mansion But the will doth flower And fairly spread near to our last decease Embraceth God with much more life and power Then ever she could do in her fresh vernall hower 38 Wherefore I think we safely may conclude That Will and
corpse doth rot the spirit wide is spread And with the Mundane life fallen into one So then the soul from these quite being fled Unmov'd of ought must lie sunk in deep drowsihead 18 Nought then she hath whereon to contemplate Her ancient phantasms melt and glide away Her spright suck'd back by all-devouring fate And spread abroad those forms must needs decay That were therein imprinted If they stay Yet sith the soul from them is disunite Into her knowledge they can never ray So wants she objects the mind to excite Wherefore asleep she lies wrapt in eternall Night 19 To which I answer though she corporate With no world yet by a just Nemesis Kept off from all yet she thus separate May oft be struck with potent rayes transmisse From divers worlds that with such mockeries Kindling an hungry fire and eager will They do the wretched soul but Tantalize And with fierce choking flames and fury fill So vext that if she could in rage herself she 'd kill 20 If any doubt of this perplexitie And think so subtil thing can suffer nought What 's gnawing conscience from impietie By highest parts of humane soul ywrought For so our very soul with pain is fraught The body being in an easie plight Through all the senses when you 've pressly sought In none of them you 'll find this sting empight So may we deem this dart the soul it self to hit 21 Again when all the senses be ybound In sluggish sloth the soul doth oft create So mighty pain so cruelly doth wound Herself with tearing tortures as that state No man awake could ever tolerate Which must be in herself for once return'd Unto her body new resuscitate From sleep remembring well how erst she mourn'd Marvels how all so soon to peace and ease is turn'd 22 Wherefore the soul it self receiveth pain From her own self withouten sympathie With something else whose misery must constrain To deep compassion So if struck she be VVith secret ray or some strong energie Of any world or Lives that there remain She 's kept awake Besides fecunditie Of her own nature surely doth contain Innate Idees This truth more fully I 'll explain 23 Strong forward bearing will or appetite A never wearied importunitie Is the first life of this deep centrall spright Thus thrusts she forth before her some Idee Whereby herself now actuall she doth see Her mighty Fiat doth command each form T' appear As did that ancient Majestie This world of old by his drad VVord efform And made the soul of man thus divine Deiform 24 Thus in a manner th' humane soul creates The image of her will when from her centre Her pregnant mind she fairly explicates By actuall forms and so doth safely enter To knowledge of her self Flush light she sendeth forth and live Idee's Those be the glasse whereby the soul doth paint her Sweet centrall love sends out such forms as please But centrall hate or fear foul shapes with evil ease 25 The manner of her life on earth may cause Diversity of those cruptions For will desire or custome do dispose The soul to such like figurations Propension brings imaginations Unto their birth And oft the soul le ts flie Such unexpected eructations That she her self cannot devisen why Unlesse she do ascribe it to her pregnancy 26 It is an argument of her forms innate Which blazen out perchance when none descry This light is lost sense doth so radiate With Mundane life till this poor carcase die As when a lamp that men do sitten by In some wide hall in a clear winter night Being blown out or wasted utterly Unwares they find a sly still silver light The moon the wall or pavement with mild rayes hath dight 27 So when the oyl of this low life is spent Which like a burning lamp doth waste away Or if blown out by fate more violent The soul may find an unexpected ray Of light not from full faced Cynthia But her own fulnesse and quick pregnancy Unthought of life her Nature may display Unto her self not by forc'd industry But naturally it sprouts from her fecundity 28 Now sith adversion is a property So deeply essentiall to the rationall soul This light or life from her doth not so fly But she goes with it as it out doth roll All spirits that around their raies extoll Possesse each point of their circumference Presentially Wherefore the soul so full Of life when it raies out with presse presence Oretakes each outgone beam apprends it by advertence 29 Thus plainly we perceive th' activity Of the departed soul if we could find Strong reason to confirm th' innate idee Essentiall forms created with the mind But things obscure no'te easly be defin'd Yet some few reasons I will venture at To show that God's so liberall and kind As when as humane soul he doth create To fill it with hid forms and deep idees innate 30 Well sang the wise Empedocles of old That earth by earth and sea by sea we see And heaven by heaven and fire more bright than gold By flaming fire so gentle love descry By love and hate by hate And all agree That like is known by like Hence they confesse That some externall species strikes the eye Like to its object in the self-same dresse But my first argument hence I 'll begin to presse 31 If like be known by like then must the mind Innate idolums in it self contain To judge the forms she doth imprinted find Upon occasions If she doth not ken These shapes that flow from distant objects then How can she know those objects a dead glasse That light and various forms do gaily stain Set out in open streets shapes as they passe As well may see Lutes hear each soaming diapase 32 But if she know those species out sent From distant objects tell me how she knows These species By some other You nere ment To answer so For straight the question goes Unto another and still forward flows Even to infinity Doth th' object serve Its image to the mind for to disclose This answer hath as little sense or nerve Now reel you in a circle if you well observe 33 Wherefore no ascititious form alone Can make us see or hear but when this spright That is one with the Mundane's hit upon Sith all forms in our soul be counite And centrally lie there she doth beget Like shapes in her own self that energie By her own centrall self who forth it let Is view'd Her centrall omniformity Thus easly keepeth off needlesse infinity 34 For the quick soul by 't self doth all things know And sith withouten apt similitude Nought's known upon her we must needs bestow Essentiall centrall forms that thus endew'd With universall likenesse ever transmew'd Into a representing energie Of this or that she may have each thing view'd By her own centrall self-vitality Which is her self-essentiall omniformity 35 If plantall souls in their own selves contain That vitall formative fecundity
