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 great Plant one {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 Genes 2. which is not that impeccable spirit that cannot sinne but the very same that the Platonists call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a middle essence betwixt that which they call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and we would in the Christian language call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and the life of the body which is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a kind of an umbratil vitalitie that the soul imparts to the bodie in the enlivening of it That and the body together we Christians would call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and the suggestions of it especially in its corrupt estate {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And that that which God inspired into Adam was no more then {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the soul not the spirit though it be called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Spiraculum vitae is plain out of the text because it made man but become a living soul {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} But you will say he was a dead soul before and this was the spirit of life yea the spirit of God the life of the soul that was breathed into him But if {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} implie 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 but as salt to keep them from stinking as Philo speaks for they are said to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} chap. 1. v. 20. 21. See 1 Cor. chap. 15. v. 45 46. In brief therefore that which in Platonisme is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is in Scripture {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} what {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in one {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the brute or beast in the other {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the same in both Self-reduplicative See Reduplicative T TRicentreitie Centre is put for essence so Tricentreitie must implie a trinitie 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 her self 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 towards him speaks thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Theolog Platon lib. 1. cap. 21. See Psychathan lib. 3. cant. 3. stanz. 12. 14. The Philosophers Devotion 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-stretch'd ray Nimbly they hold on their way Shaping out their Night and Day 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 Iove Moves to joy and sportfull love Fills the listning saylers eares Riding on the wandering 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 Relligions 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 whereever else you won Breathing in one vitall aire One we are though distant farre Rise at once lett '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 FINIS
{non-Roman} {non-Roman} {non-Roman} {non-Roman} But to them that endeavour to be joyned with the first Good there is no need of knowledge or multifarious cooperation but of settlednesse steddinesse and rest lib. 1. cap. 24. Theolog. Platon And in the next chapter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} For we must not seek after that absolute or first Good cognoscitively or imperfectly but giving our selves up to the divine light and winking that is shutting our eyes of reason and understanding so to place our selves steddily in that hidden Unitie of all things After he preferres this faith before the clear and present assent to the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} yea and the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} so that he will not that any intellectuall operation should come in comparison with it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} For the operation of the Intellect is multiform and by diversitie separate from her objects and is in a word intellectuall motion about the object intelligible But the divine faith must be simple and uniform quiet and steddily resting in the haven of Goodnesse And at last he summarily concludes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} See Procl. Theolog. Platonick lib. 1. cap. 25. H HYle See Interpret Gen. I INtellect Sometimes it is to be interpreted Soul Sometime the intellectuall facultie of the soul Sometimes Intellect is an absolute essence shining into the soul whose nature is this A substance purely immateriall impeccable actually omniform or comprehending all things at once which the soul doth also being perfectly joyned with the Intellect {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Plot Ennead 1. lib. 1. cap. 8. Ideas or Idees Sometimes they are forms in the Intellectuall world viz. in Aeon or On other sometimes phantasmes or representations in the soul Innate Idees are the souls nature it self her uniform essence able by her Fiat to produce this or that phantasme into act Idiopathy See Interpret Gen. Iaâ— L LOgos See Interpr Gen. Life The vitall operation of any soul Sometime it is the soul it self be it sensitive vegetative or rationall Lower man The lower man is our enquickned body into which our soul comes it being fitly 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. lib. 4. cap. 14 15. M MOnad See Interpr Gen. 