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WHen the ••irst emanation from God (the plenty of Ideas) descended into the Angelick Minde, she, desiring their perfection, reverts to God, obtaining of him what she covets; which the more fully she possesseth, the more fervently she loves. This desire, (Celestiall Love,) born of the obscure Minde and Ideas, is explain'd in this Stanza:
[—true Heaven—]
God who includes all created beings, as Heaven all sensible,
lib. 2. Sect. Only Spirituall things, according to Platonists, are true and reall, the rest but shadowes and images of these.
[—the sacred Sun]
The light of Ideas streaming from God.
[—enlivened leaves—]
The Metaphore of Leaves relates to the Orchard of Iupiter, where these Ideas were planted 2. 10. Enlivened, as having in themselves the principle of their operation, Intellection, the no∣blest life, as the Psalmist, Give me understanding, and I shall live. So the Cabalist to the second Sephirah, which is Wisdome, attributes the name of Life.
[—adorn bestowing form—]
To adorn denotes no more then accidentall perfection, but I∣deas are the Substance of the Minde, and therefore he adds, bestowing form; which though they come to her from without, she receives not as accidents, but as her first intrinsecall act: which our Author implies, terming her desires innate.
[And by this love exalted, turns Into the Sun, for whom she burns.]
Love transformes the Lover into the thing loved.
[—Wealth and Want—]
Porus and Penia, 2. 10.