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Masquarade du ciel presented to the great Queene of the little vvorld. A celestiall map, representing the true site and motions of the heavenly bodies, through the yeeres 1639, 1640, &c. Shadowing the late commotions, between Saturn and Mercury, about the northern Thule. With the happy peace and union, through the whole little world, made by the goodnesse of Phebus and his royall Phebe. By J.S.

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Title
Masquarade du ciel presented to the great Queene of the little vvorld. A celestiall map, representing the true site and motions of the heavenly bodies, through the yeeres 1639, 1640, &c. Shadowing the late commotions, between Saturn and Mercury, about the northern Thule. With the happy peace and union, through the whole little world, made by the goodnesse of Phebus and his royall Phebe. By J.S.
Author
Sadler, John, 1615-1674.
Publication
London :: Printed by R[ichard] B[adger] for S[amuel] C[artwright],
1640.
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Subject terms
Astrology -- Early works to 1800.
Masques -- Early works to 1800.
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"Masquarade du ciel presented to the great Queene of the little vvorld. A celestiall map, representing the true site and motions of the heavenly bodies, through the yeeres 1639, 1640, &c. Shadowing the late commotions, between Saturn and Mercury, about the northern Thule. With the happy peace and union, through the whole little world, made by the goodnesse of Phebus and his royall Phebe. By J.S." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A11276.0001.001. University of Michigan Library Digital Collections. Accessed May 20, 2024.

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NOTES on SATURN, and MERCURIES Quarrell, about THULE: with a Curtain Drawn, Veyled from the Great Queene.

SATURN and MERCURY, in this Masque of Heaven, are sometime Poëticall, somtime Platonicall, yea Chymicall sometime; but usually Celestiall; though shadowed upon Earth also, I suppose, were the Terrestriall or Historicall Map to be seen abroad. Their Quarrell about THULE occasioned PHE••US' First and Second North Progresse Thitherward.

THULE (with Poets, Vltima Thul••) is a cold North Isle; most probably That, now called SCHETLAND, which the In∣habitants yet call Thyle••sall, if Peucer deceive us not. If This be not the True THULE, we yet understand not Ptolomy, Pomponeus Me∣la, with divers other old Geographers. However, Almost a••l Mo∣dern Writers 1 now agree, It must be some one or other Isle be∣longing to the Crown of SCOTLAND: And some think the old Poëts, by their Thule, meant but SCOTLAND (the Remotest Part of the British Isle) For This, was to Them, as Theseus to Plutarch, The Utmost Horiz••n in. Their Map of T••rra Cognita.

Their Quarrell about THULE, is First preshadow'd in an Antimasque of Night-worke, or Scene of Darknesse, inscribed in a strange Dialect, ΣKOTOS: And no wonder; For, even among the Ancients, SATURN (for the Dusky colour of That Planet) was usually an Hyer••gliphick of Darknesse 2. Yea, some will have SATURN come from the Hebrew and Chaldee word Satar, to Hide and be Hid as in Darknesse: which well agrees with the old Poëts Fables of SATURNS Hiding Himself (when JUPITER pursude Him) in Italy; which was thence, They say 3, first called LATIUM, from Lateo, to be Hid.

This QUARRELL, sprung Partly from an Old Anthipathy be∣twe••n Those Two (among the Poëts) eversince MERCURY, (on his Birth-day,) before all the Gods, So sorely Foyled CUPID, 4 SA∣TURNS Son, or Nephew, as They say: (And Plato's Phedrus is the Best Paraphrase on This Fable:) Partly also from a New Occasion which did anew actuate Their Old Antipathy. This New Occasion was MERCURI••S New Patent, or Deputation unto THULE; where SATURN had Prepossession, and Claimes much Right from an old Charter patent under PHEBUS' Broad Seal••, on which NATURE had stampt the Armes of Heaven. 5

SATURNS Possession of THULE is a Noted' Story among the old Poets and Poeticall Writers: Who had a Tradition that SATURN lay asleep in a Golden Pumice, in the bottom of the North Sea, a∣bout THULE: Which Sea is therefore called, by many Writers, The Chronian Ocean, or Sea of Saturn. Of this Poeticall Tradition Euse∣bius speaks 6, Plutarch also in divers Places; in one of which He tels us of an Island in the North Sea, called Saturns Isle; which probably may be this THULE.

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His Right to THULE (besides Present Possession) He grounds upon an old Charter: In which The For as ••••••h, or Considerations moving, seem Such as These; (For the Charter is not much seen abroad.)

First, as, in Heaven, The Re••••••est Planet from the SUN; and so fittest Viceroy in Climats Re••••••est from the Su••s Residence, now (for the most part) Southern.

2do. As Coldest Planet, and so Lord of Cold Regions; specially Those, which being Northern, are most distant from the Suns Heat, and so most Cold.

3tio. As Lord of Aquarius (by all Astrologers) and by conse∣quence Lord of all Islands; which the Poets place under Aquarius; specially Cold Islands, and such are all Northern, in the Suns Absence

4to. As in speciall, Lord of the North Sea, or Chromian Ocean (as was said before) and so Lord of all Islands in That Sea; of which THULE must be one.

MERCURIES New Patent, or Deputation to This THULE (notwithstanding SATURNS Possession and Charter) seems somwhat abstruce; yet wants not some Faire Considerations moving.

For, of all the Planets, MERCURY hath Greatest Latitude from the Ecliptick, which is the SUNS constant Residence; and so seemes a fit Viceroy for those Climes, which are most Remote and distant from the SUN; and such is THULE.

Also, Astronomers finde MERCURY (of all the Planets) oftnest Septentrionall, or Northern, in one or other of his Orbs: For his Great Latitude gaines him one Proper Orbe, unknown to the rest, which They call Eccentrum Eccentri; which makes Him most Excentricall, and oftest Septentrionall. Which Great Excentricity & Latitude make such Spirall Labyrinths in all his Motions; That the Best Astrono∣nomers (Ticho, Kepler, Longom••nt and Lansbergius) confess, They can not be well Salved, Till his former Motions be corrected, with New and more Exact Calculations.

With Astrologers also, Both His Houses have Northern De∣clination; and Gemini is as much Northern as any one Part of all the Zodiack: Under Gemini also, Doth Schoner, Pitatus, and others, place the Northern Isles; and by Consequent under MERCURY, Lord of Geminy by all Astrologers.