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 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 hauing left the body Magicall That is attractive or commanding by force of sympathy with the life of this naturall world Moment Sometimes signifies an instant as indivisible as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which in motion answers to an instant in time or a point in a line Aristot. Phys. In this sense I use it Psychathan lib. 3. cant. 2. stanz. 16. But in a moment sol doth ray But Cant. the 3. Stanz. 45. v. 2. I understand as also doth Lansbergius by a moment one second of a minute In Antipsych Cant. 2. Stanz. the 20. v. 2. by a moment I understand a minute or indefinitely any small time O ORb. Orb Intellectuall is nothing else but Aeon or the Intellectuall world The Orbs generall mentioned Psycathan lib. 1. cant. 3. stanz. 23. v. 2. I understand by them but so many universall orders of beings if I may so terme them all for Hyle hath little or nothing of being 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 Out-world and Out-Heaven The sensible world the visible Heaven P PErigee See Interpret Gen. Psychicall Parelies Parallax Protopathy Parturient See Vaticinant Phantasie Lower phantasie is that which resides in the Mundane spirit of a man See Memory Q. 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 entire and is the same that Tasis in Psycozoia 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 sense doth afford the body is not rationall sensitive or imaginative but vegetative So this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. liquid fire which Psyche sends out and is the outmost last and lowest operation from her self is also vegetative R RHomboides See Interpr general Reason I understand by Reason the deduction of one thing from another which I conceive proceeds from a kind of continuitie of phantasmes and is something like the moving of a cord at one end the parts next it rise with it And by this concatenation of phantasmes I conceive that both brutes and men are moved in reasonable wayes and methods in their ordinary externall actions Rayes The rayes of an essence is its energie See Energie Reduplicative That is reduplicative which is not onely in this point but also in another having a kind of circumscribed ubiquitie 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 spirituall Though the former is most properly at least more eminently spirituall And whether any thing be after that way spirituall saving the Divinitie there is reason to doubt For what is entirely omnipresent in a sphear whose diametre is but three feet I see not why that in the circumference being as fresh and entire 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 S SPermaticall It belongs properly to Plants but is transferred also to the Plasticall power in Animalls
can ever trie We find new worlds that still new worlds there be And round about in infinite numbers lie Further then reach of mans weak phantasie Without suspition of temeritie We may conclude as well as men conclude That there is aire farre bove the mountains high Or that th' Earth a sad substance doth include Even to the Centre with like qualities indu'd 62 For who did ever the Earths Centre pierce And felt or sand or gravell with his spade At such a depth what Histories rehearse That ever wight did dare for to invade Her bowels but one mile in dampish shade Yet I 'll be bold to say that few or none But deem this globe even to the bottome made Of solid earth and that her nature's one Throughout though plain experience hath it never shown 63 But sith sad earth so farre as they have gone They still descrie eas'ly they do inferre Without all check of reason were they down Never so deep like substance would appear Ne dream of any hollow horrour there My mind with like uncurb'd facilitie Concludes from what by sight is seen so clear That ther 's no barren wast vacuitie Above the worlds we see but still new worlds there lie 64 And still and still even to infinitie Which point since I so fitly have propos'd Abating well the inconsistencie Of harsh infinitude therein supposd And prov'd by reasons never to be loos'd That infinite space and infinite worlds there be This load laid down I 'm freely now dispos'd A while to sing of times infinitie May infinite Time afford me but his smallest fee 65 For smallest fee of time will serve my turn This part for to dispatch sith endlesse space Whose perplext nature well mans brains might turn And weary wits disorder and misplace I have already passed for like case Is in them both He that can well untie The knots that in those infinite worlds found place May easily answer