Philosophical Fancies (1653) – Reading Edition

PHILOSOPHICALL FANCIES.
WRITTEN
By the Right Honourable,
THE LADY NEWCASTLE.
LONDON,
Printed by Tho: Roycroft, for J. Martin, and J. Allestrye, at the Bell in St. Pauls Church-yard, 1653.

A Dedication to FAME.
To thee, great Fame, I dedicate this Peece.
Though I am no Philosopher of Greece;
Yet do not thou my workes of Thoughts despise,
Because they came not from the Ancient, Wise.
Nor do not think, great Fame, that they had all
The strange Opinions, wich we Learning call
For Nature’s unconfin’d, and gives about
Her severall Fancies, without leave, no doubt.
Shee’s infinite, and can no limits take,
But by her Art, as good a Brain may make.
Although shee’s not so bountifull to me,
Yet pray accept of this Epitome.

An Epistle to Time.
Swift, ever-moving Time, I write to thee,
To crave thy pardon, if ill spent thou be.
But I did chuse this way, thinking it best:
For by my writing I do none molest.
I injure none, nor yet disturb their way,
I slander none, nor any one betray.
If I do wast thee in a musing thought,
Yet I take paines, my Braines constantly wrought.
For in three weeks begun, and finisht all
These Philosophicall Fancies, which I call.
If thou thinkst much, that I should spend thee so,
To write of that, I can but guesse, not know;
Ile tell thee Time, thou mayst bee worser spent,
In wanton waies, which some call Merriment.
Let me tell thee, this better pleaseth me,
Then if I spent thee in fine Pageantry.

A Request to Time.
Time, prethee be content, and let me write;
Ile use thee better then the Carpet Knight,
Or Amorous Ladies, which doe dance, and play,
Casting their Modesty, and Fame away.
I humbly cast mine eyes downe to the ground,
Or shut them close, while I a Fancy found.
And in a Melancholy posture sit,
With musing Thoughts, till I more Fancies get.
Besides, deare Time, Nature doth not me give
Such store of Health, to hope I old shall live.
Then let me give my Youth the most content,
Which is to write, and send it to the Print.
If any like my Fancies when they’r read,
My time’s rewarded, though my Body’s dead.
If they do not, my Son’e will lye at rest,
Because my Life did think, what’s harmlesse, best.

An Epistle to my BRAINE.
I Wonder, Braine, thou art so dull, when there
Was not a day, but Wit past, through the yeare.
For seven yeares ’tis, since I have married bin;
Which time, my Braine might be a Magazine,
To store up wise discourse, naturally sent,
In fluent words, which free, and easie went.
If thou art not with Wit inrich’d thereby,
Then uselesse is the Art of Memory.
But thou, poor Braine, hard ftozen art with Cold,
Words Seales, of Wit, will neither print, nor hold.

AN EPISTLE To a troubled FANCY.
Fancies in sleep are Visions, Dreames we call,
Rais’d in the Braine to sport themselves withall.
Sometimes they take delight to fright the Minde,
Taking strange Shapes, not like to Natures kinde.
After the Soule they hunt, and run about,
As from the Body they would thrust it out.
But if they are in humour kind, and good,
In pleasing Shapes before the Minde they stood.

An Epistle to Contemplation.
I Contemplating by a Fires side,
In Winter cold, my Thoughts would hunting ride.
And after Fancies they do run a Race,
If lose them not, they have a pleasant Chase.
If they do catch the Hare, or kill the Deere,
They dresse them strait in Verse, and make good Cheere.

An Epistle to my Musefull Thoughts.
Thoughts, trouble not the Soule with falling out,
Siding in Factions, with Feare, Hope and Doubt.
But with the Muses dance in measur’d feet,
Taking out all the Fancies as you meet.
Some Fancies are like wilde, and Toyish Girles,
And some are sober, grave; others are Churles.
Let those that sober, sad, a Pavin measure,
Corantoes are the lighter Fancies pleasure.
Let Churlish Fancies dance with crabbed Feet,
In Numbers odd, not even, smooth, nor sweet.

Another to the Thoughts.
MY Thoughts lye close imprison’d in the Minde,
Unlesse through strange Opinions passage finde.
But when they finde a way, they run so fast,
No Reason can perswade to stay their hast.
Then they strait seek a Credit for to win,
Perswading all they meet to follow them:
And with their Rhetoricke hope they to grow strong,
Striving to get beleife, as they go on.
If Contradiction chance to stop their way,
They strait flye out, and oft times run away.
And seldome they do back return again,
To rally, or to muster in the Brain.
But the weak Braine is forc’d more Thoughts to raise,
Striving to get a Victory of Praise.

Reason, and the Thoughts.
[Reason.]
Thoughts, run not in such
strange phantastick waies,
Nor take such paines to get a Vulgar Praise.
The World will scorne, and say, you are all Fooles,
Because you are not taught in common Schooles.
The World will think you mad, because you run
Not the same Track, that former times have done.
Turn foolish Thoughts, walke in a Beaten Path,
Or else the World ridiculously will laugh.
[Thoughts.]
Reason forbeare, our Study not molest,
For wee do goe those waies that please us best.
Nature doth give us liberty to run,
Without a Check, more swift far then the Sun.
But if we jar, and sometimes disagree,
By thy Disputes, we run unevenly.
But prethee Reason trouble us no more,
For if you prate, wee’l thrust you out of doore.

TO SIR CHARLES CAVENDISH, MY NOBLE BROTHER-IN-LAW.
SIR,
To forget to divulge your noble Favours to me, in any of my Works, were to murther GRATITVDE; Which I will never be guilty of: And though I am your Slave, being manacl’d with Chaines of Obligation, yet my Chaines feele softer then Silke, and my Bondage is pleasanter then Freedome; because I am bound to your selfe, who are a Person so full of Generosity, as you delight in Bounty, and take pleasure to relieve the necessitated Condition of your Friends; and what is freely given, is comfortably receiv’d, and a satisfaction to the minde. For, should a bountifull hand be joyn’d to Repining Thoughts, it would be like a Gilded Statue made of rotten wood. But your minde is the Mint of Virtues, which makes them currant Coyne; which I will never clip with a silent Tongue, nor change with an unthankfull Heart; but locke it up with the Key of Admiration, in the Chest of Affection. I shall not feare to be turn’d out of your Favour, though my deserts make me not worthy to dwell therein; because you are so constant to Charity, and so compassionate to Misery; so adverse to Covetousnesse, so arm’d against Mis-fortunes, so valiant in Friendship, so victorious in Naturall Affections, as you are the Conquerour of all Merit. And may you ride in Triumph on Fame round the Vniverse, untill the expiring thereof.
Thus doth your humble Servant joy in your Love, proud of your Favour, Glorie in your Fame, and will die in your Service.
M. N.

TO THE READER.
Noble Readers,
If this Worke is not so well wrought, but that you may finde some false Stitches; I must let you understand it was huddl’d up in such hast, (out of a desire to have it joyned to my Booke of Poems) as I took not so much time, as to consider throughly; For I writ it in lesse then three weekes; and yet for all my hast, it came a weeke too short of the Presse. Besides my desire (to have those Works Printed in England, which I wrote in England, before I leave England) perswaded me to send it to the Presse, without a further inlargement. But I imagine my Readers will say, that there is enough, unless it were better. I can only say, I wish it were so good, as to give satisfaction: howsoever I pleased my selfe in the Study of it.

The Table.
Of Matter, and Motion, page 1.
Of the Forme, and the Minde, 2.
Of Eternall Matter, 3.
Of Infinite Matter, 4.
There is no proportion in Nature, ib.
Of one kinde of Matter, 5.
Of Infinite Knowledge, ib.
There is no Judge in Nature, ib.
Of Perfection, 6.
Of Inequalities, ib.
Of Unities, 8.
Of Thin, and Thick Matter, ib.
Of Vacuum, 9.
The Unity of Nature, ib
Of Division, 10
The order of Nature, ib.
Of War, and no absolute power, 11.
Of Power, ib.
Similizing the Spirits, or Innate Motion,
Of Operation, 13.
Of Natural, or Sensitive War. 14.
Of Annihilation, ib.
Of Life, 15.
Of Change, 20.
Of Youth, and Growth, 21.
Of Increasing, 22.
Of Decay, 23.
Of Dead, and Death, 24.
Of locall Shapes, 25.
This visible Motions in Animals, Vegetables, and Minerals, 26.
Of the working of the severall Motions of Nature, 27.
Of the Minde, 30.
Of their severall Dances, and Figures, 31.
The Sympathy, and Antipathy of Spirits, 33.
The Sympathy of Sensitive, and Rationall Spirits in one Figure, 36.
The Sympathy of the Rationall, and Sensitive Spirits, to the Figure they make, and inhabit, 37.
Of Pleasure, and Paine, 38.
Of the Minde, ib.
Of Thinking, or the Minde, and Thoughts, 41.
Of the motions of the Spirits, 42.
Of the Creation of the Animall Figure. 45.
Of the gathering of the Spirits, 47.
The moving of Innate Matter, 49.
Of Matter, Motion, and Knowledge, or Understanding, 52.
Of the Animall Figure, 54.
What an Animall is, 55.
Of Sense, and Reason, exercis’d in their different Shapes, 56.
Of the dispersing of the Rationall Spirits, 63.
Of the Senses, 64.
Of motion that makes Light, 65.
Of Opticks, ib.
Of the flowing of the Spirits, 66.
Of Motion, and Matter, 67.
Of the Braine, 68.
Of Darknesse, ib.
Of the Sun, 69.
Of the Clouds, ib.
Of the motion of the Planets, 70.
Of the motion of the Sea, ib.
I speak not here of Deiaticall Infinites, but of grosse Infinites, such, as Philosophers call Chaos.