you decline Even his whose love to you more strong then death Did death abide foul shame and evil tine But if sweet love your hearts may move uneath Think how one fatall flame shall burn all underneath 55 Pans pipe shall then be mute and Satyrs heel Shall cease to dance ybrent in scorching fire For pleasure then each earthly spright shall feel Deep searching pain Revenge and base desire Shall bear due vengeance reap their worthy hire From thee great Prince of souls shall be their doome Then thou and thy dear Saints ascending higher Shalt fly the fate and quit this stinking room With smouldry smoak fierce fire and loathsome stench o'rerun 56 Go now you cursed Hags salute your Goat Whether with driveling lips or taper end Whereby at last you fire his hispide coat And then the deadly dust on mischief spend As your Liege Lord these ashes doth commend For wicked use thundring this precept drad Revenge revenge or I shall on you send Due vengeance Thus dismist th' Assembly bad Hoyst up into the Air fly home through clammy shade 57 Which stories all to us do plainly prove That airy sprights both speak and hear and see Why do not then the souls of mortalls move In airy Chariots but stupid lie Lock'd up in sloth and senselesse Lethargie Certes our soul 's as well proportionate To this aeriall weed as spirits free For neither can our souls incorporate With naked Earth the Air must ever mediate 58 Which that bold Art which Necromancy hight Doth know too well and therefore doth prepare A vap'rous vehicle for th' intended spright With reek of oyl meal milk and such like gear Wine water hony Thus souls fitted are A grosser Carkas for to reassume And though Thessalian Hags their pains do spare Sometimes they enter without Magick fume Witnesse ye Cretick wives who felt their fruitlesse spume 59 And therefore to prevent such hellish lust They did by laws Municipall provide That he that dar'd to rise out of his dust And thus infest his wife a stake should gride His stubborn heart and 's body burn beside Hereto belongs that story of the spright Of fell Asuitus noted far and wide And of his faithfull comrade Asmund hight Twixt whom this law was made as Danish Records write 60 Which of them two the other did survive Must be intomb'd with 's fellow in one grave Dead Asuit therefore with his friend alive His dog and horse all in one mighty Cave Be shut together yet this care they have That faithfull Asmund be not lost for meat Wherefore he was well stor'd his life to save And liv'd sometime in that infernall seat Till Errick King of Sweads the door did open break 61 For well he ween'd there was some treasure hid Which might enrich himself or 's Army pay But when he had broke ope the brasen lid Nought but a sory wight they finden may Whom out of darknesse brought to open day The King beheld dight with most deadly hue His cheek all gore his ear quite bit away Then gan the King command the cause to shew To which Asmundus answers as doth here ensue 62 Why gaze you thus on my sad squalid face Th' alive needs languish must amongst the dead But this sore wound that further doth deface My wasted looks Asuitus who first fed On 's horse and dog and then with courage dred At me let fly Asuit this wound me gave But well I quit my self took off his head With this same blade his heart nayl'd to the Cave Thus I my self by force did from the monster save 63 The soul of Naboth lies to Ahab told As done the learned Hebrew Doctours write His foe in mischief thereby to infold Go up to Ramoth Gilead and fight Go up and prosper said the lying spright The angry ghost of Naboth whom he slew Unjustly and possest his ancient right Hence his revengefull soul with speech untrue Sat on his Prophets lips and did with lies embue 64 Ne may I passe that story sad of Saul And Samuels ghost whom he in great distresse Consulted was foretold his finall fall By that old man whom Endors sorceresse Awak'd from pleasant vision and sweet ease Straitning a while his wonted liberty By clammy air more close and thick compresse Then gan the mantled Sage Sauls destiny To reade and thine with his dear Jonathan to tye 65 That lovely lasse Pausanias did kill Through ill surmise she ment him treachery How did her angry spirit haunt him still That he could no where rest nor quiet ly Her wronged ghost was ever in his eye And he that in his anger slew his wife And was exempt by Law from penalty Poore sorry man he led a weary life Each night the Shrow him beat with buffes and boxes rife 66 And love as well as hate the dead doth reach As may be seen by what Albumaron Did once befall that learnd Arabian Leach He of a late deceas'd Physition Upon his bed by dream or vision Receiv'd a soveraign salve for his sore eye And just Simonides compassion Unto the dead that did unburied ly On washed shore him sav'd from jaws of destinie 67 For he had perish'd in th' unruly waves And sudden storm but lo the thankfull spright Of the interr'd by timely counsell saves Warning him of the danger he would meet In his intended voyage Simonides desists by 's counsell won The rest for want of faith or due foresight A prey to the devouring Seas become Their dashed bodies welter in the weedy scum 68 In Artick Climes an Isle that Thule hight Famous sor snowy monts whose hoary head 's Sure signe of cold tyet from their siery feet They strike out burning stones with thunders dread And all the Land with smoak and ashes spread Here wandring Ghosts themselves have often shown As if it were the region of the dead And men departed met with whom they 've known In seemly sort shake hands and ancient friendship own 69 A world of wonders hither might be thrown Of Sprights and spectres as that frequent noise Oft heard upon the Plane of Marathon Of neighing horses and of Martiall boyes The Greek the Persian nightly here destroyes In hot assault embroyl'd in a long war Foure hundred years did last these dreadfull toyes As doth by Attick Records plain appear The seeds of hate by death so little slaked are 70 Nor lists me speak of Remus Lemures Nor haunted house of slain Calâ—gula Nor Julius stern Ghost who will with ease May for himself of old or new purvey Thousand such stories in mens mouths do stray But sith it much perplexeth slower minds To think our souls unhurt can passe away From their dear corps so close thereto confin'd From this unweildy thought let 's now their wits unbind 71 For if that spirits can possesse our veins And arteries as usuall stories tell Use all our Organes act our nerves and brains And by our tongue can future things foretell And safely yet keep close in
