SECT. III. (continued 3)

Madam,

Your constant Friend

and faithful Servant.

XXIX.

MADAM

I am of your Authors mind, That heat is not the cause of digestion; but I dissent from him, when he says, That it is the Ferment of the stomach that doth cause it: For, in my opinion, Digestion is onely made by regular digestive motions, and ill digestion is caused by irregular motions, and when those motions are weak, then there is no digestion at all, but what was received, remains unaltered; but when they are strong and quick, then they make a speedy digestion. You may ask me, what are digestive motions? I answer, They are transchanging, or transforming motions: but since there be many sorts of transchanging motions, digestive motions are those, which transchange food into the nourishment of the body, and dispose properly, fitly and usefully of all the Parts of the food, as well of those which are converted into nourishment, as of those which are cast forth. For give me leave to tell you, Madam, that some parts of natural Matter, do force or cause other parts of Matter to move and work according to their will, without any change or alteration of their parts; as for example, Fire and Metal; for Fire will cause Metal to flow, but it doth not readily alter it from its nature of being Metal; neither doth Fire alter its nature from being Fire. And again, some parts of Matter will cause other parts to work and act to their own will, by forcing these over-powred parts to alter their own natural motions into the motions of the victorious Party, and so transforming them wholly into their own Figure; as for example, Fire will cause Wood to move so as to take its figure, to wit, the figure of Fire, that is, to change its own figurative motions into the motions of Fire: and this latter kind of moving or working is found in digestion; for the regular digestive motions do turn all food received from its own nature or figure, into the nourishment, figure, or nature of the body, as into flesh, blood, bones, and the like. But when several parts of Matter meet or joyn with equal force and power, then their several natural motions are either quite altered, or partly mixt: As for example; some received things not agreeing with the natural constitution of the body, the corporeal motions of the received, and those of the receiver, do dispute or oppose each other: for the motions of the received, not willing to change their nature conformable to the desire of the digestive motions, do resist, and then a War begins, whereby the body suffers most; for it causes either a sickness in the stomack, or a pain in the head, or in the heart, or in the bowels, or the like: Nay, if the received food gets an absolute victory, it dissolves and alters oftentimes the whole body, it self remaining entire and unaltered, as is evident in those that die of surfeits. But most commonly these strifes and quarrels, if violent, do alter and dissolve each others forms or natures. And many times it is not the fault of the Received, but of the Receiver; as for example, when the digestive and transforming motions are either irregular, or weak; for they being too weak, or too few, the meat or food received is digested onely by halves; and being irregular, it causes that which we call corruption. But it may be observed, that the Received food is either agreeable, or disagreeable, to the Receiver; if agreeable, then there is a united consent of Parts, to act regularly and perfectly in digestion; if disagreeable, then the Received acts to the Ruine, that is, to the alteration or dissolution of the Nature of the Receiver; but if it be neutral, that is, neither perfectly agreeable, nor perfectly disagreeable, but between both, then the receiver, or rather the digestive Motions of the receiver, use a double strength to alter and transform the received. But you may ask me, Madam, what the reason is, that many things received, after they are dissolved into small parts, those parts will keep their former colour and savour? I answer; The cause is, that either the retentive Motions in the Parts of the received, are too strong for the digestive and alterative Motions of the receiver, or perchance, this colour and savour is so proper to them, as not to be transchanged: but you must observe, that those digestive, alterative and transchanging motions, do not act or move all after one and the same manner; for some do dissolve the natural figure of the received, some disperse its dissolved parts into the parts of the body, some place the dispersed parts fitly and properly for the use, benefit, and consistence of the body; for there is so much variety in this one act of digestion, as no man is able to conceive; and if there be such variety in one Particular natural action, what variety will there not be in all Nature? Wherefore, it is not, as I mentioned in the beginning, either Ferment, or Heat, or any other thing, that causes digestion; for if all the constitution and nature of our body was grounded or did depend upon Ferment, then Brewers and Bakers, and those that deal with Ferments, would be the best Physicians. But I would fain know the cause which makes Ferment? You may say, saltness, and sowreness. But then I ask, From whence comes saltness and sowreness? You may say, From the Ferment. But then I shall be as wise as before. The best way, perhaps, may be to say, with your Author, that Ferment is a Primitive Cause, and a beginning or Principle of other things, and it self proceeds from nothing. But then it is beyond my imagination, how that can be a Principle of material things, which it self is nothing; that is, neither a substance, nor an accident. Good Lord! what a stir do men make about nothing! I am amazed to see their strange Fancies and Conceptions vented for the Truest Reasons: Wherefore I will return to my simple opinion; and as I cannot conceive any thing that is beyond Matter, or a Body; so I believe, according to my reason, that there is not any part in Nature, be it never so subtil or small, but is a self-moving substance, or endued with self-motion; and according to the regularity and irregularity of these motions, all natural effects are produced, either perfect, or imperfect; timely births, or untimely and monstrous births; death, health, and diseases, good and ill dispositions, natural and extravagant Appetites and Passions, (I say natural, that is, according to the nature of their figures;) Sympathy and Antipathy, Peace and War, Rational and Phantastical opinions. Nevertheless, all these motions, whether regular or irregular, are natural; for regularity and irregularity hath but a respect to particulars, and to our conceptions, because those motions which move not after the ordinary, common or usual way or manner, we call Irregular. But the curiosity and variety in Nature is unconceiveable by any particular Creature; and so leaving it, I rest,

Madam,

Your faithful Friend

and Servant.

XXX.

