VI.

[1]Ch.The Fiction of Elementary Complexions and Mixtures.

MADAM,

YourAuthorcondemns theSchoolsfor saying,[1]ThatAir is moist, or that it may beconverted into Water by pressing it together; bringing an example of anIron Pipe, wherein Air has been pressed together, which afterwards in its driving out has, like a Hand-gun discharged with Gun-powder, sent a bullet thorow a board or plank.Truly,Madam, concerning the moisture of Air, I am against it, but the transchanging of Air into Water I do verily believe,viz.that some sorts of Air may be contracted or condensed into Water, and that Water again may be dilated into Air, but not readily, commonly and easily by Art, but onely by Nature. Wherefore yourAuthorsExperiment can serve for no proof; for an artificial trial cannot be an infallible natural demonstration, the actions of Art, and the actions of Nature being for the most part very different, especially in productions and transmutations of natural things: Neither can an alteration of parts, cause an utter destruction of the whole, because when some parts change from their figures, other parts of matter change again into the like figures, by which successive change the continuation of the whole is kept up. Next yourAuthorreproves the Schools for maintaining the opinion, thatAir is hot; for says he,Water, Air, and Earth, are cold by Creation, because without Light, Heat, and the partaking of Life.He might, in my opinion, conclude, as well, that Man is cold by Creation, because a Chameleon, or a Fish is cold, being all of animal kind: But why may not some sorts of Air, Water and Earth be hot, and some be cold, as well as some sorts of Light are hot, and some cold; and so several other Creatures? His Reasons prove nothing: for Light doth not make Heat, nor is it the principle of Heat; and it is no consequence to say, all that is without Light is without Heat, there being many things without Light, which nevertheless are Hot; But to say, Water, Air, and Earth are cold, because they are without heat, is no proof, but a meer begging of the principle; for it is but the same thing, as if I should say, this is no Stone, because it is no Glass. And that Water, Air and Earth, do not partake of Life, must be proved first, for that is not granted as yet, there being, according to my opinion, not one Creature that wants Life in all Nature. Again: yourAuthoris of opinion, ThatWater is the first and chief Principle of all Natural things.But this I can no more believe, then thatWater should never change or degenerate from its essence: nay, if yourAuthormeans, there shall always be Water in Nature, it is another thing; but if he thinks that not any part of water doth or can change or degenerate in its nature, and is the principle and chief producer of all other Creatures; then he makes Water rather a Creator then a Creature; and it seems, that those Gentiles which did worship Water, were of the same opinion, whereas yet he condemns all Pagan opinions and all those that follow them. Moreover, I cannot subscribe to his opinion, ThatGas and Blas from the Stars do make heat: For heat is made several ways, according to its several sorts; for there is a dry heat, and a moist heat, a burning, melting, and evaporating heat, and many more. But as forMeteors, thatthey are made by Gas and Blas, I can say nothing, by reason I am not skilled in Astrology, and the science of the Heavens, Stars, and Planets; wherefore if I did offer to meddle with them, I should rather express my Ignorance, then give yourLadishipany solid reasons; and so I am willing to leave this speculation to others, resting content with that knowledg Nature hath given me without the help of Learning: Which I wholly dedicate and offer to yourLadiship, as becomes,

Madam,

Your faithful Friend

and Servant.

[1]In thech.ofAir.

MADAM,

Having made mention in my last of yourAuthorsopinion,That Air is in its nature Cold, I thought it fit to take a stricter view of the temper of Air, and to send you withal my own opinion thereof. First of all, I would fain know, what sort of Air yourAuthormeans; for if he thinks there is but one sort of Air, he might as well say, that there is but one sort of Animals, or Vegetables; whereas yet there are not onely different sorts of animal and vegetable kind, but also different particulars in one and the same sort: As for example; what difference is not amongst Horses, as between a Barb, a Turk, a Ginnet, a Courser ofNaples, a Flanders-horse, a Galloway, an English-horse, and so forth? not onely in their shapes, but also in their natures, tempers and dispositions? The like for Cows, Oxen, Sheep, Goats, Dogs, as also for Fowl and Fish, nay, for Men. And as for Vegetables, What difference is there not between Barly and Wheat, and betweenFrench-barly,Pine-barly, and ordinary Barly; as also ourEnglish-wheat,Spanish-wheat,Turkish-wheat,Indian-wheat, and the like? What difference is there not amongst Grapes, as theMalago, Muscadel, and other Grapes, and so of all the rest of Vegetables? The same may be said of the Elements; for there is as much difference amongst the Elements as amongst other Creatures. And so of Air: for Air in some places, as in theIndies, especially aboutBrasilia, is very much different from our air, or from the air that is in other places: Indeed, in every different Climate, you shall find a difference of air, wherefore 'tis impossible to assign a certain temper of heat or cold to air in general. But although my sense and reason inform me, that air in its own nature or essence is neither hot nor cold, yet it may become hot or cold, by hot or cold motions; for the sensitive perceptive motions of Air may pattern out heat or cold; and hence it is, that in Summer, when as heat predominates, the air is hot; and in Winter, when as cold predominates, the air is cold. But, perhaps, you will say, air may be cooled by moving it with a Fan, or such like thing which can make wind; wherefore it follows, that air must needs be naturally cold. I answer, That doth not prove Air to be in its nature cold: for this moving or making of wind may contract or condense the air into cold motions, which may cause a cold wind, like as Ventiducts, where the air running thorow narrow Pipes makes a cold wind. The same may be done with a mans breath; for if he contract his lips close, his breath will be cold, but if he opens his mouth wide, his breath will be warm. Again: you may say, that rain is congealed by the coldness of the air into Snow, Hail and Ice. I answer; Frost, Ice, Snow and Hail, do not proceed from the coldness of the air, but rather the coldness of the air proceeds from them; for Ice, Snow, and Hail, proceed from cold contraction and condensation of a vaporous or watery substance; and, as Frost and Snow cause air to be cold, so Thunder and Lightning cause it to be hot, so long as they last. Thus,Madam, though Air may be altered either to heat or cold, yet it is neither hot nor Cold in it self. And this is all for the present that I can say concerning the Temper of Air; I conclude, and rest,