But the Greatest Consideration in That New Patent or Deputa∣tion of MERCURY, seemes His Great Favour with PHEBUS; which All have still observed: Hence with Astronomers, His stile is Apollinis Sidus, Solis Cancelarius, &c. Yea They say, His Longitude now differs from the Suns, But in some few Punctill••'s, for, he seems to go His Pace, and step His step: insomuch that He is seldome seen abroad, But Lies Hid under the Suns Rayes (which makes him most Lookt after, but Least seene.) And no Planet is more with the Sun, But the Moon; nor is She more, but of••ner.

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Astrologers also find Him the Greatest Courtier in Heaven, Fa∣vorite to Both the King and Queene, (They meane the Sunne and Moon) also so V••NUS: from Whose three Characters mixed to∣gether, He gets His with Them 1. Hence also They place the Sun, and Moon's Palaces, (Leo and Cancer) in the Midst betweene Mercurie's Houses (Gemini and Virgo) on either side of which, are Venus Houses, Taurus and Libra.

With Chymists, MERCURY is Cold and Moyst; and so fittest to reside, in Cold Moyst Ilands; Such as THULE. These also perceive his Great Favours with, and neere approach to, the Sun and Moon, King and Queen of Mettals, Gold, and Silver. Hence they say, Silver commes neerest to Gold, in Forme and Purity; but Mercury (Quicksilver 2) in Matter and Gravity: though, of all Mettals, He be most Crude and Indigested.

From this neere Approach of Quicksilver to Gold (in Matter and Gravity) Some Sublimate Rosy-Crucian Alchymists, have made deep Plots with Sulphur, to make Their Mercury become Sol, of a Subject a King (in Mettals) of Quicksilver Gold. But True Mer∣cu••y cannot harbour Trayterous Inclinations: Hence Their Sul∣phureous Devices, vanish like Powder Plots: And by Best Philoso∣phers 3, 'tis now concluded, that though the True Elixar might or could be found (4 the Art of which, was long among the Arabs, AEgyptians also, till Diocletia•• burnt Their books) yet Mercury could never make Good Gold (King of Mettals) because They say 3, He cannot indure the Tryall of fire (Chymicall, sure they meane, and not the old Saxon Ordeire per fire 5, which Tryed Good Emma) Because He hath still had as much Antypathy to VULCAN, as Sympathy to VENUS.

But, because This is a Masque of Heaven, and SATURN and MERCURY, Heavenly Bodies: It will not bee amisse to seeke out some place in Heaven, that may parallell THULE upon Earth. And no Place, in all the Zodiack, seems so fit, as AQUARIUS; a most Cold, Moyst Signe; under which, also, the Poets place all Cold Ilands; and Manilius, in speciall seemes to place THULE 6. Now, as the Poets make SATURNS cheife Residence, in the Chroniaen Sea, about THUL••; so do all Astrologers make it, in AQUARIUS: which is, with them, Saturns House and Ioy. And This AQUARIUS (The Celestiall THULE) may well be the Celestiall Scene of SATURN and MERCURIES Quarrell, as THULE was the Terrestriall. For, of all Places in the Zodiack, AQUARIUS seems most Ominou•• to M••RCURY; Who can never stay Long there, but is either driven Back (becomming Retrograde) or else Forced into PISCES; which, with all Astrologers, is called MERCURIE'S FALL 7.

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Now although This Constant Antipathy, between These Two in Heaven, hath still been observed by all Astrologers, in all Ages; yet, it was never so strong, or strongly actuate, as through the Sta∣dium of This Masque, viz, from 1637, &c 1.

THE CAUSES OF WHICH, SEEM THESE.
  • First, MERCURIES Great Irritation of SATUR••, by his New Patent, or Deputation, into His THULE, or AQUARIUS. The Date of which New C••••••ission, seemes to be about the end of 1637: for a little before That Time, MERCURY was Meridionall, and waited on the SUN, with more than usuall Favour: and there seemed to receive a New Commission, to enter SATURN'S THULE, with more than usuall Authority. For, presently on this, He enters AQUARIUS (Saturns Possession) and in it, is very Quick and A∣ctive (Videant Astronomi.) But ere long, SATURN, bestirs him∣selfe; and without long dispute (be it Right or Wrong; Drives his New Guest out, and forceth him to Fall into PISCES. And, though MERCURY did oft assay to enter again, yet, SATURN as oft Drove him out 2: (There is n•• Disputing with a crooked Sithe:) till at length being quite driven out, and Hopelesse, Hee make his addresse to the SUN, seeming to implore His help; at which the SUN left the Southern Signes, and advanced Northward in the Ecliptick, in Warlick manner; Entring ARIES, the First of Nor∣thern Signes, and House of MARS and so of War, (MARS being the God of War, with all the Poets.) And Here begins PHEBUS•• First North Progresse 3; with all the Scenes and Entries following, in This Masque of Heaven.
  • The Second Cause, may seem, MERCURIE'S most Unfortunat Debility, and Extraordinary Weaknes, in Heaven; by so frequent Retrogradations, Detriments, Peregrinations, Fals, &c. (never more.) through all This Time; but specially Anni, 1640. and 1641. Which is like to produce Those effects, which (for about These yeares) were long since, foretold by the best Astronomers, France ever had 4. Which is yet more remarkable, and seemes more Omi∣nous, in that, there are so many, and Great Meetings of the Heavenly Bodies (through this Stadium) in PISCES 5, which was still ac∣counted the FALL of MERCURY.
  • A Third Cause, may be, SATURNS Extraordinary Strength, Vigour, and Activity, which hath been in Heaven all this ••ime. For First, for 30 years last past, SATURN was not so well setled in his own possession, as he began to be about the end of 1637. For, till that Time, He came not to his House and Joy AQUARIUS; in which, when he came, he found MERCURY, Acting his New Commission; and no sooner saw him, but he drives him out (even the next day) and forceth him to Fall into PISCES 6, as was said before.

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Againe, at his comming Home then, He was in his A••x; being in the Apex or Apogeum of his Epicycle, and very neere the Apex of his Eccentrick; Which (as still hath been observed) makes him more Swift in his Motions, and more Active in all his Actions.