MADAM,

Your Author says,[1] it is an ancient Truth, That whatsoever things, meats being digested and cast out by vomit, are of a sowre taste and smell, yea, although they were seasoned with much sugar. But I do not assent to this opinion; for I think that some Vomits have no more taste then pure Water hath. Neither am I of his mind, That Digestion is hastened by sharpness or tartness: For do but try it by one simple experiment; take any kind of flesh-meat, boyl or stew it with Vinegar, or sowre wine, or with much salt; and you will find, that it doth require a longer time, or rather more motions to dissolve, then if you boyl it in fair water, without such ingredients as are sowre, sharp, or salt; also if you do but observe, you will find the dregs more sandy, stony and hard, being drest with much salt, and sharp wine, or vinegar, then when they are not mixt with such contracting and fixing Ingredients. Wherefore, if the Ferment of the stomack hath such a restringent and contracting quality, certainly digestions will be but slow and unprofitable; but Nature requires expulsion as much as attraction, and dilation as much as contraction, and digestion is a kind of dilation. Wherefore, in my judgment; contracting tartness and sharpness doth rather hinder digestion then further it. Next I perceive, your Author inclines to the opinion, That Choler is not made by meat:[2] But I would ask him, whether any humor be made of meat, or whether blood, flesh, &c. are made and nourished by meat? If they be not, then my answer is, That we eat to no purpose; but if they be, then Choler is made so too. But if he says, That some are made, and some not; then I would ask, what that humor is made of, that is not made by meat or food received into the body? But we find that humors, blood, flesh, &c. will be sometimes more, sometimes less, according either to feeding, or to digestion, which digestion is a contribution of food to every several part of the body for its nourishment; and when there is a decay of those parts, then it is caused either by fasting, or by irregular digestion, or by extraordinary evacuation, or by distempered matter, &c. all which, causes sickness, paleness, leanness, weakness, and the like. Again: your Author is against the opinion of the Schools, That the Gall is a receptacle of superfluous humors and dregs: for he says, it has rather the constitution of a necessary and vital bowel, and is the balsom of the liver and blood. Truly, it may be so, for any thing I know, or it may be not; for your Author could but guess, not assuredly know, unless he had been in a man as big as the Whale in whose belly Jonas was three days, and had observed the interior parts and motions of every part for three years time, and yet he might perchance have been as ignorant at the coming forth, as if he never had been there; for Natures actions are not onely curious, but very various; and not onely various, but very obscure; in so much, as the most ingenious Artists cannot trace her ways, or imitate her actions; for Art being but a Creature, can do or know no more then a Creature; and although she is an ingenious Creature, which can and hath found out some things profitable and useful for the life of others, yet she is but a handmaid to Nature, and not her Mistress; which your Author, in my opinion, too rashly affirms, when he says,[3] That the Art of Chymistry is not onely the Chambermaid and emulating Ape, but now and then the Mistress of Nature: For Art is an effect of Nature, and to prefer the effect before the cause, is absurd. But concerning Chymistry, I have spoken in another place; I'le return to my former Discourse: and I wonder much why your Author is so opposite to the Schools, concerning the doctrine of the Gall's being a receptacle for superfluities and dregs; for I think there is not any Creature that has not places or receptacles for superfluous matter, such as we call dregs; for even the purest and hardest Mineral, as Gold, has its dross, although in a less proportion then some other Creatures; nay, I am perswaded, that even Light, which your Author doth so much worship, may have some superfluous matter, which may be named dregs; and since Nature has made parts in all Creatures to receive and discharge superfluous matter, (which receiving and discharging is nothing else but a joyning and dividing of parts to and from parts,) why may not the Gall be as well for that use as any other part? But I pray mistake me not, when I say superfluous matter or dregs; for I understand by it, that which is not useful to the nourishment or consistence of such or such a Creature; but to speak properly, there is neither superfluity of matter nor dregs in Nature. Moreover, your Author mentions a six-fold digestion, and makes every digestion to be performed by inbreathing or inspiration; For in the first digestion, he says, The spleen doth inspire a sowre Ferment into the Meat: In the second, The Gall doth inspire a ferment, or fermental blas into the slender entrails: In the third, The Liver doth inspire a bloody ferment into the veins of the Mensentery, &c. I answer, first, I am confident Nature has more ways then to work onely by Inspirations, not onely in General, but in every Particular. Next, I believe there are not onely six, but many more digestions in an animal Creature; for not onely every sort of food, but every bit that is eaten, may require a several digestion, and every several part of the body works either to expel, or preserve, or for both; so that there are numerous several Motions in every Creature, and many changes of motions in each particular part; but Nature is in them all. And so leaving her, I rest,

Madam,

Your Faithful Friend

and Servant.

XXXI.

MADAM,

Your Author, in opposition to the Schools, endeavouring to prove that there are no humors in an animal body, except blood, proves many humors in himself. But I can see no reason, why Nature should not make several humors, as well as several Elements, Vegetables, Minerals, Animals, and other Creatures; and that in several parts of the body, and many several ways; for to mention but one sort of other Creatures, viz. Vegetables, they are, as we see, not onely produced many several ways, but in many several grounds; either by sowing, setting, or grafting, either in clayie, limy, sandy, chalky, dry, or wet grounds: And why may not several humors be produced as well of other Creatures and parts, as others are produced of them? for all parts of Nature are produced one from another, as being all of one and the same Matter, onely the variation of corporeal motions makes all the difference and variety between them, which variety of motions is impossible to be known by any particular Creature; for Nature can do more then any Creature can conceive. Truly, Madam, I should not be of such a mind, as to oppose the Schools herein so eagerly as your Author doth; but artificial actions make men to have erroneous opinions of the actions of Nature, judging them all according to the rule and measure of Art, when as Art oft deludes men under the cover of truth, and makes them many times believe falshood for truth; for Nature is pleased with variety, and so doth make numerous absurdities, doubts, opinions, disputations, objections, and the like. Moreover, your Author is as much against the radical moisture, as he is against the four humors; saying, that according to this opinion of the Schools, a fat belly, through much grease affording more fuel to the radical moisture, must of necessity live longer. But this, in my opinion, is onely a wilful mistake; for I am confident, that the Schools do not understand radical moisture to be gross, fat radical oyl, but a thin oylie substance. Neither do they believe radical heat to be a burning, fiery and consuming heat, but such a degree of natural heat, as is comfortable, nourishing, refreshing, and proper for the life of the animal Creature: Wherefore radical heat and moisture doth not onely consist in the Grease of the body; for a lean body may have as much, and some of them more Radical moisture, then fat bodies. But your Author instead of this radical moisture, makes a nourishable moisture, onely, as I suppose, out of a mind to contradict the Schools; when as I do not perceive, that the Schools mean by Radical moisture, any other then a nourishable moisture, and therefore this distinction is needless. Lastly, he condemns the Schools, for making an affinity betwixt the bowels and the brain. But he might as will condemn Politicians, for saying there is an affinity betwixt Governors and Subjects, or betwixt command and obedience; but as the actions of Particulars, even from the meanest in a Commonwealth, may chance to make a Publick disturbance, so likewise in the Common-wealth of the body, one single action in a particular part may cause a disturbance of the whole Body, nay, a total ruine and dissolution of the composed; which dissolution is called Death; and yet these causes are neither Light, nor Blas, nor Gas, no more then men are shining Suns, or flaming Torches, or blazing Meteors, or azure Skies. Wherefore leaving your Author to his contradicting humor, I rest,

Madam,

Your faithful Friend

and Servant.

