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By the Right Honourable,
Printed by Tho: Roycroft, for J. Martin, and J. Allestry, at the Bell in St.
Paul's Church-yard, 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 think much, that I should spend thee so,
To write of that, I can but guess, not know;
I'll tell thee Time, thou may be worser spent,
In wanton ways, which some call Merriment.
Let me tell thee, this better pleases 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 then 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 are 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 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 bin;
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.
FAncies 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 Natures 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 Dear,
They dress them strait in Verse, and make good Cheer.
An Epistle to my Musefull Thoughts.
THoughts, 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 lye 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 hast.
Then they strait 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 strait 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.
For we do go those ways 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 prithee Reason trouble us no more,
For if you prate, we'll thrust you out of door.
TO forget to divulge your noble Favours to me, in any of my Works, were to
murder GRATITVDE; Which I will never be guilty of: And though I am your Slave,
being manacl'd with Chains of Obligation, yet my Chains feel softer then
Silk, and my Bondage is pleasanter then Freedom; because I am bound to your
self, 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 locke 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 Mis-fortunes, 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
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.
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 huddl'd up in such hast, (out of a
desire to have it joined to my Book of Poems) as I took not so much time, as
to consider thoroughly; For I writ it in less then three weeks; and yet for
all my hast, 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 my self 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. 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 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.
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 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 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, 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, 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 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 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, then 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
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 tel how Infinite doth flow,
Nor how Infinite Matter moves 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
For that has neither Number, Point, nor Line;
Though Infinite can have no Figure,
Yet not lye 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 it self 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 two s 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 are 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 it self 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 Blood in Veins.
Or thinner Matter which the Blood contains.
Like Heat in Fire, the effect is strait 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
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 alters. 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 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 several Degrees of Matter, Motion, and Figure strive for
Superiority, making Faction by Which is in Likeness.
Sympathy, and Fraction, by 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 Bodies, running about, though it be ne'er
so small a Quantity: and though they are Sphaericall, 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 then another.
According as 'tis shaped by Motions Tool.
So Innate Matter Governs by degree, According as the stronger Motions be.
Of Operation.
ALL t hings in the World have an Operat iv power; which Operation is made by
Sympathetical 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 Sympathetical Motion, or an
Antipathetical Motion. For Natural War, and Peace proceed from
Selfe-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 Sympathetical Motion, which makes a particular Appetite, or nourishment
from some Creatures to others; but an Antipathetical Motion, that makes the
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.
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 subtelty 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.
Atractive. Retentive. Digestive. Expulsive.
Atractive is that which we call Growth, That it begins to move, Motion is
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
Sprits. 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
spungy 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 Spungy, 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 then Vegetables and Animals, because
that Matter is both tougher and harder to work on, then Vegetables and Animals
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 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 opposes 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 Cooke 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 solid'st
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 it self, though not just be as it self 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.
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, then 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 moves by the spirits; and if the matter be fine, and not gross, which
they build withal, and their motion be regular, then 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 entire, 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, Rheumes 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 Snout of a great Elephant: A
little Fly will sting a great Figure to death; A Worm will wind through a
thick Body; The Lions force lies in his Claws, The Horses in his Hoof, The
Dogs in his Teeth, The Bulls in his Horns, and Mans 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 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
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, Agilenesse. But the Internal Qualities may be alike in
every Figure; because Rational Spirits work not upon dull Matter, but Figures
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,
Then 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 inter-woven Threads lye 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 Natures Commonwealth.
Tis Natures Arms, where she doth print
On all her Works, as Coin that's in the Mint.
Some several sorts they join together glu'd.
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 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 keep 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 ways, sor other Worlds.
Of the Mind.
THere is a degree of stronger Spirits then 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 Vitrioll. 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
Of their several Dances, or Figures.
