Philosophical 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. Paul's churchyard, 1653.   


A Dedication to FAME.  

TO thee, great Fame, I dedicate this piece.  
Though I am no Philosopher of Greece;  
Yet do not thou my works of Thoughts despise,  
Because they came not from the Ancient, Wise.  
Nor do not think, great Fame, that they had all  
The strange Opinions, which we Learning call.  
For Nature's unconfined, and gives about  
Her several Fancies, without leave, no doubt.  
she's infinite, and can no limits take,  
But by her Art, as good a Brain may make.  
Although she's not so bountiful 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 choose 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 pains, my brains constantly wrought.  
For in three weeks begun, and finished all  
These philosophical Fancies, which I call.  
If thou thinkst much, that I should spend thee so,  
To write of that, I can but guess, not know;  
I'll tell thee Time, thou mayst be worser spent,  
In wanton ways, 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, prithee be content, and let me write;  
I'll use thee better than the Carpet Knight,  
Or Amorous Ladies, which do dance, and play,  
Casting their Modesty, and Fame away.  
I humbly cast mine eyes down 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, dear 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're read,  
My time's rewarded, though my Body's dead.  
If they do not, my Son'e will lie at rest,  
Because my Life did think, what's harmless, best.    

An Epistle to my brain.  

I Wonder, brain, thou art so dull, when there  
Was not a day, but Wit past, through the year.  
For seven years 'tis, since I have married been;  
Which time, my brain might be a Magazine,  
To store up wise discourse, naturally sent,  
In fluent words, which free, and easy went.  
If thou art not with Wit enriched thereby,  
Then useless is the Art of Memory.  
But thou, poor brain, hard ftozen art with Cold,  
Words seals, of Wit, will neither print, nor hold.    

AN EPISTLE To a troubled FANCY.  

fancy's in sleep are Visions, dreams we call,  
Raised in the brain to sport themselves withal.  
Sometimes they take delight to fright the mind,  
Taking strange Shapes, not like to nature's kind.  
After the soul 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 mind 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 deer,  
They dress them straight in Verse, and make good cheer.    

An Epistle to my Musefull Thoughts.  

thought, trouble not the soul with falling out,  
Siding in Factions, with fear, Hope and Doubt.  
But with the Muses dance in measured feet,  
Taking out all the Fancies as you meet.  
Some Fancies are like wild, and Toyish girls,  
And some are sober, grave; others are churls.  
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 lie close imprisoned in the mind,  
Unless through strange Opinions passage find.  
But when they find a way, they run so fast,  
No Reason can persuade to stay their haste.  
Then they straight seek a Credit for to win,  
Persuading all they meet to follow them:  
And with their rhetoric hope they to grow strong,  
Striving to get belief, as they go on.  
If Contradiction chance to stop their way,  
They straight fly out, and oft times run away.  
And seldom they do back return again,  
To rally, or to muster in the Brain.  
But the weak brain is forced more Thoughts to raise,  
Striving to get a Victory of Praise.    

Reason, and the Thoughts.  

THOUGHTS, run not in such 
Reason.  strange fantastic ways,  
Nor take such pains to get a Vulgar Praise.  
The World will scorn, and say, you are all fools,  
Because you are not taught in common schools.  
The World will think you mad, because you run  
Not the same Track, that former times have done.  
Turn foolish Thoughts, walk in a Beaten Path,  
Or else the World ridiculously will laugh.  
Reason forbear, our Study not 
Thoughts.  molest,  
For we do go those ways that please us best.  
Nature doth give us liberty to run,  
Without a Check, more swift far than the Sun.  
But if we jar, and sometimes disagree,  
By thy Disputes, we run unevenly.  
But prithee Reason trouble us no more,  
For if you prate, we'll thrust you out of door.     

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 murder gratitude; Which I will never be guilty of: And though I am your Slave, being manacled with chains of Obligation, yet my chains feel softer than silk, and my Bondage is pleasanter than freedom; because I am bound to yourself, 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 received, and a satisfaction to the mind. For, should a bountiful hand be joined to Repining Thoughts, it would be like a Gilded Statue made of rotten wood. But your mind is the Mint of Virtues, which makes them currant coin; which I will never clip with a silent Tongue, nor change with an unthankful Heart; but lock it up with the Key of Admiration, in the Chest of Affection. I shall not fear to be turned 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 covetousness, so armed against misfortunes, so valiant in Friendship, so victorious in natural Affections, as you are the conqueror of all Merit. And may you ride in Triumph on Fame round the universe, until the expiring thereof.  
Thus doth your humble Servant joy in your Love, proud of your Favour, glory in your Fame, and will die in your Service. M. N.   

TO THE READER.  
Noble Readers,  
IF this work is not so well wrought, but that you may find some false Stitches; I must let you understand it was huddled up in such haste, (out of a desire to have it joined to my book of Poems) as I took not so much time, as to consider throughly; For I writ it in less than three weeks; and yet for all my haste, it came a week too short of the press. Besides my desire (to have those Works Printed in England, which I wrote in England, before I leave England) persuaded me to send it to the press, without a further enlargement. 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 myself in the Study of it.   

The Table.  
OF Matter, and Motion, page 1. Of the form, and the mind, 2. Of eternal Matter, 3. Of Infinite Matter, 4. There is no proportion in Nature, ib. Of one kind 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. Similising 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 local Shapes, 25. This visible Motions in Animals, Vegetables, and Minerals, 26. Of the working of the several Motions of Nature, 27. Of the mind, 30. Of their several Dances, and Figures, 31. The Sympathy, and Antipathy of Spirits, 33. The Sympathy of Sensitive, and rational Spirits in one Figure, 36. The Sympathy of the rational, and Sensitive Spirits, to the Figure they make, and inhabit, 37. Of Pleasure, and pain, 38. Of the mind, ib. Of Thinking, or the mind, and Thoughts, 41. Of the motions of the Spirits, 42. Of the Creation of the animal 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 animal Figure, 54. What an animal is, 55. Of Sense, and Reason, exercised in their different Shapes, 56. Of the dispersing of the rational Spirits, 63. Of the Senses, 64. Of motion that makes Light, 65. Of optics, ib. Of the flowing of the Spirits, 66. Of Motion, and Matter, 67. Of the brain, 68 Of darkness, 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 gross 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 eternal; 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 kind 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 highness', and infinite degrees of smallness, infinite thickness, infinite thinness, infinite lightness, infinite weightiness; 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 mind. 
I mean of form, dull Matter.   
AS I said, there is but one Matter, thinner and thicker, which is the form, and the mind, that is, Matter moving, or Matter moved; likewise there is but one motion, though slower or swifter moving several ways; but the slower or weaker motions are no less motion, than 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, until it came to an atom, that atom 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.   