Thirdly, for all this Time, He hath been much strengthned by divers good Aspects from some of the Chief Heavenly Bodies. For, besides many good Fixt Stars (both in AQUARIUS; and in Trine or Sextile, to AQUARIUS;) He was well aspected by JU∣PITER most of all this time: Which is more Prevalent, because JUPITER hath been much in his own House and Ioy SAGITA∣RIUS; which of it selfe, also, smiles on AQUARIUS in a friendly Sextile. And all Astrologers say, SATURN being well aspected by JUPITER (specially from SAGITARIUS) makes great Councellors. Whence come so many Great events upon JUPITER'S Conjunction with SATURN. Of which Conjunctions, the grea∣test and most remarkable, (for Europe) that yet ever was, will be in February 1643, but in PISCES, as was said before.

Againe, He hath of late, been much, and oft, aspected by MARS. in it selfe no good aspect, I confesse; yet such as (joyned with MERCURIE'S Former Irritation) must needs much inrage SATURN; and so (by a kind of Antiperistasis) must needs make him much more Vigorous and Active: for Such is Nature still, when provoked by some Opposite. Hence Astrologers say, MARS with SATURN makes most fierce and desperate Souldiers.

But, though SATURN hath been very well setled in his own AQUARIUS, or THULE; and there, hath beene very Strong and Active, ever since the end of 1637: Yet is his Strength never like to appeare more, than in the latter halfe of 1640, and great part of 1641. For, besides his Constant good Aspect with JUPITER, (either in a Sextile; or mutuall reception, all that Time) He will also be a great Significator through all the Summer, and Dominus Au∣tumni (as Astrologers speak) for 1640. in 1641 also, there's scarce a Quarter, or a New Moon, in which SATURN is not one great Significator, if not Dominus Ascendentis: Which makes it very probable, he will be very Active, and Prevalent, for that Time also.

Another Argument of This, is the Good Aspects, which SA∣TURN is like to have (at least for some of That Time) from the SUN and MOONE, King and Queene of Heaven. For, though the SUN be directly Opposite to SATURN (with MARS) in August 1640; and continues Frowning most of that yeare; yet, in the beginning of December, He begins to Smile on him in a gracious Sextile, (while the MOON also is very neere.) And in February 1641, The SUN and SATURN meet, (The MOON being also in a Trine with SATURN:) which is like to produce some notable Event (but 'tis in PISCES) for, such Meetings and Aspects of the SUN and SATURN still cause Apertiones maximas.

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A Third Probability of This, may be the extraordinary great and frequent Aspects of MARS on SATURN, (never more, than) through that Time. which is more Prevalent, because MARS is (for the most part) Dominus Anni 1640; Receiving his Com∣mission from a great Meeting of Heavenly Bodies in SATURN'S Houses, at the beginning of that yeere: also, though SATURN be Dominus Autu••ni, yet MARS is with him in Ascendente. But JUPITER aspecting and tempring MARS, makes him lesse Formidable.

Three or Foure times in the SUMMER of 1640, MARS being with SATURN, will joyntly oppose the SUN and MER∣CURY. The last time, is about the Meeting of the Deities in A∣reopagus: and this last is like much to hinder the Pacification; but that MARS is presently dispoyled of all power to hurt, as is said before, pag. 14. And though MARS do oft Frown on MER∣CURY, through 1641; yet, being much in his Detriment and Fall, and Tempered also by JUPITER; All is like to End well.

But, setting aside This Present Quarrell: Their Constant Anti∣pathy wants neither Symptomes nor Causes; as many appeare in all their Theory. SATURN'S Motion very Slow, except in his Aux: His Influence very Cold; melancholy also and flegmatick (except tem∣pred with JUPITER or MARS;) Being Remotest from this Earth, and from the SUN (the King of Heaven) and so of a Cold Temper, and Dusky Leaden Colour: Whence not only Chymists, but Astro∣logers, are even forced to call him Lord of Lead, and such like Dark, Black, Coaly Substances, dugg out of the Earth: specially in North Climats.

MERCURIE'S Theory, is (of all the Planets) most abstruce, perplext and intricat. Though He be Least in Body (but the Moon) yet not so in Influence: For, in this, He yelds to none but the SUN and MOON (King and Queen of Heaven:) Aspecting These, His Influence is Good to whome Ho••oscopall; For These He makes Schollers, Ecclesiasticall Men; yea oft They say, Bishops and Pre∣lats•• Yet His Influence is most inconstant; Whence His Epithets not only with Poets, but Astrologers, are Ancops, Versatilis, Versi∣pellis, &c. Yea the Chameleon of Heaven, at which Plotinus could laugh, when most serious .

Aspecting SATURN Hee useth to Frown; Being as Swift, Active, and usually Hot, as SATURN is Slow and Cold. Hence Their Aspects raise Great Stormes, Wind, Thunder, &c . Great alterations in the Ayre, in Mens bodies. Yea, in whole States, &c. if Astrologers deceive us not. For, from his swift motion and sud∣den mutations in Site and Place, They use to ascribe to Him, (I know not why) most of the changes in Wind and Weather; Tem∣per in Mans Body; Policy in each State; Religion in each Church; &c. but specially if Dominus Anni; as he was of late.

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Yet Astrologers (though Picus 1 laugh them to scorn) make him a Constant Friend to the X•• Religion; which yet Bacon saith 1 he makes as Abstruce, Perplext and Intricate, as his Motions are in all his Epicycles. In this also, he is Contrary to SATURN; who some say 1, useth to Patronize the Iewish Religion; Because, forsooth, their Sabbath was on His Day (with us now called Sa∣turday, or SATURN'S Day, though some derive it otherwise 2) which Reason of Bacons is of kin to that of Plutarch 3, who will needs have The Jews Sabbath a Feast to Bacchus, who was (saith he) sirnamed Sabbazios; But I know not where; For Aristophanes 4 will have Sabbazios Banisht as a Strange (un-heard-of) God; ex∣cept he could find shelter in Athens, no lesse Superstitious to strange Gods 5, than Courteous to strange Men .

SUCH is the Celestiall THEORY of SATURN and MERCURY: and such, in part, the Chymicall: the Po••ticall may be next; and then Platonicall. With Poets (and all Poeticall Writters) Each of these Hero's was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (tho one more specially) which I may translate (though others will not) A Man, A Star, A God: But how, or why, is worth inquiry.

Whether Multiplicity of Gods, came first from old Phoenicians (as Sanchun, from him Philo Biblius, & from Both Eusebius 6) or else from AEgypt First, thence to the Phoenicians by Cadmus to Chaldee by Belus, to Greece by Orpheus, (as Diodorus oft affirmes. 7) Or first from Chaldeans by Belus, and from him to All other Colonies, (Belus, & omnes à Belo) as some maintaine 8 (Confounding Gods, Idols, and Images.) I now Dispute not.