OF MATTER AND MOTION.
THERE is no first Matter, nor first Motion; for matter and motion are infinite, and being infinite, must consequently be Eternall; and though but one matter, yet there is no such thing, as the whole matter, that is, as one should say, All. And though there is but one kinde of matter, yet there are infinite degrees of matter, as thinner and thicker, softer and harder, weightier and lighter; and as there is but one matter, so there is but one motion, yet there are infinite degrees of motion, as swifter and slower; and infinite changes of motion: And although there is but one matter, yet there are infinite of parts in that matter, and so infinites of Figures: if infinite figures, infinite sizes; if infinite sizes, infinite degrees of higness, and infinite degrees of smalnesse, infinite thicknesse, infinite thinnesse, infinite lightnesse, infinite weightinesse; if infinite degrees of motion, infinite degrees of strengths; if infinite degrees of strengths, infinite degrees of power, and infinite degrees of knowledge, and infinite degrees of sense.

Of the Form, and the Minde.
[I mean of Forme, dull Matter.]
As I sayd, there is but one Matter, thinner and thicker, which is the Forme, and the Minde, that is, Matter moving, or Matter moved; likewise there is but one motion, though slower or swifter moving severall wayes; but the slower or weaker motions are no lesse motion, then the stronger or swifter. So Matter that is thinnest or thickest, softest or hardest, yet it is but one Matter; for if it were divided by degrees, untill it came to an Atome, that Atome would still be the same Matter, as well as the greatest bulk. But we cannot say smallest, or biggest, thickest or thinnest, softest or hardest in Infinite.

Eternall Matter.
That Matter which was solid, and weighty from all Eternity, may be so eternally; and what was spungie, and light from all Eternity, may be so eternally; and what had innate motion from Eternity, may be so eternally; and what was dull without innate motion from Eternity, may be so eternally: for if the degrees could change, then there might be all thin, and no thicke, or all thicke, and no thin, all hard, no soft, and fluid, or all fluid, and no solidity. For though contracting and dilating may bring and joyne parts together, or separate parts asunder, yet those parts shall not be any other wayes, then by Nature they were.

Of Infinite matter.
Infinite Matter cannot have exact Forme, or Figure, because it hath no Limits: but being divided by motion into severall parts, those Parts may have perfect Figures, so long as those Figures last; yet these parts cannot be taken from the Infinite Body. And though parts may be divided in the Body Infinite, and joyned severall wayes, yet Infinite can neither be added, nor diminished; yet division is as infinite, as the Matter divided.

No proportion in Nature.
In Nature there is no such thing, as Number, or Quantity; for Number, & Quantity have only reference to division: neither is there any such thing as Time in Eternity; for Time hath no reference but to the Present, if there be any such thing as Present.

Of one Kinde of Matter.
Although there may be infinite degrees of matter, yet the Nature, and kind of Matter is finite: for Infinite of severall kindes of Matter would make a Confusion.

Of Infinite knowledge.
There can be no absolute Knowledge, if infinite degrees of Knowledge; nor no absolute power, if there be infinite degrees of strength: nor present, if infinite degrees of Motion.

No Judge in Nature.
No Intreaty, nor Petition can perswade Nature, nor any Bribes an corrupt, or alter the course of Nature. Justly there can be no complaints made against Nature, nor to Nature. Nature can give no redresse. There are no Appeales can be made, nor Causes determined, because Nature is Infinite, and eternall: for Infinite cannot be confined, or prescribed, setled, or altered, rul’d, or dispos’d, because the Effects are as infinite as the Causes: and what is infinite, hath no absolute power: for what is absolute, is finite.
Finite cannot tel how Infinite doth flow,
Nor how Infinite Matter moveth to and fro.
For Infinite of Knowledge cannot guess
Of Infinite of Matter, more, or lesse:
Nor Infinite of Causes cannot finde
The Infinite Effects of every Kinde.

Of Perfection.
In Infinite can no Perfection be,
For why? Perfection is in Unity?
In Infinite no Union can combine,
For that has neither Number, Point, nor Line;
Though Infinite can have no Figure,
Yet not lye all confu’sd in Heaps together.
[Some think there was a Chaos, a confused Heap.]

Of Inequalities.
If Infinites have Infinite degrees,
And none a like to make Equalities.
As if a Haire be cut with curious Arts,
Innumerable, but Unequall parts,
And that not any part alike shall be,
How shall we joyn, to make them well agree?
If every one is like it selfe alone,
There cannot be, unlesse three equal Ones.
If one, and one make two; and two, and two make foure, yet there must be two equall ones to make two, and two equall two s to make foure. And as two and one make three, yet there must be two equall ones joyned to a single one, to make three, or three equall single ones to joyn in three.
The like is in Weight, and Measure, in Motion and Strength.

Of Unities.
In Infinite if Infinite degrees,
Then those Degrees may meet in Unities.
And if one man should have the strength of foure,
Then foure to equal him will be no more.
As if one Line should be in four parts cut,
Shall equall the Same Lino together put;
So two and one, though odd, is three;
Yet three and three shall equall be.
Like those that equall spaces backwards go,
To those that’s forward, equalls them we know.
Like Buckets in a Well, if empty be,
As one descends, the other ascends, we see
So Motions, though they’r crosse, may well agree,
As oft in Musick make a Harmony.

There is no Vacuity.
In Nature if Degrees may equall be,
All may be full, and no Vacuity.
As Boxes small, & smaller may containe,
So bigger, and bigger must there be again.
Infinite may run contracting, & dilating,
Still, still, by degrees without a separating.

Of Thin, and Thick Matter.
THus may thin Matter into Solid run,
And by its motion, make thick Matter turne.
In severall wayes, and fashions, as it will,
Although dull Matter of it selfe lye still:
Tis not, that Solid Matter moves in Thin,
For that is dull, but thin which moves therein.
Like Marrow in the Bones, or Bloud in Veines.
Or thinner Matter which the Bloud containes.
Like Heat in Fire, the effect is strait to burne,
So Matter thin makes solid Matter run.

Of Vacuum.
[The Readers may take either Opinion.]
If Infinite Inequallity doth run,
Then must there be in Infinite Vacuum.
For what’s unequall, cannot joyned be
So close, but there will be Vacuity.

The Unity of Nature.
Nature tends to Unity, being but of a kinde of Matter: but the degrees of this Matter being thinner, and thicker, softer, and harder, weightier, and lighter, makes it, as it were, of different kinde, when tis but different degrees: Like severall extractions, as it were out of one and the same thing; and when it comes to such an Extract, it turnes to Spirits, that is, to have an Innate motion.

Of Division.
The severall Degrees of Matter cause Division by different Motion, making severall Figures, erecting, and dissolving them, according as their Matter moves, This makes Motion, and Figure alwayes to be in War, but not the Matter; for it is the severall effects that disagree, but not the Causes: for the Eternall Matter is allwayes in Peace, as being not subject to Change; but Motion, and Figure, being subject to Change, strive for Superiority: which can never be, because subject to Change.
[Severall Motions, and severall Figures.]

The Order of Nature.
The Reason, that there is not a Confusion in Nature, but an orderly Course therein, is, the Eternall Matter is allwayes One, and the same: for though there are Infinite degrees, yet the Nature of that Matter never alters. But all Variety is made according to the severall Degrees, & the severall Degrees do palliate, and in some sense make an Equality in Infinite; so as it is not the severall degrees of Matter, that strive against each other, but severall Motions drive them against one another.

Of War, and no absolute Power.
The Reason, that all things make War upon one another, is, the severall (†) Degrees of Matter, the contradiction of Motion, and the Degrees, and the Advantage of the shapes of (†) Figures alwayes striving.
[(†)Not the Matter, but the Degrees]
[(†)Not the Bigness of Figures, but the manner of shapes: which makes some shapes to have the Advantage over others much bigger, as a Mouse will kill an Elephant.]

Of Power.
There is no absolute Power, because Power is Infinite, and the Infinitenesse hinders the absolutenesse: for if there were an absolute power, there would be no dispute; but because there is no absolute power, there would be no dispute; but because there is no absolute power, therefore there are Disputes, and will be eternally: for the severall Degrees of Matter, Motion, and Figure strive for Superiority, making Faction by (†) Sympathy, and Fraction, by (†) Antipathy.
[(†)Which is in Likenesse.]
[(†)Unlikenesse.]

Similizing the Spirits, or Innate Matter.
The Spirits, or Essences in Nature are like Quick-silver: for say it be fluid, it will part into little Sphaericall Bodyes, running about, though it be nere so small a Quantity: and though they are Sphaericall, yet those Figures they make by severall, and subtle motion, may differ variously, and Infinitely.
This Innate Matter is a kind of God, or Gods to the dull part of Matter, having power to forme it, as it please: and why may not every degree of Innate Matter be, as severall Gods, and so a stronger Motion be a God to the weaker, and so have an Infinite, and Eternall Government? As we will compare Motions to Officers, or Magistrates. The Constable rules the Parish, the Mayor the Constable, the King the Mayor, and some Higher power the King: thus Infinite powers rule Eternity. Or againe thus, the Constable rules the Hundred, the Mayor rules the City, the King the Kingdome, and Caesar the World.
Thus may dull Matter over others rule,
According as ’tis † shap’d by Motions Tool.
So Innate Matter Governs by degree,
According as the stronger Motions be.
[One Shape hath power over another; one Minde knowes more then another.]

Of Operation.
All things in the World have an Operat ive power; which Operation is made by Sympatheticall Motions, and Antipatheticall Motions, in severall Figures. For the assisting Operation is caused by One, the destructive Operation by another; like Poyson, and Cordialls, the one Kills, the other cures: but Operations are as Infinite, as Motions.

Naturall, or Sensitive War.
All Naturall War is caused either by a Sympatheticall Motion, or an Antipatheticall Motion. For Naturall Warre, and Peace proceed from Selfe-preservation, which belongs only to the Figure; for nothing is annihilated in Nature, but the particular Prints, or severall shapes that Motion makes of Matter; which Motion in every Figure strives to maintaine what they have created: for when some Figures destroy others, it is for the maintenance or security of themselves: and when the Destruction is, for Food, it is Sympatheticall Motion, which makes a particular Appetite, or nourishment from some Creatures to others; but an Antipatheticall Motion, that makes the Destruction.