Dearum Coeli splendor unica O voluptas Humani generis catena nodis Auratis homines ligans Deósque Te circumvolitant leves Olympi Alati juvenes tuósque gressus Sustentant manibus suis tenellos Et firmant tua crura mollicella Dulcis cura Deûm Venúsque coeli O fons laetitiae piÃque lusus O ter pulchra puella blanda virgo Nostris molliter insidens medullis Coelestémque animo fovens amorem In coetu superûm locas Deorum SIng aloud His praise rehearse Who hath made the Universe He the boundlesse Heavens has spread All the vitall orbs has kned He that on Olympus high Tends his flocks with watchfull eye And this eye has multiplide Midst each flock for to reside Thus as round about they stray Toucheth each with out-strecth'd ray Nimble they hold on their way Shaping out their Night and Day Summer Winter Autumne Spring Their inclined Axes bring Never slack they none respires Dancing round their Centrall fires In due order as they move Echo's sweet be gently drove Thorough Heavens vast Hollownesse Which unto all corners presse Musick that the heart of Jove Moves to joy and sportfull love Fills the listning saylers eares Riding on the wandring Sphears Neither Speech nor Language is Where their voice is not transmisse God is good is Wise is Strong Witnesse all the creature-throng Is confess'd by every Tongue All things back from whence they sprong As the thankfull Rivers pay What they borrowed of the Sea Now my self I do resigne Take me whole I all am thine Save me God! from Self-desire Deaths pit dark Hells raging fire Envy Hatred Vengeance Ire Let not Lust my soul bemire Quit from these thy praise I 'll sing Loudly sweep the trembling string Bear a part O Wisdomes sonnes Free'd from vain Religions Lo from farre I you salute Sweetly warbling on my Lute Indie Egypt Arabie Asia Greece and Tartarie Carmel-tracts and Lebanon With the Mountains of the Moon From whence muddie Nile doth runne Or where ever else you wonne Breathing in one vitall air One we are though distant farre Rise at once let 's sacrifice Odours sweet perfume the skies See how Heavenly lightning fires Hearts inflam'd with high aspires All the substance of our souls Up in clouds of Incense rolls Leave we nothing to our selves Save a voice what need we els Or an hand to wear and tire On the thankfull Lute or Lyre Sing aloud His praise rehearse Who hath made the Universe Charitie and Humilitie FArre have I clambred in my mind But nought so great as love I find Deep-searching wit mount-moving might Are nought compar'd to that good spright Life of delight and soul of blisse Sure source of lasting happinesse Higher then Heaven lower then hell What is thy tent where maist thou dwell My mansion hight humilitie Heavens vastest capabilitie The further it doth downward tend The higher up it doth ascend If it go down to utmost nought It shall return with that it sought Lord stretch thy tent in my strait breast Enlarge it downward that sure rest May there be pight for that pure fire Wherewith thou wontest to inspire All self-dead souls My life is gone Sad solitude 's my irksome wonne Cut off from men and all this world In Lethes lonesome ditch I 'm hurld Nor might nor sight doth ought me move Nor do I care to be above O feeble rayes of mentall light That best be seen in this dark night What are you what is any strength If it be not laid in one length With pride or love I nought desire But a new life or quite t' expire Could I demolish with mine eye Strong towers stop the fleet stars in skie Bring down to earth the pale-fac'd Moon Or turn black midnight to bright Noon Though all things were put in my hand As parch'd as dry as th' Libyan sand Would be my life if Charity Were wanting But Humility Is more then my poore soul durst crave That lies intombd in lowly grave But if 't were lawfull up to send My voice to Heaven this should it rend Lord thrust me deeper into dust That thou maist raise me with the just THE TRIUMPH OR A Paraphrase upon the ninth Hymn of Synesius written in honour of Jesus the Son of Mary the SAVIOUR of the World O Lovely Child with Glory great arraid Sweet Of-spring of the Solymeian Maid Thee would I sing and thy renowned Acts For thou didst rid the boundlesse flowry tracts Of thy dear Fathers Garden from the spoyles Of the false Serpent and his treacherous toyles When thou hadst once descended to this earth A stranger wight ' mongst us of humane birth After some stay new voyage thou didst take Crossing cold Lethe and the Stygian Lake Arriv'st at the low fields of Tartara There where innumerable flocks do stray Of captive souls whom pale-fac'd Death doth feed Forc'd under his stiff Rod and churlish Reed Streight at thy sight how did that surly Sire Old Orcus quake and greedy Dogg retire From 's usuall watch whiles thou from slavish chain Whole swarms of souls to freedome dost regain Then ' ginst thou with thy immortall Quire to praise Thy Father and his strength to Heaven to raise Ascending thus with joy as thou dost fare Through the thin Sky the Legions of the Aire Accursed Fiends do tremble at thy sight And starry Troops wax pale at thy pure light But Ather master of queint Harmonies With smiling look on 's Musick doth devise Tunes his seven-corded Harp more trimly strung Then strikes up loudly thy Triumphall song Lucifer laughs bright Nuncio of the Day And golden Hesperus to hear him play The Moon begins a dance great Queen of Night Her hollow horns fill'd up with flusher light Titan his streaming locks along doth strow Under thy sacred feet more soft to go Doth homage to thee as to Gods dear Son And to the Spring whence his own light doth run Then thou drad Victour thy quick wings didst shake And suddenly ascend'st above the back Of the blew Skie In th' Intellectuall sphears Dispreadst thy self Where the still Fount appears Of inexhausted Good and silent Heaven Smiles without wrinckle ever constant even Unwearied Time this mansion connot seize Nor Hyles worm importunate Disease Here Aeon wons that cannot wexen old Though of his years the numbers no'te be told Youthfull and ag'd at once here doth he live And to the Gods unmov'd duration give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS Notes upon Psychozoia Canto 1. Stanz 1. Vers 6. Psyche I 'll sing c. THe fittest