WHat Object soever is presented unto them by the senses, they strait 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,
then 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
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 al Cordials have a
Sympathetical 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 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 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, 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 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, then 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, then 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 lunge; 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
Good-will, 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 obeies 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 oftimes 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
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
Quick-silver several ways Like Chess-men, Table-men Nine-pins, or the like.
placing themselves in several Figures, sometimes moving in measure, and in
order, and sometimes out of order: this Quick-silver 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 uniforme 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 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 I say higher, for expressions sake.
higher then 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 it self 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, 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 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, then
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 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 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 lye,
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, chooses 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 then 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
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 new-borne, 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
then 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
Pore 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 then 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 increases 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 spungy, 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 spungy 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, 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 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 Fantasmes, 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 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) then 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, 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 several motions, are
several 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 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
repast 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, then 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, then
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 Mermayds, which in the Sea delight,
Might all be made of watery Lillies white;
Set on salt watery Billows as they flow,
Which like green banks appear thereon to grow.
And Mariners in the 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 Dear 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 Acornes to increase a Wood of Fawns withal.
Then might a Squerrill 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 lye,
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 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 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 Lillies 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 Virgins 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 Gilly-flowers, 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 dye,
In their own The Husk.
Podds entombed lye.
Thus Virgin Cherry Trees, where Blossoms blow,
So red ripe Cherries on their Lips may grow.
Or Women Plumtrees at each fingers end,
May ripe Plummes 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 Sith of fire can mow.
The Wind, 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 strait 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 Calfe 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 sownd more.
The Hill, 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 Ulisses 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 dye, 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 alters, but the Motion and Form.
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 Ear sound, the
Nose scent, the Tongue taste. Thus the Spirits pass, and repast 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
for if the Motion that comes through the Pores of the Skin, were as the
Motions that come from the Eye, Ear, Nose, Mouth, then 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.
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
Of the flowing of the Spirits.
THE Spirit's like to Ants, in heaps they lye,
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 Summers 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
Of the Brain.
THe Brain in Animals is like Clouds, which are sometimes swelled full with
Vapour, and sometimes rarefied 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 goes 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 then 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 spungy, 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 rises 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 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 ebbes-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 breath 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 supreamer 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
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
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,
then 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 nauseous, pleasant, and savory; 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 then to others, by some secret, and
obscure Motions; and whether the several Dispositions of Men, may not have a
natural likeuesse, or Sympathy to the several dispositions, and natures of
What causes the several sorts of Creatures to keep in particular Societies,
as in Common - Wealths, Flocks, Herds, Droves, Flights, Covies, Broods, Eyes,
Swarms, Shoal, 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 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 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, and't may be never read;
My Books, and I, all in a Grave lye dead.
No Memory will build a Monument,
Nor offer Praise unto the Souls content.
But howsoever, Soul, 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 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 think, I take not pains, pray speak,
Before we part, my Body is but weak.
Soul. Brain thou hast done thy best, yet thou might 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 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 then all the gains:
For why! the World doth cousin 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 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 lye still thou troubled restless Spirit,
Seek not for Fame, unless thou hast a Merit.
Soul. Body, when thou art gone, then I dye 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 can 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?
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 lye
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, 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 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.
HER Corps was borne to Church on gray Goose wing,
Her Sheet was Paper white to lap her in.
And Cotton dyed 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 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
think me to have so much, as I could not write so foolish. And truly sor 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 Work, and give
it my own Name: nor so vaine-glorious, as to strain to build up a Fame upon
the ground of another mans 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, because 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 cloathd, 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 did 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 Lye!
As if they thought they saved a Soul thereby.
More lies they tell, then 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,
Then he says straight, twas by his counsel done.
When any Wit, that comes abroad in print,
Then he says strait he had a finger in it:
How he did rectify, and mend the same,
Or else he wrote it all, or gav'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.
J 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 pleases me, and since my Delights
are harmless, I will satisfy my Humour.
For had my Brain as many Fancies in it,
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 close by, and with my Fancies played:
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 ne'er a word you spake:
But with your Faiery dancing, circling wind,
Upon a hill of thoughts within my mind.
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 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 Man-kind,
And give 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.
Selfe-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 against Ignorance doth beat.
As fluid waters against 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.