each perplexitie Of these worlds infinite matters endlesse durancie 66 The Cuspis and the Basis of the Cone Were both at once dispersed every where But the pure Basis that is God alone Else would remotest sights as bigge appear Unto our eyes as if we stood them near And if an Harper harped in the Moon His silver sound would touch our tickled eare Or if one hollowed from highest Heaven aboven In sweet still Evening-tide his voice would hither roam 67 This all would be if the Cuspe of the Cone Were very God Wherefore I rightly 't deem Onely a Creaturall projection Which flowing yet from God hath ever been Fill'd the vast empty space with its large streem But yet it is not totall every where As was even now by reason rightly seen Wherefore not God whose nature doth appear Intirely omnipresent weigh'd with judgement clear 68 A reall infinite matter distinct And yet proceeding from the Deitie Although with different form as then untinct Has ever been from all Eternitie Now what delay can we suppose to be Since matter alway was at hand prepar'd Before the filling of the boundlesse skie With framed Worlds for nought at all debar'd pair'd Nor was His strength ungrown nor was His strength em - 69 How long would God be forming of a flie Or the small wandring moats that play i' th' sun Least moment well will serve none can denie His Fiat spoke and streight the thing is done And cannot He make all the World as soon For in each Atom of the matter wide The totall Deitie doth entirely won His infinite presence doth therein reside And in this presence infinite powers do ever abide 70 Wherefore at once from all eternitie The infinite number of these Worlds He made And will conserve to all infinitie And still drive on their ever-moving trade And steddy hold what ever must be staid Ne must one mite be minish'd of the summe Ne must the smallest atom ever fade But still remain though it may change its room This truth abideth strong from everlasting doom 71 Ne fear I what hard sequel after-wit Will draw upon me that the number 's one Of years moneths dayes houres and of minutes fleet Which from eternitie have still run on I plainly did confesse awhile agone That be it what it will that 's infinite More infinites will follow thereupon But that all infinites do justly fit And equall be my reason did not yet admit 72 But as my emboldened mind I know not how In empty Space and pregnant Deitie Endlesse infinitude dares to allow Though it begets the like perplexitie So now my soul drunk with Divinitie And born away above her usuall bounds With confidence concludes infinitie Of Time of Worlds of firie flaming Rounds Which sight in sober mood my spirits quite confounds 73 And now I do awhile but interspire A torrent of objections 'gainst me beat My boldnesse to represse and strength to tire But I will wipe them off like summer sweat And make their streams streight back again retreat If that these worlds say they were ever made From infinite time how comes 't to passe that yet Art is not perfected nor metalls fade Nor mines of grimie coal low-hid in griefly shade 74 But the remembrance of the ancient Floud With ease will wash such arguments away Wherefore with greater might I am withstood The strongest stroke wherewith they can assay To vanquish me is this The Date or Day Of the created World which all admit Nor may my modest Muse this truth gainsay In holy Oracles so plainly writ Wherefore the Worlds continuance is not infinite 75 Now lend me Origen a little wit This sturdy stroke right fairly to avoid Lest that my rasher rymes while they ill fit With Moses pen men justly may deride And well accuse of ignorance or pride But thou O holy Sage with piercing sight Who readst those sacred rolls and hast well tride With searching eye thereto what fitteth right Thy self of former Worlds right learnedly dost write 76 To weet that long ago there Earths have been Peopled with men and beasts before this Earth And after this shall others be again And other beasts and other humane birth Which once admit no strength that reason bear'th Of this worlds Date and Adams efformation Another Adam once received breath And still another in endlesse repedation And this must perish once by finall conflagration 77 Witnesse ye Heavens if what I say's not true Ye flaming Comets wandering on high And new fixt starres found in that Circle blue The one espide in glittering Cassiopie The other near to Opbiuchus thigh Both bigger then the biggest starres that are And yet as farre remov'd from mortall eye As are the furthest so those Arts declare Unto whose reaching sight Heavens mysteries lie bare 78 Wherefore these new-seen lights were greater once By many thousand times then this our sphear Wherein we live 'twixt good and evil chance Which to my musing mind doth strange appear If those large bodies then first shaped were For should so goodly things so