Eternal Matter.  
THat Matter which was solid, and weighty from all Eternity, may be so eternally; and what was spongy, 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, than there might be all thin, and no thick, or all thick, and no thin, all hard, no soft, and fluid, or all fluid, and no solidity. For though contracting and dilating may bring and join parts together, or separate parts asunder, yet those parts shall not be any other ways, than by Nature they were.   

Of Infinite matter.  
INfinite Matter cannot have exact form, or Figure, because it hath no Limits: but being divided by motion into several 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 joined several ways, 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 kind of Matter.  
ALthough there may be infinite degrees of matter, yet the Nature, and kind of Matter is finite: for Infinite of several kinds 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 entreaty, nor Petition can persuade 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 redress. There are no appeals can be made, nor Causes determined, because Nature is Infinite, and eternal: for Infinite cannot be confined, or prescribed, settled, or altered, ruled, or disposed, 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 tell how Infinite doth flow,  
Nor how Infinite Matter moveth to and fro.  
For Infinite of Knowledge cannot guess  
Of Infinite of Matter, more, or less:  
Nor Infinite of Causes cannot find  
The Infinite Effects of every kind.    

Of Perfection.  

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

Of Inequalities.  

IF Infinites have Infinite degrees,  
And none a like to make Equalities.  
As if a hair be cut with curious Arts,  
Innumerable, but unequal parts,  
And that not any part alike shall be,  
How shall we join, to make them well agree?  
If every one is like itself alone,  
There cannot be, unless three equal Ones.   
If one, and one make two; and two, and two make four, yet there must be two equal ones to make two, and two equal twos to make four. And as two and one make three, yet there must be two equal ones joined to a single one, to make three, or three equal single ones to join 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 four,  
Then four to equal him will be no more.  
As if one Line should be in four parts cut,  
Shall equal the Same Lino together put;  
So two and one, though odd, is three;  
Yet three and three shall equal be.  
Like those that equal spaces backwards go,  
To those that's forward, equals them we know.  
Like Buckets in a Well, if empty be,  
As one descends, the other ascends, we see  
So Motions, though they're cross, may well agree,  
As oft in music make a Harmony.    

There is no Vacuity.  

IN Nature if Degrees may equal be,  
All may be full, and no Vacuity.  
As Boxes small, & smaller may contain,  
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 turn.  
In several ways, and fashions, as it will,  
Although dull Matter of itself lie still:  
'tis not, that Solid Matter moves in Thin,  
For that is dull, but thin which moves therein.  
Like Marrow in the Bones, or blood in veins.  
Or thinner Matter which the blood contains.  
Like Heat in Fire, the effect is straight to burn,  
So Matter thin makes solid Matter run.    

Of Vacuum.  

IF Infinite inequality doth run, 
The Readers may take either Opinion.   
Then must there be in Infinite Vacuum.  
For what's unequal, cannot joined be  
So close, but there will be Vacuity.    

The Unity of Nature.  
NAture tends to Unity, being but of a kind 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 kind, when 'tis but different degrees: Like several extractions, as it were out of one and the same thing; and when it comes to such an Extract, it turns to Spirits, that is, to have an Innate motion.   

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

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

Of War, and no absolute Power.  
THe Reason, that all things make War upon one another, is, the several 
(†) Not the Matter, but the Degrees  Degrees of Matter, the contradiction of Motion, and the Degrees, and the Advantage of the shapes of 
(†) 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.  Figures always striving.   

Of Power.  
THere is no absolute Power, because Power is Infinite, and the infiniteness hinders the absoluteness: 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 several Degrees of Matter, Motion, and Figure strive for Superiority, making Faction by 
(†) Which is in likeness.  Sympathy, and Fraction, by 
(†) unlikeness.  Antipathy.   

similising the Spirits, or Innate Matter.  
THe Spirits, or Essences in Nature are like quicksilver: for say it be fluid, it will part into little spherical bodies, running about, though it be ne'er so small a Quantity: and though they are spherical, yet those Figures they make by several, 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 form it, as it please: and why may not every degree of Innate Matter be, as several Gods, and so a stronger Motion be a God to the weaker, and so have an Infinite, and eternal 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 again thus, the Constable rules the Hundred, the Mayor rules the City, the King the kingdom, and Caesar the World.  
Thus may dull Matter over others rule, 
One Shape hath power over another; one mind knows more than another.  According as 'tis† shaped by Motions Tool.  
So Innate Matter Governs by degree, According as the stronger Motions be.   

Of Operation.  
ALL things in the World have an Operative power; which Operation is made by sympathetic Motions, and antipathetical Motions, in several Figures. For the assisting Operation is caused by One, the destructive Operation by another; like poison, and cordials, the one Kills, the other cures: but Operations are as Infinite, as Motions.   

natural, or Sensitive War.  
ALL natural War is caused either by a sympathetic Motion, or an antipathetical Motion. For natural war, and Peace proceed from self-preservation, which belongs only to the Figure; for nothing is annihilated in Nature, but the particular Prints, or several shapes that Motion makes of Matter; which Motion in every Figure strives to maintain 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 sympathetic Motion, which makes a particular Appetite, or nourishment from some Creatures to others; but an antipathetical Motion, that makes the Destruction.   

Of Annihilation.  
THere can be no Annihilation in Nature: not particular Motions, and Figures, because the Matter, remains hat 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 remain that made it. So as it is not impossible but the same particular Figures may be erected by the same Motions, that joined 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 
Either by Growth, or Sense, or Reason.  by an Alteration of Motion, we call Death; and the joining of Parts to create a Figure, we call Life. Death is a Separation, Life is a Contraction.   

Of LIFE.  
LIfe is the Extract, or Spirit of Common 
For when Matter comes to such a degree it quickens,  Matter: (†) This Extract is Agile, being always in motion; for the thinness of this Matter causes the subtlety of the Quality, or property which Quality, or property is to work upon all dull Matter.  
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 four.  
Attractive.  
Retentive.  
Digestive.  
Expulsive.   
attractive is that which we call Growth, 
That it begins to move, & Motion is Life.  or Youth. Retentive, is that we call Strength. Digestive is that we call Health, that is an equal distribution of Parts to Parts, and agreeing of those spirits. Expulsive is that which we call Death, or Decay.  