Of Annihilation.
THere can be no Annihilation in Nature: not particular Motions, and Figures, because the Matter, remaines that was the Cause of those Motions and Figures. As for particular Figures, although every part is separated that made such a Figure, yet it is not Annihilated; because Those parts remaine that made it. So as it is not impossible but the same particular Figures may be erected by the same Motions, that joynd those parts, and in the Matter may repeat the same Motion eternally so by succession: and the same Matter in a Figure may be Erected, and dispersed eternally. Thus the Dispersing of the Matter into particular Figures by an Alteration of Motion, we call Death; and the joyning of Parts to create a Figure, we call Life. Death is a Separation, Life is a Contraction.
[Either by Growth, or Sense, or Reason.]

Of LIFE.
Life is the Extract, or Spirit of Common Matter: (†) This Extract is Agile, being alwayes in motion; for the Thinnesse of this Matter causes the subtelty of the Quality, or property which Quality, or property is to work upon all dull Matter.
[For when Matter comes to such a degree it quickens.]
This Essence, or Life, which are Spirits of Sense, move of themselves: for the dull part of Matter moves not, but as it is moved thereby.
Their Common Motions are foure.
} Atractive.
} Retentive.
} Digestive.
} Expulsive.
[That it begins to move, & Motion is Life.]
Atractive is that which we call Growth, or Youth. Retentive, is that we call Strength. Digestive is that we call Health, that is an equall distribution of Parts to Parts, and agreeing of those Sprits. Expulsive is that which we call Death, or Decay.
The Attractive Spirits gather, and draw the Materialls together.
The Digestive Spirits do cut and carve out every thing.
The Retentive do fit, and lay them in their proper places.
The Expulsive do pull down, and scatter them about.
Those Spirits most commonly move according to the matter they worke on. For in spungy and in Porous light matter, their motion is quick; in solid, and weighty, their motion is slower. For the solid parts are not onely dull, and immoveable in themselves, but they hinder and * obstruct those Spirits of sense, and though they cut and peirce through all, yet it is with more labour, and slower motion; for their motions change according to the quantity and quality of that Matter they meet with; for that which is Porous and Spungy, the Figures that they forme that matter in, are sooner made, and suddenlier destroyed, then that which is more combustible. This is the reason Mineralls last longer then Vegetables and Animals, because that Matter is both tougher and harder to worke on, then Vegetables and Animals are.
[* I meane when I say Obstruct, that it either turnes their motion another way, or makes them move slower.]
These Sensitive spirits we may similize to severall Workmen, being alwayes busily imployed, removing, lifting, carrying, driving, drawing, digging, and the like. And although these Spirits are of substance thinner then dull matter, yet they are stronger by reason of their subtlety, and motion, which motion gives them power: for they are of an acute quality, being the Vitrioll, as it were, of Nature, cut and divide all that opposeth their way.
Now these Spirits although they be infinite, yet we cannot thinke them so grosse an infinite, as combustible matter, yet those thinner infinites may cut, and carve the thicker infinites all into severall Figures: like as Aqua-fort is will eate into the hardest Iron, and divide it into small parts.
As I have sayd before, the Spirits of life worke according as the Matter is, for every thing is shap’d according to the solidity of the matter; like as a man which builds a House, makes the beames of the House of such wood, which is tough, and strong, because he knows otherwise it will breake, by reason of the great weight they are to bear; but to make Laths he takes his Wood and cuts it thin, that the Nayls may easier passe through, so joyning and fitting severall forts to proper uses to build his house. Or like a Cooke when he’s to raise a Pye, must take stiffe Dough; for otherwise it will not onely fall before it be finished, but it cannot be raised, and to make the Lids to cover his Pye, hee must use a softer Paste, otherwise it will not rowle thinn; thus a stiffe Paste is not fit for a Lid, nor a thinner Paste for to raise a Pye; it may make a Cake, or so. So the Spirits of life must make Figures, as the matter is fit, and proper thereto, for the figure of man or the like; the Spirits of life take the solid and hard matter for the * Bones: The Glutinous Matter for the Sinews, Nerves, Muscles. and the like; and the Oyly matter for Flesh, Fat, Marrow. So the fluid for Blood, and such like matter. And the Spirits themselves do give this dull matter, motion, not onely in the building of the Figure, but to make the Figure move when it is built.
[* I do not say that Bones are the solid’st matter in Nature.]
Now the spirits of life, or lively spirits do not onely move dull and in moving matter, but makes that matter to move, and worke upon others; for some kinde of Figures shall make † another to resemble it selfe, though not just be as it selfe is made, but as the shadow like the substance; for it workes as a Hand that is guided by another, and not of its owne strength: that is the reason, Arts have not so much persection as Nature. The Copy is not so lively as the Originall; for the spirits of life move, and work of their own strength, and the dull matter by the strength of the Spirits.
[† As the Figure of Man.]

Of CHANGE.
The Change of motion in severall Figures makes all change and difference in the World, and their severall properties and effects thereto. And that which we call Death, or corruption, is not an absence of life, but an expulsive motion which doth annihilate those figures, that erecting motion hath made. So death is an annihilation of the Print, not of the Mould of figures; for the Moulds of those figures of Mankinde, Beast, or Plant, of all kinds whatsoever, shall never be annihilated so long as motion and matter last, which may alwayes be; for the mould of all Figures is in the power of motion, and the substance of matter.
[* All Motion is Life.]

Of Youth, or Growth.
Thus Spirits of sense work according to the substance of the matter: for if the matter be porous and light, they form those Figures quicker, and dissolve them suddenly: But if their matter be solid and hard, they worke slower, which makes some figures longer ere they come to perfection, and not so easily undone. And if their strength be too weake for the matter they worke upon, as wanting helpe, then the Figure is imperfect, and mishapen, as we say. This is the reason Animals & Vegetables, which are young, have not so great strength as when they are full growne; because there are fewer spirits, and the materialls are loose and unsetled, not knockt close: But by degrees more spirits gather together, which helpe to forward their worke, bring in materialls by Food, setling them by nourishment, carrying out by Evacuations that matter that is unusefull, and that Rubbish and Chips, as I may say, which would hinder their motion. If they bring in unusefull matter, their figure increases not, as we say, thrives not. And if they carry out the principall materials, the figure decayes, and falls downe. But those parts of matter which are not spirits, do not carry that part of matter which is spirit, but the spirits carry the dull matter. Thus the spirits, the innated matter, move in dull matter, and dull matter moveth by the spirits; and if the matter be fine, and not grosse, which they build withall, and their motion be regular, then the Figure is beautifull and well proportioned.

Of Increasing.
The reason that the corruption of one Figure is the cause of making of another of the same kinde, is, not onely, that it is of such a tempered matter that can onely make such a kinde of figure; but that the spirits make figures according to their strength: So that the spirits that are in the Seed, when they have undone the figure they are in, by a generall expulsion, which we call corruption, they begin to create againe another figure of the same kinde, if no greater power hinder it. For the Matter that is proper, to make such like Figures, is fitted, or temper’d to their strengths. So as the Temper of the Matter, and the strength of the Spirits, are the Erectors of those Figures eternally. And the reason, that from one Seed, lesse, or more Numbers are increased and raisd, is, that though few begin the work, more will come to their help; And as their Numbers are increased, their Figures are more, or lesse, weaker, or stronger.
[I mean the Figure of dul matter]

Of Decay.
[As a plentifull Crop, or a great Brood.]
When Spirits of Life have created a Figure, and brought it to perfection; if they did not pull it down again they would be idle having no work to do; and Idlenesse is against the Nature of Life, being a perpetuall Mption. For as soon as a Figure is perfected, the Spirits generally move to an Expulsive Motion. This is the reason, that Age hath not that strength as Full-growth: But like an old house falling down by degrees, shed their Haires or Leaves, instead of Tiles, the Windowes broke downe, and stopped with Rubbish.
So Eyes in Animals grow hollow and dimme. And when the Foundation of a house is loose, every little wind shakes it. So when the Nerves being slack, and the Muscles untyed, and the Joynts unhing’d, the whole Body is weak, and tottering, which we call Palsies: which Palsies, as the wind, shakes.
The Blood, as the Springe dries up, Rheumes as Raine fals down, and Vapours, as Dust, flye up.

Of Dead, and Death.
Dead is, where there is a Generall Alteration of such Motion, as is proper to such Figures. But Death is an Annihilation of that Print, or Figure, by an Expulsive Motion: And as that Figure dissolves, the Spirits disperse about, carrying their severall burthens to the making of other Figures. Like as a house that is ruin’d by Time, or spoyled by accident; the severall Materials are imployed to other uses; sometimes to the building of an house again. But a house is longer a building then a pulling down, by reason of the cutting, carving, laying, carrying, placing, and fitting every part to make them joyn together; so all the works of Nature are sooner dissolv’d then created.

Of Locall Shapes.
Some Shapes have power over others, but tis not alwaies in the size, or bulck of the Figure, but in the manner of their Formes that gives advantage, or disadvantage. A little Mouse will run through the Snowt of a great Elephant: A little Flye will sting a great Figure to death; A Worm will wind through a thick Body; The Lions force lies in his Clawes, The Horses in his Hoofe, The Dogs in his Teeth, The Bulls in his Hornes, and Mans in his Armes, and Hands; Birdes in their Bills, and Talons: And the manner of their Shapes gives them severall properties, or faculties. As the Shape of a Bird causes them to flye, a Worm to creep, the Shape of a Beast to run, the Shape of Fish to swim; yet some flye swifter, and higher then others, as their Wings are made: So some run nimbler then others, according as their Limbs are made; and some swim glider then others, according as their Fins are made. But Man surpasses the shape of all other Creatures; because he hath a part, as it were, of every shape. But the same Motion, and the same Matter, without the shape, could not give such Externall Properties; since all Internall Properties are wrought out of dull Matter. So as it is their shapes, joyned with such Motions proper thereunto, that give strength, & Agilenesse. But the Internall Qualities may be alike in every Figure; because Rationall Spirits worke not upon dull Matter, but Figures themselves.