Madam,

Your constant Friend,

and faithful Servant.

MADAM,

Having hitherto considered yourAuthorsElements or Principles of Natural things, you will give me leave to present you now with a short view of his Opinions concerning Wind, Vacuum, Rainbows, Thunder, Lightning, Earth-quakes, and the like; which I will do as briefly as I can, lest I betray my Ignorance; for I confess my self not to be well versed in the knowledg of Meteors, nor in those things which properly belong to the Mathematicks, as in Astrology, Geography, Opticks, and the like. But yourAuthorsays, in the first place,[1]ThatNatural Wind is nothing but a flowing Air, moved by the Blas of the Stars.Certainly,Madam, if this were so, then, in my judgment, when the Stars blaze, we should have constant Winds, and the more they blaze, the more violent winds there would be: But I have rather observed the contrary, that when the Stars blaze most apparently, we have the calmest weather either in Summer or Winter. Perchance yourAuthorwill say, he doth not mean this apparant and visible Blas, but another invisible Blas. I answer; I know not, nor cannot conceive any other Blas in the Stars, except I had seen it in a Vision; neither do I think that Nature her self knows of any other, But yourAuthordoth refer himself upon the Authority ofHypocrates, who says, Thatnot onely the Wind is a blast, but that all Diseases are from blasts; and that there is in us a Spirit stirring up all things by its Blas; which Spirit, by a Microcosmical Analogy, or the proportion of a little World, he compares to the blasts of the world.As for my particular,Madam, I dare say, I could never perceive, by my sense and reason, any such blazing Spirit in me; but I have found by experience, that when my mind and thoughts have been benighted with Melancholy, my Imagination hath been more active and subtil, then when my mind has been clear from dark Melancholy: Also I find that my thoughts and conceptions are as active, if not more, in the night then in the day; and though we may sometimes dream of several Lights, yet I cannot perceive a constant light in us; however Light, Blazes, and all those effects are no more then other effects of Nature are; nor can they have more power on other Creatures, then other Creatures have on them: Neither are they made otherwise then by the corporeal motions of Natural Matter, and are dissolved and transchanged as other Creatures, out of one form or figure into another. Next yourAuthordiscoursing[2]whether there be any Vacuum in Nature, doth incline to the affirming party, that there is a Vacuum in the Air; to wit,There is in the air something, that is less then a body, which fills up the emptinesses or little holes and pores in the air, and which is wholly annihilated by fire; It is actually void of all matter, and is a middle thing between a body and an Incorporeal Spirit, and almost nothing in respect of bodies; for it came from Nothing, and so may easily be reduced to nothing.All this,Madam, surpasses my capacity; for I can in no ways conceive any thing between something and nothing, as to be less then something, and more then nothing; for all that is corporeal in Nature, is to my reason something; that is, some really existent thing; but what is incorporeal in Nature, is nothing; and if there be any absolute vacuum in Nature, as yourAuthorendeavours to prove, then certainly this Vacuum cannot be any thing whatsoever; for a Vacuum is a pure Nothing. But many ingenious and learned men have brought as many arguments and reasons against Vacuum, as others bring for it, and so it is a thing which I leave to them to exercise their brains withal. The like is the opinion which many maintain concerning Place,viz.that there is a constant succession of Place and Parts, so that when one part removes, another doth succeed in its place; the truth and manner whereof I was never able to comprehend: for, in my opinion, there can be no place without body, nor no body without place, body and place being all but one thing. But as for the perpetual Creation and annihilation of yourAuthorsVacuities, give me leave to tell you,Madam, that it would be a more laborious work, then to make a new World, or then it was to make this present World; for God made this World in six days, and rested the seventh day; but this is a perpetual making of something out of nothing. Again: concerning Rainbows, yourAuthorsays,[3]Thata Rainbow is not a natural effect of a natural Cause, but a divine Mystery in its original; and that it has no matter, but yet is in a place, and has its colours immediately in a place, but in the air mediately, and that it is of the nature of Light.This is indeed a great mystery to my reason; for I cannot conceive, as I said before, a place without a body, nor how Light and Colours can be bodiless: But as for Rainbows, I have observed, when as water hath been blown up into the air into bubles, that by the reflexion of light on the watery bubles, they have had the like colours of the Rainbow; and I have heard, that there hath been often seen at the rising and setting of the Sun, Clouds of divers colours; Wherefore I cannot be perswaded to believe that a Rainbow should not have a natural cause, and consequently be a natural effect; For that God has made it a sign of the Covenant between him and mortal men, is no proof, that it is not a natural effect; Neither can I believe that it has not been before the Flood, and before it was made a sign by God, as yourAuthorimagines; for though it was no sign before the Flood, yet it may nevertheless have had its being and existence before the Flood. Moreover, as for Thunder and Lightning, yourAuthorsopinion is;That although they may have concurring natural Causes, yet the mover of them is an Incorporeal Spirit, which is the