a quiver wore Right fairly wrought and gilded all with gold A silver bow in his left hand he bore And in his right a ready shaft did hold Thus armed stood he and betwixt us tway The labouring brook did break his toilsome way The wanton lad whose sport is others pain Did charge his bended bow with deadly dart And drawing to the head with might and main With fell intent he aim'd to hit my heart But ever as he shot his arrows still In their mid course dropt down into the rill Of wondrous virtues that in waters been Is needlesse to rehearse all books do ring Of those strange rarities But ne're was seen Such virtue as resided in this spring The novelty did make me much admire But stirr'd the hasty youth to ragefull ire As heedlesse fowls that take their per'lous flight Over that bane of birds Averno lake Do drop down dead so dead his shafts did light Amid this stream which presently did slake Their fiery points and all their feathers wet Which made the youngster Godling inly fret Thus lustfull Love this was that love I ween Was wholly changed to consuming ire And eath it was fith they 're so near a kin They be both born of one rebellious fire But he supprest his wrath and by and by For feathered darts he winged words let flie Vain man said he and would thou wer'st not vain That hid'st thy self in solitary shade And spil'st thy precious youth in sad disdain Hating this lifes delight Hath God thee made Part of this world and wilt not thou partake Of this worlds pleasure for its makers sake Unthankfull wretch Gods gifts thus to reject And maken nought of Natures goodly dower That milders still away through thy neglect And dying fades like unregarded flower This life is good what 's good thou must improve The highest improvement of this life is love Had I but O that envious Destinie Or Stygian vow or thrice accursed charm Should in this place free passage thus denie Unto my shafts as messengers of harm Had I but once transfixt thy froward breast How would'st thou then I staid not for the rest But thus half angry to the boy replide How would'st thou then my soul of sense bereave I blinded thee more blind should choose my guide How would'st thou then my muddied mind deceive With fading shows that in my errour vile Base lust I love should tearm vice virtue stile How should my wicked rymes then idolize Thy wretched power and with impious wit Impute thy base born passions to the skies And my souls sicknesse count an heavenly fit My weaknesse strength my wisdome to be caught My bane my blisse mine ease to be o'rewraught How often through my fondly feigning mind And frantick phansie in my Mistris eye Should I a thousand fluttering Cupids find Bathing their busie wings How oft espie Under the shadow of her eye-brows fair Ten thousand Graces sit all naked bare Thus haunted should I be with such feat fiends A pretty madnesse were my portion due Foolish my self I would not hear my friends Should deem the true for false the false for true My way all dark more slippery then ice My attendents anger pride and jealousies Unthankfull then to God I should neglect All the whole world for one poor sorry wight Whose pestilent eye into my heart project Would burn like poysonous Comet in my spright Aye me how dismall then would prove that day Whose onely light sprang from so fatall ray Who seeks for pleasure in this mortall life By diving deep into the body base Shall loose true pleasure But who gainly strive Their sinking soul above this bulk to place Enlarg'd delight they certainly shall find Unbounded joyes to fill their boundlesse mind When I my self from mine own self do quit And each thing else then an all-spreaden love To the vast Universe my soul doth fit Makes me half equall to all-seeing Jove My mighty wings high stretch'd then clapping light I brush the starres and make them shine more bright Then all the works of God with close embrace I dearly hug in my enlarged arms All the hid paths of heavenly Love I trace And boldly listen to his secret charms Then clearly view I where true light doth rise And where eternall Night low-pressed lies Thus lose I not by leaving small delight But gain more joy while I my self suspend From this and that for then with all unite I all enjoy and love that love commends That all is more then loves the partiall soul Whose petty loves th' impartiall fates controll Ah son said he and laughed very loud That trickst thy tongue with uncouth strange disguize Extolling highly that with speeches proud To mortall men that humane state denies And rashly blaming what thou never knew Let men experienc'd speak if they 'll speak true Had I once lanc'd thy froward flinty heart And cruddled bloud had thawn with living fire And prickt thy drousie sprite with gentle smart How wouldst thou wake to kindly sweet desire Thy soul fill'd up with overflowing pleasures Would dew thy lips with hony-dropping measures Then wouldst thou caroll loud and sweetly sing In honour of my sacred Deity That all the woods and hollow hills would ring Reechoing thy heavenly harmonie And eke the hardy rocks with full rebounds Would faithfully return thy silver sounds Next unto me would be thy Mistresse fair Whom thou might setten out with goodly skill Her peerlesse beauty and her