XXXII.

MADAM,

I do verily believe, with the Schools, the Purging of the Brain, against your Author;[1] For I know no reason, why all the parts of a man's body should not stand in need of evacuation and Purging, as well as some. 'Tis true, if the substance or nourishment received were all useful, and onely enough for the maintenance, subsistance and continuance of the Creature, and no more, then there would be no need of such sort of evacuation; but I believe the corporeal self-motions in a body, discharge the superfluous matter out of every part of the body, if the motions of the superfluous matter be not too strong, and over-power the motions in the parts of the body; but some parts do produce more superfluities then others, by reason their property is more to dilate, then to contract, and more to attract, then to retain or fix; which parts are the brain, stomack, bowels, bladder, gall, and the like: wherefore, as there is nourishment in all parts of the body, so there are also excrements in all parts, for there is no nourishment without excrement. Next your Author says, That the nourishment of the solid parts is made with the transmutation of the whole venal blood into nourishment, without a separation of the pure from the impure. But I pray give me leave to ask, Madam, whether the solid Parts are not Instruments for the nourishment of the Venal blood? Truly, I cannot conceive, how blood should be nourished, wanting those solid parts, and their particular motions and imployments. Again: his opinion is, That the brain is nourished by a few and slender veins; neither doth a passage or channel appear whereby a moist excrement may derive, or a vapour enter. And by reason of the want of such a passage, in another place[2] he is pleased to affirm, That nothing can fume up from the stomack into the brain, and therefore Wine doth not make drunk with fuming from the stomach into the head, but the Winie spirit is immediately snatched into the arteries out of the stomach without digestion, and so into the head, and there breeds a confusion. First, I am not of the opinion, that all nourishment comes from the veins, or from one particular part of the body, no more do Excrements; neither do I believe that every passage in the body is visible to Anatomists, for Natures works are too curious and intricate for any particular Creature to find them out, which is the cause that Anatomists and Chymists are so oft mistaken in natural causes and effects; for certainly, they sometimes believe great Errors for great Truths. Next, as for Drunkenness, I believe that many, who drink much Wine, are drunk before such time as the Wine spirit can get into the Arteries; but if there be Pores to the Brain, as it is most probable, the spirit of Wine may more easily ascend and enter those Pores, then the Pores of the Arteries, or the Mouth-veins, and so make a circular journey to the Head. But as for Excrements, whereof I spake in the beginning, as they are made several manners or ways, and in several parts of the body, so they are also discharged several ways from several parts, and several ways from each particular part, indeed so many several ways and manners, as would puzzle the wisest man in the world, nay your Authors Interior keeper of the Brain, to find them out. Wherefore, to conclude, he is the best Physician, that can tell how to discharge superfluity, and to retain useful nourishments; or to restore by the application of proper Medicines, decaying parts, or to put in order Irregular motions; and not those that have Irregular opinions of Immaterial causes: To which, I leave them, and rest,

Madam,

Your faithful Friend

and humble Servant.

XXXIII.