The Attractive Spirits gather, and draw the materials 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 work on. For in spongy and in Porous light matter, their motion is quick; in solid, and weighty, their motion is slower. For the solid parts are not only dull, and immovable in themselves, but they hinder and 
* I mean when I say Obstruct, that it either turns their motion another way, or makes them move slower.  obstruct those Spirits of sense, and though they cut and pierce 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 spongy, the Figures that they form that matter in, are sooner made, and suddenlier destroyed, then that which is more combustible. This is the reason minerals last longer than Vegetables and Animals, because that Matter is both tougher and harder to work on, than Vegetables and Animals are.  
These Sensitive spirits we may similize to several Workmen, being always busily employed, removing, lifting, carrying, driving, drawing, digging, and the like. And although these Spirits are of substance thinner than 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 vitriol, as it were, of Nature, cut and divide all that opposeth their way.  
Now these Spirits although they be infinite, yet we cannot think them so gross an infinite, as combustible matter, yet those thinner infinites may cut, and carve the thicker infinites all into several Figures: like as Aqua-fort is will eat into the hardest Iron, and divide it into small parts.  
As I have said before, the Spirits of life work according as the Matter is, for every thing is shaped according to the solidity of the matter; like as a man which builds a House, makes the beams of the House of such wood, which is tough, and strong, because he knows otherwise it will break, by reason of the great weight they are to bear; but to make Laths he takes his Wood and cuts it thin, that the nails may easier pass through, so joining and fitting several forts to proper uses to build his house. Or like a cook when he's to raise a pie, must take stiff Dough; for otherwise it will not only fall before it be finished, but it cannot be raised, and to make the Lids to cover his pie, he must use a softer Paste, otherwise it will not roll thin; thus a stiff Paste is not fit for a Lid, nor a thinner Paste for to raise a pie; 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 
* I do not say that Bones are the solidest matter in Nature.  Bones: The Glutinous Matter for the Sinews, Nerves, Muscles. and the like; and the oily 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 only in the building of the Figure, but to make the Figure move when it is built.  
Now the spirits of life, or lively spirits do not only move dull and in moving matter, but makes that matter to move, and work upon others; for some kind of Figures shall make 
† As the Figure of Man.  another to resemble itself, though not just be as itself is made, but as the shadow like the substance; for it works as a Hand that is guided by another, and not of its own strength: that is the reason, Arts have not so much persection as Nature. The Copy is not so lively as the original; for the spirits of life move, and work of their own strength, and the dull matter by the strength of the Spirits.   

Of CHANGE.  
THe Change of motion in several Figures makes all change and difference in the World, and their several properties and effects thereto. And that which we call Death, or corruption, is not 
* All Motion is Life.  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 mankind, Beast, or Plant, of all kinds whatsoever, shall never be annihilated so long as motion and matter last, which may always be; for the mould of all Figures is in the power of motion, and the substance of matter.   

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 work slower, which makes some figures longer ere they come to perfection, and not so easily undone. And if their strength be too weak for the matter they work upon, as wanting help, than the Figure is imperfect, and misshapen, as we say. This is the reason Animals & Vegetables, which are young, have not so great strength as when they are full grown; because there are fewer spirits, and the materials are loose and unsettled, not knocked close: But by degrees more spirits gather together, which help to forward their work, bring in materials by Food, settling them by nourishment, carrying out by Evacuations that matter that is unuseful, and that Rubbish and Chips, as I may say, which would hinder their motion. If they bring in unuseful matter, their figure increases not, as we say, thrives not. And if they carry out the principal materials, the figure decays, and falls down. 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 gross, which they build withal, and their motion be regular, than the Figure is beautiful and well proportioned.   

Of Increasing.  
THe reason that the corruption of one Figure is the cause of making of another of the same kind, is, not only, that it is of such a tempered matter that can only make such a kind of figure; but that the spirits make figures according to their strength: So that the spirits that 
I mean the Figure of dull matter  are in the Seed, when they have undone the figure they are in, by a general expulsion, which we call corruption, they begin to create again another figure of the same kind, if no greater power hinder it. For the Matter that is proper, to make such like Figures, is fitted, or tempered 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, less, or more Numbers are increased and raised, is, that though few begin the work, more will come to their help; And as their Numbers are increased, their Figures are more, or less, weaker, or stronger.   

Of Decay.  
WHen Spirits of Life have created 
As a plentiful Crop, or a great Brood.  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 idleness is against the Nature of Life, being a perpetual 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 hairs or Leaves, instead of Tiles, the windows broke down, and stopped with Rubbish.  
So Eyes in Animals grow hollow and dim. And when the Foundation of a house is loose, every little wind shakes it. So when the Nerves being slack, and the Muscles untied, and the joints unhinged, the whole Body is weak, and tottering, which we call Palsies: which Palsies, as the wind, shakes.  
The Blood, as the spring dries up, rheums as rain falls down, and Vapours, as Dust, fly up.   

Of Dead, and Death.  
DEad is, where there is a general 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 several burdens to the making of other Figures. Like as a house that is ruined by Time, or spoiled by accident; the several Materials are employed 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 join together; so all the works of Nature are sooner dissolved then created.   

Of local Shapes.  
SOme Shapes have power over others, but 'tis not always in the size, or bulck of the Figure, but in the manner of their forms that gives advantage, or disadvantage. A little Mouse will run through the Snowt of a great Elephant: A little fly will sting a great Figure to death; A Worm will wind through a thick Body; The lion's force lies in his claws, The Horses in his hoof, The Dogs in his Teeth, The Bulls in his horns, and man's in his arms, and Hands; birds in their Bills, and Talons: And the manner of their Shapes gives them several properties, or faculties. As the Shape of a Bird causes them to fly, a Worm to creep, the Shape of a Beast to run, the Shape of Fish to swim; yet some fly swifter, and higher than others, as their Wings are made: So some run nimbler than others, according as their Limbs are made; and some swim glider than 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 external Properties; since all internal Properties are wrought out of dull Matter. So as it is their shapes, joined with such Motions proper thereunto, that give strength, & agileness. But the internal Qualities may be alike in every Figure; because rational Spirits work not upon dull Matter, but Figures themselves.   

The Visible Motion in Animals, Vegetables, and Minerals.  
THE external 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 internal Motion, is, contriving, directing, examining, comparing, or judging, contemplating, or reasoning, approving, or disapproving, resolving. From whence arise all the Passions, and several Dispositions. These, and the like, are the visible, internal Motions in Animals.  
The internal Motions of Vegetables, and Minerals, are in operation; As, contracting, dilating; which is Attractive, Retentive, Digestive, Expulsive. The Vegetables external 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 several Motions of Nature.  

MOtions do work according as they find  
Matter, that's fit, and proper for each kind.  
Sensitive Spirits work not all one way,  
But as the Matter is, they cut, carve, lay.  
Joining together Matter, solid Light,  
And build, & form some Figures straight 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,  
Than they do weave, as Spiders when they spin:  
All that is woven is soft, smooth, thin things,  
As flowery Vegetables, & animal Skins.  
Observe the grain of every thing, you'll see,  
Like interwoven Threads lie evenly.  
And like to Diaper, & Damask wrought,  
In several works, that for our Table's bought.  
Or like to Carpets which the Persian made,  
Or satin smooth, which is the Florence Trade.  
Some Matter they engrave, like Ring, and seal,  
Which is the Stamp of nature's commonweal.  
'tis nature's arms, where she doth print  
On all her Works, as coin that's in the Mint.  
Some several sorts they join together glued.  
As Matter solid, with some that's fluid.  
Like to the Earthly ball, where some are mixed  
Of several sorts, although not fixed.  
For though the Figure of the Earth may last  
Longer than 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 keep the property, to make such kind  
Of Figures fit, which Motion out can find.  
Thus may the Figures change, if Motion hurls  
That Matter of her ways, for other Worlds.    