virtues rare That all would wonder at thy gracefull quill And lastly in us both thy self shouldst raise And crown thy temples with immortall bayes But now thy riddles all men do neglect Thy rugged lines of all do lie forlorn Unwelcome rymes that rudely do detect The Readers ignorance Men holden scorn To be so often non-plusd or to spell And on one stanza a whole age to dwell Besides this harsh and hard obscuritie Of the hid sense thy words are barbarous And strangely new and yet too frequently Return as usuall plain and obvious So that the show of the new thick-set patch Marres all the old with which it ill doth match But if thy haughty mind forsooth would deign To stoop so low to hearken to my lore Then wouldst thou with trim lovers not disdeign To adorn the outside set the best before Nor rub nor wrinkle would thy verses spoil Thy rymes should run as glib and smooth as oyl If that be all said I thy reasons slight Can never move my well establishd mind Full well I wote alwayes the present sprite Or life that doth possesse the soul doth blind Shutting the windows 'gainst broad open day Lest fairer sights its uglinesse bewray The soul then loves that disposition best Because no better comes unto her view The drunkard drunkennesse the sluggard rest Th' Ambitious honour and obeisance due So all the rest do love their vices base 'Cause virtues beauty comes not into place And looser love 'gainst Chastitie divine Would shut the door that
he might sit alone Then wholly should my mind to him incline And woxen strait since larger love was gone That paultrie sprite of low contracting lust Would fit my soul as if 't were made for 't just Then should I with my fellow bird or brute So strangely metamorphis'd either ney Or bellow loud or if 't may better sute Chirp out my joy pearch'd upon higher spray My passions fond with impudence rehearse Immortalize my madnesse in a verse This is the summe of thy deceiving boast That I vain ludenesse highly should admire When I the sense of better things have lost And chang'd my heavenly heat for hellish fire Passion is blind but virtues piercing eye Approching danger can from farre espie And what thou dost Pedantickly object Concerning my rude rugged uncouth style As childish toy I manfully neglect And at thy hidden snares do inly smile How ill alas with wisdome it accords To sell my living sense for livelesse words My thought 's the fittest measure of my tongue Wherefore I 'll use what 's most significant And rather then my inward meaning wrong Or my full-shining notion trimly scant I 'll conjure up old words out of their grave Or call fresh forrein force in if need crave And these attending on my moving mind Shall duly usher in the fitting sense As oft as meet occasion I find Unusuall words oft used give lesse offence Nor will the old contexture dim or marre For often us'd they 're next to old thred bare And if the old seem in too rustie hew Then frequent rubbing makes them shine like gold And glister all with colour gayly new Wherefore to use them both we will be bold Thus lists me fondly with fond folk to toy And answer fools with equall foolerie The meaner mind works with more nicetie As spiders wont to weave their idle web But braver spirits do all things gallantly Of lesser failings nought at all affred So Natures carelesse pencill dipt in light With sprinkled starres hath spattered the Night And if my notions clear though rudely thrown And loosely scattered in my poesie May lend men light till the dead Night be gone And Morning fresh with roses strew the skie It is enough I meant no trimmer frame Or by nice needle-work to seek a name Vain man that seekest name mongst earthly men Devoid of God and all good virtuous lere Who groping in the dark do nothing ken But mad with griping care their souls do tear Or burst with hatred or with envie pine Or burn with rage or melt out at their eyne Thrice happy he whose name is writ above And doeth good though gaining infamie Requiteth evil turns with hearty love And recks not what befalls him outwardly Whose worth is in himself and onely blisse In his pure conscience that doth nought amisse Who placeth pleasure in his purged soul And virtuous life his treasure doth esteem Who can his passions master and controll And that true lordly manlinesse doth deem Who from this world himself hath clearly quit Counts nought his own but what lives in his sprite So when his sprite from this vain world shall flit It bears all with it whatsoever was dear Unto it self passing in easie fit As kindly ripen'd corn comes out of th' eare Thus mindlesse of what idle men will say He takes his own and stilly goes his way But the retinue of proud Lucifer Those blustering Poets that flie after fame And deck themselves like the bright Morning-starre Alas it is but all a crackling flame For death will strip them of that glorious plume That airie blisse will vanish into fume For can their carefull ghosts from Limbo â—ake Return or listen from the bowed skie To heare how well their learned lines do take Or if they could is Heavens