Devil; who having obtained the Principality of this world, that he may be a certain executer of the judgments of the chief Monarch, and so the Umpire and Commissioner of Lightning and Thunder, stirs up a monstrous and sudden Blas in the Air, yet under Covenanted Conditions; for unless his power were bridled by divine Goodness, he would shake the Earth with one stroke so, as to destroy all mortal men: and thus the cracking noise or voice of Thunder is nothing but a spiritual Blas of the Evil Spirit.I will not deny,Madam, that Thunder and Lightning do argue the Power of the most Glorious God, for so do all the rest of the Creatures; but that this is the onely and immediate cause, which yourAuthorassigns of Thunder and Lightning, I cannot believe; for surely, in my opinion, Thunder and Lightning are as much natural effects as other Creatures in Nature; and are not the Devils Blas, for I think they may be made without the help of the Devil; nay, I believe, he may be as much affraid of Thunder, as those Creatures that live on Earth. But what the causes are, and how Thunder and Lightning are made, I have elsewhere declared more at large, especially in myPhilosophical Opinions.Again yourAuthorspeaking[4]of theTrembling of the Earth, thinks it is nothing else but the Judgment of God for the sins of Impenitent men.For my part,Madam, I can say little to it, either concerning the divine, or the natural cause of Earthquakes: As for the divine and supernatural Cause, which yourAuthorgives, if it was so, then I wonder much, why God should command Earth-quakes in some parts of the World more frequent then in others. As for example; we here in these parts have very seldom Earthquakes, and those we have, which is hardly one in many ages, are not so furious, as to do much harm; and so in many other places of the World, are as few and as gentle Earth-quakes as here; when as in others, Earth-quakes are very frequent and dreadful: From whence it must needs follow, if Earth-quakes be onely a Judgment from God for the sins of Impenitent Men, and not a natural effect, that then those places, where the Earth is not so apt to tremble, are the habitations of the blessed, and that they, which inhabit those parts that are apt to tremble, are the accursed; when as yet, in those places where Earthquakes are not usual and frequent, or none at all, People are as wicked and impious, if not more, then in those where Earthquakes are common. But the question is, Whether those parts which suffer frequent and terrible Earthquakes, would not be so shaken or have such trembling fits, were they uninhabited by Man, or any other animal Creature? Certainly, in my opinion, they would. But as for the Natural Cause of Earthquakes, you must pardon me,Madam, that I cannot knowingly discourse thereof, by reason I am not so well skilled in Geography, as to know the several Soils, Climats, Parts, Regions, or Countries, nor what disposed matter may be within those parts that are subject to frequent Earthquakes: Onely this I may say, that I have observed, that the light of a small Fire or Candle, will dilate it self round about; or rather that the air round about the Fire or Candle, will pattern out both its light and its heat. Also I have observed, That a Man in a raging fit of Madness will have such an unusual strength, as ten strong men shall hardly be able to encounter or bind him, when as, this violent fit being past, a single man, nay a youth, may over-master him: Whence I conclude, that the actions, as the motions of Nature, are very powerful when they use their force, and that the ordinary actions of Nature are not so forcible as necessary; but the extraordinary are more forcible then necessary. Lastly, yourAuthortakes great pains to prove,[5]Thatthe Sun with his light rules the Day, and the Moon with hers the Night; and that the Moon has her own Native light; and that Bats, Mice, Dormice, Owles, and many others, as also Men, which rise at night, and walk in their sleep, see by the light and power of the Moon; also that Plants are more plentifully nourished by the night.But lest it might be concluded, that all this is said without any probability of Truth, by reason the Moon doth not every night shine upon the Earth, he makes a difference between the Manner of the Sun's and Moon's enlightning the Earth; to wit, that the Sun strikes his beams in a right line towards the Earth, but the Moon doth not respect the Centre of the World, which is the Earth, in a right line; but her Centre is always excentrical, and she respects the Earth onely by accident, when she is concentrical with the World; And therefore he thinks there is another light under the Earth even at Midnight, whereby many Eyes do see, which owes also its rise to the Moon. This opinion of yourAuthorI leave to be examined by those that have skill in Astronomy, and know both the Light and the Course of the Moon: I will onely say thus much, that when the Moon is concentrical, as he calls it, with the World, as when it is Full and New Moon, she doth not shine onely at night, but also in the day, and therefore she may rule the day as well as the night, and then there will be two lights for the ruling of the day, or at least there will be a strife betwixt the Sun and the Moon, which shall rule. But as for Men walking asleep by the light of the Moon, my opinion is, That blind men may walk as well by the light of the Sun, as sleeping men by the light of the Moon. Neither is it probable, thatthe Moon or her Blas doth nourish Plants; for in a cold Moon-shiny night they will often die; but it is rather the Regular motions in well tempered matter that cause fruitful productions and maturity. And so I repose my Pen, lest it trespass too much upon your Patience, resting,

Madam,

Your humble and

faithful Servant.