MADAM,

I do not approve of your Authors Doctrine, forbidding Phlebotomy or blood-letting in Fevers, opposite to the received Practice of the Schools; his reason is, that he believes there can be no corruption in the blood. Corrupted blood, says he,[1] cannot be in the veins, neither doth a state of ill juice consist in the veins; for Gangrenes do teach, that nothing of Putrified matter can long persist without a further contagion of it self. Also he says, That the blood of the Veins is no otherwise distinguished by its several colours and signs, then as wine is troubled when the vine flourisheth. To which I answer, first, That I can see no reason why there should not be as well corrupt blood, or an ill state of juice in the veins, as ill humors in the body. Perchance he will say, There is no corruption in the body. But Ulcers do teach the contrary. He may reply, Ulcers are not parts of the body. I answer, 'Tis true; but yet they are evil Inhabitants in the body, and the like may be in the Veins. But surely some men may have corrupted parts of their bodies, and yet live a great while; witness Ulcers in the Lungs, and other parts. But your Author may say, When a part of the body is corrupted, it is no longer an animal Part. I grant it: but yet, as I said, that transformed part may remain in the body some time without destruction of the whole body; and so likewise, when some of the blood, is transchanged from being blood, so as not to be capable to be reduced again, it may nevertheless remain in the veins without definition of the veins, or of the whole body: Neither do I conceive any reason, why corrupt blood should Gangrene in the veins, and infect the adjoyning parts more then corrupted lungs do. Next, as for the comparison of the various colours and signs of the blood, with Wine being troubled when the Vine is flourishing; I answer, That it doth not prove any thing; for we speak of such colours, as are signs of corrupted, and not such as are signs of troubled blood: Besides, it is an unlike comparison; for though Wine may become thick by much fermentation, yet it doth not turn into water, as blood in some sick and diseased persons will do. But corrupted blood may be, not onely in the veins of sick, but also of healthy persons; and the story says, that Seneca, when his veins were cut, they would not bleed, although in a hot Bath, by reason that which was in the veins, was rather like a white jelly, then blood, and yet he was healthy, though old; which proves, that it is not necessary for the blood to be so pure and fluid as your Author will have it. The truth is, the more fluid the blood is, the weaker it is; like balsam, the more gummy it is, the stronger it is: but veins, which are the mouth, to receive or suck in juices, as also the stomack which digests the meat that after is turned into blood, may be defective either through weakness, superfluity, obstruction, corruption, or evil and hurtful diet, or through the disorders of other particular parts, which may disturb all the parts in general, as skilful Physicians have observed, and therefore apply remedies accordingly; for if the defect proceeds from weakness, they give strengthening remedies; if from superfluities, they give evacuating remedies; if from evil diets, they prescribe such a course of diet as shall be beneficial, and conducing for the restoring of health to the whole body. But your Author, as I perceive, believes the blood to be the chief vital part of the body; which surely it is not: for if it were, the least disturbance of the blood would endanger the life of the whole body, and the least diminution would cause a total dissolution of that animal Creature which has blood: Not but that blood is as necessary as breath for respiration, and food for nourishment of the body; but too much blood is as dangerous to the life of the animal body, as too great a piece of food, which cannot be swallowed down, but doth stick in the throat, and stop the breath, or so much quantity as cannot be digested, for too great a fulness or abounding makes a stoppage of the blood, or which is worse, causes the veins to break, and an evil digestion, makes a corruption, or at least such disorder as to indanger the whole animal Figure. But some veins breed more blood, and some less, and some better, and some worse blood, some hotter, and some colder, some grosser, and some purer, some thicker, and some thinner; and some veins breed rather an evil juice or corrupt matter then pure blood; the truth is, blood is bred somewhat after the manner of Excrements, for the veins are somewhat like the guts, wherein the excrements are digested. But you will say, A man may live without excrements, but not without blood. I answer: a man can live no more without excrements and excremental humors, then he can without blood: but yet I am not of your Authors mind, that bleeding and purging are destructive; for superfluities are as dangerous as scarcities, nay more; like as an house filled with rubbish is in more danger to sink or fall, then that which is empty; and when a house is on fire, it is wisdom to take out the Moveables, but a folly to let them increase the flame. But your Author says, Blood-letting takes not onely away the bad, but also the good blood, by which it diminishes and impairs much the strength of the body. I will answer by way of question, Whether in War men would not venture the loss of some few friends, to gain the victory, or save the whole body of the Army: or whether the destroying of the enemies Army be not more advantageous, then the loss of some few friends? For although some good blood may issue out with the bad, yet the veins have more time, room, and some more power to get friendly juices from the several parts of the body, which will be more obedient, trusty, and true to the life and service of the whole body. But neither Fevers, nor any other distempers, will be more afraid of your Authors words, Stones, Spirits, as also Rings, Beads, Bracelets, and the like toys, fitter for Children to play withal, then for Physicians to use; then an Army of men will be of their enemies Colours, Ensigns, Feathers, Scarfs, and the like; knowing it must be Swords, Pistols, Guns, Powder and Bullets, that must do the business to destroy the enemy, and to gain the victory: Wherefore in Diseases it must be Bleeding, Purging, Vomiting, using of Clysters, and the like, if any good shall be done. 'Tis true, they must well be ordered, otherwise they will do more hurt then good; for Diseases are like Enemies, which sometimes take away our Armes for their own uses. But your Author says again, That the Matter of a Fever floats not in the veins, nor sits nigh the heart. I answer: There are several sorts of Fevers; for all Fevers are not produced after one and the same manner, or from one and the same cause, as is very well known to wise and experienced Physicians; but although some Fevers are not in the blood, yet that doth not prove, that the blood is never in a Fever; for sometimes the blood is in a Fever, and not the solid parts; and sometimes the fluid and moveable humors, and not the blood, or solid parts; and sometimes the solid parts, and not the blood, nor the liquid and moveable humors; and sometimes they are all in a Fever; and sometimes onely the radical parts, and neither the blood, humors, nor solid parts: and this last kind of Fever, which is a hectick Fever, in my opinion, is incureable; but the others may be cureable, if there be not too many varieties of distempers, or irregular motions. And as for a Fever in the solid parts, Letting of blood, and taking away the humor, may cure it; for the veins being empty, suck the heat out of the solid parts, which solid parts cannot draw out a distempered heat in the veins, and the opening of the veins gives vent to some of the interior heat to issue forth: Wherefore it is very requisite, that in all sorts of Fevers, except Hectick-Fevers, blood-letting should be used, not onely once, but often; for 'tis better to live with a little blood, and a little strength, which will soon be recovered, then to die with too much, or too hot and distempered blood. Also Purging, but especially Vomiting is very good; for if the humors be in a Feaver, they may infect the vital parts, as also the blood; but if they be not in a Fever, yet the solid parts or blood may do the same, and so make the contagion greater; for the humors are as the moveables in a house, which ought to be cast out if either they or the house should be on fire; and if a disorder proceeds from the error of a particular part, then care must be taken to rectifie that part for the health of the whole: Wherefore Physicians use in some cases Blood-letting, in some Purging, in some Vomiting, in some Bathing, in some Sweating, in some Cordials, especially after much evacuation, in some they prescribe a good diet, and in some they mix and prescribe partly one and partly the other, and in some cases they are forced to use all these remedies; for though great evacuations may cause weakness, yet they often save the life; and there is no Patient, but had rather lose some strength, then life; for life can gather strength again; but all strong men are not always long lived, nor all long-lived men very strong; for many that are but weak, will live to a very old age. Lastly, concerning what your Author says, that there is but one Choler and Phlegme in Nature; I answer, That is more then he knows: for all that is in Nature, is not nor cannot be known by any Particular Creature; and he might say, as well, the same of particular Metals, as that there is but one sort of Gold or Silver, when as there is great difference in the weight, purity, colour, and gloss, of several parts of Gold and Silver; Neither is all Gold found in one place; but some is found in Rocks, some in Sand, some in Mines, some in Stones; and so Silver, some is found in the bowels of the Earth, some in the veins of Stones, and some in other Metals, as Lead, and Iron, and some in Coals. And the like may be said of Choler and Phlegme; for they may be several in several places or parts of the body, and be of different colours, tastes, odours, and degrees of heat or cold, thinness or thickness, or the like; for though there is but one Matter in Nature, yet this onely Matter by its several actions or motions changes into several figures, and so makes several sorts of Creatures, and different particulars in every sort. And thus, Madam, I have delivered unto you my opinion concerning the cure of Fevers by Blood-letting: Which I submit to the correction of your better judgment, and rest,

Madam,

Your faithful Friend

and Servant.

XXXIV.