Of the mind.  
THere is a degree of stronger Spirits than the Sensitive Spirits, as it were 
These degrees are visible to us.  the Essence of Spirits; as the Spirit of Spirits: This is the mind, or soul of animals. 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 vitriol. These rational Spirits, as I may call them, work 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 rational Spirits, the more variety of Figure is made 
Dancing is a measured Motion.  by their several Motion, they dance several dances according to their Company.   

Of their several Dances, or Figures.  
WHat Object soever is presented unto them by the senses, they straight dance themselves into that Figure; this is Memory. And when they dance the same figure without the help of the outward object, this is Remembrance When they dance figures of their own invention, (as I may say) then that is Imagination or fancy. Understanding is when they dance perfectly (as I may say) not to miss 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 persuaded by the sensitive spirits. But when their motion and measures be not regular, or their quantity or numbers sufficient to make the figures perfect, than is the mind weak and infirm, (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 joined 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 several figures: then we say he hath a weak mind, or a poor soul. But be their quantity or numbers few or great, yet if they move confusedly, and out of order, we say the mind is distracted. And the reason the mind, or soul is improvable, or decayable, is, that the quantity or numbers are increaseable, or decreaseable, and their motions regular, and irregular.  
A fever in the Body is the same motion amongst the sensitive spirits, as madness is in the mind amongst the rational Spirits. So lkewise pain in the Body is like those Motions, that make grief in the mind. So Pleasure in the Body is the like Motions, as make Delight, and Joy in the mind, All Convulsive Motions in the Body, are like the Motions that cause fear in the mind. 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 dull Matter, they do not only cast out superfluous matter, but pull down the very Materials of a Figure. But all Cordials have a sympathetic Motion to the Matter they meet, giving strength by their help to those Spirits they find tired: (as one may say) that it is to be overpowered 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 darkness; the one is a quick, equal, and free Motion; the other is a slow, irregular, and obstructed Motion. When there is the like Motion of rational Spirits in opposite Figures, than there is a like Understanding, and Disposition. Just as when there is the like Motion in the Sensitive Spirits, than there is the like Constitution of Body. So when there is the like quantity laid in the same Symmetry, than the Figures agree in the same Proportions, and Lineaments of Figures.  
The reason, that the rational Spirits in one Figure, are delighted with the outward form of another Figure, is, that the Motions of those sensitive Spirits which move in that Figure agree with the Motion of the rational Spirits in the other. This is Love of Beauty; And when the sensitive Motions alter in the Figure of the Body, and the Beauty decays, than the Motion of the rational Spirits alter, and the love, or goodliking ceases. If the Motion of the rational Spirits are cross to the Motion of the sensitive Spirits, in opposite Figures, than it is dislike. So if the Motion be just cross, and contrary, of the rational Spirits in opposite Figures, it is Hate; but if they agree, it is Love.  
But these Sympathies, which are made only by a likeness of Motions without an Intermixture, last not long; because those Spirits are at a distance, changing their Motion without the knowledge, or consent of either side. But the way that the rational Spirits intermix, is, through the Organs of the Body, especially the Eyes, and ears, which are the common doors, which let the Spirits out, and in. For the vocal, and Verbal Motion from the mouth, carry the spirits through the ears down to the Heart, where Love, and Hate is lodged. And the Spirits from the Eyes issue out in beams, and rays; as from the Sun, which heat, or scorch 
† Scorching is, when the Motion is too quick.  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, unless stinking Weeds of Hate: But if the ground be fertile, although every Crop is not so rich, as some, yet it never grows barren, unless they take out the strength with too much kindness; As the old Proverb, they kill with too much kindness; which murder is seldom committed. But the rational spirits 
† That is, when there come so many Spirits, as they disagree, pressing upon one another.  are apt to take surfeit, as well as sensitive spirits, which makes Love, and goodwill, so often to be ill rewarded, neglected, and disdained.   

The Sympathy of Sensitive, and rational Spirits in one Figure.  
THere is a strong Sympathy, and agreement, or Affection (as I may say) betwixt the rational spirits, and the sensitive spirits joined in one Figure: Like Fellow-labourers that assist one another, to help to finish their work. For when they disagree, as the rational 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 always agree at last; Like the Father, and the Son. For though the Father rules by command, and the Son obeys through obedience, yet the Father out of love to his Son, as willing to please him, submits to his delight, although 
(†) Those Degrees that are nearest, have the greatest Sympathy.  it is against his liking. So the rational spirits oft-times agree with the Motions of the sensitive spirits, although they would rather move another way.   

The Sympathy of the rational and Sensitive Spirits, to the Figure they make, and inhabit.  
ALL the external Motion in a Figure, is, by the sensitive spirits; and all the internal, by the rational spirits: and when the rational, and Sensitive Spirits, disagree in opposite Figures, by contrary Motion, they oft war upon one another; which to defend, the sensitive Spirits, and rational 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 rational spirits do not only choose the materials 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 gained, or lost. If the Body be weak, there is less sensitive Spirit, if the direction be not advantageous, there is less rational Spirit. But many times the Alacrity of the rational and sensitive Spirits, made by moving in a regular Motion, overcomes the greater numbers, being in a disordered Motion. Thus what is lost by Scarcity, is regained by Conformity and Unity.   

Of Pleasure, and pain.  
ALL Evacuations have an Expulsive Motion; If the Expulsive Motion is regular, 'tis Pleasure, if irregular, 'tis pain. Indeed, all Irregular, and cross Motion, is pain; all Regular Motion is Pleasure, and Delight, being a Harmony of Motion, or a discord of Motion.   

Of the mind.  
IMagine the rational Essence, or Spirits, like little spherical Bodies of quicksilver several ways 
(†) Like Chess-men, Table-men ninepins, or the like.  placing themselves in several Figures, sometimes moving in measure, and in order, and sometimes out of order: this quicksilver to be the mind, and their several postures made by Motion, the Passions, and Affections; or all that is moving in a mind, to express those several motions, is only to be done by guess, not by knowledge, as some few I will guesseat. Love is, when they move in equal number, and even measure. Hate is an opposite motion: fear is, when those small Bodies tumble on a Heap together without order. Anger is, when they move without measure, and in no uniform Figure. Inconstancy is, when they move swistly several ways. Constancy is a circular motion. Doubt, and suspicion, and jealousy, are, when those small Bodies move with odd numbers. Hope is when those small Bodies move like wild Geese, one after another. Admiration is, when those spherical Bodies gather close together, knitting so, as to make such a circular figure; and one is to stand for a centre 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 
* I say higher, for expressions sake.  higher than other motions. Coveting, or Ambition is like a flying motion, moving in several Figures like that which they covet for; if they covet for Fame, they put themselves into such Figures, as Letters do, that express words, which words are such praises as they would have, or such Figures as they would have Statues cut, or Pictures drawn: 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 music; though the Notes differ, the cords agree to make a harmony: so several Symmetries make a perfect Figure, several Figures make a just number, and several quantities or proportions make a just weight, and several Lines make an even measure: thus equal 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 final description: besides, their motion is so subtle, curious, and intricate, as they are past finding out.  

