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. Ἔχει γὰρ ἕκαστον τῶν ὄντων ἐνεργειαν, ἥ ἐστιν ὁμοίωμα αὐτοῦ, ὥστε αὐτοῦ ὄντος,

κἀκεῖνο εἶναι, καὶ μένοντος φθάνειν εἰς τὸ πόῤῥω, τὸ μὲν ἐπὶ πλέον, τὸ δὲ εἰς ἔλαττον. Καὶ αἱ μὲν ἀσθενεῖς καὶ ἀμυδραὶ, αἱ δὲ καὶ λανθάνουσαι, τῶν δ’ εἰσὶ μείζους καὶ εἰς τὸ πόῤῥω. 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. Καὶ μένομεν τῷ μὲν νοητῷ ἀνθρώπῳ ἄνω· τῷ δὲ ἐσχάτῳ αὐτοῦ, πεπεδήμεθα τῷ κάτω, οἷον ἀπόῤῥοιαν ἀπ’ ἐκείνου διδόντες εἰς τὸ κάτω, μᾶλλον δὲ ἐνέργειαν, ἐκείνου οὐκ ἐλαττουμένου. 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 χύσις, yet he doth not of ἀπόῤῥοια which is ἔκχυσις. Ὁ ἥλιος κατακεχύσθαι δοκεῖ, καὶ πάντῇ γε κέχυται οὐ μὴν ἐκκέχυται. ἡ γὰρ χύσις αὐτοῦ τάσις ἐστίν. ἀκτῖνες γοῦν αἱ αὐγαὶ αὐτοῦ ἀπὸ τοῦ ἐκτείνεσθαι λέγονται. 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. Ἑκάστου δὲ μορίου ἡ ἐνέργεια ἡ κατὰ φύσιν ζωὴ οὐκ ἐξιστᾶσα. 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 ἐν-έργεια a working in the essence though it flow out into act. So that Energie depends alwayes on essence, 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

F aith. Platonick faith in the first Good. This faith is excellently described in Proclus. where it is set above all ratiocination, nay, Intellect it self. Πρὸς δὲ αὖ τὸ ἀγαθὸν οὐ γνώσεως ἔτι καὶ συνεργείας δεῖ τοῖς συναφθῆναι σπεύδουσιν, ἀλλ’ ἱδρύσεως καὶ μονίμου καταστάσεως καὶ ἠρεμίας. But to them that endeavour to be joyned with the first Good, there is no need of knowledge or multifarious cooperation, but settlednesse, steddinesse, and rest. lib. 1. cap. 24. Theolog. Platon. And in the next chapter; Δεῖ γὰρ οὐ γνωστικῶς οὐδ’ ἀτελῶς τὸ ἀγαθὸν ἐπιζητεῖν, ἀλλ’ ἐπιδόντας ἑαυτοὺς τῷ θείῳ φωτὶ καὶ μύσαντας, οὕτως ἐνιδρύεσθαι τῇ ἀγνώστῳ καὶ κρυφίῳ τῶν ὄντων ἑνάδι. 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 κοιναὶ ἔννοιαι, yea and the νοερὰ ἁπλότης, so that he will not that any intellectuall operation should come in comparison with it. Πολυειδὴς γὰρ αἵτη καὶ δι’ ἑτερότητος χωριζομένη τῶν νοουμένων, καὶ ὅλως κίνησίς ἐστι νοερὰ περὶ τὸ νοητόν. Δεῖ δὲ τὴν θείαν πίστιν ἑνοειδῆ καὶ ἤρεμον ὑπάρχειν ἐν τῷ τῆς ἀγαθότητος ὁρμῷ τελείως ἱδρυθεῖσαν. 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, Ἐστί οὐν οὗτος ὅρμος ἀσφαλὴς τῶν ὄντων ἁπάντων. See Procl. Theolog. Platonick. lib. 1. cap. 25.

H

H yle. See Interpret. Gen.

I

I ntellect. 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. Ἔχομεν οὖν καὶ τὰ εἴδη διχῶς, ἐν μὲν ψυχῇ οἷον μὲν