MADAM,

Your Author is not onely against Phlebotomy or Blood-letting, but against all Purging Medicines, which he condemns to carry a hidden poyson in them, and to be a cruel and stupid invention. But certainly he shall not have my assent; for if they be Poyson, they are a very beneficial Poyson; and Physical Purgations, in my opinion, are very necessary and profitable for the prolonging of life, and taking away of diseases, provided they be proper for those diseases in which they are used; and so is Phlebotomy, Vomits, and the like: but Medicines are often wrong applyed, and many times the disease is so various, that it is as hard for a Physician to hit right with several Medicines, as for a Gunner or Shooter to kill with Powder and small Shot a Bird flying in the Air; not that it is not possible to be done, but it is not ordinary, or frequent: neither doth the fault onely lie in the Gun, Powder, or Shot, but in the swiftness of the flight of the Bird, or in the various motion of the air, or in a hidden wind, or mist, or the like; for the same Gunner may perhaps easily kill a Bird sitting in a bush, or hopping upon the ground. The like may be said of Diseases, Physicians, and Medicines; for some diseases have such hidden alterations, by the sudden changes of motions, that a wise Physician will not, nor cannot venture to apply so many several medicines so suddenly as the alteration requires; and shall therefore Physicians be condemned? and not onely condemned for what cannot be helped by reason of the variety of irregular motions, but what cannot be helped in Nature? For some diseases are so deadly, as no art can cure them, when as otherwise Physicians with good and proper medicines, have, and do as yet rescue more people from death, then the Laws do from ruine. Nay, I have known many that have been great enemies to Physick, die in the flower of their age, when as others which used themselves to Physick, have lived a very long time. But you may say, Country-people and Labourers, take little or no Physick, and yet grow most commonly old, whereas on the contrary, Great and rich Persons take much Physick, and do not live so long as the common sort of men doth. I answer: It is to be observed, first, that there are more Commons, then Nobles, or Great and rich persons; and there is not so much notice taken of the death of a mean, as of a noble, great, or rich person; so that for want of information or knowledg, one may easily be deceived in the number of each sort of persons. Next, the Vulgar sort use laborious exercises, and spare diet; when as noble and rich persons are most commonly lazie and luxurious, which breeds superfluities of humors, and these again breed many distempers: For example, you shall find few poor men troubled with the Gout, Stone, Pox, and the like diseases, nor their Children with Rickets; for all this cometh by luxury, and no doubt but all other diseases are sooner bred with luxury, then temperance; but whatsoever is superfluous, may, if not be taken away, yet mediated with lenitive and laxative medicines. But as for Physicians, surely never age knew any better, in my opinion, then this present, and yet most of them follow the rules of the Schools, which are such as have been grounded upon Reason, Practice, and Experience, for many ages: Wherefore those that will wander from the Schools, and follow new and unknown ways, are, in my opinion, not Orthodoxes, but Hereticks in the Art of Physick. But to return to your Author, give me leave, Madam, to consider what his opinions are concerning the Purging of Choler; Come on, says he to the Schools,[1] Why doth that, your Choler following with so swift an efflux, stink so horribly, which but for one quarter of an hour before did not stink? To which it may be answered, That though humors may not stink in themselves, yet the excrements mixt with the humors may stink; also the very passing thorow the excrements will cause a strong savour. But your Author thinks, That by passing through so suddenly, the humors cannot borrow such a smell of stinking dung from the Intestines. Truly, 'tis easily said, but hardly proved, and the contrary is manifest by putting clear, pure water into a stinking vessel, which straightway is corrupted with an ill smell. He talks also of Vitriol dissolved in Wine, which if it be taken, presently provokes vomit; but if after drinking it, any one shall drink thereupon a draught of Ale or Beer, or Water, &c. he indeed shall suffer many stools, yet wholly without stink. I answer: This expresses Vitriol to be more poysonous, by taking away the natural savour of the bowels, then Scammony, Coloquintida, Manna, Cassia, Sena, Rhubarb, &c. to all which your Author is a great enemy; and it is well known to experienced Physicians, that Medicines prepared by the art of fire are more poysonous and dangerous then natural drugs; nay, I dare say, that many Chymical Medicines, which are thought to be Cordials, and have been given to Patients for that purpose, have proved more poysonous then any Purging Physick. Again your Author says, It is worthy of Lamentation, that Physicians would have loosening things draw out one humor, and not another, by selection or choyce. My answer is, That natural drugs and simples are as wise in their several operations, as Chymists in their artificial distillations, extractions, sublimations, and the like; but it has long been observed by Physicians, that one simple will work more upon one part of the body, then upon another; the like may be said of humors. But give me leave to tell you, Madam, that if your Author believes magnetick or attractive cures (as he doth, and in whose behalf he makes very long discourses) he doth in this opinion contradict himself. He may say, perhaps, There is no such thing as what Physicians name humors. But grant there be none, yet he cannot deny that there are offensive juices, or moveable substances made by evil, as irregular digestions, which may be troublesom and hurtful to the nature of the body. Or perchance he will say, There are such humors, but they are beneficial and not offensive to the nature of the body. I answer: Then he must make an agreement with every part of the body, not to make more of these humors then is useful for the body. Also he mentions some few that took Purging Physick, and died. Truly so they might have done without taking it: but he doth not tell, how many have died for want of proper and timely Purges. In truth, Madam, 'tis an easie thing to find fault, but not so easie to mend it. And as for what he speaks of the weighing of those humors and excrements, which by purging were brought out of some Princes body, and how much by the Schools rules remained, and of the place which should maintain the remainder; I onely say this, that all the several sorts of juices, humors, or moveable substances in a body, do not lie in one place, but are dispersed, and spread all about and in several parts and places in the body; so that the several Laxative medicines do but draw them together, or open several parts, that they may have freedom to travel with their chief Commanders, which are the Purging medicines. But your Author says, the Loadstone doth not draw rust. And I say, no more do Purging drugs draw out pure Matter: for it may be as natural for such medicines to draw or work onely upon superfluities, that is, corrupted, or evil-affected humors, juices or moveable substances, as for the Loadstone to draw Iron; and so it may be the property of Purges to draw onely the rust of the body, and not the pure metal, which are good humors. But few do consider or observe sufficiently the variety of Natures actions, and the motions of particular natural Creatures, which is the cause they have no better success in their cures. And so leaving them to a more diligent inquisition and search into Nature, and her actions, I rest,

Madam,

Your faithful Friend

and humble Servant.

XXXV.