the Archetypall Paradigme the Idea of Ideas or Form of Forms And in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He plainly ascribes the government of the Universe Heavens Starres Earth Elements and all the creatures in them to that which he tearms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the upright word of God his first-born son Which is pure Platonisme and may for ought I know go for right Christianisme so long as the first chapter of S. John for Gospel Vers 2 3. True crucified Son Of the true God For the life that is in him and should flow into us is hindred in its vitall operation But if any man make it a light matter that God himself or the Word himself is not hurt let him consider that he that can find of his heart to destroy the deleble image of God would if it lay in his power destroy God himself so that the crime is as high and as much to be lamented STANZ 38. Earth groveling Aptery From Beirons wall to Pantheothen dwell the Apterites that is such as have souls without wings or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Platonick phrase is souls that have their feathers moult off of them and so are fain to flag among the dirty desires of the world though sometime full of sorrow and vexation for their grosse vices but yet in a kind of Hypocriticall humility acknowledging that to be their destin'd condition and that it is worse then that condition to believe that a man by the help of God may get out of it STANZ 44 45 46. Hight Pteroessa The land betwivt Pantheothen and the valley of Ain is Pteroessa because the Inhabitants have wings whereby they raise themselves above the mire and dirt of the corrupt body One of the wings is Faith in the power of God against the forces of the Prince of darknesse The other Love and desire of appearing before God See the 8. verse of 45. Stanza and the 5 6 7. verses of the 46. Stanza STANZ 47. And Gabriel sware c. Gabriel is the strength of God which will certainly assist them that walk in the precepts of God with simplicity of heart STANZ 49. But I observed well c. And it is well worth our observation that the main danger of Pteroessa is the making too much haste or a slubbering speed promoving our selves into a greater liberty or gaping after higher contemplations than we are fitted for or we can reap profit from or are rightly capable to conceive STANZ 50. And Autaparnes face c. See Interpr Gen. STANZ 5◠Vers 9. Back to retreat c. That is to reassume that more punctuall and vigilant care over our wayes in thought word and deed with a kind of austerenesse of life crossing our own desires many times even in things indifferent and to reattempt a perfect mortification of the old man throughout giving no unseasonable liberty to our deceitfull body For is it not Hypocrisy or partiality to avoid that our selves which we often impose upon our young children whom we oft abridge of things that are not hurtfull of themselves to break them off their stubborn wills And believe it a grown mans body is but a boy or brute and must be kept under severely by the lash of reason and holy discipline STANZ 57. The Jasper enemy to spirits won This kind of stone the Caspian sea affords as Dionysius After writes who ascribes this virtue to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It sends forth Crystall and the Jasper green Foe to Empusa's and all spectres seen And this stone is none of the meanest jewels in the Platonick Diadem Certainly the purging of our naturall spirits and raising our soul to her due hight of purity weaning her from the love of this body and too tender a sympathy with the frail flesh begets that courage and Majesty of mind in a man that both inward and outward fiends will tremble at his presence and fly before him as darknesse at lights approch For the soul hath then ascended her fiery vehicle and it is noon to her at midnight be she but awake into her self STANZ 59. But love of man c. Those virtues there recited are refulgently conspicuous in Platonisme Pythagorisme and Stoicisme Where 's then the defect But I 'll first set out their virtues Plotinus Ennead 1. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raiseth virtue to her hight by these 4. degrees The first are Virtutes politicae the second Purgatoriae the third Animi jam purgati the fourth and last Paradigmaticae Now for the better understanding of those degrees we are to take notice of the first and second motions that be in us The first are such as surprise our body or living beast as I may so call it by some outward objects represented to sense and naturall imagination before reason hath consulted of them or it may be phansie clearly apprehended them Such are present frights and pleasant provocations The second consist in the pursuit or declining of these objects represented after the animadversion of our supernall phansie and consultation of reason Mars Ficin upon Plotin Now those virtues that do onely amputate prune and more handsomely proportionate these second motions in us are called Politicall because a common citizen or vulgar man ordinarily exerciseth this degree of virtue perhaps for his credit profit or safety-sake But those virtues that do not onely prune but quite pluck up those second enormous motions of the mind are called Purgative Thirdly those that do both extirpate the second irregular motions and also tame the first in some good measure are the virtues of the soul already purged Fourthly and lastly those vertues that put away quite and extinguish the first motions are Paradigmaticall that is virtues that make us answer to the Paradigme or Idea of virtues exactly viz. the Intellect or God These foure degrees of virtues make so many degrees of men if I may call them all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtues Politicall Man Purgative God-man Animi jam purgati Angel-god Paradigmaticall God And this he doth plainly confesse acknowledging that the motions or passions of the mind are not sins if guided directed and subjected to reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But our endeavour must be not onely to be without sin but to become God that is impassible immateriall quit of all sympathy with the body drawn up wholly into the intellect and plainly devoid of all perturbation And who would not be thus at ease who would not crowd himself into this fafe castle for his own security I can not quite excuse the old man of self-love for that round elegancie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It doth not run so well in plain English It is better thy sonne be wicked then thou miserable that is passionate Epictet Enchirid. cap. 16. Yet to speak the truth Stoicisme Platonisme and Pythagorisme