THIS the Best of Heathens, Uncompell'd confess 9; Men, in the World they knew not how, (except like the New Sun-borne Mice on Nilus Banks 9,) by Nature soon wanting, and by Instinct as soon seeking some God; out of all Entities, chose to Deifie the Best to Sense (in sted of Better:) Heaven first, and Heavenly Bodies: of which to Males, they suited Femals out of Earth (This Lower World:) coupling Celestials to Terrestrials, to make compleat Generations: the Mother EARTH, and HEAVEN the Father; whose Influence, in sweet Showers, and Heavenly Dews; They thought the best Gonorrhea 10.

Thus, the Starry Heaven (The Highest Sphear, then known,) was but Husband to this Lowest Earth (Celi••s to Vesta:) the next Sphear of SATURN, to Rhea (for so they call the Element of Water 11) JUPITER to JUNO (the Spheare of Ayre) the SUN was Husband to the MOONE, which they thought but the Best and Highest EARTH, or Earthly World 12.

THESE, were a while so Happy to be Gods alone, (But without Temples, Altars, Images, til Belus' time 13) Yet so, that Wise men were not so Sottish, as to Deifie Dead lumps of Earth, or Fire,

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(or any sensless Body, Heaven or Earth affordeth;) But, They thought, All these were Animate; at least Actuate by some Living G••nius; Which they called the Soule, or Intelligence of HEAVEN, SATURN, JUPITER, &c. And to Th••se was given Deity and Wor∣ship; Yet under the Names of the Spheares, Globes, Elements, and Bodies, Which each Genius was thought either to Informe, as a Soule, or Assist and Actuate, as a Separate Intelligence 1.

But ••re long, Fond Superstition (borne long before, but now) Creeping out of its Cradle, began to View, think Faire, call Good, Admire, Deifie and Worship, each Mortall, which in Virtue (I meane Vice) hath stept but halfe a step above, beyond, the Lowest dregs of Basest Vulgars 2.

This Apotheosis (or Art of Godding Men) grew at length so Rif••, that Embryons could no sooner Breath (nay, even in their First Grave or Winding sheet of Wombe;) much lesse be Borne (I meane Buried in this great Tombe, which we call This World) but they were streight forc'd to heare (though not to answer) the Vows and Prayers of some Sottish Priest, ready to proclaime them Gods. Yet, at first, (while Madnesse was yet content to be an Infant) Dead Men, were only made, (as only able) to ••eare that Heavy Name of Deity 3.

4 Hence we finde, Two Ranks of Gods, in all Heathen Divines; Immortall, Mortall; so Biblius: Naturall, Politick; so Tully: Ce∣lestiall, Terrestriall; so Diodorus (in the places prais'd before:) to which Varro addes a third, Poeticall; But These were but Pictures or Shadows of the former Reals.

When Art had thus learn'd to Make more Gods then Nature could invent: while Men, Horses, Dogs 5, did long to Die, and so be Deified: Lest the World should be confounded in its Vows to Namelesse Gods; (and Distinct Names, would quickly Fayle to so Numberlesse a Number.) These Second Gods were wisely made to Share in Name 6, as well as Nature, with the First, which were Naturall, Immortall, Celestiall Bodies, as was said before.

Hence start up so many Celii, Saturns, Iupiters, Mercuries, &c. as were Infamous Famous men in AEgypt, Greece, or any Country else. Yet usually with this Decorum, (first observ'd in Heaven;) the First Founder of any Family of Note, was forc'd a Name-sake upon Celius: The Next Heire on Saturn: the Third, on Iupiter: and so on, in Order of Heavenly Bodies.

Nay yet more, These Men-Gods were, as the World was taught, at Death Translated to the Spheares of Those Starrs, whose Name they bore, or Nature most resembled, while here they lived 7: Isis' Epitaph in Diodorus is not the Thousand instance might be given; yet prove enough. Being Translated to Heaven, They were thought by some to commence Severall Degrees; First Heroes, and then D••mons 8: Though some, more nicely distinguish thus;

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Daemons, were properly Naturall Intelligences, the True Genii of the Sphears and Starrs, never Tainted with Fleshy Bodies: But Hero's, were These Artificiall Deities, Snatcht up to Heaven out of Dead Bodies 1. And from This doubtlesse sprang the Fables of so many Metamorphiz'd into Starrs and Heavenly Constellations; which are more, then are leaves in Ovids Metamorphosis.

Yea, so Deeply Rooted in Earth (though their Tops were in Heaven) were These Deastri; that when Other better Deities, came to be known in the World; Yet Superstition could not part with so Faire and Numerous an Off-spring: to detaine which, was at length Invented This Plot: that though These might not be made Termini Cultus: Yet they should still remaine as Media: Mediators 2 forsooth, between poore Living Men, and the Great Celestiall Gods; that were too High, and Farr from any Familiar converse with Men.

To These DEASTERS were made the First Images, Co∣lumns, Temples, and Idoll Altars 3: All which were but as Traps to catch and hold some Godded-Soule (for more familiar converse on Earth) Charmed from Heaven 4: For The Supream Celestiall Gods, neither could nor would, be so intrapt, as These good Godded-Soules; that once knew how sweet it was, to play, and roule themselves in Earthly Bodies; and so were kept in Heaven, Much against their wils: which in their wonted Liberty, much rather would have chanted to an Organ here below, then be ravisht with the Harmony of all the Spheares above. For (besides the old Sweet Musick they were wont to have on Earth;) They found Heaven at length so crowded; that (though content to Sweat) yet stay they could not, unless so contract, that a Milion might stand on the point of a Needle. Yea, and so, could scarce any place be left in Heaven, for Better (I meane Worss) Deasters, which in following Ages, came Thither, Hoping to find as much Ease and Rome in Heaven, as They had found or made in Earth.

One of the First DEASTERS was MERCURY: Not that Late Grecian Boy of yesterday, But an Old AEgyptian as Diodorus; or a Phenician Philistine, or Chananite, as Sanchun 5, will have him. And if we place him first in Palestina, we doubt not but the Medi∣terranean Stream might with ease bring him thence, not only down the Ostia Nili, and Ostia Tibridis; but also to most places of Europe, specially to Ilands, whose Seas are continued to the Mediterranean.