felicitie So small as by mans praise to be encreas'd Hells pain no greater then hence to be eas'd Therefore once dead in vain shall I transmit My shadow to gazing Posteritie Cast farre behind me I shall never see 't On Heavens fair Sunne having fast fixt mine eye Nor while I live heed I what man doth praise Or underprize mine unaffected layes What moves thee then said he to take the pains And spenden time if thou contemn'st the fruit Sweet fruit of fame that fills the Poets brains With high conceit and feeds his fainting wit How pleasant 't is in honour here to live And dead thy name for ever to survive Or is thy abject mind so basely bent As of thy Muse to maken Merchandize And well I wote this is no strange intent The hopefull glimps of gold from chattering Pies From Daws and Crows and Parots oft hath wrung An unexpected Pegascian song Foul shame on him quoth I that shamefull thought Doth entertain within his dunghill breast Both God and Nature hath my spirits wrought To better temper and of old hath blest My loftie soul with more divine aspires Then to be touchd with such vile low desires I hate and highly scorn that Kestrell kind Of bastard scholars that subordinate The precious choice induements of the mind To wealth or worldly good Adulterate And cursed brood Your wit and will are born Of th' earth and circling thither do return Profit and honour be those measures scant Of your slight studies and endeavours vain And when you once have got what you did want You leave your learning to enjoy your gain Your brains grow low your bellies swell up high Foul sluggish fat ditts up your dulled eye Thus what the earth did breed to th' earth is gone Like fading hearb or feebly drooping flower By feet of men and beast quite trodden down The muck-sprung learning cannot long endure Back she returns lost in her filthy source Drown'd chok'd or slocken by her cruell nurse True virtue to her self's the best reward Rich with her own and full of lively spirit Nothing cast down for want of due regard Or 'cause rude men acknowledge not her merit She knows her worth and stock from whence she sprung Spreads fair without the warmth of earthly dung Dew'd with the drops of Heaven shall flourish long As long as day and night do share the skie And though that day and night should fail yet strong And steddie fixed on Eternitie Shall bloom for ever So the soul shall speed That loveth virtue for no worldly meed Though sooth to sayn the worldly meed is due To her more then to all the world beside Men ought do homage with affections true And offer gifts for God doth there reside The wise and virtuous soul is his own seat To such what 's given God himself doth get But earthly minds whose sight 's seal'd up with mud Discern not this flesh-clouded Deity Ne do acknowledge any other good Then what their mole-warp hands can feel and trie By groping touch thus worth of them unseen Of nothing worthy that true worth they ween Wherefore the prudent Law-givers of old Even in all Nations with right sage foresight Discovering from farre
how clums and cold The vulgar wight would be to yield what 's right To virtuous learning did by law designe Great wealth and honour to that worth divine But nought 's by law to Poesie due said he Ne doth the solemn Statesmans head take care Of those that such impertinent pieces be Of common-weals Thou'd better then to spare Thy uselesse vein Or tell else what may move Thy busie Muse such fruitlesse pains to prove No pains but pleasure to do the dictates dear Of inward living nature What doth move The Nightingall to sing so sweet and clear The Thrush or Lark that mounting high above Chants her shrill notes to heedlesse ears of corn Heavily hanging in the dewy morn When life can speak it can not well withhold T' expresse its own impressions and hid life Or joy or grief that smoothered lie untold Do vex the heart and wring with restlesse strife Then are my labours no true pains but ease My souls unrest they gently do appease Besides that is not fruitlesse that no gains Brings to my self I others profit deem Mine own and if at these my heavenly flames Others receiven light right well I ween My time 's not lost Art thou now satisfide Said I to which the scoffing boy replide Great hope indeed thy rymes should men enlight That be with clouds and darknesse all o'recast Harsh style and harder sense void of delight The Readers wearied eye in vain do wast And when men win thy meaning with much pain Thy uncouth sense they coldly entertain For wotst thou not that all the world is dead Unto that Genius that moves in thy vein Of poetrie But like by like is fed Sing of my Trophees in triumphant strein Then correspondent life thy powerfull verse Shall strongly strike and with quick passion pierce The tender frie of lads and lasses young With thirstie eare thee compassing about Thy Nectar-dropping Muse thy sugar'd song Will swallow down with eagre hearty draught Relishing truly what thy rymes convey And highly praising thy soul-smiting lay The mincing maid her mind will then bewray Her heart-bloud