[1]Ch.Of the Blas of Meteors.

[2]Ch.Of Vacuum.

[3]Ch.Of an Irregular Meteor.

[4]Ch.Of the Earthquake.

[5]Ch.Of the Birth or Original of Forms.

MADAM,

In my former, when I related yourAuthorsopinion, concerning Earthquakes, I forgot to tell you, that he counts the Doctrine of the Schools absurd, when they say that Air, or any Exhalation, is the cause of them: For, says he,There is no place in the Pavements or soils of the Earth, wherein any airy body may be entertained, whether that body be a wind, or an airy exhalation.But since I promised I would not offer to appoint or assign any natural causes of Earthquakes, I have only taken occasion hence to enquire, whether it may not be probably affirmed, that there is air in the bowels of the Earth: And to my reason it seems very probable; I mean not this Exterior air, flowing about the circumference of the Earth we inhabite; but such an airy matter as is pure, refined, and subtil, there being great difference in the Elements, as well as in all other sorts of Creatures; for what difference is there not between the natural heat of an animal, and the natural heat of the Sun? and what difference is there not between the natural moisture of an Animal, and the natural moisture of Water? And so for the Purity of Air, Dryness of Earth, and the like: Nay, there is great difference also in the production of those Effects: As for example; the heat of the Earth is not produced from the Sun, nor the natural heat in Animals, nor the natural heat in Vegetables; for if it were so, then all Creatures in one Region or place of the Earth would be of one temper. As for example: Poppy, Night-shade, Lettuce, Thyme, Sage, Parsly, &c. would be all of one temper and degree, growing all in one Garden, and upon one patch of Ground, whereon the Sun equally casts his beams, when as yet they are all different in their natural tempers and degrees. And so certainly there is Air, Fire, and Water, in the bowels of the Earth, which were never made by the Sun, the Sea, and this Exterior elemental Air. Wherefore those, in my opinion, are in gross Errors, who imagine that these Interior Effects in the Earth are produced from the mentioned Exterior Elements, or from some other forreign and external Causes; for an external cause can onely produce an external effect, or be an occasion to the production of such or such an effect, but not be the immediate efficient or essential cause of an interior natural effect in another Creature, unless the Interior natures of different Creatures have such an active power and influence upon each other, as to work interiously at a distance, such effects as are proper and essential to their Natures, which is improbable; for though their natures and dispositions may mutually agree and sympathize, yet their powers cannot work upon their Interior Natures so, as to produce internal natural effects and proprieties in them. The truth is, it cannot be; for as the Cause is, so is the Effect; and if the Cause be an exterior Cause, the Effect must prove so too: As for example; the heat of the Sun, and the heat of the Earth, although they may both agree, yet one is not the cause of the other; for the Suns heat cannot pierce into the bowels of the Earth, neither can the heat of the Earth ascend so far as to the Center of the Sun: As for the heat of the Earth, it is certain enough, and needs no proof; but as for the heat of the Sun, our senses will sufficiently inform us, that although his beams are shot forth in direct lines upon the face of the Earth, yet they have not so much force, as to pierce into a low Celler or Vault; Wherefore it is not probable, that the Earth hath its natural heat from the Sun, and so neither its dryness from the Air, nor its moisture from the Sea, but these interior effects in the Earth proceed from some other interior causes. And thus there may be great difference between the heat, cold, moisture, and drought which is in the Elements, and between those which are in Vegetables, Minerals, and Animals, not onely in their General kinds, but also in their Particulars: And not onely a difference in the aforesaid qualities of heat, cold, moisture, and drought, but also in all other motions, as Dilations, Contractions, Rarefactions, Densations, &c. nay, in their Mixtures and Temperaments: As for example; the temper of a Mineral is not the temper of an Animal, or of a Vegetable, neither is the temper of these the temper of the exterior Elements, no more then the temper of the Elements is the temper of them; for every Creature has a temper natural and peculiar to it self, nay, every particular Creature, has not onely different tempers, compositions, or mixtures, but also different productions; or else, if there were no difference in their productions, every Creature would be alike, when as yet there are seldom two that do exactly resemble each other. But I desire you to understand me well,Madam, when I speak of Particular heats, colds, droughts, and moistures; for I do not believe that all Creatures are made out of the four Elements, no more, then that the Elements are produced from other Creatures, for the Matter of all Creatures is but one and the same; but although the Matter is the same, nevertheless, the Tempers, compositions, Productions, Motions, &c. of particular Creatures, may be different, which is the cause of their different exterior figures, or shapes, as also of their different Interiour Natures, Qualities, Properties, and the like. And so, to conclude, there is no impossibility or absurdity in affirming, that there may be Air, Fire, and Water, in the bowels of the Earth proper for those Creatures, which are in her, although not such an Elemental Air, Fire and Water, as is subject here to our senses; but another kind of Air, Fire and Water, different from those. But this being a subject for Learned and Ingenious men to work and contemplate upon, better, perhaps, then I can do, I will leave it to them, and so remain,

Madam,

Your constant Friend,

and faithful Servant.