Many Mercuries we find in old Historians; and what was done by All, the Poets in a Rapsody, ascribe to One: thereby making him a most prodigious Monster, no Man; much lesse a God: yet good enough for a Deaster.

Of Five (or more) Mercuries, The most famous was the AE∣gyptian THEUT or THEOT,6 (for so they write him;) whence came the Month THOTH; and whence perhaps came 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be the

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commune Name of God, with Greeks (whose Divinity was first AEgyptian:) though I know both Plutarch and Plato too 1 other∣wise derive the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

A Great God to all AEgyptians, was this THEOT, whom old Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (and by this Name often named in Eusebius 2:) Taught perhaps by Pythagoras, who (alluding, as it may be, to this Great AEgyptian God) was wont to call God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which name of God, Plato could well Etymologise, when in the Great God he could find nothing but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vnum & Idem: While in Materials, scarce ought but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and in the best Spirituals else, much 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and but a little 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whence he came to know Parmenides' meaning (at which he startled so, when young) who was wont to say, One was all, and all One; meaning there was but One True Entity 3, (One, because Infinite;) All else, were but shadows of This One; but in themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Not True Beings, as Plato often speakes.

Most think this AEgyptian THEUT, or First Mercury, the First Lawgiver 4. Which may be true if taken cum grano salis; For Tutor he was to Isis, who first governed by Written Laws, if Diodo∣rus deceive us not. Hence is that in Her Epitaph, WHAT I BOUND, NONE COULD LOOSE 5.

This Mercury (they say) First Founded Schooles, Compos'd an Alphabet, and taught to speak with Grace, and Accent right; Which Art he prescribed by Rules of Musick; whose severall Tones (the Three Best at least 6.) He found by comparing Summer with Winter in a meane proportion of Spring 7: Which way I more ad∣mire then that of Pythagoras, who found all Musicall Proportions, by weighing the Smiths Hammers, which he heard make sweet con∣sort, by knapping on the Anvill 8.

From his teaching to speak well, he was called Hermes; because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: (which Etymology Plato 9 might learne in every leafe almost of Homer.) Hence in each Sacrifice, were Tongues sacred to Mercury; While the Praeco cryed, Favete linguis 10: which with them was that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of which Plato discourseth so Divinely.

Hence was Mercury stiled God of Eloquence, and all Learning; Patron of Schollers, and all Ecclesiasticall persons. Yea to make him Eloquence it selfe, seemed no Harsh Trope. And because Eloquence can insinuate it selfe into every man, and steale his Affections, his Heart, himselfe: Hence Mercury with all the Poets hath still Heard, Vafer, Versutus, Callidus, Fur, &c. Yea so Notorious a Theefe, that no sooner Borne, but in his Cradle, were found 11, Mars Sword, Venus Girdle, Vulcans Tongs, Apollo's Harp, Iupiters Scepter; Only He spared His Thunderbolts, because so Heavy and Hot, would burn his fingers, (who ever dreaded Fire, as was said before) and might roare so lowd, that all the Gods might wake, and so descry some of his Knaveries: For all could not be Seen or Known.

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SATURN with Poets, was King of Cre••t; and being ••ranslated into Heaven; There became One of Their First Deasters. Yet I find a SATURN much Elder, then That Cretian was, or could be: of whom Sanchu•• at large 1.

There was of old (saith he) in Palestina, One called ELIOWN, Sir∣named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Who, of his Wife Berith, be••••t Heaven and his Sister Earth; These Two begat SATURN, sirnamed Ilus, and Israell; with many mo, whe were all called Elohim, because Companions to SATURN sirnamed Ilus. But This SATURN Rebelling against his Father; was at length so Straitned, that to make his Peace, He was forced to Sacrifice His own, and Only Son 3. But after This Sacrifice, be∣ing translated into SATURNS' Sphear, He soone became a God, &c.

Yet, it seemes Hee left his Corps behind him, here; to be im∣b••lmed by the Poets; who, to preserve it incorrupt, corrupt it themselves, by stuffing it with Bitt'rest Spices 4. Hence, with Them, He still smels of Rebellion against his owne Father, Whom, he bound; Cruelty against his owne Sonns, whom he devoured: Yet, could not digest; For, chancing at length to swallow a Great stone (in sted of JUPITER) He began to Vomit, and so was forc'd to cast up all his eaten sonns againe; but yet much mangled and broaken, for such was the Blessing of His Teeth.

To English This Poeticall Fable; All flie to Allegories: Which indeed are a Panpharma••••n, able to c••re all Diseases; and sure All, if This One, The Poeticall Phrensy. By SATURN, T••lly will understand Time 5, Heavens Sonn, yet measuring (and so li∣miting or binding) Heaven it selfe; Dovouring all his Sonns, being Edax Rerum; yet bringing up all againe; for, Corruptio Vnius est Generatio alterius.6

But, of all Allegories in This, the Plat••••ick seemes most Divine: Their Generall Rule, for Poeticall Divinity, is This; in Their scholia's on Plato••s Cr••tu••us. Poeticall Names of Station (such as Vesta) denote a Perman••nce of Essence in the True God (whom to be One, and One only, They all acknowledge, When they bee serious and not minded to laugh, as Plato Himselfe speakes 7;) Names of M••tion (as Rea, Fluxus) denote Divine E••••lux ad Extra: Names Masculine, Gods Power most Active. Feminine, His Fecun∣dity to Others.

CELIUS, SATURN, and JUPITER (the Three First Great Gods, with Poets: the Three Highest Planets in Heaven) are with Platonists, the Three distinct Hypostases (or kinde of Persons) which they find in All (much more the First of all) Intelligent Entities. Which Three, They expresse by the Sphears of Being (or CELIUS;) of Knowledge (or SATURN;) of Activity or JUPITER. These three Sphears we finde in our owne Soules (as in all Intelli∣gent Beings) and call them (to speake in Modern language, lest some should Understand me) Essence, Vnderstanding, and Will.