The Visible Motion in Animals, Vegetables, and Minerals.
The Externall Motions of Animals are, running, turning, winding, tumbling, leaping, jumping, shoving, throwing, darting, climbing, creeping, drawing, heaving, lifting, carrying, holding, or staying, piercing, digging flying, swimming, diving. The Internall Motion, is, contriving, directing, examining, comparing, or judging, contemplating, or reasoning, approving, or disapproving, resolving. From whence arise all the Passions, and severall Dispositions. These, and the like, are the visible, Internall Motions in Animals.
The Internall Motions of Vegetables, and Minerals, are in operation; As, contracting, dilating; which is Attractive, Retentive, Digestive, Expulsive. The Vegetables Externall Motion, is, increasing, decreasing, that is enlarging, or lasting; although there may be Matter not moving, yet there is no Matter, which is not moved.

Of the Working of severall Motions of Nature.
MOtions do work according as they finde
Matter, that’s fit, and proper for each kinde.
Sensitive Spirits work not all one way,
But as the Matter is, they cut, carve, lay.
Joyning together Matter, solid Light,
And build, & form some Figures streight upright;
Or make them bending, and so jutting out:
And some are large, and strong, and big about.
And some are thick, and hard, and close unite;
Others are flat, and low, and loose, and light.
But when they meet with Matter, fine, and thin,
Then they do weave, as Spiders when they spin:
All that is woven is soft, smooth, thin things,
As flowry Vegetables, & Animall Skins.
Observe the Graine of every thing, youle see,
Like inter-woven Threads lye evenly.
And like to Diaper, & Damask wrought,
In severall workes, that for our Table’s bought.
Or like to Carpets which the Persian made,
Or Sattin smooth, which is the Florence Trade.
Some Matter they ingrave, like Ring, and Seale,
Which is the Stamp of Natures Common-weale.
Tis Natures Armes, where she doth print.
On all her Works, as Coyne that’s in the Mint.
Some severall sorts they joyn together glu’d.
As Matter solid, with some that’s fluid.
Like to the Earthly ball, where some are mixt
Of severall sorts, although not fixt.
For though the Figure of the Earth may last
Longer then others; yet at last may waste.
And so the Sun, and Moon, and Planets all,
Like other Figures, at the last may fall.
The Matter’s still the same, but Motion may
Alter it into Figures every way:
Yet keepe the property, to make such kind
Of Figures fit, which Motion out can find.
Thus may the Figures change, if Motion hurles
That Matter of her waies, sor other Worlds.

Of the Minde.
[These degrees are visible to us.]
There is a degree of stronger Spirits then the Sensitive Spirits, as it were the Essence of Spirits; as the Spirit of Spirits: This is the Minde, or Soule of Animalls. For as the Sensitive Spirits are a weak knowledge, so this is a stronger Knowledge. As to similize them, I may say, there is as much difference betwixt them, as Aqua Fortis, to ordinary Vitrioll. These Rationall Spirits, as I may call them, worke not upon dull Matter, as the Sensitive Spirits do; but only move in measure, and number, which make Figures; which Figures are Thoughts, as Memory, Understanding, Imaginations, or Fancy, and Remembrance, and Will.
Thus these Spirits moving in measure, casting, and placing themselves into Figures make a Consort, and Harmony by Numbers.
Where the greater Quantity, or Numbers, are together of those rationall Spirits, the more variety of Figure is made by their severall Motion, they dance severall dances according to their Company.
[Dancing is a measur’d Motion.]

Of their severall Dances, or Figures.
What Object soever is presented unto them by the senses, they straite dance themselves into that Figure; this is Memory. And when they dance the same figure without the helpe of the outward object, this is Remembrance When they dance figures of their owne invention, (as I may say) then that is Imagination or Fancie. Understanding is when they dance perfectly (as I may say) not to misse the least part of those figures that are brought through the senses. Will is to choose a dance, that is to move as they please, and not as they are perswaded by the sensitive spirits. But when their motion and measures be not regular, or their quantity or numbers sufficient to make the figures perfect, then is the minde weak and infirme, (as I may say) they dance out of time and measure. But where the greatest number of these, or quantity of these Essences are met, and joyn’d in the most regular motion, there is the clearest Understanding, the deepest Judgement, the perfectest Knowledge, the finest Fancies, the more Imagination, the stronger Memory, the obstinatest Will.
But sometimes their motions may be regular; but society is so small, so as they cannot change into so many severall figures: then we say he hath a weak minde, or a poor soule. But be their quantity or numbers few or great, yet if they move confusedly, and out of order, wee say the minde is distracted. And the reason the minde, or soule is improveable, or decayable, is, that the quantity or numbers are increaseable, or decreaseable, and their motions regular, and irregular.
A Feaver in the Body is the same motion amongst the sensitive spirits, as madnesse is in the minde amongst the rationall Spirits. So lkewise Paine in the Body is like those Motions, that make Griefe in the Minde. So Pleasure in the Body is the like Motions, as make Delight, and Joy in the Minde, All Convulsive Motions in the Body, are like the Motions that cause Feare in the Minde. All Expulsive motions amongst the Rational Spirits, are a dispersing their Society; As Expulsity in the Body, is the dispersing of dull Matter by the Sensitive Spirits.
All Drugs have an Opposite Motion to the Matter they work on, working by an Expulsive Motion; and if they move strongly, having great quantity of Spirits gathered together in a little dul Matter, they do not only cast out superfluous matter, but pul down the very Materials of a Figure. But al Cordials have a Sympatheticall Motion to the Matter they meet, giving strength by their help to those Spirits they finde tired: (as one may say) that it is to be over-power’d by opposite Motions in dull Matter.
The Sympathy, and Antipathy of Spirits.
Pleasure, and Delight, Discontent, and Sorrow, which is Love, and Hate, is like Light, and Darknesse; the one is a quick, equall, and free Motion; the other is a slow, irregular, and obstructed Motion. When there is the like Motion of Rationall Spirits in opposite Figures, then there is a like Understanding, and Disposition. Just as when there is the like Motion in the Sensitive Spirits, then there is the like Constitution of Body. So when there is the like quantity laid in the same Symmetry, then the Figures agree in the same Proportions, and Lineaments of Figures.
The reason, that the Rationall Spirits in one Figure, are delighted with the outward Forme of another Figure, is, that the Motions of those sensitive Spirits which move in that Figure agree with the Motion of the rationall Spirits in the other. This is Love of Beauty; And when the sensitive Motions alter in the Figure of the Body, and the Beauty decaies, then the Motion of the rationall Spirits alter, and the love, or goodliking ceases. If the Motion of the rationall Spirits are crosse to the Motion of the sensitive Spirits, in opposite Figures, then it is dislike. So if the Motion be just crosse, and contrary, of the rationall Spirits in opposite Figures, it is Hate; but if they agree, it is Love.
But these Sympathies, which are made only by a likenesse of Motions without an Intermixture, last not longe; because those Spirits are at a distance, changing their Motion without the knowledge, or consent of either side. But the way that the Rationall Spirits intermix, is, through the Organs of the Body, especially the Eyes, and Eares, which are the common doors, which let the Spirits out, and in. For the Vocall, and Verbal Motion from the mouth, carry the spirits through the eares down to the Heart, where Love, and Hate is lodged. And the Spirits from the Eyes issue out in Beames, and Raies; as from the Sun, which heat, or scorch † the Heart, which either raise a fruitful crop of Love, making the ground fertile, or dries it so much, as makes it insipid, that nothing of good will grow there, unlesse stinking Weeds of Hate: But if the ground be fertile, although every Crop is not so rich, as some, yet it never growes barren, unlesse they take out the strength with too much kindness; As the old Proverb, they kill with too much kindnesse; which Murther is seldome committed. But the rationall spirits † are apt to take Surfet, as wel as sensitive spirits, which makes Love, and Good-will, so often to be ill rewarded, neglected, and disdain’d.
[† Scorching is, when the Motion is too quick.]
[† That is, when there come so many Spirits, as they disagree, pressing upon one another.]

The Sympathy of Sensitive, and Rationall Spirits in one Figure.
There is a stronge Sympathy, and agreement, or Affection (as I may say) betwixt the rationall spirits, and the sensitive spirits joyned in one Figure: Like Fellow-labourers that assist one another, to help to finish their work. For when they disagree, as the rationall spirits will move one way sometimes, and the sensitive spirits another; that is, when Reason strives to abate the Appetite of the Senses; yet it is by a loving direction, rather to admonish them by a gentle contrary Motion for them to imitate, and follow in the like Motions; yet it is, as they alwayes agree at last; Like the Father, and the Son. For though the Father rules by command, and the Son obeies through obedience, yet the Father out of love to his Son, as willing to please him, submits to his delight, although † it is against his liking. So the rationall spirits oftimes agree with the Motions of the sensitive spirits, although they would rather move another way.
[(†) Those Degrees that are neerest, have the greatest Sympathy.]