MADAM,

YourAuthormentioning in his Works, several Seeds of several Creatures, makes me express my opinion thus in short concerning this Subject: Several Seeds seem to me no otherwise then several Humours, or several Elements, or several other Creatures made of one and the same Matter, that produce one thing out of another, and the barrenness of seeds proceeds either from the irregularity of their natural motions, or from their unaptness or unactivity of producing. But it is to be observed,Madam, that not every thing doth produce always its like, but one and the same thing, or one and the same Creature, hath many various and different productions; for sometimes Vegetables do produce Animals, Animals produce Minerals, Minerals produce Elements, and Elements again Minerals, and so forth: for proof I will bring but a mean and common example. Do not Animals produce Stones, some in one, and some in another part of their bodies, as some in the Heart, some in the Stomack, some in the Head, some in the Gall, some in the Kidnies, and some in the Bladder? I do not say, that this Generation of Stone is made the same way as the natural generation of Animals, as, for example, Man is born of his Parents; but I speak of the generation or production of Creatures in general, for otherwise all Creatures would be alike, if all generations were after one and the same manner and way. Likewise do not Fruits, Roots, Flowers and Herbs, produce Worms? And do not Stones produce Fire? witness the Flint. And doth not Earth produce Metal? 'Tis true, some talk of the seed of Metals, but who with all his diligent observations could find it out as yet? Wherefore it is, in my opinion, not probable, that Minerals are produced by way of seeds. Neither can I perceive that any of the Elements is produced by seed, unless Fire, which seems, to my sense and reason, to encrease numerously by its seed, but not any other of the Elements. And thus productions are almost as various as Creatures, or rather parts of Creatures, are; for we see how many productions there are in one animal body, as the production of flesh, bones, marrow, brains, gristles, veines, sinews, blood, and the like, and all this comes from Food, and Food from some other Creatures, but all have their original from the onely matter, and the various motions of Nature. And thus, in my opinion, all things are made easily, and not by such constrained ways as yourAuthordescribes, by Gas, Blas, Ideas, and the like; for I am confident, Nature has more various ways of producing natural things then any Creature is able to conceive. I'le give another example of Vegetables, I pray you but to consider,Madam, how many several ways Vegetables are produced, as some by seeds, some by slips, some by grafts, &c. The graft infuses and commixes with the whole stock and the branches, and these do the like with the graft: As for example; an Apple grafted in Colewort produces Apples; but those Apples will have a taste and sent of the Colewort, which shews that several parts of several Creatures mix, joyn, and act together; and as for seeds, they are transchanged wholly, and every part thereof into the produced fruit, and every part of the seed makes a several production by the help of the co-working parts of the Earth, which is the reason that so many seeds are produced from one single seed; But Producers, that waste not themselves in productions, do not produce so numerously as those that do dissolve; yet all Creatures increase more or less, according to their supplies or assistances; for seeds will encrease and multiply more in manured and fertile then in barren grounds; nay, if the ground be very barren, no production at all will be; which shews, that productions come not barely from the seed, but require of necessity some assistance, and therefore neither Archeus, nor seminal Ideas, nor Gas, nor Blas, would do any good in Vegetables, if the ground did not assist them in their generations or productions, no more then a house would be built without the assistance of labourers or workmen; for let the materials lie never so long, surely they will never joyn together of themselves to the artificial structure of an house. Wherefore since there is so much variety in the production of one kind of Creatures, nay of every particular in every kind, what needs Man to trouble his brain for the manner and way to describe circumstantially every particular production of every Creature by seminal or printing Ideas, or any other far-fetched termes, since it is impossible to be done? And as for those Creatures whose producers are of two different sorts, as a Mule bred of an Asse and a Horse, and another Creature bred of a Cony and a Dormouse; all which yourAuthorthinks[1]do take more after their mother then their father, more after the breeder then the begetter; I will not eagerly affirm the contrary, although it seems to me more probable: But this I can say, that I have observed by experience, that Faunes and Foales have taken more after the Male then after the Female; for amongst many several colour'd Deer, I have seen but one milk white Doe; and she never brought forth a white Faun, when as I have seen a white Buck beget white and speckled Faunes of black and several coloured Does. Also in Foals I have observed, that they have taken more after the Male then after the Female, both in shape and colour. And thus I express no more, but what I have observed my self, others may find out more examples; these are sufficient for me; so I leave them, and rest,

Madam,

Your faithful Friend

and Servant.

[1]In theCh.the Position is demonstrated; and in thech.called the Authority of theDuumvirate.