Some natural Motions work so curious fine,  
None can perceive, unless an Eye divine.    

Of Thinking, or the mind, 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 mind 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 fear, and are amazed, the mind is in confused sense, without any particular Thoughts: but when the mind is out of that amaze, it fixes itself on Particulars, and then have Thoughts of past danger; but the mind can have no particular Thought of the Amaze; for the mind cannot call to mind 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 mind ceased, which is Thinking; but the Motion that makes the Thoughts therein work upon Particulars. Thus the mind may be without Thoughts, but Thoughts cannot be without the mind: yet Thoughts go out of the mind very oft, that is, such a Motion to such a thing is ceased; and when that Motion is made again, it returns. Thus Thinking is the mind, and Thoughts the Effect thereof: Thinking is an equal Motion without a Figure, or as when we feel 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 rational Spirits live in sensitive Spirits, according to the shape of those Figures that the sensitive Spirits form them.  
The rational Spirits by moving several ways, may make several kinds of Knowledge, and according to the Motions of the sensitive Spirits in their several Figures they make, though the Spirits may be the same, yet their several 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 rubbed 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 remain. So although this Motion is gone, the Spirit, and Matter remain; But if those Spirits make other kinds of Motions, like other kinds of Letters, or Language, those Motions understand not the first, nor the first understands not them, being as several 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 rational Spirits, caused 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, than 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 rubbed out; which several knowledge is no more known to each other, then several Languages by unlearned men. And as Language is still Language, though not understood, so Knowledge is still Knowledge, although not general; but if they be That, we call dead, than those letters that were rubbed out, were never writ again; which is, the same knowledge never returns into the same Figure.  
Thus the Spirits of Knowledge, or the Knowledge of Spirits, which is their several 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 than 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 self-motion, but not self-motion without Matter.  

Matter prime knows not what effects shall be,  
Or how their several motions will agree.  
Because 
† Nothing can be made or known absolute out of Infinite and eternal.  'tis Infinite, and so doth move  
Eternally, in which nothing can prove.  
For Infinite doth not in compass lie,  
Nor hath eternal 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 cross, each several pains it gives.    

Of the Creation of the animal Figure.  
THe reason, 
† Though it may have other Motions, yet not the animal Motion.  that the sensitive spirits, when they begin to create an animal Figure, the figure that is created feels it not, until the model be finished, that is, it cannot have an animal motion, until it hath an animal Figure; for it is the shape which gives it local motion: and after the fabric is built, they begin to furnish it with 
† The Figure might be without an animal Motion, but an animal Motion cannot be until there is an animal Figure  strength, and enlarge it with growth, and the rational Spirit which inhabits it, chooseth his room, which is the Head; And although some rational 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 music, 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 enlarged by growth, they want room to move in. This is the reason, that newborn animals seem 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 animals have more knowledge than others, by reason of their strength, as all Beasts know their Dams, and run to their Dugs, and know how to suck as soon as they are borne; and Birds and Children, and the like weak Creatures, such do not.  
But the Spirits of sense give them strength, and the spirits of reason do direct them to their Food, 
(†) Which Food is when such materials are not proper for such a Figure.  & the Spirits of sense give them Taste, and Appetite, and the spirits of reason choose their meat: for all animal Creatures are not of one diet, for that which will nourish one, will destroy another.   

The Gathering of Spirits.  
IF the rational Spirits should enter into a Figure newly created, altogether, and not by degrees, a child (for example) would have as much understanding and knowledge in the Womb, or when it is newborn, as when it is enlarged and fully grown. But we find by experience there are several 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 than others; yet it is increased by degrees, according as rational spirits increase. Like as Children, they must get strength before they can go. So Learning and experience increase rational spirits, as Food the sensitive: But experience and Learning is not always tied to the ear; for every Organ and poor of the Body is as several doors to let them in and out: For the rational spirits living with the Sensitive spirits, come in, and go out with them, but not in equal proportion, but sometimes more, sometimes fewer: this makes understanding more perfect in Health then in sickness, and in our middle age, more than in the latter age: For in age and sickness there is more carried out, then brought in. This is the Reason, Children have not such understanding, but their reason increaseth with their years. But the rational spirits may be similized 
† The greater the Number is, the more variety of Motion is made, which makes Figures in the brain.  to a company of Good fellows, which have pointed a meeting; and the Company coming from several places, makes their time the longer ere their numbers are completed, though many a brain is disappointed; but in some Figures the rooms are not commodious to move in, made in their Creation, for want of help: those are Changelings, Innocents, or natural fools.  
The rational Spirits seem most to delight in spongy, soft, and liquid Matter; as in the Blood, Brain, Nerves, and in Vegetables; as not only being nearest to their own nature, but having more room to move in. This makes the rational Spirits to choose the Head in Animals, for their chief room to dance their Figures in: 
(†) In animal Shapes.  for the Head is the biggest place that hath the spongy materials; thus as soon as a Figure is created, those rational Spirits choose a Room.   

