Part V.

P L A T 0.
xo^
[ Love^ vohofi Hand guides luy Heart's Jlri^ Reins. 3
The Cognofcitive Powers are Ikited in the Head, the Defiderative in the Heart : In every well ordered Soul, the Appetite is Governed by Intelle£lual Love i implied by the Metaphor of Reins, borrowed from P/ato in his Pht- drus.
\^ve to advance my flight, will lend
The Wings by which he did afccnd
Into my heart - ]
When any Superiour Vertue is faid to defcend, we imply not, that it leaves its own heigth to come down to us, but draws us up to it lelf ; its defcending to uS, is our afcending to itj otherwife fuch conjunffion would be the imper- fe8;ion of the Vertue, not the perfection of him who receives -it.
II.
{] JjJve flowing from the Sacred Spring
Of uncreated good - ]
From the Fountain of Divine Goodnels in to our Souls, in which that influx is termi nated.
£ When Born. See.]
The Order, Participation, converflon of Ideas fee Part 2, SeCt.
f - how Heaven he moves, the Soul
Informs, and doth the World controul. 3
Of thefe three properties. Love is not the efficient: God produceth the Ideas in the An- gelick Mind, the Mind illuftrates the Soul with Ideal Beauty j Heaven is moved by its proper Soul ; But, without Love, thefe Prin- Ciples do not imerate : He is the caufe of the Mind’s converuon to God, and of the Soul’s to the Mind •, without which, the Ideas would not defcend into the one, nor the Specifick Reafons into the other : the Soul not illumi¬ nated by thefe, could not elicite this fenfible form out of Matter, by the motion of Hea¬ ven.
and real, thefe.
\
m.
the reft but ftiadows and images of
-fjhc Sacred Sun - 3
When the firft emanation from God (the plenty of Ideas ) defeended into the Angelick Mind, (he, defiring their perfection, reverts to God, obtaining of him what fhe covets ^ which the more fully fhe poflefleth, the more fervently fhe loves. This defire, (Celeftial Love,3 born of the obfeure Mind and Ideas is explained in this Stanza :
\^t7'ue Heaven — 3
God who includes all created beings, as Heaven all fenfible, lib. 2. Sed. Only Spiri¬ tual things, according to Platonifls, are true
The light of Ideas ftreaming from God.
[ - enlivened Leaves - ^3
The Metaphor of Leaves relates to the Or¬ chard of Jupiter, where thefe Ideas were plan¬ ted, 2. 10. as having in themfelves
the principle of their operation, IntelleCfion the nobleft life, as the Pfalmift, Give me un- derftanding, and 1 Jhall live. So the Cabalijl to the fecond Sephira, which is Wifdom, attri¬ butes the name of Life.
[ - adoi'n bef owing form - 3
To Adorn denotes no more than accidental perfection, but Ideas are the fubftance of the Mind, and therefore he adds, bejlovoing jorm j which though they come to her from without, fhe receives not as accidents, but as her firft in- v trinfecal aCt ; Which our Author implies, term¬ ing her dejires innate.
\And by this Love exalted turns Into the Sun, for whom Jhe burns. 3
Love transforms loved.
the Lover into the thing
£ - Wealth and Want- - 3
Porus and Penia, 2. 10.
IV.
The properties of Celeftial Love are in this Stanza difcovered.
[ — In new Letters caught — 3
The Soul being oppreft by the Body, her de¬ fire of IntelleClual Beauty fleeps ^ but avyake- hed by Love, is by the fenfible Beauty of the Body, led at laft to their Fountain, God.
[ - which glow
Dying, yet glowing greater grow.~]
Motion and Operation are the figns of Life, their privation of Death : in him who applies himfelf to the Intellectual pajt, the rational and the fenfitive fail ^ by the Rational he is Man, by the Intellectual Communicates with Angels .* As Man he dies, revived an Angel. Thus the Heart dies in the flames of IntelleClual Love i yet confumes not, but by this death grows greater, receives a new and more fub- lime Life. See in the Fables oi Alcejies and Orpheus.