The Sympathy of the Rationall and Sensitive Spirits, to the Figure they make, and inhabit.
All the Externall Motion in a Figure, is, by the sensitive spirits; and all the Internall, by the Rationall spirits: and when the Rationall, and Sensitive Spirits, disagree in opposite Figures, by contrary Motion, they oft war upon one another; which to defend, the sensitive Spirits, and rationall Spirits, use all their force, and power in either Figure; to defend, or to assault, to succour, or to destroy, through an aversion made by contrary Motions in each other.
Now the rationall spirits do not only choose the Materialls for their defence, or assault, but do direct the sensitive spirits in the management thereof; and according to the strength of the spirits of either side, the victory is gain’d, or lost. If the Body be weak, there is lesse sensitive Spirit, if the direction be not advantageous, there is lesse rationall Spirit. But many times the Alacrity of the rationall and sensitive Spirits, made by moving in a regular Motion, overcomes the greater numbers, being in a disorder’d Motion. Thus what is lost by Scarcity, is regain’d by Conformity and Unity.
Of Pleasure, and Paine.
All Evacuations have an Expulsive Motion; If the Expulsive Motion is regular, tis Pleasure, if irregular, tis Paine. Indeed, all Irregular, and crosse Motion, is Paine; all Regular Motion is Pleasure, and Delight, being a Harmony of Motion, or a discord of Motion.

Of the Minde.
Imagine the rationall Essence, or Spirits, like little sphericall Bodies of Quick-silver several ways † placing themselves in several Figures, sometimes moving in measure, and in order, and sometimes out of order: this Quick-silver to be the Minde, and their severall postures made by Motion, the Passions, and Affections; or all that is moving in a Minde, to expresse those severall motions, is onely to be done by guesse, not by knowledge, as some few I will guesseat. Love is, when they move in equall number, and even measure. Hate is an opposite motion: Feare is, when those small Bodies tumble on a Heap together without order. Anger is, when they move without measure, and in no uniforme Figure. Inconstancy is, when they move swistly severall wayes. Constancy is a circular motion. Doubt, and suspition, and jealousie, are, when those small Bodies move with odd numbers. Hope is when those small Bodies move like wilde Geese, one after another. Admiration is, when those Sphericall Bodies gather close together, knitting so, as to make such a circular figure; and one is to stand for a Center or point in the midst. Humility is a creeping motion. Joy is a hopping, skipping motion. Ambition is a lofty motion, as to move upwards, or * higher then other motions. Coveting, or Ambition is like a flying motion, moving in severall Figures like that which they covet for; if they covet for Fame, they put themselves into such Figures, as Letters do, that expresse words, which words are such praises as they would have, or such Figures as they would have Statues cutt, or Pictures drawne: But all their motion which they make, is according to those Figures with which they sympathize and agree: besides, their motion and figures are like the sound of Musick; though the Notes differ, the cords agree to make a harmony: so several Symmetries make a perfect Figure, severall Figures make a just number, and severall quantities or proportions make a just weight, and severall Lines make an even measure: thus equall may be made out of Divisions eternally, and infinitely. And because the Figures and motions of the infinite Spirits which they move, and make, are infinite, I cannot give a finall description: besides, their motion is so subtle, curious, and intricate, as they are past finding out.
[† Like Chess-men, Table-men Nine-pins, or the like.]
[* I say higher, for expressions sake.]
Some Naturall Motions work so curious fine,
None can perceive, unlesse an Eye divine.

Of Thinking, or the Minde, and Thoughts.
One may think, and yet not of any particular thing; that is, one may have Sense, and not Thoughts: For Thoughts are when the Minde takes a particular notice of some outward Object, or inward Idea; But Thinking is only a Sense without any particular notice. As for Example; Those that are in a great feare, and are amazed, the Minde is in confus’d sense, without any particular Thoughts: but when the Minde is out of that amaze, it fixes it selfe on Particulars, and then have Thoughts of past danger; but the Minde can have no particular Thought of the Amaze; for the Minde cannot call to minde that which was not.
Likewise when we are asleep, the Mind is not out of the Body, nor the Motion that makes the sense of the Minde ceast, which is Thinking; but the Motion that makes the Thoughts therein work upon Particulars. Thus the Minde may bee without Thoughts, but Thoughts cannot be without the Minde: yet Thoughts go out of the Minde very oft, that is, such a Motion to such a thing is ceast; and when that Motion is made again, it returns. Thus Thinking is the Minde, and Thoughts the Effect thereof: Thinking is an equall Motion without a Figure, or as when we feele Heat, and see no fire.

Of the Motions of the Spirits.
If it be, as probably it is, that all sensitive Spirits live in dull Matter; So rationall Spirits live in sensitive Spirits, according to the shape of those Figures that the sensitive Spirits form them.
The rationall Spirits by moving severall waies, may make severall kindes of Knowledge, and according to the Motions of the sensitive Spirits in their severall Figures they make, though the Spirits may be the same, yet their severall Motions may be unknown to each other. Like as a Point, that writes upon a Table-book, which when the Letter that was writ thereon, is rub’d out, the Table is as plain, as if there was never any Letter thereon; But though the Letters are out, yet the Table-book, and Pen remaine. So although this Motion is gone, the Spirit, and Matter remaine; But if those Spirits make other kindes of Motions, like other kindes of Letters, or Language, those Motions understand not the first, nor the first understands not them, being as severall Languages. Even so it may be in a Sound; for that kind of Knowledge the Figure had in the Sound, which is an alteration of the Motion of the rationall Spirits, caus’d by an alteration of the Motion of the sensitive Spirits in dull Matter: And by these disorderly Motions, other Motions are ru’bd out of the Table-book, which is the Matter that was moved. But if the same kind of letters be writ in the same place again; that is, when the Spirits move in the same Motion, then the same knowledge is in that Figure, as it was before; the other kind of Knowledge, which was made by other kind of Motion, is rub’d out; which severall knowledge is no more known to each other, then severall Languages by unlearned men. And as Language is still Language, though not understood, so Knowledge is still Knowledge, although not generall; but if they be That, we call dead, then those letters that were rubbed out, were never writ again; which is, the same knowledge never returnes into the same Figure.
Thus the Spirits of Knowledge, or the Knowledge of Spirits, which is their severall Motions, may be ignorant, and unacquainted with each other: that is, that some Motion may not know how other Motions move, not only in several Spirits, but in one and the same Spirit; no more then every Effect can know their Cause: And Motion is but the Effect of the Spirits, which Spirits are a thin, subtle Matter: for there would be no Motion if there were no Matter; for Nothing can move: but there may be Matter without Selfe-motion, but not Selfe-motion without Matter.
Matter prime knowes not what effects shall be,
Or how their severall motions will agree.
Because (†) tis Infinite, and so doth move
Eternally, in which nothing can prove.
For Infinite doth not in compasse lye,
Nor hath Eternall Lines to measure by.
Knowledge is there none, to comprehend
That which hath no beginning, nor no end.
Perfect Knowledge comprises all can be,
But nothing can comprise Eternity.
Destiny, and Fates, or what the like we call,
In Infinites they no power have at all.
Nature hath Generosity enough to give
All Figures case, whilst in that Form they live.
But Motion which innated Matter is
By running crosse, each severall paines it gives.
[† Nothing can bee made or known absolute out of Infinite and Eternall.]

Of the Creation of the Animall Figure.
The reason, † that the sensitive spirits, when they begin to create an animal Figure, the figure that is created feels it not, untill the modell be finished, that is, it cannot have an animall motion, untill it hath an animall Figure; for it is the shape which gives it locall motion: and after the Fabrick is built, they begin to furnish it with † strength, and inlarge it with growth, and the rationall Spirit which inhabits it, chooseth his room, which is the Head; And although some rationall Spirits were from the first creating it, yet had not such motions, as when created: besides, at first they have not so much company, as to make so much change, as to take parts, like Instruments of Musick, which cannot make so much Division upon few strings as upon more. The next, the Figure being weak, their motions cannot be strong; besides, before the Figure is inlarged by growth, they want room to move in. This is the reason, that newborne Animalls seeme to have no knowledge, especially Man; because the spirits do neither move so strong, nor have such variety of change, for want of company to make a Consort. Yet some Animalls have more knowledge then others, by reason of their strength, as all Beasts know their Dams, and run to their Dugs, and know how to suck as soone as they are borne; and Birds and Children, and the like weak Creatures, such do not.
[† Though it may have other Motions, yet not the Animall Motion.]
[† The Figure might bee without an Animall Motion, but an Animall Motion cannot bee untill there is an Animall Figure.]
But the Spirits of sense give them strength, and the spirits of reason do direct them to their Food, † & the Spirits of sense give them Taste, and Appetite, and the spirits of reason choose their meat: for all Animall Creatures are not of one dyet, for that which will nourish one, will destroy another.
[(†) Which Food is when such Materialls are not proper for such a Figure.]

The Gathering of Spirits.
If the rationall Spirits should enter into a Figure newly created, altogether, and not by degrees, a Childe (for example) would have as much understanding and knowledge in the Womb, or when it is new-borne, as when it is inlarged and fully grown. But we finde by experience there are severall sorts and degrees of knowledge and understanding, by the recourse of spirits: Which is the reason, some Figures have greater Proportion of understanding and knowledge, and sooner then others; yet it is increased by degrees, according as rationall spirits increase. Like as Children, they must get strength before they can go. So Learning and experience increase rationall spirits, as Food the sensitive: But experience and Learning is not alwayes tyed to the Eare; for every Organ and Pore of the Body is as severall doores to let them in and out: For the Rationall spirits living with the Sensitive spirits, come in, and go out with them, but not in equall proportion, but sometimes more, sometimes fewer: this makes understanding more perfect in Health then in Sicknesse, and in our middle age, more then in the latter age: For in age and sicknesse there is more carryed out, then brought in. This is the Reason, Children have not such understanding, but their reason increaseth with their yeares. But the Rationall spirits may be similized † to a company of Good fellows, which have pointed a meeting; and the Company coming from severall places, makes their time the longer ere their numbers are compleated, though many a braine is disappointed; but in some Figures the rooms are not commodious to move in, made in their Creation, for want of helpe: those are Changelings, Innocents, or Naturall Fooles.
[† The greater the Number is, the more variety of Motion is made, which makes Figures in the braine.]
The Rationall Spirits seem most to delight in spungy, soft, and liquid Matter; as in the Blood, Brain, Nerves, and in Vegetables; as not only being neerest to their own nature, but having more room to move in. This makes the Rationall Spirits to choose the Head in Animals, for their chiefe room to dance their Figures in: (†) for the Head is the biggest place that hath the spungy Materialls; thus as soon as a Figure is created, those Rationall Spirits choose a Room.
[† In Animall Shapes.]