The moving of Innate Matter.  
THough Motion makes Knowledge, yet the Spirits give Motion: for those Spirits, or Essences, are the Guiders, governors, directors; 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 several Touches belong to the Body? for every part of the Body hath a several Touch, which is a several Knowledge belonging to every several part; for every several part doth not know, and feel every several Touch. For when the head aches, the heel feels it not, but only the rational Spirits which are free from the encumbrance 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 pain in the Body. The like motion of the rational Spirits, we call a grief in the Mind; for Touch in the Body, is a thought in the Mind; and to prove it is the like motion of the rational Spirits to the Sensitive, which makes the knowledge of it, is, that when the rational Spirits are busily moved with some phantasms, if any thing touches the Body, it is not known to the rational Spirits, because the rational Spirits move not in such a Motion, as to make a Thought in the Head, of the touch in the heel, which makes the thoughts to be as senseless of that touch, as any other part of the Body, that hath not such pains made by such Motions. And shall we say, there is no sense in the heel, 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 rational Spirits take no notice of that Object; 'tis not, that the stronger motion stops the less, or the swifter, the flower; for then the motions of the Planets would stop one another's course.  
Some will say, what sense hath man, or any other animal when they are dead? It may be answered, that the Figure, which is a Body, may have sense, but not the animal; for that we call an animal, is such a tempered Matter joined in such a Figure, moving with such kind of Motions; but when those motions do generally alter, that are proper to an animal, although the Matter, and Figure remain, yet it is no longer an animal, because those motions that help it to make an animal are ceased: So as the animal can have no more knowledge of what kind of sense the Figure hath, (because it is no more an animal) than an animal, what sense dust hath. And that is the reason, that when any part is dead in an animal, if that those motions that belonged to the animal, are ceased in that part, which alter it from being a part of the animal, and knows no more what sense it hath, than 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 several motions, are several knowledges made; for Knowledge lives in motion, as motion lives in matter: for though the kind of matter never altars, yet the manner of motions altars in that matter: and as motions alter, so Knowledge differs, which makes the several motions in several Figures, to give several knowledge. And where there is a likeness of motion, there is a likeness of Knowledge: As the Appetite of Sensitive spirits, and the desire of rational spirits are alike motions in several 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 rational spirits, as touch from the sensitive spirits: for thought is only a strong touch, & touch a weak thought. So Sense is a weak knowledge, and knowledge a strong sense, made by the degrees of the Spirits: for animal spirits are stronger (as I said before) being of an higher extract (as I may say) in the chemistry of Nature, which makes the different degrees in knowledge, by the difference in strengths and fineness, or subtlety of matter.   

Of the animal 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 rational spirits? For there is as much infinite of every several 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 knows, but Vegetables and minerals may have some of those rational spirits, which is a mind or soul in them, as well as Man? only they want that Figure (with such kind of motion proper thereunto) to express Knowledge that way. For had Vegetables and minerals 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 pass and repass through the solidest matter. Thus there may be as many several and various motions in Vegetables and minerals, as in Animals; and as many internal figures made by the rational spirits; only they want the animal, to express it the animal way. And if their Knowledge be not the same knowledge, but different from the Knowledge of animals, by reason of their different Figures, made by other kind of motion on other tempered matter, yet it is Knowledge. For shall we say, A man doth not know, because he doth not know what another man knows, or some higher Power?   

What an animal is.  
AN animal is that which we call Sensitive spirit; that is, a Figure that hath local motion; that is, such a kind of Figure with such kind of motions proper thereunto. But when there is a general alteration of those motions in it, than it is no more That we call animal; because the local 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 kind 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, than  
There might be Beasts, and Birds, and Fish, and Men:  
As Vegetables and Minerals, had they  
The animal shape to express that way;  
And Vegetables & Minerals may know,  
As Man, though like to Trees and stones they grow.  
Then coral Trouts may through the water glide,  
And pearled menows swim on either side;  
And mermaids, which in the Sea delight,  
Might all be made of watery lilies white;  
Set on salt watery Billows as they flow,  
Which like green banks appear thereon to grow.  
And mariners i'th' midst their ship might stand,  
In stead of Mast, hold sails in either hand.  
On mountain tops the Golden Fleece might feed,  
Some hundred years their Ewes bring forth their breed.  
Large deer of oak might through the forest run,  
Leaves on their heads might keep them from the Sun;  
In stead of shedding horns, their Leaves might fall,  
And acorns to increase a Wood of fawns withal.  
Then might a squirrel for a Nut be cracked,  
If Nature had that Matter so compact:  
And the small Sprouts which on the Husk do grow,  
Might be the tail, and make a brushing show.  
Then might the Diamonds which on Rocks oft lie,  
Be all like to some little sparkling fly.  
Then might a leaden Hare, if swiftly run,  
Melt from that shape, and so a 
(†) A Pig of Lead.  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 fear  
To catch a fall, when they a hunting were.  
Nor in the Wars should have no use of arms,  
Nor feared to fight; they could receive no harms.  
For if a Bullet on their Breasts should hit,  
Fall on their back, but straightways 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 twinkling Wing,  
When in the air they fly, like Larks might sing.  
And as they fly, like wandering Planets show,  
Their tails may like to blazing Comets grow.  
When they on Trees do rest themselves from flight,  
Appear like fixed Stars in Clouds of night.  
Thus may the Sun be like a Woman fair,  
And the bright beams be as her flowing hair.  
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 polished Ivory.  
Or, as clear crystal, where hearts may be shown,  
And all their Falsehoods to the World be known.  
Or else be made of Rose, and lilies white,  
Both fair, and sweet, to give the soul delight.  
Or else be made like Tulips fresh in May,  
By Nature dressed, clothed several Colours gay.  
Thus every year there may young virgin's spring,  
But wither, and decay, as soon again.  
While they are fresh, upon their Breast might set  
Great swarms of Bees, from thence sweet Honey get.  
Or, on their Lips, for gillyflowers, Flies  
Drawing delicious sweet that therein lies.  
Thus every Maid, like several flowers show,  
Not in their shape, but like in substance grow.  
Then tears which from oppressed hearts do rise,  
May gather into Clouds within the eyes:  
From whence those tears, like showers of rain may flow  
Upon the banks of Cheeks, where Roses grow.  
After those showers of rain, so sweet may smell,  
Perfuming all the air, that near them dwell.  
But when the Sun of Joy, and Mirth doth rise,  
Darting forth pleasing beams from loving Eyes.  
Then may the buds of Modesty unfold,  
With full blown Confidence the Sun behold.  
But grief as frost them nips, and withering die,  
In their own 
(†) The husk.  Podds entombed lie.  
Thus Virgin Cherry Trees, where blossoms blow,  
So red ripe Cherries on their Lips may grow.  
Or Women Plumtrees at each finger's end,  
May ripe plums hang, and make their joints to bend.  
Men Sicomores, which on their Breast may write  
Their Amorous Verses, which their Thoughts indite.  
men's stretched Arms may be like spreading Vines,  
Where Grapes may grow, so drink of their own Wine.  
To plant large Orchards, need no pains nor care,  
For every one their sweet fresh Fruit may bear.  
Then silver grass may in the meadows grow,  
Which nothing but a scythe of fire can mow.  
The Wïnd, which from the North a journey takes,  
May strike those silver strings, and music make.  
Thus may another World, though matter still the same,  
By changing shapes, change humours, properties, and Name.  
Thus Colossus, a statue wondrous great,  
When it did fall, might straight get on his feet.  
Where Ships, which through his legs did swim, he might  
Have blowed their sails, or else have drowned them quite.  
The Golden calf that Israel joyed to see,  
Might run away from their Idolatry.  
The Basan bull of brass might be, when roar,  
His mettled Throat might make his voice sound more.  
The Hil, which Mahomet did call, might come  
At the first word, or else away might run.  
Thus Pompey's Statue might rejoice to see,  
When killed was Caesar, his great Enemy.  
The Wooden-horse that did great Troy betray,  
Have told what's in him, and then run away.  
Achilles' arms against Ulysses plead,  
And not let Wit against true Valour speed.    