of the Flux and Reflux of the Sea is to be discovered Let therefore this Vortex of the earth be ABCD. The Earth her self EFGH 1234. the surface of the sea wherewith for greater perspicuity let the whole Earth be covered Let 5678. be the surface of the Air encompassing the Sea And now let us consider that if there were no Moon in this Vortex the point T which is the Centre of the earth would be in the point M the Centre of the Vortex but the Moon being at B this Centre T must be betwixt M and D because seeing that the ethereall matter of this Vortex is something swiftlier moved then the Moon or Earth which it bears along with it unlesse the point T be somewhat more distant from B then D the Moons being there would hinder the ethereal matter from flowing so freely betwixt B and T as betwixt T and D. Wherefore the position of the Earth in this Vortex not being determined but from the equality of force of the sethereall matter that flows about it it is manifest that she must come somewhat nearer toward D. And after the same manner when the Moon is in C the Centre of the Earth must be betwixt M and A and thus alwayes will the Earth recede somewhat from the Moon Furthermore because that from the Moons being in B not onely that space which is betwixt B T but also that betwixt T and D is made narrower hence cometh it to passe that the ethereall matter floweth swiftlier in those places and therefore presseth harder both upon the surface of the Air in 6. and 8. as also upon the waters surface in 2. and 4. then if the Moon were not in the Diametre BD. And sithence the bodies of Air and Water be fluid and easily yielding to that pressure they must needs abate more in their height upon the parts of Earth at FH then if the Moon were out of the Diametre BD. But contrary wise they must become higher at G and E in so much that the surface of Water 1.3 and of Air 5.7 will be there protuberant But now because that part of the Earth which at this moment is in F over against B where the Sea is at the lowest will after six houres be in G over against the point C where it is at the highest and after other six houres in H over against D and so on Or rather because the Moon her self also in the interim maketh some little progresse from B towards C as finishing her whole Circle ABCD in the space of a moneth that part of the Earth which is now in F over against the body of the Moon after six houres and about 12. minutes will have reached the point G in a Diametre of the Vortex ABCD which cuts that Diametre BD in which the Moon then is to right angles and then will the water be at highest there viz. at F. And after other six houres and twelve minutes F will have reached the point H where the water will be at lowest ebb c. VVhence we may clearly understand that the water of the sea must in the same place ebb and flow every twelve houres and 24. minutes Furthermore it is to be noted that this Vortex ABCD is not exactly round but that diametre of it in which the Moon is at full and change to be shorter then that which is cut by it to right angles as is above demonstrated Whence it follows that the Flux Reflux of the sea ought to be greater at new and full Moon then in the intermediate seasons VVe may also note that whereas the Moon is alwayes in a Plain near to the Plain of the Ecliptick and the earth is in her diurnall motion turn'd according to the Plane of the Aequatour which Planes intersect one another in the Aequinoxes but be much distant from one another in the Solstices that the greatest Flux and Reflux will be about the beginning of Spring and Autumne And these principles of Mons des Chartes as they are plain and perspicuous in themselves so are they also exactly agreeable with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Nature So that though I was mistaken with Galilaeo in the manner yet in the main I am not mistaken The cause of the Flux and Reflux of the sea lying in the motion of the earth STANZ 62. That Venus Moon-like c. This ensuing Diagram will explain all what is said of Venus in this and the following stanza First that she increaseth and decreaseth like the Moon it being suppos'd that she is opake which is discovered also by the optick glasse is plainly shown in this figure For in B she is not half lighted in C she is even in the full Secondly that when she is farthest of she is in her full as appeareth by the line AC Thirdly that she then seemeth lesse though in her full because she is so much removed from us even further then the Sun himself as appears by the said line AC Fourthly that she must appear bigger when she least is enlightned because she is then so very near us in respect of that renâ—otenesse in her full as also appears plainly if you compare AB and AC together Lastly here is set forth how she rounds the Sun in her circuits continually as also doth Mercurius which is confirmed by their never being far from the Sun Hence it is that Venus is the Morning and Evening starre Either to rise not long before the Sun and so to praenunciate the Day or to set not long after him and so to lead on the Night STANZ 65. The Medicean four reel about Jove See Copernic System at Stanz 48. STANZ 67. and 70. Planets go back stand still and forward fly With unexpected swiftnesse c. Before we can well understand the sense of these stanzas we must have a right apprehension of the epicycle and the station direction and retrogradation of Planets And all these depend one of another Let BDHF be an Epicycle The order of the signes GCE The line touching the Eastern side ADE Now the line of the true motion of a Planet is twofold One is refer'd to the centre of the Epicycle the other to the body of the Planet According to the latter sense are the following descriptions A Planet is direct when the line of true motion goes on with the order of the Signes Retrograde when it goes contrary to the order of the Signes Stationary when this line seems not to move either backward or forward The line of true motion of the Epicycle which is AC alwayes goes with the order of the Signes But the line that strikes through the Planet it self goes in the upper part of the Epicycle FBD with the order of the signes but in the lower part DHF contrary to that order This is the nature of the Epicycle and of retrogradation and station of Planets Which superfluous motions or stands as needlesse botchings Copernicus his System admits not