The moving of Innate Matter.
THough Motion makes Knowledge, yet the Spirits give Motion: for those Spirits, or Essences, are the Guiders, Governours, Directers; The Motions are but their Instruments, the Spirits are the Cause, Motion but an Effect therefrom: For that thin Matter which is Spirits, can alter the Motion, but Motion cannot alter the Matter, or Nature of those Essences, or Spirits; so as the same Spirits may be in a Body, but not one and the same Knowledge, because not the same Motion, that made that Knowledge. As for Example; How many severall Touches belong to the Body? for every part of the Body hath a severall Touch, which is a severall Knowledge belonging to every severall part; for every severall part doth not know, and feele every severall Touch. For when the head akes, the heele feels it not, but only the Rationall Spirits which are free from the Incumbrance of dull Matter, they are agile, and quick to take notice of every particular Touch, in, or on every part of the Figure. The like motions of a paine in the Body. The like motion of the Rationall Spirits, we call a griefe in the Mind; for Touch in the Body, is a thought in the Mind; and to prove it is the like motion of the Rationall Spirits to the Sensitive, which makes the knowledge of it, is, that when the Rationall Spirits are busily moved with some Fantasmes, if any thing touches the Body, it is not known to the Rationall Spirits, because the Rationall Spirits move not in such a Motion, as to make a Thought in the Head, of the touch in the heele, which makes the thoughts to be as senselesse of that touch, as any other part of the Body, that hath not such paines made by such Motions. And shall we say, there is no sense in the heele, because no knowledge of it in the Head? we may as well say, that when an Object stands just before an eye that is blind, either by a contrary motion of the thoughts inward, by some deep Contemplation, or otherwise: we may as well say there is no outward Object, because the Rationall Spirits take no notice of that Object; tis not, that the stronger motion stops the lesse, or the swifter, the flower; for then the motions of the Planets would stop one anothers course.
Some will say, what sense hath man, or any other Animall when they are dead? It may be answered, that the Figure, which is a Body, may have sense, but not the Animall; for that we call an Animall, is such a temper’d Matter joyn’d in such a Figure, moving with such kind of Motions; but when those motions do generally alter, that are proper to an Animall, although the Matter, and Figure remain, yet it is no longer an Animall, because those motions that help it to make an Animall are ceas’d: So as the Animall can have no more knowledge of what kind of sense the Figure hath, (because it is no more an Animall) then an Animall, what sense dust hath. And that is the reason, that when any part is dead in an Animall, if that those motions that belonged to the Animall, are ceas’d in that part, which alter it from being a part of the Animall, and knowes no more what sense it hath, then if a living man should carry a dead man upon his shoulders, what sense the dead man feels, whether any, or no.

Of Matter, Motion, and Knowledge or Understanding.
Whatsoever hath an innate motion, hath Knowledge; and what matter soever hath this innate motion, is knowing: But according to the severall motions, are severall knowledges made; for Knowledge lives in motion, as motion lives in matter: for though the kind of matter never alters, yet the manner of motions alters in that matter: and as motions alter, so Knowledge differs, which makes the severall motions in severall Figures, to give severall knowledge. And where there is a likenesse of motion, there is a likenesse of Knowledge: As the Appetite of Sensitive spirits, and the desire of rationall spirits are alike motions in severall degrees of matter. And the Touch in the heel, or any part of the body else, is the like motion, as the Thought thereof in the head; the one is the motion of the sensitive spirits, the other in the rationall spirits, as touch from the sensitive spirits: for thought is only a strong touch, & touch a weake thought. So Sense is a weak knowledge, and knowledge a strong sense, made by the degrees of the Spirits: for Animall spirits are stronger (as I sayd before) being of an higher extract (as I may say) in the Chymistry of Nature, which makes the different degrees in knowledge, by the difference in strengths and finenesse, or subtlety of matter.

Of the Animall Figure.
WHatsoever hath motion hath sensitive spirits; and what is there on Earth that is not wrought, or made into Figures, and then undone again by these Spirits? So that all matter is moving, or moved, by the movers; if so, all things have sense, because all things have of these Spirits in them; and if Sensitive spirits, why not rationall spirits? For there is as much infinite of every severall degree of matter, as if there were but one matter: for there is no quantity in infinite; for infinite is a continued thing. If so, who knowes, but Vegetables and Mineralls may have some of those rationall spirits, which is a minde or soule in them, as well as Man? Onely they want that Figure (with such kinde of motion proper thereunto) to expresse Knowledge that way. For had Vegetables and Mineralls the same shape, made by such motions, as the sensitive spirits create; then there might be Wooden men, and Iron Beasts; for though marks do not come in the same way, yet the same marks may come in, and be made by the same motion; for the Spirits are so subtle, as they can passe and repasse through the solidest matter. Thus there may be as many severall and various motions in Vegetables and Mineralls, as in Animals; and as many internall figures made by the rationall spirits; onely they want the Animall, to expresse it the Animall way. And if their Knowledge be not the same knowledge, but different from the Knowledge of Animalls, by reason of their different Figures, made by other kinde of motion on other tempered matter, yet it is Knowledge. For shall we say, A man doth not know, because hee doth not know what another man knows, or some higher Power?

What an Animall is.
An Animall is that which wee call Sensitive spirit; that is, a Figure that hath locall motion; that is, such a kinde of Figure with such kinde of motions proper thereunto. But when there is a generall alteration of those motions in it, then it is no more That we call Animall; because the Locall motion is altered; yet we cannot knowingly say, it is not a sensitive Creature, so long as the Figure lasts: besides when the Figure is dissolved, yet every scattered part may have sense, as long as any kinde of motion is in it; and whatsoever hath an innate motion, hath sense, either increasing or decreasing motion; but the sense is as different as the motions therein, because those properties belonging to such a Figure are altered by other motions.

Of Sense and Reason exercised in their different shapes.
If every thing hath sense and reason, then
There might be Beasts, and Birds, and Fish, and Men:
As Vegetables and Minerals, had they
The Animall shape to expresse that way;
And Vegetables & Minerals may know,
As Man, though like to Trees and stones they grow.
Then Corall Trouts may through the water glide,
And pearled menows swim on either side;
And Mermayds, which in the Sea delight,
Might all be made of watry Lillies white;
Set on salt watry Billows as they flow,
Which like green banks appeare thereon to grow.
And Marriners ith’ midst their Shipp might stand,
In stead of Mast, hold sayles in either hand.
On Mountaine tops the Golden Fleece might feed,
Some hundred yeares their Ewes bring forth their breed.
Large Deere of Oake might through the Forrest run,
Leaves on their heads might keepe them from the Sun;
In stead of shedding Hornes, their Leaves might fall,
And Acornes to increase a Wood of Fawnes withall.
Then might a Squerrill for a Nut be crackt,
If Nature had that Matter so compact:
And the small Sprouts which on the Husk do grow,
Might be the Taile, and make a brushing show.
Then might the Diamonds which on Rocks oft lye,
Be all like to some little sparkling Flye.
Then might a leaden Hare, if swiftly run,
Melt from that shape, and so a (†) Pig become.
And Dogs of Copper-mouths sound like a Bell;
So when they kill a Hare, ring out his Knell.
Hard Iron men shall have no cause to feare
To catch a fall, when they a hunting were.
Nor in the Wars should have no use of Armes,
Nor fear’d to fight; they could receive no harmes.
For if a Bullet on their Breasts should hit,
Fall on their back, but strait-waies up may get.
Or if a Bullet on their head do light.
May make them totter, but not kill them quite.
And Stars be like the Birds with twinckling Wing,
When in the Aire they flye, like Larks might sing.
And as they flye, like wandring Planets shew,
Their tailes may like to blazing Comets grow.
When they on Trees do rest themselves from flight,
Appeare like fixed Stars in Clouds of night.
Thus may the Sun be like a Woman faire,
And the bright Beames be as her flowing Haire.
And from her Eyes may cast a silver light,
And when she sleeps, the World be as dark night.
Or Women may of Alabaster be,
And so as smooth as polisht Ivory.
Or, as cleer Christall, where heartes may be shown,
And all their Falsehoods to the World be known.
Or else be made of Rose, and Lillies white,
Both faire, and sweet, to give the Soule delight.
Or else bee made like Tulips fresh in May,
By Nature drest, cloath’d severall Colours gay.
Thus every yeare there may young Virgins spring,
But wither, and decay, as soon agen.
While they are fresh, upon their Breast might set
Great swarmes of Bees, from thence sweet Honey get.
Or, on their Lips, for Gilly-flowers, Flies
Drawing delicious sweet that therein lies.
Thus every Maid, like severall Flowres shew,
Not in their shape, but like in substance grow.
Then teares which from oppressed hearts do rise,
May gather into Clouds within the eyes:
From whence those teares, like showres of Raine may flow
Upon the Bancks of Cheeks, where Roses grow.
After those showres of Raine, so sweet may smell,
Perfuming all the Aire, that neer them dwell.
But when the Sun of Joy, and Mirth doth rise,
Darting forth pleasing Beames from loving Eyes.
Then may the buds of Modesty unfold,
With full blown Confidence the Sun behold.
But Griefe as frost them nips, and withering dye,
In their owne (†) Podds intombed lye.
Thus Virgin Cherry Trees, where Blossomes blow,
So red ripe Cherries on their Lips may grow.
Or Women Plumtrees at each fingers end,
May ripe Plummes hang, and make their Joynts to bend.
Men Sicomores, which on their Breast may write
Their Amorous Verses, which their Thoughts indite.
Mens stretched Arms may be like spreading Vines,
Where Grapes may grow, soe drinke of their own Wine.
To plant large Orchards, need no paines nor care,
For every one their sweet fresh Fruit may beare.
Then silver Grasse may in the Meadowes grow,
Which nothing but a Sithe of fire can mow.
The Wïnd, which from the North a journey takes,
May strike those silver strings, and Musick make.
Thus may another World, though matter still the same,
By changing shapes, change humours, properties, and Name.
Thus Colossus, a statue wonderous great,
When it did fall, might strait get on his feet.
Where Ships, which through his leggs did swim, he might
Have blow’d their Sailes, or else have drown’d them quite.
The Golden Calfe that Israel joy’d to see,
Might run away from their Idolatry.
The Basan Bul of Brasse might be, when roare,
His mettl’d Throat might make his voice sownd more.
The Hil, which Mahomet did call, might come
At the first word, or else away might run.
Thus Pompey’s Statue might rejoyce to see,
When kill’d was Caesar, his great Enemy.
The Wooden-horse that did great Troy betray,
Have told what’s in him, and then run away.
Achilles Armes against Ulisses plead,
And not let Wit against true Valour speed.
[(†) A Pig of Lead.]
[(†)The Huske.]