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For, Will With us, is with Them but Activity; the same, in Re, with Understanding (as shall appeare anon) and Both, the same with Essence in each Intelligent, much more the First, Entity. For, if there be Any Entity, wee must grant there is some, (at least One) Simple Entity; else there must bee Infinite Compounds actually co-existing (which the Masters dare not yeeld.) That Simple Entity must be Infinite; (for, all Limitation speakes Composition;) There∣fore but One; and yet This One, must be All Entity (possible;) else not Infinite. Ergo, the First Entity must have Knowledge and Activity, (else He hath not All Entity) Yet in It, These Two must be the Same; and Both, the same with Entity it selfe; else It is not Simple Entity. But of This perhaps more anon. I proceed:

CELIUS, Their First Hypostasis, is the Sphear of Being; Essence in all Second Intelligents; but, in the First, They chuse to call it Entity, rather then Essence, (which, in the Schools, heares Entity limited to such or such, a Species; but the First Being is En∣titas Simplex, without any Restringent Essence 1.) Now, as the Highest Starry Sphear, is but One, and yet All; (a kinde of Infinite) Containing in it All inferiour Beings, not only Locally, but Vir∣tually (if no more;) So, si licet parvis—;for, this Sensible World is but a Shadow of That Supream, Intellectuall, Infinite) That First Sphear of Being is One, yet truely All, because Infinite; con∣taining in it self All Entities (possible) yet as in One Entire Spheare; and hence, say They, the Poets called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, CELIUS, Heaven. Next within This Infinite Spheare, are circled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Plo∣tinus speaks 2. Those Second Gods (sure, he meanes) who with us are Intelligentiae. Next (saith He) is circled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; consisting o•• Three Lesser Orbs•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; of These, the First and Best is still Concentricall to Celi••••; but Reason and Fancy (the two lower Orbs) are, too too oft Excentricall. This he saw, who yet was but purblinde, and at best, but in Twilight, or Day-Dawning.

This CELIUS must have in himself all Entity; (else not In∣finite) all perfections; Therefore K••owledge, He must be Intelligent. And Having All within himselfe, Hee cannot but know all. For, I suppose ther's nothing required to perfect Knowledg, but Presen∣tia (s••u una) Objecti, ad Potentiam Scibilem, (for I now will speak in their Dialect:) and because Beings themselves are not in Us but by their Species; hence our knowledge is so weake, and Imperfect.

This Knowledge of himselfe, They call Reflectio in s••ipsum, which is the very Flower and Top of all Knowledge. CELIUS then Reflecting on Himselfe, Saw within Himselfe, His Owne Image; Which Image so Begotten, These call SATURN (and is usual∣ly stiled by them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 3,) on whom They say CELIUS is even Stampt, or Graven, as the Seale on the Signet; and Hence, the Poets said, CELIUS was bound and cut by His Son SATURN.

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In This SATURN (or Image of himself;) CELIUS Being Infinite (and so all) Entity; must (T••ey say) needs See all severall Ideahs, or Species, which are possible in the Spheare of Entity: as Intelligens, Volens, Amans, Videns, Vivens, and the like; which yet were summd up all into foure Generall Ideahs, Ens nudum, Vi∣vens, Sentiens, and Intelligens 1.

SATURN thus with Them is The Sphear of Knowledge, or the Ideall World: in Whom Ideahs have Their First place; and come thence, First into the SATURN (or Vnderstanding) of Created Spirits; Then being Stampt on Severall Lumps of Matter (as on Wax) doe there beget the Proles of a Forme (answer••ng to ••ts Idea in SATURN, as the Picture on the wax, to its Seale.) This Forme was by Philosophers, well called a Species or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 'twas but a Second Species, or Ideah, Resulting out of SATURN'S Ideahs, as the Species results from the Face to the Chrystall Glasse.

But before These Ideahs (or Sonns of SATURN) came Thus out, on Matter; They were First (They say) by a Reflex Act of Understanding, as it were swallowed by SATURN Himselfe, (who looked on them all, as One entire Ideah in Re, Differing only Formally in His owne Vnderstanding.) Then came out again as divided and broken 2; and so were stampt abroad on Matter, and there made, or begat Formes; of which came This Fabrick, which we call The WORLD.

This is the True Platonick Doctrine about Ideahs: which They never dreamt did Exist by themselves, seperate from Matter, (as some fondly or ignorantly wrangle;) Except only in some Intelligent Spirit, which they called SATURN or Spheare of Vnderstanding; Divine first; and then Angelicall; lastly That of Men 3 For Contarenus (though a Learned man) is much deceiv'd, in saying, Plato's First Ideall World, was the Angelicall Vnder∣standing. In His Prima Philosophia.

To the Comming out of These Ideahs from SATURN to Matter, Concurr Rhea (Divine ••fflux ad Extra) and JUPITER 4, Who is Their Third Hypostasis, Activity, or Will; comming from CELIUS (Entity;) But through SATURN also, who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vnderstanding. This JUPITER (Divine Will or Acti∣vity) with Them was He that Made the World; by stamping some of SATURNS Ideahs upon a rude indigested Moles of Matter, (which most of Them (also) think, He first made out of Nothing.) Hence all the Platonists use to call This Third Hypostasis, The Spirit or Soule of the World; That Spirit They meane, That first Made, and now doth Actuate and Govern; and (as They too grosly thought) informe and Animate, This Created World. So that SATURN, with Them was the Ideall Cause (the Sampler, or Pattern) according to which; But JUPITER The Immediate Cause By whom, the World was made 5. And Thus Phenicians

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AEgyptians, Grecians, Thuscans, (all Nations) were taught to call JUPITER (the Third Hypostasis, Divine Will or Activity) The Spirit, that Made the World. So, Speakes Philo, and Porphyry, of the Phenicians, and AEgyptians 1; so, Diodorus of AEgyptians and Grecians 2; and so, of the old Th••scans (taught doubtlesse by Pytha∣goras) Sencca; They call JUPITER (saith he) Spiritu••••, Animum Mu••di, Ejusque Opific••m, cui proprie convenit Nomen Esse 3. Hence came JUPITER to be more Known in the World, and more spoken of, by Poets, then either CELIUS or SATURN; Both whom yet, They granted before JUPITER, in Nature and Time.

Thus All Nations confesse, the World was Made by JUPITER (the Third Divine Hypostasis:) and the Platonists say, 'Twas Made by chusing Some (and but Some) Ideahs out of SATURN; and stamping These upon the Wax of Matter (as Timeus speakes.) Some Ideahs, and but Some: For, all could not come forth 4, They being Infinite: which I must confesse I understand not. For, how could there be Infinite Ind••viduums in Each Species, and yet also Infinite Species (For, of These only are the Divine Ideahs, as all confesse;) and yet but One Infinite? And how Infinite Species, differing by Degrees of Entity, can be Producible, I yet could ne'r conceive: sith the Last Species (if I may conceive a Last in Infinite) must needs, have in it, Infinite degrees of Entity; and so, indeed, be Infinite: And how Any Infinite may be, or conceiv'd to be, even in Mente Divinâ, possible to b•• produced; I yet see not.