of the motion of the Earth so fitly salving all such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the following figure will make plain Let the circuit of the earth be AGA about the Sunne standing still at the Centre Z. Let AN be a twelfth part of Jupiters circle that he moves in about the Sunne For Jupiter finisheth his course but in twelve years Divide the circuit of the earth AGA into twelve equall parts By that time the earth hath gone through all these Jupiter will have gone the twelfth part of his own circuit viz. AN. Divide AN into twelve equall parts according to the number of parts in the Earths circuit before describ'd That while the Earth passeth thorough one twelfth of her whole circle AGA Jupiter may also dispatch a twelfth of the ark AN Let both these twelves be signed with the same letters ABCDEFGHIKLMN Now place the Earth at the point A. Let it go forward till it come to B. Jupiter hath also gone forward in his circuit and appears in the starry firmament at B going forward on his way suppose with the order of the signes Let the Earth proceed to C then is Jupiter also come to C and appears yet direct in the highest C. so he doth in D and in E but in F he appears Stationary betwixt F E. Let the Earth proceed to G. Here Jupiter has skip'd back in appearance as far as from F to G. Let the earth go on to H in appearance he has gone back as far as from G to H. Let her still move forward till she reach I there Jupiter becomes Stationary again in IH Put her on further to K then he is again direct So is he in L and M and N which is the entire finishing of the Earths annuall course Thus according to Copernicus his supposition is the station and repedation of the Planets at least the three highest Saturn Jupiter and Mars plainly discovered to be an appearance onely that the Heavens are not guilty of any such reall irregularity of motion Which coneinnity nor Ptolemees nor Tycho's Hypothesis can afford us But lest any mistrust that the same seeming irregularity will not fall out in Mercury and Venus which are betwixt the Sunne and our Earth The following scheme will show how there is a station and repedation in them too according to this Hypothesis of Copernicus Set the Earth at some certain point of its annuall circle viz. at O. Let ABCDEFGHIKLM divide the circle of Venus or Mercury into equall parts Mercurie and Venus will be in all these sites in respect of the Earth before they can be in conjunction with the Earth again though the Earth be not fixt in the point O. Now draw a line from the point O into every section you shall find direction station and repedation in these Planets as well as in the other higher Planets For supposing the order of the Signes to go according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place Venus first in A then let her Proceed to B. She has taken a long journey backward contrary to the series of the Signes and recoyled from A in the starry firmament to B. Let her go on to C. She has given another skip back into C but a very little one In DEFGHIKL she is direct but then at M she goes backward again and in ABC till she come at D again This for the Retrogradation and direction As for the station of this Planet it is betwixt B and D and M and K as the figure plainly discovers What hath been said of Venus is also appliable to Mercury as was intimated at first STANZ 71. Why Saturn should rove With shorter startings give back lesse then Jove Jove lesse then Mars Why Venus flincheth out More than Mercurius Let ABCDEF be the circles of Saturn Jupiter Mars Tellus Venus Mercurie Saturn Jupiter Mars let them all ly in one line GH The Earth be at the point I. It is plain that the nearest the Earth flyeth of the widest and so in order The same happeneth in Venus and Mercury supposing the Earth at the point K. This matter is very plain even at the first sight STANZ 72. Why Saturn Jove and Mars be very nigh Unto the Earth show bigger in our eye At eventide c. Why Saturn Jupiter and Mars when they rise Acronychall that is at the beginning of the night seem bigger and be indeed nearer us then when they follow the Sunne close and set Acronychall The reason of this is very evident in Copernicus his Hypothesis as you may see in this Diagram Mars when he riseth Acronychall is distant from the Earth but the space of AB But when he setteth Acronychall he is distant the space of HB So Jupiter when he riseth Acronychall is distant but AC from the Earth but when he setteth he is distant the space of HC the like 〈…〉 Cant. 4. STANZ 13. Is confident of his souls after joyes THe condition of the bad and good soul in reference to their estate after death Plotinus has very Philosophically set out as follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ennead 4. lib. 4. cap. 45. Notes upon The Infinity of Worlds STANZ 8. and 66. A Circle whose Circumference no where Is Circumscrib'd c. The Cuspis and the Basis of the Cone Were both at once c. WHen I speak of God this Mathematicall way which is no new thing for the Ancients also have defined Him to be a Circle whose Centre is every where and Circumference no where And Synesius calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Centre of Centres I say when I speak thus of God I then set out that modification of his Being which answers to quantity in Bodies But God is so perfect that no one appellation or resemblance can exhaust that Treasure of Attributes in him He being so fully all things in himself So that if we will venture to call Him all that He eminently contains we must be forc'd upon at least seeming inconsistencies And now we endeavour to set out that which answers in God to Quantity we fall into disagreeing terms of Centre and Basis of a Cone But why we adumbrate the divine Entity by this representation you shall compendiously conceive in the following figure and see in what respect he is a Centre and in what the Basis of a Cone as also what that is we call the Cuspis of the Cone Let KIHK be the whole Orb of beings The Centre A. Ahad or Atove BCDEFGH Aeon Psyche Semele Arachne Physis Tasis Hyle I say that Ahad in respect of those subsequent Effluxes BCD c. is fitly termed a Centre and is as the Sunne in respect of the Light and Rainbow But now all things flowing from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with abatement as is most discernable in the Extremes for the point A is in every point of the whole Orb KIHK and so is as large as the whole Orb. As for example The point A is at the point G and every
my writings I answer That it is sometime fit for Poeticall pomp sake as in my Psychozoia Othersome time necessitie requires it Propter egestatem linguae rerum novitatem as Lucretius pleads for himself in like case Again there is that significancie in some of the barbarous words for the Greeks are Barbarians to us that although not out of superstition yet upon due reason I was easily drawn to follow the Counsel of the Chaldee Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to change those barbarous terms into into our english tongue Lastly if I have offended in using such hard names or words I shall make amends now by interpreting them A ABinoam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater amoenitatis Father of delight Acronychall See Cronychall Adamah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Earth The earthly or naturall mans abode Adonai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord or the sustainer of all things from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Basis or foot of a pillar Aelpon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not