MADAM,

I find your Author to be as great an enemy to Issues, Cauteries, Clysters, and the like, as he is to Blood-letting and Purging; especially to Issues, which he counts to be blasphemous against the Creator, and blames much the Schools for prescribing them. But concerning Blood-letting and Purging, I have declared my opinion in my former Letters; and if you desire my judgment of Clysters and Issues, I must needs tell you, that it is well known these many ages, that in such diseases which lie in the guts, and cause pain in the head, and stop the ureteres, Clysters have been very beneficial, but wise Physicians do not prescribe them, unless upon necessity: As for example; if the disease in the Guts proceed from cold or wind, they prescribe a Sack-Clyster, with oyl of Walnuts; and if the disease in the guts proceed from a sharp or bitter humor, then they prescribe Milk, or Posset, sweetned with Sugar: the same if the guts be too full of excrements or slime. But in case of diseases in the head or stomack, they prescribe attractive Clysters, to wit, such as draw down from the upper into the lower parts, wherein the Physical drugs are; and if the guts be too dry, or dryer then their nature requires, they prescribe moistening Clysters, such as have not onely wetting, but slimy qualities. And surely Clysters properly and timely applyed, are a safe, speedy, easie and profitable medicine, and far more safe then Chymical Salts, Tartars, Spirits, or the like. Next concerning Issues and Cauteries, your Author, I say, is so much against them, as he counts them a blasphemy; for says he,[1] I have beheld always an implicite blasphemy in a Cautery, whereby they openly accuse the Creator of insufficiency in framing the emunctories; for I have bidden above a thousand Issues to be filled up with flesh. Also, That which God hath made whole and entire, that it might be very good, seems to the Schools, that it should be better if it be kept wounded. Truly, Madam, in my opinion, it is no blasphemy at all, neither directly nor indirectly, to make Issues, but a meer superstition to believe the contrary, viz. that they are blasphemy, and a great folly not to make them when need requires it to the preservation of ones health. God has made our body whole and intire, says your Author: by which he will prove that no holes must be made in the body to let out excrementious matter, and therefore he thinks that body to be whole and intire which is without an Issue, when as yet our bodies have numerous issues, which are the pores of the skin, to let out sweat; and therefore if he counts that body not to be whole and intire that has Issues, then no humane body is intire. Certainly, no Artificial Issue will make the body maimed, but it will nevertheless continue whole and intire although it has Issues. He says it is Blasphemy; But how will he prove it? Surely not by the Scripture; and if not by the Scripture, then it is a blasphemy according to his own brain and fancy. 'Tis true, God gave no express Command to make Issues; but according to your Author, God did never create Diseases, and so there was no need either to make such Issues in bodies as to let out distempered Matter, or to give any command for them; but we might as well say, we must not use any Physick, because it is not so natural to man as food, and serves not for the nourishment of the body, but onely to keep off, or drive out diseases: Also no stone must be cut, but man must rather indure torment and death. But setting aside this superstitious doctrine of your Author, it is evident enough, and needs no proof, that Cancers, Fistulas, Wenns, Eating-evils, Madness, Fevers, Consumptions, Rheumes, Pleurisies, and numerous other diseases, are not better cured then by Issues, or making of wounds, either by Lancets, Pen-knifes, Scissers, Rasors, Corrosives, Causticks, Leeches, or the like. And although your Author says, That that Matter which proceeds from, or out of an Issue, is made in the lips of the wound, and not in the body; for it cannot possibly drain or draw out any moisture, either from within or between the skin and the flesh, having no passages: Yet if this were so, how come Fistulas, Cancers, and the like diseases, to have passages from within the body to the exterior parts, so, as to make a wound, out of which much sharp and salt humor issues? which humor certainly is not made in the lips of the wound, but in the body: Also whence comes the humor that makes the Gout? For though the swelling and inflammation will sometimes appear exteriously, yet after some time those tumors and humors retire back into the body from whence they did flow; but he might as well say that Pit-falls or Sluces do not drain Land from a superfluity of Water, as that Issues do not drain the body of superfluous humors. Wherefore I am absolutely of opinion, that the Practice of the Schools is the best and wisest Practice, as well in making Issues, letting blood, Purging by Siege or Vomits, as any other means used by them; for by Issues I have seen many cured, when no other medicines would do any good with them; and letting blood, I am confident, hath rescued more lives, then the Universal Medicine, could Chymists find it out, perchance would do. So also Clysters and Vomits, skilfully applied, have done great benefits to the life of men; for every part and member hath its peculiar way to be purged and cleansed; for example, Clysters principally cleanse the Guts, Purges the Stomack, Vomits the Chest, Sneezing the Head, Bleeding the Veins, and Issues drain the whole body of naughty humors: All which remedies, properly and timely used, keep the body from being choak'd with superfluities. There are several other ways of cures besides for several diseases, but I leave those to learned and skilful Physicians, who know best how and when to use them to the benefit and health of their Patients, although your Author finds much fault with them, and blames them for suffering men to die miserably; but God has given power to Nature to make certain dissolutions, although uncertain diseases, and uncertain remedies. Neither hath she in her power to give Immortal Life to particular Creatures, for this belongs to God alone, and therefore no Universal Medicine will keep out death, or prolong life further then its thread is spun, which I doubt is but a Chymæra, and an impossible thing, by reason there are not onely so many different varieties in several diseases, but in one and the same disease, as no Universal remedy would do any good. But your Author is much pleased with Paradoxes, and Paradoxes are not certain Truths: Wherefore it is better, in my judgment, to follow the old approved and practised way of the Schools, grounded upon Experience and Reason, then his Paradoxical Opinions. To which Schools, as your Author is a great Enemy, so I am a great Friend, as well as,

Madam,

Your Ladiships

humble Servant.

XXXVI.

MADAM,

I approve well of your Authors opinion,[1] That Drink ought not to be forbidden in Fevers; but yet I would not allow so much as to drown and oppress the Patients life, but onely so much as to refresh and moisten him; and therefore the best way is to drink little and often. But as for Wine, which your Author commends in Fevers, I am utterly against it, unless the Fever proceed from a cold or crude cause, otherwise cooling Ptisans are most beneficial to those that are sick of a continual Fever, which for the most part is a general Fever throughout the whole body, one part infecting the other, until they be all infected, like as in the Plague. And to let you know the proof of it; when I was once sick beyond the Seas, I sent for a Doctor of Physick who was an Irish-man: and hearing of some that knew him, and his practice, that he was not successful in his Cures, but that his Patients most commonly died, I asked him what he used to prescribe in such or such diseases? where amongst the rest, as I remember, he told me, That he allowed his Patients to drink Wine in a Fever. I thought he was in a great error, and told him my opinion, that though Wine might be profitable, perhaps, to some few, yet for the most part it was very hurtful and destructive, alledging another famous Physician in France, Dr. Davison, who used in continual Fevers, to prescribe onely cooling Ptisan, made of a little Barley, and a great quantity of Water, so thin as the Barley was hardly perceived, and a spoonfull of syrup of Limmon put into a quart of the said Ptisan; but in case of a Flux, he ordered some few seeds of Pomegranats to be put into it, and this cold Ptisan was to be the Patients onely drink: Besides, once in Twenty four hours he prescribed a couple of potched Eggs, with a little Verjuice, and to let the Patient blood, if he was dry and hot; I mean dry exteriously, as from sweat; and that either often or seldom, according as occasion was found: Also he prescribed two grains of Laudanum every night, but neither to give the Patient meat nor drink two hours before and after: Which advice and Practice of the mentioned Physician concerning Fevers, with several others, I declared to this Irish Doctor, and he observing this rule, cured many, and so recovered his lost esteem and repute. But your Author being all for Wine, and against cooling drinks, or Julips, in hot Fevers, says, That cooling means are more like to death, to cessation from motion, and to defect; but heat from moderate Wine is a mean like unto life. To which I answer, first, That cold, or cooling things, are as active as hot or heating things; neither is death more cold then hot, nor life more hot then cold; for we see that Frost is as active and strong as burning heat; and Water, Air, and Earth, are as full of life, as Fire; and Vegetables, Minerals, and Elements, have life as well as Animals: But we, feeling a Man's flesh cold when he is dissolving from an Animal, think death is cold; and seeing he was hot before the same alteration, say, Life is hot: Also finding an animal, when it is dissolving, to be without external local Motion, we say it is dead; and when it hath as yet this local motion before its alteration, we call it alive; which certainly is not proper. Next I say, that a wise Man when his house is fired, will fling or squirt water upon it, to quench it, and take out all moveables lest they should increase the flame; likewise he will make vent for the flame to issue forth. But perchance your Author may say, that Fevers are not hot. Truly, in my opinion, he might say as well that Fire is cold. Again, he may say, That although the effect be hot, yet the cause is cold. I answer: That in some diseases, the effects become so firmly rooted, and so powerfull, that they must be more look'd upon then the cause: for such variety there is in Nature, that oftentimes, that which was now an effect, turns to be a cause, and again a cause an effect: For example; A cold cause often produces a hot effect, and this hot effect becomes again a cause of a cold effect: Which variation is not onely a trouble, but a great obstruction to wise Physicians; for Nature hath more varieties in diseases, then Physicians have remedies, And as for drink, if Fevers be neither hot, nor dry, nor require drink for want of moisture; then I see no reason why drink should be urged, and those Physicians blamed that forbid it; for if thirst proceed from an evil digestion, drink will rather weaken the stomack; for heat and driness draw soon away the drink in the stomack, and putting much into a weak stomack doth rather hurt then good. But if necessity require it, then I approve rather of raw and crude Water, then of hot inflaming Wine. And so taking my leave, I rest,