But Whether All SATURN'S Ideahs came abroad; or whe∣ther only some came out; and others not: also whether those that yet have not, may come, or might have come in infinitum; I dispute not. Only, I see 'tis a receiv'd Opinion among the Pla∣tonists, that JUPITER did some-how limit or binde SATURN, (so also the Poets speake:) as if Divine Will, by its Decree, did as it were, limit Divine Vnderstanding, or Omniscience. So that More Ideahs were, and are, Known by This, as Possible; which yet Decree hath limited, and made non Futura.

Hence Omniscience, or Simplex Intelligentia, of all Possibles; is with them called SATURNS Law. But the Fore-sight of Those Things, which Decree hath chosen, out of that Infinite Sphear of Possibles, and made Futura; is the Law of JUPITER 5; Which to bee the True Platonick Fate, Seneca perswades mee (in the Places cited before;) though some following Stoicks, much abusde Themselves, and all the world with This; because They understood it not.

Any Mat••riall Thing of This Plato••ick Discourse (or Paraphrase on P••e∣ticall Divinity) may cleerely be Found in Plotinus of the Three Hypostases: in Pro∣clus on Parmenid, and Timeus•• also His Theologia Platonica. Marsilius Ficin. on Plato's Crat••l••s, Mines, Gorgias, & Politicus: with Plato's Epis••les. Mirandu∣la De Ente & Vno. Ficin. De Immortal, Anim. & on Plotinus. Rossell. on Pymander, &c.

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Certainly the Greatest, and the Freest Liberty, may well Con∣sist with the Greatest, and Straitest Ne••essity: Not Coactive, at least not Violent; but that Connate, Naturall (I had almost said Moral) Necessity, which each Being hath, to Act and Vent it selfe. Which Ne∣cessity hath not place only in Inanimats, (Fire, Water, &c.) which we call Naturall Agents; but in All; in Rationall I meane Intelli∣gent,) even Spirituall Entiti••s. Which will more cleerly appeare, by Examining, the Difference, Dependance, or other Relation, between the Platonick Celius, (or Sphear of Being) SATURN, or Knowl••dg••; and JUPITER Their Sphear of Activity: or, to speak in Schoole Terms, between Intelligent Ess••nce, Vnderstanding, and Will; for so I doubt not to translate their Iupiter, or Active Sphear.

For, Will seemes nothing but Activity: A Rationall Will (may I so speak?) A Rationall Activity. Action is so necessary a Com∣panion to Entity, that all things seeme to have as much Activity, as Entity. Every Being is Active in its kind; ••••d in Acting seems ambitious to vent and inlarge it selfe. As the Spring in a Watch (newly wound up,) cannot but spin it selfe out, wider and wider, till it fill its whole Ballance: So, every Being hath its Balance, its Spheare, through which Activity (its Spring) must untwist it self, till the Watch be quite down, or the String snapt asunder.

Now, That Naturall Desire of Action, which we find in all, (and call Instinct in some, but Naturall appetite, or Inclination, in Other Beings) in Rationals, we call a Will: so that, the Phrase of Will is now restrict to Rationals, and These only, but not the Thing: for, might the Phrase Commence, I durst say, Every Being (even a Stone) hath as much Will, as Entity; as much Desire, I meane, or Will to Act, and Vent it selfe.

It would then be well discus'd, How or in What, the Will of Ra∣tionals, differs from the Will of other Beings; Sith These also Will as, and as much, as Rationals; except perchance, Having lesse Entity, they have also lesse Will, or Activity: for, different Degrees of Activi∣ty, make me much suspect, There are also Different Degrees of Entity; even in those Individuums, or Species, which, the Masters teach us, to bee Equall.

Is the Difference then in This? That, Rationals, and these only, have Knowledge also, to Direct and Suspend their Will, or Activity: which else, of it selfe is as Blind as a Stones Will, (or Appetite to move downward) and would perchance stumble as oft on Evill as Good, were it not Directed by some Seeing, Knowing, Eye: Yea would of it selfe, I suppose, ever act ad idem, Eodem modo, ad extre∣mum posse; (even as the Fires Will in Burning) were it not as well Suspended, as Directed, by some Knowing Principle, or Act. And if so I cleerly see that Rationals are Free; But how their Will, of it selfe, is Freer then a Stones Will, Videant alii. Even Those I meane, who make the Will & Vnderstanding, Two Faculties, Distinct in Re.

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If They be so; how the Will can follow the Vnderstandings direct∣ing, or suspending Dictate; and yet be Potentia, & Libera & Caeca, (as the Masters teach,) I could yet never learn.

Violently Drawn, or Forc'd, it cannot be; and be it selfe, Free, at least a Willing Will. Well then, It must Follow Freely, of it selfe (I mean) nullo cogente: and That Either, in a Morall Way; (as the At∣tentive Auditor to the perswasive Orator, Rapt with Freest Violence:) or else Naturall: either Instinct (for this is Highest) or some tacite Sympathy, Occult (yet Naturall) appetite; (for, so we use to speak, when we would not understand Our selves.) Of These, the last leaves the Will, no Freer then the Stone to its Centre, the Iron to the Load-stone; Goodly Liberty! the Midle, not Freer then the silly Lamb to its Dam: yea, & Instinct too, hath no place, but in Sensitives, at least; (for, who eversaid, a Stone moves by Instinct?) and so much as Sense, may not he granted to the Will, if it be Potentia prorsus Caeca, as They teach.

Nor can it follow Morally, except it be more then Sensitive; even a Knowing Faculty: for el••e it cannot apprehend those Morall arguments (by which the Understauding swayes it;) but would stand Still, as demurely as the Will of a Stone, when the Orator perswades it to leap up, and become a Star, or Sarr's Intelligence.

We conclude then, The Will cannot be Compel'd or Forc'd, with a Lucretian Rape; and be Free at all: Nor be led, or drawn, only by Naturall appetite, Occult Sympathy; and be Freer then a Stone: then a Lamb, a Calf, a Sparrow, if by bare Instinct: nor by Morall perswasion (which sounds most of a Rationall Agent, or Patient;) but it also must be a Knowing, Vnderstanding Faculty: The same (I meane) cum Intellectu: Except perchance the Tott'ring Ship of Mans Soule, need Two Assisting Vnderstandings, ••o one Mast, (like the Two Di••scuri,) to prevent feare of a Tempestuous Shipwrack; which One of them, (if alone) might sadly preominace.