MADAM,

You will cease to wonder, that I am not altogether capable to understand yourAuthorsopinions in Natural Philosophy, when you do but consider, that his expressions are for the most part so obscure, mystical and intricate, as may puzzle any brain that has not the like Genius, or the same Conceptions with yourAuthor; wherefore I am forced oftentimes to express my ignorance rather, then to declare to you the true sense of his opinions. In the number of these is his discourse of aMiddle Life,[1]viz.Thatthe qualities of a middle life do remain in things that are transchanged:For I cannot understand what he means by a middle life; whether it be a life that is between the strongest and weakest, or whether he means a life between the time of production and dissolution, or between the time of conception and production; or whether he means a life that is between two sorts of substances, as more then an Animal, and not so high and excellent as an Angel; or whether he means a middle life for places, as neither in Heaven nor in Hell, but in Purgatory, or neither in, nor out of the world, or any other kind of life: Wherefore I'le leave this Hermaphroditical or neutral life to better understandings then mine. Likewise I must confess my disability of conceiving the overshadowing of hisArcheus, andhow it brings this middle life into its first life.For concerning Generation, I know of none that is performed by overshadowing, except it be the miraculous conception of the blessed Virgin, as Holy Writ informs us; and I hope yourAuthorwill not compare hisArcheusto the Holy Spirit; But how a middle life may be brought again into the first life, is altogether unconceivable to me: And so is that, when he says, that thefirst life of the Fruit is the last of the seed; for I cannot imagine, that the seed dies in the fruit; but, in my opinion, it lives rather in the fruit, and is numerously increased, as appears by the production of seed from the fruit. But the most difficult of all to be understood, are hisIdeas,[2]which he makescertain seminal Images, Formal Lights, and operative means, whereby the soul moves and governs the body; whose number and variety is so great, as it transcends my capacity, there beingIdeasof Inclination, of Affection, of Consideration or Judgment, of Passion, and these either mild, or violent, besides a great number of Archeal and forreign Ideas. Truly,Madam, I cannot admire enough the powerful effects of these Ideas, they themselves being no substances or material Creatures; For how that can pierce, seal, and print a figure, which hath neither substance nor matter, my reason is not able to comprehend, since there can be no figure without matter or substance, they being inseparably united together, so, that where figure is, there is also substance, and where substance is, there is also figure; neither can any figure be made without a substance. You may say, Ideas, though they are not material or corporeal beings themselves, yet they may put on figures, and take bodies when they please: I answer, That then they can do more then Immaterial Spirits; for the Learned say, That Immaterial Spirits are Immaterial substances; but yourAuthorsays, that Ideas are no substances; and I think it would be easier for a substance to take a body, then for that which is no substance: But yourAuthormight have placed his Ideas as well amongst the number of Immaterial Spirits, to wit, amongst Angels and Devils, and then we should not have need to seek far for the causes of the different natures and dispositions of Mankind, but we might say, that Ill-natured men proceeded from Evil, and Good-natured men from Good Spirits or Ideas. However,Madam, I do not deny Ideas, Images, or Conceptions of things, but I deny them onely to be such powerful beings and Principal efficient Causes of Natural effects; especially they being to yourAuthorneither bodies nor substances themselves. And as for theFigure of a Cherry, which yourAuthormakes so frequent a repetition of, made by a longing Woman on her Child; I dare say that there have been millions of Women, which have longed for some or other thing, and have not been satisfied with their desires, and yet their Children have never had on their bodies the prints or marks of those things they longed for: but because some such figures are sometimes made by the irregular motions of animate Matter, would this be a sufficient proof, that all Conceptions, Ideas and Images have the like effects, after the same manner, by piercing or penetrating each other, and sealing or printing such or such a figure upon the body of the Child? Lastly, I cannot but smile when I read that yourAuthormakes aDisease proceed from a non-being to a substantial being: Which if so, then a disease, according to his opinion, is made as the World was, that is, out of Nothing; but surely luxurious persons find it otherwise, who eat and drink more then their natural digestive motions can dispose; for those that have infirm bodies, caused by the irregular motions of animate matter, find that a disease proceeds from more then anon-being. But,Madam, I have neither such anArcheus, which can produce, in my mind, an Idea of Consent or approbation of these yourAuthorsopinions, nor such a light that is able to produce a beam of Patience to tarry any longer upon the examination of them; Wherefore I beg your leave to cut off my discourse here, and onely to subscribe my self, as really I am,

Madam,

Your humble and

faithful Servant.

[1]Ch.calledMagnum oporter.

[2]Of the Ideas of Diseases.