flaming up into her face Grave matrons will wex wanton and betray Their unresolv'dnesse in their wonted grace Young boyes and girls would feel a forward spring And former youth to eld thou back wouldst bring All Sexes Ages Orders Occupations Would listen to thee with attentive ear And eas'ly moved with thy sweet perswasions Thy pipe would follow with full merry chear While thou thy lively voice didst loud advance Their tickled bloud for joy would inly dance But now alas poore solitarie man In lonesome desert thou dost wander wide To seek and serve thy disappearing Pan Whom no man living in the world hath eyde For Pan is dead but I am still alive And live in men who honour to me give They honour also those that honour me With sacred songs But thou now singst to trees To rocks to Hills to Caves that senselesse be And mindlesse quite of thy hid mysteries In the void aire thy idle voice is spread Thy Muse is musick to the deaf or dead Now out alas said I and wele-away The tale thou tellest I confesse too true Fond man so doteth on this living clay His carcase dear and doth its joyes pursue That of his precious soul he takes no keep Heavens love and reasons light lie fast asleep This bodies life vain shadow of the soul With full desire they closely do embrace In fleshly mud like swine they wallow and roll The loftiest mind is proud but of the face Or outward person if men but adore That walking sepulchre cares for no more This is the measure of mans industry To wexen some body and getten grace To 's outward presence though true majestie Crown'd with that heavenly light and lively rayes Of holy wesdome and Seraphick love From his deformed soul he farre remove Slight knowledge and lesse virtue serves his turn For this designe If he hath trod the ring Of pedling arts in usuall pack-horse form Keeping the rode O! then 't 's a learned thing If any chanc'd to write or speak what he Conceives not't were a foul discourtesie To cleanse the soul from sinne and still diffide Whether our reasons eye be clear enough To intromit true light that fain would glide Into purg'd hearts this way 's too harsh and rough Therefore the clearest truths may well seem dark When sloathfull men have eyes so dimme and stark These be our times But if my minds presage Bear any moment they can ne're last long A three branch'd Flame will soon sweep clean the stage Of this old dirty drosse and all wex young My words into this frozen air I throw Will then grow vocall at that generall thaw Nay now thou 'rt perfect mad said he with scorn And full of foul derision quit the place The skie did rattle with his wings ytorn Like to rent silk But I in the mean space Sent after him this message by the wind Be 't so I 'm mad yet sure I am thou 'rt blind By this the out-stretch'd shadows of the trees Pointed me home-ward and with one consent Foretold the dayes descent So straight I rise Gathering my limbs from off the green pavement Behind me leaving then the slooping Light Cl. And now let 's up Vesper brings on the Night FINIS A Particular Interpretation appertaining to the three last books of the Platonick Song of the Soul A ATom-lives The same that Centrall lives Both the terms denotate the indivisibility of the inmost essence it self the pure essentiall form I mean of plant beast or man yea of angels themselves good or bad Apogee See Interpret Gen. Autokineticall Ananke Acronycall Alethea-land 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 B BOdy The ancient Philosphers have defined it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} simple trinall distension doth not imply it wherefore I declin'd it But took in matter according to their conceit that phansie à Materia prima I acknowledge none and consequently no such corpus naturale as our Physiologist make the subject of that science That {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 essence of the sensible world These be an infinite number of vitall Atoms that may be wakened into diverse 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 Etheriall 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 meerly 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 however I use the terme body ordinarily in the usuall and vulgar acception And for that sense of the ancients nearest to which I have defined it in the place first above mentioned that I seem not to choose that same as most easie to proceed against in disproving the corporeity of the soul the arguments do as necessarily conclude against such a naturall body as is ordinarily described in Physiologie as you may plainly discern if you list to observe as also against this body composed of the Cuspidall particles of the Cone For though they be Centrall lives yet are they neither Plasticall Sensitive or Rationall so farre are they from proving to be the humane soul whose nature is there discust C COne Is a solid figure made by the turning of a rectangular triangle about one of the sides that include the right angle resting which will be then the Axis of the compleated Cone But I take it