Thus, while we must needs have the Will a Blind Faculty; yet Free; and Free in Following the Vnderstandings Dictates; in Sus∣pension, and Contradictiou of Acts; and yet a Faculty really Distinct from Vnderstanding; we must provide room for two Vnderstand∣ings, (two Candles in One Lanthorn;) or else we sweat in Vaine, we tire our selves; And yet (however) in the int••rim, we lose our Will, (poore Will!) at least our Liberty.

O Divine Liberty! How abstruce is thy Theory; and yet thy Practise much more Difficult! How Hard it is to Find thee; yet much more Hard, to Keep, Vse, and Enjoy thee!

What shall we say then? is Will, in all Agents, (Naturall A∣nimall, Rationall,) Equall; at least equally Free? for, in each, in all, 'tis but Activity; which must needs still be Active, and Vent it selfe ad summum posse; even till it fill the whole Area of its Sphear, (or Balance) of Entity. May we also say, Suspension, (with all Contradiction of Acts, &c.) which seemes an Index of more

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then common Liberty in Rationals; Comes not from Will (strictly so taken) Which of it selfe would still Act ad extremum; as well to This as That, to Evill as well as Good; But from Knowledge, from Vnderstanding, (I meane the Whole Soule) which by its light, sees what is Good; what inconvenient; and so guides, quickens, or suspends its Acts: Where as Fire, and such like Agents, Act still on, forward, without a stop, without breathing; because they have not, as Rationals, Oculatas Manus.

For shall we say, Our Soule is, but as, a Seeing Hand, or Doing Eye? or like Plato's Idea of a Good Prince, Philosophus Regnans, or Rex Philosophans? While it seeth, perceiveth, (so Philosophus) 'tis Intellectus; but while it Doeth, or Commandeth, (so Rex,) we call it Will. Its Mediat Acts, are Imperat: Immediat, We call Elicit••. Not that Vnderstanding and Will, are Two Things really Distinct; but Both make, Both are, but One Soule, under Two Notions. Thus One and the same Commander, Sees his Enemy's approach; Desires and Plots their Overthrow; and Commands a Charge. In the First, he is as Intellectus Speculativus; in the next Practicus, or per∣haps Voluntas Eliciens; in the last, Imperans: In Both, in all, Vna eademque Anima, Intelligens, Volens, (id est, Agens.)

Yet, may the Names of Vnderstanding and Will, be still retain'd; if, but to parallell those Two Noble, and truly Vitall Acts; which we find in that Terrean Soule, that lump of living (I had almost said Spirituall) Flesh, which we call our Heart 1. For, me thinks the Vn∣derstanding may be fitly cald, the Soule's Diastole; by which it sucks in, that pure blood of Truth; which is concocted in Septo Anim••; till (being made true Vitall Spirits, of Morall Goodnesse,) it be sent out again, by the Soule's Systole, called Will: whence come all the Mo∣tions, or Pulses, which we find in our Morall Arteries. Yet, Both These Sines, s••all make up but One Heart, One Soule.

On this Whole, One, Entire Soule; Rayes of Light, darted from the First Light, (yet now so Refracted, that they only make, the Soul's Galaxta, Reason.) Compose Those Ideahs; Which being drawn a new, by the Pencell of Sense; and Flowred with Discurse, (whence Truth results sometimes, like Sparks by knocking Flints;) Make up Those Animae Sidera, which we call Habits; Morall, if of Doing; Virtues if Well; but if ill, we call them Vices: But In∣tellectuall, and Speculative, if of bare Knowing; if of Directing (by Knowledge) towards Action, then we call them Intellectuall Practi∣call. Of These last, Prudence directs the Morall part of Every Act, (in Object, End and Morall Circumstances:) Art the Naturall. For, Both these Parts, have Place in Every Action (that is Rationall, Human••, as we call it, and not only Hominis:) and Both these, are directed by Practicall Habits. Whence Arts (Gram. Rhet. Logick2:) and Ethicks (which is Prudentia Doctrin••li••,) proceed by Rules and Pr••cepts (Directing to speak well or do well) not by Definitions, Divisions, &c. which belong, to Sciences perse, to Arts, but per accid.

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All Practicall Habits, are both Docentes & Vtentes; (Speculative, Docentes only:) while the Soule Directs by light, 'tis Habitus Do∣cens; while it Acteth, what is directed, Vtens: which last, if in the Morall part of any Act, seemes to me True Morall Virtue.

In This, in All, SATURN directs JUPITER; Knowledg, Action; Vnderstanding, Will: or to speak more properly, one and the same Soule, directs its own Activity (its JUPITER) by its own Know∣ledge, or Sphear of SATURN.

Our Discourse on SATURN hath been slow and tedious: But such is the Motion of this Planet. This may conclude All. Though SATURN and MERCURY could in re, never agree in Heav'n or Earth; yet, the Platonists found a way to Reconcile them in Words and Shew: For with Them, They Both are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But SATURN is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ratio: MERCURY 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• Oratio. by which last, They meant much more, then we by Speech: For, they say, MERCURY to SATURN, is Semen Ideale 1: That Vis Prolifica, by which Ideahs comming out of SATURN, and stampt by JUPITER, on Matter; do there beget the Embryon of a Forme; which mature becomes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; a Second Species; or Ideah. Proles to one of SATURNS Sons, which are the first Ideahs, as was said before. So, that with Them the Vnder∣standing (whither Divin or Humane,) is SATURN; an Ideall World: Concepts, or Ideahs, (drawn in this Vnderstanding) are SA••URN's Sons: Words, Syllables and Letters, (by which These Concepts or Ideahs come out, and are exprest abroad;) belong all to MERCURY.

All this, They think stampt on the Genius of the Planet MER∣CURY; which well aspected by SATURN, They say, gives Contem∣plation: by MARS, Action: with JUPITER, Both: But with VENUS Eloquence and Wit.

Thus from a Man, a Philosopher, a Priest, a God 2; we are come againe to MERCURY a Wandring Star or Planet; from whom, all Mercuries first came; into whom, They were all Starrifi'd again, When Dead Men, but Living Deasters.

FINIS.

Notes

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