hoping or without hope Aeon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eternity Aether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burn The fluid fiery nature of heaven the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies as much viz. a fiery fluour or fluid fire Africk Rock See Pompon Mel. lib. 1. cap. 8. Rom. 9.33 1. Cor. 10.4 1. Pet. 2.5 Revel 5.10 Psal 105.15 Ahad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One or The One. The Platonists call the first Originall of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for these reasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or One because the multitude or plurality of Beings is from this One as all numbers from an unite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or The Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because all things are driven drawn or make haste to partake of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Procl Theo. log Plat. lib. 2. cap. 4. Aides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It ordinarily signifies Orcus or Pluto here the Winter Sunne the etymon fits both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell is dark and the Sunne in Winter leavs us to long nights Ain Not to be To be nothing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non nihil or nemo Alethea-land That is the land of truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Platonists call it Alopecopolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foxes city or politie Ananke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same that Hyle is But the proper signification of the word is Necessity See Hyle Anautaesthetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that feels not himself or at least relisheth not himself Anautaesthesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without self-sensednesse or relishing ones self Animadversall That lively inward animadversall It is the soul it self for I cannot conceive the body doth animadvert When as objects plainly exposed to the sight are not discovered till the soul takes notice of them Anthropion The same with Adamah Onely Adamah signifies earthlinesse Anthropion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uprightnesse of body or looking up Apathie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be without passion Apogee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that absis or ark of the circle of a Planet in which the Planet is further off from the earth as the word it self intimates Apterie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 negative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wing It signifies the want of wings Arachnea hath its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spider Atom-lives The same that Centrall-lives Both the terms denotate the indivisibilty of the inmost essence it self the pure essentiall form I mean of plant beast or man yea of angels themselves good or bad Atove See Hattove Autaparnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon Autaparnes Hypomone are but the soul thrice told over Autaparnes is the soul denying it self Hypomone the soul bearing the anguish of this deniall of it self From these two results Simon the soul obedient to the spirit of Christ Now there is no self-deniall where there is no corrupt or evill life to be supprest and satisfied nor any Patience or Hypomone where there is no agony from the vexation of self-deniall So that the soul as long as it is Autaparnes or Hypomone is a thing complex or concrete necessarily including the corruption of that evill life or spirit which is the souls self for a time Hence is that riddle easily opened How the strength of Autaparnes is the weakning of Simon and the destruction of him and Hypomone in the valley of Ain Simons consummation and perfection or rather his translation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Autaestthesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-sensednesse Autokineticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which moves it self Autopathia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denotates the being self-strucken to be sensible of what harms us rather then what is absolutely evill Autophilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A lover of himself B BAcha Weeping Bacha Vale is the Valley of tears from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flevit Beirah or Beiron The brutish life from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brutum Body The ancient Philosophers have defined it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sext. Emperic Pyrrhon Hypotyp lib. 3. cap. 5. Near to this is that description Psychathan Cant. 2. Stanz 12. lib. 2. Matter extent in three dimensions But for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simple trinall distension doth not imply it wherefore I declin'd it But took in matter according to their conceit that phansie a Materia prima I acknowledge none and consequently no such corpus naturale as our Physiologist make the subject of that science That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing but a fixt spirit the conspissation or coagulation of the cuspidall particles of the Cone which are indeed the Centrall Tasis or inward effence of the sensible world These be an infinite number of vitall Atoms that may be wakened into divers tinctures or energies into Fiery Watery Earthy c. And one divine Fiat can unloose them all into an universall mist or turn them out of that sweat into a drie and pure Ethereall temper These be the last projections of life from the soul of the world and are act or form though debil and indifferent like that which they call the first matter But they are not merely passive but meet their information half way as I may so speak are radiant ab intimo and awake into this or the other operation by the powerfull appulse of some superadvenient form That which change of phantasmes is to the soul that is alteration of rayes to them For their rayes are ab intrinseco as the phantasmes of the soul These be the reall matter of which all supposed bodies are compounded and this matter as I said is form and life so that all is life and form what ever is in the world as I have somewhere intimated in Antipsychopan But how ever I use the
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