sometimes for the comprehension of all things God himself not left out whom I tearm the Basis of the Cone or Universe And because all from him descends {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with abatement or contraction I give the name of Cone to the Universe And of Cone rather then Pyramid because of the roundnesse of the figure which the effluxes of all things imitate Chaos See interpret Gen. Chronicall Clare Circulation The terme is taken from a toyish observation viz. the circling of water when a stone is cast into a standing pool The motion drives on circularly the first rings are thickest but the further they go they grow the thinner till they vanish into nothing Such is the diffusion of the species audible in the strucken aire as also of the visible species In brief any thing is said to circulate that diffuseth its image or species in a round It might have been more significantly called orbiculation seeing this circumfusion makes not onely a circle but fills a sphere which may be called the sphere of activity Yet Circulation more fitly sets out the diminution of activity from those ringes in the water which as they grow in compasse abate in force and thicknesse But sometimes I use Circulate in an ordinary sense to turn round or return in a circle Centre Centrall Centrality When they are used out of their ordinary sense they signifie the depth or inmost being of any thing from whence its acts and energies flow forth See Atom-lives Cuspis of the Cone The multiplide Cuspis of the Cone is nothing but the last projection of life from Psyche which is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a liquid fire or fire and water which are the corporeall or materiall principles of all things changed or disgregated if they be centrally distinguishable and again mingled by the virtue of Physis or Spermaticall life of the world of these are the Sunne and all the Planets they being kned together and fixt by the Centrall power of each Planet and Sunne The volatile Ether is also of the same and all the bodies of plants beasts and men These are they which we handle and touch a sufficient number compact together For neither is the noise of those little flies in a summer-evening audible severally but a full Quire of them strike the ear with a pretty kind of buzzing Strong and tumultuous pleasure and scorching pain reside in these they being essentiall and centrall but sight and hearing are onely of the images of these See Body Eternitie Is the steddie comprehension of all things at once See Aeon discribed in my Expos upon Psychozoia Energie It is a peculiar Platonicall terme In my Interpret Gen. I expounded it Operation Efflux Activity None of those words bear the full sense of it The examples there are fit viz. the light of the Sunne the phantasms of the soul We may collect the genuine sense of the word by comparing severall places in the Philosopher {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} For every being hath its Energie which is the image of it self so that it existing that Energie doth also exist and standing still is projected forward more or lesse And some of those energies are weak and obscure others hid or undiscernable othersome greater and of a larger projection Plotin. Ennead 4. lib. 5. cap. 7. And again Ennead 3. lib. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And we remain above by the Intellectuall man but by the extreme part of him we are held below as it were yielding an efflux from him to that which is below or rather an energie he being not at all lessened This curiositie Antoninus also observes lib. 8. Meditat. in the nature of the sun-beams where although he admits of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} yet he doth not of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The sunne saith he is diffused and his fusion is every where but without effusion c. I will onely adde one place more out of Plotinus Ennead 3. lib. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The naturall energie of each power of the soul is life not parted from the soul though gone out of the soul viz. into act Comparing of all these places together I cannot better explain this Platonick term energie then by calling it the rayes of an essence or the beams of a vitall Centre For essence is the Centre as it were of that which is truly called Energie and Energie the beams and rayes of an essence And as the Radii of a circle leave not the centre by touching the Circumference no more doth that which is the pure Energie of an essence leave the essence by being called out into act but is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a working in the essence though it flow out into act So that Energie depends alwayes on esence as Lumen on Lux or the creature on God Whom therefore Synesius in his Hymnes calls the Centre of all things Entelecheia See Interpret Gen. F FAith Platonick faith in the first Good This faith is excellently described in Proclus where it is set above all ratiocination nay Intellect it self {non-Roman}