MADAM,

I cannot well apprehend yourAuthorsmeaning, when he says,[1]ThatNature doth rise from its fall; for if he understands Nature in general, I cannot imagine how she should fall and rise; for though Man did fall, yet Nature never did, nor cannot fall, being Infinite: And therefore in another place,[2]when he saith, thatNature first being a beautiful Virgin, was defiled by sin; not by her own, but by Mans sin, for whose use she was created; I think it too great a presumption and arrogancy to say that Infinite Nature was not onely defiled by the sin of Man, but also to make Man the chief over all Nature, and to believe Nature was onely made for his sake; when as he is but a small finite part of Infinite Nature, and almost Nothing in comparison to it. But I suppose yourAuthordoth not understand Nature in general, but onely the nature of some Particulars, when he speaks of the fall and rise of Nature; however, this fall and rise of the nature of Particulars, is nothing but a change of their natural motions. And so likewise, I suppose, he understands the nature of Particulars, when he says in another place,[3]That Nature in diseases is standing, sitting, and lying; for surely Nature in general has more several postures then sitting, standing, or lying: As also when he speaks[4]of theVertues and Properties that stick fast in the bosom of Nature, which I conceive to be a Metaphorical expression; although I think it best to avoid Metaphorical, similizing, and improper expressions in Natural Philosophy, as much as one can; for they do rather obscure then explain the truth of Nature; nay, yourAuthorhimself is of this opinion,[5]and yet he doth nothing more frequent then bring in Metaphors and similitudes. But to speak properly, there is not any thing that sticks fast in the bosom of Nature, for Nature is in a perpetual motion: Neither can she beheightened or diminished by Art; for Nature will be Nature in despite of her Hand-maid. And as for yourAuthorsopinion, Thatthere are no Contraries in Nature, I am quite of a contrary mind, that there is a Perpetual war and discord amongst the parts of Nature, although not in the nature and substance of Infinite Matter, which is of a simple kind, and knows no contraries in it self, but lives in Peace, when as the several actions are opposing and crossing each other; and truly, I do not believe, that there is any part or Creature of Nature, that hath not met with opposers, let it be never so small or great. But as War is made by the division of Natures parts, and variety of natural actions, so Peace is caused by the unity and simplicity of the nature and essence of onely Matter, which Nature is peaceable, being always one and the same, and having nothing in it self to be crossed or opposed by; when as the actions of Nature, or natural Matter, are continually driving against each other, as being various and different. Again yourAuthorsays, Thata Specifical being cannot be altered but by Fire, and that Fire is the Death of other Creatures: also that Alchymy, as it brings many things to a degree of greater efficacy, and stirs up a new being, so on the other hand again, it by a privy filching doth enfeeble many things.I, for my part, wonder, that Fire, being as yourAuthorsays, no substantial body, but substanceless in its nature, should work such effects; but however, I believe there are many alterations without Fire, and many things which cannot be altered by Fire. What yourAuthorsmeaning is of anew being, I know not; for, to my reason, there neither is; nor can be made any new being in Nature, except we do call the change of motions and figures a new Creation; but then an old suit turned or dressed up may be called new too. Neither can I conceive hisFilching or Stealing: For Nature has or keeps nothing within her self, but what is her own; and surely she cannot steal from her self; nor can Art steal from Nature; she may trouble Nature, or rather make variety in Nature, but not take any thing from her, for Art is the insnarled motions of Nature: But yourAuthor, being a Chymist, is much for the Art of Fire, although it is impossible for Art to work as Nature doth; for Art makes of natural Creatures artificial Monsters, and doth oftner obscure and disturb Natures ordinary actions, then prove any Truth in Nature. But Nature loving variety doth rather smile at Arts follies, then that she should be angry with her curiosity: like as for example, a Poet will smile in expressing the part or action of a Fool. Wherefore Pure natural Philosophers, shall by natural sense and reason, trace Natures ways, and observe her actions, more readily then Chymists can do by Fire and Furnaces; for Fire and Furnaces do often delude the Reason, blind the Understanding, and make the Judgment stagger. Nevertheless, yourAuthoris so taken with Fire, that from thence he imagines a Formal Light, which he believes to be the Tip-top of Life; but certainly, he had, in my opinion, not so much light as to observe, that all sorts of light are but Creatures, and not Creators; for he judges of several Parts of Matter, as if they were several kinds of Matter, which causes him often to err, although he conceits himself without any Error. In which conceit I leave him, and rest,

Madam,

Your faithful Friend

and humble Servant.

[1]Ch.Nature is ignorant of Contraries.

[2]In the Hist. ofTartar.

[3]Ch.Disease is an unknown guest.

[4]Nature is ignorant of Contraries.

[5]Ch.The Image of the Ferment begets the Mass with Child.