utmost unities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Aristotle intimates equity or justice The sides are equall one with another and so are the angles and the number of the sides and angles equall one with another Both the numbers put together are a number pariter par again and constitute the first cube which is eight That adds steddinesse and persevererance in true justice and uprightnesse toward God and man Hypomone bears all this that is all that dolour and vexation that comes from the keeping our perverse heart to so strait and streight a rule Quantitative Forms quantitative are such sensible energies as arise from the complexion of many natures together at whose discretion they vanish That 's the seventh orb of things though broken and not filling all as the other do But if you take it for the whole sensible world it is intire and is the same that Tasis in Psychozoia But the centre of Tasis viz. the multiplication of the reall Cuspis of the Cone for Hyle that is set for the most contract point of the Cuspis is scarce to be reckoned among realities that immense diffusion of atoms is to be referred to Psyche as an internall vegetative act and so belongs to Physis the lowest order of life For as that warmth that the soul doth afford the body is not rationall sensitive or imaginative but vegetative So this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is liquid fire which Psyche sends out and is the outmost last and lowest operation from her self is also vegetative R RAyes. The rayes of an essence is its energie See Energie Reason I understand by Reason the deduction of one thing from another which I conceive proceeds from a kind of continuity of phantasmes and is something like the moveing of a cord at one end the parts next it rise with it And by this concatenation of phantasms I conceive that both brutes and men are moved in reasonable wayes and methods in their ordinary externall actions Reduplicative That is reduplicative which is not onely in this point but also in another having a kind of circumscribed ubiquity viz. in its own sphear And this is either by being in that sphear omnipresent it self as the soul is said to be in the body tota in toto tota in qualibet parte or else at least by propagation of rayes which is the image of it self and so are divers sensible objects Reduplicative as light colours sounds And I make account either of these wayes justly denominate any thing spiritual Though the former is most properly at least more eminently spirituall And whether any thing be after that way spirituall saving the Divinity there is reason to doubt For what is intirely omnipresent in a sphear whose diametre is but three foot I see not why that in the circumference being as fresh and intire as that in the centre it should stop there and not proceed even in infinitum if the circumference be still as fresh and entire as the centre But I define nothing Rhomboides is a parallelogrammicall figure with unequall sides and oblique angles S SCalen a triangle with all sides unequall Self reduplicative See Reduplicative Semele Imagination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imago Simon intimates obedience from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedivit Solyma or Salem from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace Soul when I speak of mans soul I understand that which Moses saith was inspired into the body fitted out and made of Earth by God Gen. 2. which is not that impeccable spirit that cannot sinne but the very same that the Platonists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a middle essence betwixt that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we would in the Christian language call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the life of the body which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of an umbratil vitalitie that the soul imparts to the body in the enlivening of it That and the body together we Christians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the suggestions of it especially in its corrupt estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that that which God inspired into Adam was no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul not the spirit though it be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiraculum vitae is plain out of the text because it made man but become a living soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But you will say he was a dead soul before and this was the spirit of life ye the spirit of God the life of the soul that was breathed into him But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imply such a life and spirit you must acknowledge the same to be also in the most stupid of all living creatures even the fishes whose soul is as but salt to keep them from stinking as Philo speaks for they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1. v. 20.21 See 1. Cor. chap. 15. v. 45 46. In breif therefore that which in Platonisme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brute or beast in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in both Sperm It signifies ordinarily seed I put it for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ratio seminalis or the invisible plasticall form that shapes every visible creature Spermaticall It belongs properly to Plants but is tranferred also to the Plasticall power in Animalls I enlarge it to all magnetick power whatsoever that doth immediately rule and actuate any body For all magnetick power is founded in Physis and in reference to her this world is but one Plant one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving it shape and corporeall life as in reference to Psyche one happy and holy Animall Spirit Sometimes it signifieth the soul othersometime the naturall spirits in a mans body which are Vinculum animae corporis and the souls vehicle Sometimes life See Reduplicative T TAgathon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Good the same with Hattove Tasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extension Tricentreity Centre is put for essence so Tricentreity must imply a Trinity of essence See Centre and Energie V VAticinant The soul is said to be in a vaticinant or parturient condition when she hath some kind of sense and hovering knowledge of a thing but yet cannot distinctly and fully and commandingly represent it to herself cannot plainly apprehend much lesse comprehend the matter The phrase is borrowed of Proclus who describing the incomprehensiblenesse of God and the desire of all things toward him speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theolog. Platon lib. 1. cap. 21. See Psychathan lib. 3. cant 3. stanz 12. 14. Vranore The light or beauty of heaven from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulchritudo Z ZAphon Aquilo The North. Zeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jupiter from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serveo or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