Madam,

Your faithful Friend

and humble Servant.

XXXVII.

MADAM,

In your Authors Treatise of Fevers, I find one Chapter[1] whose Inscription is, A Perfect Curing of all Fevers, wherein he declares the secrets of the Cures of Fevers, consisting all in Chymical Medicines. But considering, that if all Fevers could be cured by such Medicines, then all Physicians would strive to obtain them; I can hardly believe (by your Authors favour) that any such perfect curing of all Fevers can be effected, but that your Authors prescriptions, if they should come to the tryal, might fail as well as any other. Likewise he mentions a Medicine of Paracelsus, Named Diaceltesson, or the Coraline Secret; which, he says, cures radically the Gout no less then Fevers: Which if so, I wonder why so many Great, Noble and Rich Persons, groan so much under the pains of the Gout; certainly it is not for want of cost to have them prepared, nor for want of an ingenious and experienced Chymist; for this age doth not want skilful workmen in that Art, nor worthy and wise Physicians, which if they knew such soveraign medicines, would soon apply them to their Patients; but I suppose that they finding their effects to be less then the cost and labour bestowed upon them, forbear to use them. Moreover, he mentions[2] another remedy for most diseases, by him call'd Driff, prepared also by the Art of Chymistry; but I believe all those remedies will not so often cure, as fail of cure, like as the Sympathetical Powder; for if there were such soveraign medicines that did never fail of a successful effect, certainly men being curious, inquisitive, and searching, would never leave till they had found them out. Also amongst Vegetables, the herb Chameleon and Arsmart are in great request with your Author; For, says he, they by their touching alone, do presently take away cruel diseases, or at leastwise ease them. Which if so, I wonder that there is not more use made of them, and they held in greater esteem then they are; Also that your Author doth not declare the vertue of them, and the manner and way how, and in what diseases to use them, for the benefit of his neighbour, to which end, he says, all his labours and actions are directed? But again, your Author confirms, as an Eye-witness, That the bone of the arm of a Toad presently has taken away the Tooth-ach at the first co-touching. Which remedy, if it was constant, few, in my opinion, would suffer such cruel pains, and cause their teeth to be drawn out, especially if sound. Likewise of the mineral Electrum or Amber of Paracelsus, he affirms[3] to have seen, that hung about the neck, it has freed those that were persecuted by unclean spirits, and that many simples have done the like effects; but surely, Madam, I cannot be perswaded that the Devil should be put away so easily; for he being a Spirit, will not be chased by corporeal means, but by spiritual, which is Faith, and Prayer; and the cure of dispossessing the Devil belongs to Divines, and not to Natural Philosophers or Physicians. But though exterior remedies, as Amulets, Pomanders, and the like, may perform sometimes such effects as to cure or preserve from some diseases, yet they are not ordinary and constant, but meerly by chance. But there are more false remedies then true ones, and if one remedy chance to work successfully with one distempered person, it may fail of its success applyed to others in the same kind of distemper; nay, it may cure perhaps one and the same person of a distemper once, and in the return of the same disease effect little or nothing; witness those remedies that are applyed in Agues, Tooth-aches, and the like, especially Amulets; for one and the same disease in several persons, or in one and the same person at several times, may vary and change so often, and proceed from so different causes, and be of so different tempers, and have such different motions, as one and the same medicine can do no good: And what would the skill of Physicians be, if one remedy should cure all diseases? Why should they take so much pains in studying the various causes, motions, and tempers of diseases, if one medicine had a general power over all? Nay, for what use should God have created such a number of different simples, Vegetables, and Minerals, if one could do all the business? Lastly, your Author rehearses[4] some strange examples of Child-bearing Women, who having seen terrible and cruel sights, as Executions of Malefactors, and dismembring of their bodies, have brought forth monstrous births, without heads, hands, arms, leggs, &c. according to the objects they had seen. I must confess, Madam, that all Creatures are not always formed perfect; for Nature works irregularly sometimes, wherefore a Child may be born defective in some member or other, or have double members instead of one, and so may other animal Creatures; but this is nevertheless natural, although irregular to us: but to have a Child born perfect in the womb, and the lost member to be taken off there, and so brought forth defective, as your Author mentions, cannot enter my belief; neither can your Author himself give any reason, but he makes onely a bare relation of it; for certainly, if it was true, that the member was chopt, rent or pluckt off from the whole body of the Child, it could not have been done without a violent shock or motion of the Mother, which I am confident would never have been able to endure it; for such a great alteration in her body, would of necessity, besides the death of the Child, have caused a total dissolution of her own animal parts, by altering the natural animal motions: But, as I said above, those births are caused by irregular motions, and are not frequent and ordinary; for if upon every strange sight, or cruel object, a Child-bearing-woman should produce such effects, Monsters would be more frequent then they are. In short, Nature loves variety, and this is the cause of all strange and unusual natural effects; and so leaving Nature to her will and pleasure, my onely delight and pleasure is to be,

Madam,

[Your] faithful Friend, and humble Servant.