MADAM,

The Art of Fire, as I perceive, is in greater esteem and respect with yourAuthor, then Nature her self: For he says,[1]Thatsome things can be done by Art, which Nature cannot do; nay he calls[2]ArtTheMistress of Nature, and subjects whole Nature unto Chymical speculation; For,nothing, says he,[3]doth more fully bring a Man, that is greedy of knowing, to the knowledg of all things knowable, then the Fire; for the root or radical knowledg of natural things consists in the Fire:[4]It pierces the secrets of Nature, and causes a further searching out in Nature, then all other Sciences, being put together; and pierces even into the utmost depths of real truth:[5]It creates things which never were before.These, and many more the like expressions, he has in the praise of Chymistry. And truly,Madam, I cannot blame yourAuthor, for commending this Art, because it was his own profession, and no man will be so unwise as to dispraise his own Art which he professes; but whether those praises and commendations do not exceed truth, and express more then the Art of Fire can perform, I will let those judg, that have more knowledg therein then I: But this I may say, That what Art or Science soever is in Nature, let it be the chief of all, yet it can never be call'd the Mistress of Nature, nor be said to perform more then Nature doth, except it be by a divine and supernatural Power; much less to create things which never were before, for this is an action which onely belongs to God: The truth is, Art is but a Particular effect of Nature, and as it were, Nature's Mimick or Fool, in whose playing actions she sometimes takes delight; nay, yourAuthorconfesses it himself, when he calls[6]theArtofChymistry, Nature's emulating Ape, andher Chamber-maid, and yet he says,she is now and then the Mistress of Nature; which in my opinion doth not agree: for I cannot conceive how it is possible to be a Chambermaid, and yet to be the Mistress too; I suppose yourAuthorbelieves, they justle sometimes each other out, or take by turns one anothers place. But whatever his opinion be, I am sure, that the Art of Fire cannot create and produce so, as Nature doth, nor dissolve substances so, as she doth, nor transform and transchange, as she doth, nor do any effect like Nature: And therefore I cannot so much admire this Art as others do, for it appears to me, rather to be a troubler, then an assistant to Nature, producing more Monsters then perfect Creatures; nay, it rather doth shut the Gates of Truth, then unlock the Gates of Nature: For how can Art inform us of Nature, when as it is but an effect of Nature? You may say, The cause cannot be better known then by its effect; for the knowledg of the effect, leads us to the knowledg of the cause. I answer, 'Tis true: but you will consider, that Nature is an Infinite cause, and has Infinite effects; and if you knew all the Infinite effects in nature, then perhaps you might come to some knowledg of the cause; but to know nature by one single effect, as art is, is impossible; nay, no man knows this particular effect as yet perfectly; For who is he, that has studied the art of fire so, as to produce all that this art may be able to afford? witness the Philosophers-stone. Besides, how is it possible to find out the onely cause by so numerous variations of the effects? Wherefore it is more easie, in my opinion, to know the various effects in Nature by studying the Prime cause, then by the uncertain study of the inconstant effects to arrive to the true knowledg of the prime cause; truly it is much easier to walk in a Labyrinth without a Guide, then to gain a certain knowledg in any one art or natural effect, without Nature her self be the guide, for Nature is the onely Mistress and cause of all, which, as she has made all other effects, so she has also made arts for varieties sake; but most men study Chymistry more for imployment, then for profit; not but that I believe, there may be some excellent Medicines found out and made by that art, but the expence and labour is more then the benefit; neither are all those Medicines sure and certain, nor in all diseases safe; neither can this art produce so many medicines as there are several diseases in Nature, and for the Universal Medicine, and the Philosophers-stone or Elixir, which Chymists brag of so much; it consists rather in hope and expectation, then in assurance; for could Chymists find it out, they would not be so poor, as most commonly they are, but richer thenSolomonwas, or any Prince in the World, and might have done many famous acts with the supply of their vast Golden Treasures, to the eternal and immortal fame of their Art; nay, Gold being the Idol of this world, they would be worshipped as well for the sake of Gold, as for their splendorous Art; but how many have endeavored and laboured in vain and without any effect?Gold is easier to be made, then to be destroyed, says yourAuthor,[7]but I believe one is as difficult or impossible, nay more, then the other; for there is more probability of dissolving or destroying a natural effect by Art, then of generating or producing one; for Art cannot go beyond her sphere of activity, she can but produce an artificial effect, and Gold is a natural Creature; neither were it Justice, that a particular creature of Nature should have as much power to act or work as Nature her self; but because neither Reason, nor Art has found out as yet such a powerful opposite to Gold, as can alter its nature; men therefore conclude that it cannot be done. YourAuthorrelates[8]to have seen the Gold-making stone, which he says, was of colour such, as Saffron is in its powder, but weighty and shining like unto powder'd Glass; one fourth part of one grain thereof, (a grain he reckons the six hundredth part of one ounce) being projected upon eight ounces of Quicksilver made hot in a Crucible, and straight way there were found eight ounces, and a little less then eleven grains of the purest Gold; therefore one onely grain of that powder had transchanged 19186 parts of Quicksilver, equal to it self, into the best Gold. Truly,Madam, I wish with all my heart, the poor Royalists had had some quantity of that powder; and I assure you, that if it were so, I my self would turn a Chymist to gain so much as to repair my Noble Husbands losses, that his noble family might flourish the better. But leaving Gold, since it is but a vain wish, I do verily believe, that some of the Chymical medicines do, in some desperate cases, many times produce more powerful and sudden effects then the medicines of Galenists, and therefore I do not absolutely condemn the art of Fire, as if I were an enemy to it; but I am of an opinion, that my Opinions inPhilosophy, if well understood, will rather give a light to that art, then obscure its worth; for if Chymists did but study well the corporeal motions or actions of Natures substantial body; they would, by their observations, understand Nature better, then they do by the observation of the actions of their Art; and out of this consideration and respect, I should almost have an ambition, to become an Artist in Chymistry, were I not too lazie and tender for that imployment; but should I quit the one, and venture the other, I am so vain as to perswade my self, I might perform things worthy my labour upon the ground of my own Philosophy, which is substantial Life, Sense, and Reason; for I would not study Salt, Sulphur, and Mercury, but the Natural motions of every Creature, and observe the variety of Natures actions. But, perchance, you will smile at my vain conceit, and, it may be, I my self, should repent of my pains unsuccessfully bestowed, my time vainly spent, my health rashly endangered, and my Noble Lords Estate unprofitably wasted, in fruitless tryals and experiments; Wherefore you may be sure, that I will consider well before I act; for I would not lose Health, Wealth, and Fame, and do no more then others have done, which truly is not much, their effects being of less weight then their words. But in the mean time, my study shall be bent to your service, and how to express my self worthily,

MADAM,

Your Ladiships

humble and faithful Servant.

Back to Index Next