Of the dispersing of the rational Spirits.  
SOme think, that the rational Spirits fly out of Animals, (or that animal 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 find the house rotten, and ready to fall; Or scared away like Birds from their Nest. But where should this Swarm, or Troop, or Flight, or Essences go, unless they think this thin matter is an Essence, evaporates to nothing?  
As I have said before, the difference of rational Spirits, and sensitive Spirits, is, that the sensitive Spirits make Figures out of dull Matter: The rational Spirits put themselves into Figure, placing themselves with Number, and Measure; this is the reason when Animals die, the external form of that animal may be perfect, and the internal Motion of the Spirits quite altered; yet not absent, nor dispersed, until the Annihilating of the external Figure: thus it is not the Matter that altars, but the Motion and form.  
Some Figures are stronger built than 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 ear sound, the Nose scent, the Tongue taste. Thus the Spirits pass, and repass by the holes, they pierce through the dull Matter, carrying their several burdens out, & in, yet it is neither the burden, nor the Passage that makes the different Sense, but the different Motion; 
† To prove that it is the several Motion, is, that we shall have the same sense in our sleep, either to move Pleasure, or feel pain.  for if the Motion that comes through the Pores of the Skin, were as the Motions that come from the Eye, ear, Nose, Mouth, than the Body might receive Sound, Light, Scent, taste, all over as it doth Touch.   

Of Motion that makes Light.  
IF the same Motion that is made in the Head did move in the heel, there would appear a Light to the Sense of that part of the Figure; unless they will make such Matter as the brain to be infinite, and only in the head of an animal.   

Optics.  
THere may be such Motion in the brain, 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, unless 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 heaps they lie,  
The hill they make, is the round Ball, the Eye.  
From thence they run to fetch each Object in,  
The brain receives, and stores up all they bring.  
And in the ears, like Hives, as Bees they swarm,  
Buzzing, and humming, as in summer's warm.  
And when they fly abroad, they take much pain,  
To bring in fine Conceits into the brain.  
Of which, as Wax, they make their several Cells,  
In works of Poetry, which Wit still fills:  
And on the Tongue, they sit as flowers sweet,  
Sucking their Honey from delicious meat.  
Then to the Nose, like Birds they fly, there pick  
Up sweet Perfumes, in stead of Spices stick.  
Of which within the brain they build a Nest,  
To which delight, or else to take their rest.  
But in the Porous skin, they spread as Sheep,  
And feeding cattle which in meadows 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 knows, but the sap in Vegetables may be of the same substance, and degree of the brain: 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 brain.  
THe brain in Animals is like Clouds, which are sometimes swelled full with Vapour, and sometimes rarified with Heat, and moved by the Sensitive Spirits to several Objects, as the clouds are moved by the Wind to several places.  
The Winds seem to be all Spirits, because they are so agile, and quick.   

Of darkness.  
TO prove that darkness 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 darkness had no motion, it would not strike upon the optic Nerve. But as an equal motion makes light, and a perturbed motion makes colour, which is between Light, & darkness: So darkness is an Opposite Motion to those Motions that make light; for though Light is an equal Motion, yet it is such a kind, or sort of Motion.   

Of the Sun.  
WHY may not the Sun be of an higher Extract than the rational Spirits, and be like glass, which is a high Extract in chemistry, and so become a 
(†) Like Glass.  shining Body? If so, sure it hath a great Knowledge; for the Sun seems to be composed of purer Spirits, without the mixture of dull Matter; for the Motion is quick, and subtle, as we may find by the effect of the light, and heat.   

Of the clouds.  
THE clouds seem to be of such spongy, and porous Matter, as the rain, and air, like the Sensitive Spirits that form, and move it, and the Sun the rational Spirit to give them Knowledge: And as moist Vapours from the stomach rise, and gathering in the brain, flow through the Eyes; so do the Clouds send forth, as from the brain, the Vapours which do rise in showers.   

Of the Motion of the Planets.  

THE Earth, Sun, Moon, the rest of Planets all  
Are moved by that, we vital 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 fly,  
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, than fresher Waters are,  
The reason is, more vital Spirits are there.  
And as the Planets move still round about,  
So Seas do ebb, & flow, both in, & out.  
As arrows fly up, far as strength them lend,  
And then for want of strength do back descend.  
So do the Seas in ebbs-run back again,  
For want of strength, their length for to maintain.  
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:  
Always in motion, never lying still,  
The empty place they leave, turn back to fill.   
We may as well inquire of Nature, why Animals breathe in such a space of Time, as the Seas ebb, and flow in such a space of Time.    

I Could have enlarged my book with the Fancies of the several 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 quick, and subtle Motions; and whether they do not order and dispose other Creatures, by the power of their supremer Motions.  
What Motions make Civil Wars, and whether the air causes it, or not? Whether the Stars, and Planets work not upon the Disposition of several Creatures, and of several Effects, joining as one way?  
What Motion makes the air pestilent, and how it comes to change into several 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 kind of Drugs, or cordials, will work on some Diseases, and not on others? And why some Drugs have strong effects upon some Humours, and not upon others?  
And why physic should purge, and how some Cordials will rectify the disorderly Motion in a distempered Figure?  
Why some Ground will bear some sorts of Seeds, and not others?  
Why same Food will nourish some Figures, and destroy others?  
How natural Affection is bred in the womb.  
What makes a natural Aversion from some Creatures to others, and what causes an unnaturalnsse to their own kind and Breed?  
What Motion makes Thunder, Lightning, wind, Earthquakes, Cold, Ice, Snow, hail, Rain, what Motions makes drought, Heat.  
Why the Sun should give light, and not the other Planets.  
What Motions make Fire, air, Water, Earth.  
What manner of Motions make Sense.  
Why some have hair, some Wool, some Feathers, some Scales, and some only Skin.  
And why some Vegetables bear 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, than others, and what makes the Society of every kind of Figure, and what makes the War with others, and amongst themselves: And how such degrees of Matter with such kind 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 several effects are of several Shapes, and several Motions.  
What makes that which is fulsome, and nauceous, pleasant, and savoury; whether they are inherent, or not, whether they are in the Contained, or the Containing; or whether a Sympathy or likeness 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 be, to make some Creatures agree in some Element, and not in others: As what's the reason a Beast, or a Man, or fowls, cannot live in the Water, or Fish live long out of the Water.  
And whether there may not be a Sympathy naturally betwixt some Beasts, to other, although of a different Figure, more than to others, by some secret, and obscure Motions; and whether the several Dispositions of Men, may not have a natural likeness, or Sympathy to the several dispositions, and natures of Beasts.  
What causes the several sorts of Creatures to keep in particular Societies, as in commonwealth, Flocks, herds, Droves, Flights, Covies, Broods, Eyes, swarms, shoals, and of their particular enmity from some sorts to others, and their affections, love to others, their Factions, side-takings, and disagreeings in their own Society, their craft and policies of self-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 despair of a final Conclusion of my book; which makes my book imperfect, and my Fancies unsettled: But that which I have writ, will give my Readers so much Light, as to guess what my Fancies would have been at.   