Of the dispersing of the Rationall Spirits.
Some think, that the Rationall Spirits flye out of Animals, (or that Animall we call Man) like a swarm of Bees, when they like not their Hives, finding some inconvenience, seek about for another Habitation: Or leave the Body, like Rats, when they finde the house rotten, and ready to fall; Or scar’d away like Birds from their Nest. But where should this Swarm, or Troop, or Flight, or Essences go, unlesse they think this thin matter is an Essence, evaporates to nothing?
As I have said before, the difference of Rationall Spirits, and sensitive Spirits, is, that the sensitive Spirits make Figures out of dull Matter: The Rationall Spirits put themselves into Figure, placing themselves with Number, and Measure; this is the reason when Animals dye, the Externall Forme of that Animall may be perfect, and the Internall Motion of the Spirits quite alter’d; yet not absent, nor dispersd, untill the Annihilating of the Externall Figure: thus it is not the Matter that alters, but the Motion and Forme.
Some Figures are stronger built then others, which makes them last longer: For some, their building is so weak, as they fall as soon as finished; like houses that are built with Stone, or Timber, although it might be a Stone-house, or Timber-house, yet it may be built not of such a sort of Stone, or such a sort of Timber.

Of the Senses.
The Pores of the Skin receive touch, as the Eye light, the Eare sound, the Nose scent, the Tongue tast. Thus the Spirits passe, and repasse by the holes, they peirce through the dull Matter, carrying their severall Burthens out, & in, yet it is neither the Burthen, nor the Passage that makes the different Sense, but the different Motion; (†) for if the Motion that comes through the Pores of the Skin, were as the Motions that come from the Eye, Eare, Nose, Mouth, then the Body might receive Sound, Light, Scent, Tast, all over as it doth Touch.
[† To prove that it is the several Motion, is, that wee shall have the same sense in our sleep, either to move Pleasure, or feele Paine.]

Of Motion that makes Light.
If the same Motion that is made in the Head did move in the Heele, there would appeare a Light to the Sense of that part of the Figure; unlesse they will make such Matter as the Braine to be infinite, and onely in the head of an Animall.

Opticks.
There may be such Motion in the Braine, as to make Light, although the Sun never came there to give the first Motion: for two opposite Motions may give a Light by Reflection, unlesse the Sun, and the Eye have a particular Motion from all Eternity: As we say an Eternal Monopoler of such a kind of Motion as makes Light.

Of the flowing of the Spirits.
The Spirit’s like to Ants, in heapes they lye,
The hill they make, is the round Ball, the Eye.
From thence they run to fetch each Object in,
The Braine receives, and stores up all they bring.
And in the Eares, like Hives, as Bees they swarm,
Buzzing, and humming, as in Summers warm.
And when they flye abroad, they take much paine,
To bring in fine Conceits into the Braine.
Of which, as Wax, they make their severall Cells,
In workes of Poetry, which Wit still fills:
And on the Tongue, they sit as Flowres sweet,
Sucking their Honey from delicious meat.
Then to the Nose, like Birds they flye, there pick
Up sweet Perfumes, in stead of Spices stick.
Of which within the Braine they build a Nest,
To which delight, or else to take their rest.
But in the Porous skin, they spread as Sheep,
And feeding Cattell which in Meadowes keep.

Of Motion, and Matter.
Why may not Vegetables have Light, Sound, Taste, Touch, as well as Animals, if the same kind of motion moves the same kind of matter in them? For who knowes, but the Sappe in Vegetables may be of the same substance, and degree of the Braine: And why may not all the Senses be inherent in a Figure, if the same Motion moves the same Matter within the Figure, as such Motion without the Figure?

Of the Braine.
The Braine in Animals is like Clouds, which are sometimes swell’d full with Vapour, and sometimes rarified with Heat, and mov’d by the Sensitive Spirits to severall Objects, as the Cloudes are mov’d by the Wind to severall places.
The Winds seem to be all Spirits, because they are so agile, and quick.

Of Darknesse.
To prove that Darknesse hath particular Motions which make it, as well as Motion makes Light, is, that when some have used to have a light by them while they sleep, will, as soon as the light goeth out, awake; for it Darknesse had no motion, it would not strike upon the Optick Nerve. But as an equall motion makes light, and a perturb’d motion makes colour, which is between Light, & Darknesse: So Darknesse is an Opposite Motion to those Motions that make light; for though Light is an equall Motion, yet it is such a kind, or sort of Motion.

Of the Sun.
Why may not the Sun be of an higher Extract then the rationall Spirits, and be like Glasse, which is a high Extract in Chymistry, and so become a † shining Body? If so, sure it hath a great Knowledge; for the Sun seemes to be composed of purer Spirits, without the mixture of dull Matter; for the Motion is quick, and subtle, as wee may finde by the effect of the light, and heat.
[(†) Like Glass.]

Of the Cloudes.
The Cloudes seem to be of such spungy, and porous Matter, as the Raine, and Aire, like the Sensitive Spirits that form, and move it, and the Sun the Rationall Spirit to give them Knowledge: And as moist Vapours from the Stomack rise, and gathering in the Braine, flow through the Eyes; so do the Clouds send forth, as from the Braine, the Vapours which do rise in showres.

Of the Motion of the Planets.
The Earth, Sun, Moon, the rest of Planets all
Are mov’d by that, we Vitall Spirits call.
And like to Animals, some move more slow,
And other some by quicker Motion go.
And as some Creatures by their shapes do flye,
Some swim, some run, some creep, some riseth high.
So Planets by their shapes about do wind,
All being made, like Circles, round we find.

The Motion of the Sea.
THE Sea’s more quick, then fresher Waters are,
The reason is, more Vitall Spirits are there.
And as the Planets move still round about,
So Seas do ebb, & flow, both in, & out.
As Arrowes flye up, far as strength them lend,
And then for want of strength do back descend.
So do the Seas in ebbes-run back againe,
For want of strength, their length for to maintaine.
But why they ebb, and flow, at certain times,
Is like the Lungs that draw, and breath out wind.
Just so do Seas draw back, and then do flow,
As constant as the Lungs do to and fro:
Alwaies in motion, never lying still,
The empty place they leave, turn back to fill.
We may as well inquire of Nature, why Animals breath in such a space of Time, as the Seas ebb, and flow in such a space of Time.

I Could have inlarged my Booke with the Fancies of the severall Motions, which makes the several Effects of the Sun, Planets, or the Suns (I may say) as the fixed Stars: And whether they have not cast Knowledge, and understanding by their various, and quicke, and subtle Motions; and whether they do not order and dispose other Creatures, by the power of their supreamer Motions.
What Motions make Civil Wars, and whether the Aire causes it, or not? Whether the Stars, and Planets work not upon the Disposition of severall Creatures, and of severall Effects, joyning as one way?
What Motion makes the Aire pestilent, and how it comes to change into severall Diseases?
And whether Diseases are just alike, and whether they differ as the Faces of Men do?
Why some Figures are apt to some Diseases, and others not? And why some kinde of Drugs, or Cordialls, will worke on some Diseases, and not on others? And why some Drugs have strong effects upon some Humours, and not upon others?
And why Physicke should purge, and how some Cordials will rectifie the disorderly Motion in a distemper’d Figure?
Why some Ground will beare some sorts of Seeds, and not others?
Why same Food will nourish some Figures, and destroy others?
How Naturall Affection is bred in the Wombe.
What makes a Naturall Aversion from some Creatures to others, and what causes an unnaturalnsse to their owne kind and Breed?
What Motion makes Thunder, Lightning, Winde, Earthquakes, Cold, Ice, Snow, Haile, Rain, what Motions makes drought, Heat.
Why the Sun should give light, and not the other Planets.
What Motions make Fire, Aire, Water, Earth.
What manner of Motions make Sense.
Why some have Haire, some Wool, some Feathers, some Scales, and some onely Skin.
And why some Vegetables beare some Leaves, some none, some Fruit, some none.
And what Motion makes particular Taste, Scent, Colour, Touch; and why all do touch, not taste alike: and whether they be inherent, or not; and how they may be inherent in every Figure proper thereto, and yet another Figure receive them in another Sense: and how it comes, that some Figures have more of some sense, then others, and what makes the Society of every kinde of Figure, and what makes the War with others, and amongst themselves: And how such degrees of Matter with such kinde of Motions, make the difference in Vegetables, Minerals, and Animals; And why such Shapes must of necessity have such Properties, and why some Shapes have power over other Shapes; and why some Shapes have power over some Motions, and some Motions over some Shapes, and some Motions over other Motions, and what the severall effects are of severall Shapes, and severall Motions.
What makes that which is fulsome, and nauceous, pleasant, and savory; whether they are inherent, or not, whether they are in the Contained, or the Containing; or whether a Sympathy or likenesse from both, and so of all the Senses; whether the outward Motition cause the Sense, or the inward Motion; or whether the inward Motion moves to the inward Matter, or with the outward Matter, and inward Matter, agreeing in the like Motions.
And what the reason may bee, to make some Creatures agree in some Element, and not in others: As what’s the reason a Beast, or a Man, or Fowles, cannot live in the Water, or Fish live long out of the Water.
And whether there may not bee a Sympathy naturally betwixt some Beasts, to other, although of a different Figure, more then to others, by some secret, and obscure Motions; and whether the severall Dispositions of Men, may not have a naturall likeuesse, or Sympathy to the severall dispositions, and natures of Beasts.
What causes the severall sorts of Creatures to keep in particular Societies, as in Common – Wealths, Flocks, Heards, Droves, Flights, Covies, Broods, Eyes, Swarmes, Sholes, and of their particular enmity from some sorts to others, and their affections, love to others, their Factions, side-takings, and disagreeings in their owne Society, their craft and policies of selfe-love, and preservation, and their tender love and assistance to their Young. What makes Superstition: And many more. But Fancy, which is the effect of Motion, is as infinite as Motion; which made me despaire of a finall Conclusion of my Booke; which makes my Booke imperfect, and my Fancies unsettled: But that which I have writ, will give my Readers so much Light, as to guesse what my Fancies would have beene at.

