conversion, is a Circle; such alone are the Intellectuall and Rati∣onall,
and therefore only capable of felicity, the obtaining their
first Principle, their ultimate end and highest good. This is pecu∣liar
to Immortall Substances, for the Materiall (as both Plato∣nists
and Peripateticks grant) have not this reflection upon them∣selves,
or their Principle. These, (the Angelick Mind and Rati∣onall
Soul) are the two intelligible Circles; answerable to
which in the corporeall World are two more; the tenth
Heaven immoveable, image of the first Circle; the Celestiall
Bodies, that are moveable, image of the second. The first Plato
mentions no••, as wholly different and irrepresentable by corpo∣reall
Nature: of the second in Timaeo he saith, That all the Cir••les
of this visible Heaven (by him distinguished into the fixed sphere
and seven Planets) represent as many Circles in the Rationall
Soul.
Some attribute the name of Circle to God; by the antient
Theologists called Coelus; being a Sphear which comprehends all;
as the outmost Heaven includes the World.
In one respect this agrees with God, in another not; the property
of beginning from a point and returning to it, is repugnant to
him; who hath no beginning▪ but is himself that indivisible point
from which all Circles begin, and to which they return: And in
this sence it is likewise inconsistent with materiall things, they
have a beginning, but cannot return to it.
In many other Properties it agrees with God; He is the most
perfect of beings; this of figures; neither admit addition: The last
Sphear is the place of all bodies, God of all Spirits: the Soul (say
Platonists) is not in the Body, but the body is in the Soul, the Soul
in the Mind, the Mind in God, the outmost Place; who is there∣fore
named by the Cabalists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.