A Dialogue between the Body, and the mind.  

I Write, and write, an't may be never read;  
My books, and I, all in a Grave lie dead.  
No Memory will build a Monument,  
Nor offer Praise unto the souls content.  
But howsoever, soul, lie 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 adorn thy Grave.  
But if the ruins of Oblivion come,  
'tis not my fault, for what I can, is done.  
For all the Life that Nature to me lends  
About thy work, and in thy Service spends.  
But if thou thinkst, I take not pains, pray speak,  
Before we part, my Body is but weak.   Soul. 

brain thou hast done thy best, yet thou mightst go  
To the Grave Learned, their subtle tricks to know:  
And ask them, how such Fame they do beget,  
When they do write, but of another's Wit.  
For they have little of their own, but what  
They have from others brains, and Fancies got.   Body. 

O soul! I shall not need to take such pains,  
The labour will be more than all the gains:  
For why! the World doth x and so cheat,  
By railing at those author's Wits they get;  
Muffling & hiding of their author's face,  
By some strange Language, or by some disgrace.  
Their Wit into an Anagram they make,  
That Anagram for their own Wit they take.  
And here, & there they do a Fancy steal,  
And so of Strangers make a commonweal.  
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 soul that they do use,  
By different Language do the World abuse.  
Therefore lie still thou troubled restless Spirit,  
Seek not for Fame, unless thou hast a Merit.   Soul. 

Body, when thou art gone, than I die too,  
Unless some great Act in thy life thou do:  
But prithee 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,  
Unless some wise Instructions thou canst give?  
Can you direct me to some Noble Act,  
Wherein vainglory makes no false Compact?  
Can you direct me which way I shall take,  
Those that are in distress, happy to make?   Soul. 

No, that's unpossible, unless all hearts  
Could be divided into equal parts.   Body. 

Then prithee 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 lie  
Within a Grave; if Friends pass by,  
Let them not turn away their sight,  
Because they would forget me quite:  
But on my Grave a tear let fall,  
And me unto remembrance call.  
Then may my Ashes rise, that tear to meet,  
Receive it in my urn like balsam sweet.  
O you that are my dearest Friends, do not,  
When I am dead, lie 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 died, my Heart still should have been  
A Room to keep, and hang your Picture in.  
My Thoughts should Copies pencil every day,  
tears be the oil, for Colours on to lay.  
My Lips shall mix thy several coloured praise,  
By words compounded, various several ways.  
Innocent white, and azure truth agree,  
With modest red, Purple in grain to be.  
And many more, which rhetoric still can place,  
shadows of grief, to give a lively grace.    

AN ELEGY.  

HER corpse was borne to Church on grey Goose wing,  
Her Sheet was Paper white to lap her in.  
And Cotten died with ink, 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 bear her to the Grave,  
The Muses nine a Monument her gave.   
I hear that my First book was thought to be none of mine own Fancies; only, I own it with my Name. If any think my book so well writ, as that I had not the Wit to do it, truly I am glad, for my wit's 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 think me to have so much, as I could not write so foolish. And truly 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 afeared, or ashamed to own their own Writings. And truly I am so honest, as not to steal another's Work, and give it my own Name: nor so vainglorious, as to strain to build up a Fame upon the ground of another man's Wit.  

But be it bad, or good, it is my own,  
Unless 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 fair, or brown, or black, or wild,  
I still must own it, 'cause it is my child.  
And should my Neighbours say, 'tis a dull block,  
'tis honestly begot, of harmless Stock.  
By Motion in my brain 'twas formed, and bred,  
By my industrious Study it was fed.  
And by my busy Pen was clothed, though plain  
The Garments be, yet are they without stain.  
But be it ne'er so plain, not rich, and gay,  
Fantastical 'tis dressed, the World will say.  
The World thinks all is fine, that's in the Fashion,  
Though it be old, if fashioned with Translation.  
They ne'er consider what becomes them best,  
But think all fools, that are not Courtly dressed.  
O Nature, Nature, why dost thou create  
So many fools, and so few wife didst make?  
Good Nature, move their brain another way,  
And then as Beasts as Beasts, perchance they may.   

LOrd how the World delight to tell a lie!  
As if they thought they saved a soul thereby.  
More lies they tell, than they will Prayers say,  
And run about to vent them every way. Some bragging lies, 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 returned to them.  
Or any Action which great Fame hath won,  
Than he says straight, 'twas by his counsel done.  
When any Wit, that comes abroad in print,  
Than he says strait he had a finger in't:  
How he did rectify, and mend the same,  
Or else he wrote it all, or gave't a Name.  
Thus in the World thousands of lies are told,  
Which none, but fools, their words for truth will hold.  
But in the World there are more fools then wise,  
Which makes them pass for Truth, when all are lies.   
i Begun a book about three years 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, will say, that I have writ enough, unless they were better: but say what you will, it pleaseth me, and since my Delights are harmless, I will satisfy my Humour.  

For had my brain as many Fancies in't,  
To fill the World, would put them all in Print.  
No matter whether they be well expressed,  
My will is done, and that please Woman best.    

A Farewell to the MUSES.  

FArewell my Muse, thou gentle harmless Spirit,  
That used 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 played:  
Sometimes upon my Eyes you dancing skip,  
Making a vision of some fine landscape.  
Thus with your sportings, kept me oft awake,  
Not with your noise, for ne'er a word you spoke:  
But with your fairy dancing, circling wind,  
Upon a hill of thoughts within my mind.  
When 'twas your sport to blow out every light,  
Than 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 orderdest all the Best;  
For in thy Knowledge doth thy wisdom rest.  
And wisdom cannot order things amiss,  
For where disorder is, no wisdom is.  
Besides, great God, thy will is just, for why,  
Thy will still on thy wisdom doth rely.  
O pardon Lord, for what I here now speak,  
Upon a guess, my knowledge is but weak,  
But thou hast made such Creatures, as mankind,  
And giv'st them something, which we call a mind;  
Always in Motion, never quiet lies,  
Until the Figure of his body dies.  
His several thoughts, which several Motions are,  
Do raise up love, hopes, joys, doubts, and fear.  
As love doth raise up hope, so fear doth doubt,  
Which makes him seek to find the great God out.  
Self-love doth make him seek to find, if he  
Came from, or shaell last to eternity.  
But Motion being slow, makes knowledge weak,  
And then his thoughts 'gainst Ignorance doth beat.  
As fluid waters 'gainst hard Rocks do flow,  
Break their soft streams, 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 complain,  
That all their care, and labour is in vain.  
But since none knows the great Creator, must  
Man seek no more, but in his goodness trust.    
FINIS.