A Dialogue between the Body, and the Minde.
I Write, and write, and’t may be never read;
My Bookes, and I, all in a Grave lye dead.
No Memory will build a Monument,
Nor offer Praise unto the Soules content.
But howsoever, Soule, lye still at rest,
To make thy Fame to live, have done the best.
For all the Wit that Nature to me gave,
I set it forth, for to adorne thy Grave.
But if the Ruines of Oblivion come,
Tis not my fault, for what I can, is done.
For all the Life that Nature to me lends
About thy worke, and in thy Service spends.
But if thou thinkst, I take not paines, pray speake,
Before we part, my Body is but weak.
Soule.
Braine thou hast done thy best, yet thou mightst go
To the Grave Learned, their subtle tricks to know:
And aske them, how such Fame they do beget,
When they do write, but of anothers Wit.
For they have little of their owne, but what
They have from others Braines, and Fancies got.
Body.
O Soule! I shall not need to take such paines,
The labour will be more then all the gaines:
For why! the World doth cosen and so cheat,
By railing at those Authors Wits they get;
Muffling & hiding of their Authors face,
By some strange Language, or by some disgrace.
Their Wit into an Anagram they make,
That Anagram for their owne Wit they take.
And here, & there they do a Fancy steale,
And so of Strangers make a Commonweale.
Tell to the World they are true Natives bred,
When they were borne all in another Head.
And with translating Wit they march along,
With understanding praise they grow so strong,
That they do rule, by conquering Fames great Court:
From whence they send out all their false report.
This is the way my Soule that they do use,
By different Language do the World abuse.
Therefore lye still thou troubled restless Spirit,
Seek not for Fame, unlesse thou hast a Merit.
Soule.
Body, when thou art gone, then I dye too,
Unlesse some great Act in thy life thou do:
But prethee be not thou so wondrous nice,
To set my Fame at a great Merits price.
Body.
Alas, what can I do to make thee live,
Unlesse some wise Instructions thou canst give?
Can you direct me to some Noble Act,
Wherein Vain-glory makes no false Compact?
Can you direct me which way I shall take,
Those that are in distress, happy to make?
Soule.
No, that’s unpossible, unlesse all hearts
Could be divided into equall parts.
Body.
Then prethee be content, seek thou no more;
Tis Fortune makes the World to worship, and adore.

A Request to my Friends.
When I am dead, and buried lye
Within a Grave; if Friends passe by,
Let them not turn away their sight,
Because they would forget me quite:
But on my Grave a teare let fall,
And me unto remembrance call.
Then may my Ashes rise, that Teare to meet,
Receive it in my urne like Balsome sweet.
O you that are my dearest Friends, do not,
When I am dead, lye in the Grave forgot,
But let me in your Mind, as one Thought be;
So shall I live still in your Memory.
If you had dyed, my Heart still should have been
A Room to keep, and hang your Picture in.
My Thoughts should Copies pencill every day,
Teares be the Oyle, for Colours on to lay.
My Lips shall mixe thy severall colour’d praise,
By words compounded, various severall waies.
Innocent white, and azure truth agree,
With modest red, Purple in grain to bee.
And many more, which Rhetorick still can place,
Shadowes of griefe, to give a lively grace.

AN ELEGY.
Her Corps was borne to Church on gray Goose wing,
Her Sheet was Paper white to lap her in.
And Cotten dyed with Inke, her covering black,
With Letters for her Scutcheons print in that.
Fancies bound up with Verse, a Garland made,
And at the head, upon her Hearse was laid.
And Numbers ten did beare her to the Grave,
The Muses nine a Monument her gave.

I Heare that my First Booke was thought to be none of mine owne Fancies; onely, I owne it with my Name. If any thinke my Booke so well writ, as that I had not the Wit to do it, truely I am glad, for my Wits sake, if I have any that is thought so well of; although Mistrust lies betwixt me, and it; and if it be so little Wit in it, as they mistrust it was not mine; I am glad they thinke me to have so much, as I could not write so foolish. And truely for any Friend of mine, as I have none so cowardly, that dare not defend their Honour, so I have none so foolish, as to be affear’d, or asham’d to owne their owne Writings. And truely I am so honest, as not to steale anothers Work, and give it my owne Name: nor so vaine-glorious, as to straine to build up a Fame upon the ground of another mans Wit.
But be it bad, or good, it is my owne,
Unlesse in Printing tis a Changeling grown.
Which sure I have no reason for to doubt,
It hath the same mark, when I put it out.
But be it faire, or brown, or black, or wilde,
I still must own it, ’cause it is my Childe.
And should my Neighbours say, tis a dull block,
Tis honestly begot, of harmlesse Stock.
By Motion in my Braine twas form’d, and bred,
By my industrious Study it was fed.
And by my busie Pen was cloathd, though plain
The Garments be, yet are they without stain.
But be it nere so plain, not rich, and gay,
Phantasticall tis drest, the World will say.
The World thinks all is fine, that’s in the Fashion,
Though it be old, if fashion’d with Translation.
They nere consider what becomes them best,
But think all Fooles, that are not Courtly drest.
O Nature, Nature, why dost thou create
So many Fooles, and so few wife didst make?
Good Nature, move their braine another way,
And then as Beasts as Beasts, perchance they may.

Lord how the World delight to tell a Lye!
As if they thought they sav’d a Soule thereby.
More lyes they tell, then they will Prayers say,
And run about to vent them every way.
Some bragging lyes, and then he tells how free
The Ladies were, when he’s in Company.
Or else what such a Lord did say to him,
And so what answer he return’d to them.
Or any Action which great Fame hath won,
Then he saies streight, twas by his counsell done.
When any Wit, that comes abroad in print,
Then he sayes strait he had a finger in’t:
How he did rectifie, and mend the same,
Or else he wrote it all, or gav’t a Name.
Thus in the World thousands of lyes are told,
Which none, but Fooles, their words for truth will hold.
But in the World there are more Fooles then wise,
Which makes them passe for Truth, when all are Lyes.

J Begun a Booke about three yeares since, which I intend to name the Worlds Ollio, and when I come into Flaunders where those Papers are, I will, if God give me live, and health, finish it, and send it forth in Print. I imagine all those that have read my former Books, wil say, that I have writ enough, unless they were better: but say what you will, it pleaseth me, and since my Delights are harmlesse, I will satisfie my Humour.
For had my Braine as many Fancies in’t,
To fill the World, would put them all in Print.
No matter whether they be well exprest,
My will is done, and that please Woman best.

A Farewell to the MUSES.
Farewell my Muse, thou gentle harmlesse Spirit,
That us’d to haunt me in the dead of Night.
And on my Pillow, where my head I laid,
Thou sit’st close by, and with my Fancies play’d:
Sometimes upon my Eyes you dancing skip,
Making a vision of some fine Land-skip.
Thus with your sportings, kept me oft awake,
Not with your noise, for nere a word you spake:
But with your Faiery dancing, circling winde,
Upon a hill of thoughts within my minde.
When twas your sport to blow out every light,
Then I did rest, and sleep out all the night.

Great God, from Thee all Infinites do flow,
And by thy power from thence effects do grow.
Thou order’dst all degrees of Matter, just,
As tis thy will, and pleasure, move it must.
And by thy Knowledge orderd’st all the Best;
For in thy Knowledge doth thy Wisdome rest.
And wisdome cannot order things amisse,
For where disorder is, no wisdome is.
Besides, great God, thy wil is just, for why,
Thy will still on thy wisdome doth rely.
O pardon Lord, for what I here now speak,
Upon a guesse, my knowledge is but weak,
But thou hast made such Creatures, as Man-kind,
And giv’st them something, which we call a Minde;
Alwaies in Motion, never quiet lyes,
Untill the Figure of his body dies.
His severall thoughts, which severall Motions are,
Do raise up love, hopes, joyes, doubts, and feare.
As love doth raise up hope, so feare doth doubt,
Which makes him seek to finde the great God out.
Selfe-love doth make him seek to finde, if he
Came from, or shaell last to eternity.
But Motion being slow, makes knowledge weake,
And then his thoughts ‘gainst Ignorance doth beat.
As fluid waters ‘gainst hard Rocks do flow,
Break their soft streames, and so they backward go.
Just so do thoughts, and then they backward slide
Unto the place where first they did abide.
And there in gentle murmurs do complaine,
That all their care, and labour is in vain.
But since none knowes the great Creator, must
Man seek no more, but in his goodnesse trust.
FINIS.