XXXVIII.

MADAM,

Your Author reproving the Schools, that they forbid Salt to some diseased persons, as pernicious to their health: Good God, says he,[1] how unsavoury are the Schools, and how unsavoury do they bid us to be! But I suppose the Schools do not absolutely forbid all diseased persons to abstein from salt, but onely not to use it excessively, or too frequently; for experience proves, that salt meats have not onely increased, but caused diseases, as the Stone, the Gout, Sciatica, Fistula's, Cancers, sore Eyes, sore Throats, and the like: I do not say, that those diseases are always bred with the excess of salt diets; for diseases of one and the same kind, may be bred variously; but this hath been observed, that whosoever is affected with such diseases, shall after a salt meal find himself in more pain then before; wherefore a constant or common salt diet cannot but be hurtful. Neither are those persons that feed much on salt meats, or use strong drinks, take number for number, so healthful or long-lived, as those that are temperate and abstaining. Next, your Author[2] bewails The shameful simplicity of those, that give their Patients Leaf-Gold, Pearls, and bruised or powder'd pretious Stones, as Cordials, in fainting fits, and other distempers: For, says he, they may be dissolved, but not altered; wherefore they cannot produce any powerful effect to the health of the Patient. Truly, Madam, I am not of his mind; for were it that those remedies or cordials could not be transchanged, yet their vertues may nevertheless be very beneficial to the sick: For example; a man that is assaulted by enemies, or by chance is fallen into a deep Pit, or is ready to be strangled, and in all not able to help himself, yet by the help of another man, may be rescued and freed from his danger, and from death, using such means as are able to release him, which either by drawing his Sword against his enemies, or by throwing a rope down into the Pit, and haling him out, or by cutting the rope by which he hung, may save him, and yet neither the man, nor any of his Instruments, as Sword, Rope, Knife, and the like, need to be transchanged. The like may be said of the aforementioned medicines or remedies; which if they be not transchangeable, yet they may nevertheless do such operations, as by their natural active qualities and proprieties to over-power the irregular motions in the natural parts of the body of the Patient; for many diseases proceed more from irregular motions then irregular parts: and although there is no motion without matter, yet one and the same matter may have divers and various changes of motions, and moving parts will either oppose or assist each other without transchanging. And truly, Madam, I wonder that your Author doth condemn such Cordials made of Leaf-gold, Pearls, powdered precious Stones, or the like, and yet verily believe, that Amber, Saphires, Emeraulds, Beads, Bracelets, &c. outwardly applied or worn, can cure more then when inwardly taken; surely, if this be so, they cure more by Faith, then by Reason. But it seems your Author regulates the actions of Nature to the artificial actions of his Furnace, which although sometimes they produce wonderful effects, yet not such as Nature doth; for if they cure one, they commonly kill ten; nay, the best of their Medicine is so dangerous, as it ought not to be applied but in desperate cases: Wherefore Wise Physicians must needs be Provident and Cautious when they use them. And so leaving them, I rest,

Madam,

Your faithful Friend

and humble Servant.

XXXIX.

MADAM,

I will not dispute your Authors opinion concerning the Plague of Men, which he says,[1] doth not infect Beasts, neither doth the plague of Beasts infect Men; but rather believe it to be so: for I have observed that Beasts infect onely each other, to wit, those of their own kind, as Men do infect other Men. For example: the Plague amongst Horses continues in their own kind, and so doth the Plague amongst Sheep; and for any thing we know, there may be a plague amongst Vegetables, as well as amongst Animals, and they may not onely infect each other but also those Animals that do feed on those infectious Vegetables: so that Infections may be caused several ways; either by inbreathing and attracting or sucking in the Poyson of the Plague, or by eating and converting it into the substance of the body; for some kinds of poyson are so powerful, as to work onely by way of inbreathing. Also some sorts of Air may be full of infection, and infect many Men, Beasts, Birds, Vegetables, and the like; for Infections are variously produced, Internally as well as Externally, amongst several particular Creatures; for as the Plague may be made internally, or within the body of a particular Creature, without any exterior infection entring from without into the body, so an external Infection again may enter many several ways into the body. And thus there be many contagious diseases caused meerly by the internal motions of the body, as by fright, terror, conceit, fancy, imagination, and the like, and many by the taking of poysonous matter from without into the body; but all are made by the natural motions or actions of animate matter, by which all is made that is in Nature, and nothing is new, as Solomon says; but what is thought or seems to be new, is onely the variation of the Motions of this old Matter, which is Nature. And this is the reason that not every Age, Nation, or Creature, has always the like diseases; for as all the actions of Nature vary, so also do diseases. But to speak of the Plague, although I am of opinion, that the Plague of Beasts doth not infect Men, unless they be eaten; nor the plague of Men, Beasts; yet Magistrates do wisely in some places, that in the beginning of the plague of Men, they command Dogs and Cats to be kill'd, by reason, as your Author saith, The skins and flesh of Brutes may be defiled with our Plague, and they may be pestiferous contagions unto us. I will add one thing more, which doth concern the Poyson of Measels, whereof your Author is saying,[2] That it is onely proper to humane kind. What kind of Measles he means, I know not; but certainly Hogs are often affected with that disease, as is vulgarly known; but whether they be different diseases in their kinds, and proceed from different motions, I will let others inquire. And so I rest,

Madam,

Your faithful Friend

and Servant.

XL.

MADAM,

Concerning the disease of the Stone, your Author seems to be of an opinion, That the stone in the Bladder, and the stone in the Kidnies, are not made after one and the same manner: For, says he,[1] The Bladder and the same Urine in number procreates a duelech of another condition, then that which is made in the Kidney. And truly, Madam, it may be so; for there are several ways or modes in irregularities, as well as regularities, and not every kind is alike, no not every Particular, but there is some difference between them: Wherefore, it may very well be, that the corporeal motions that make the stone in the Kidneys, are not just alike to those that make the stone in the Bladder; and as each sort of stone is different, so their particular causes ought to be different; but this is to be observed, that generally all diseases which produce hardness, are made by contracting, condensing and retenting motions, and therefore the remedies of them must be dilating, rarifying and dissolving. Next your Author says, The Stone is not bred by heat, but heat is rather an effect of the stone; neither is a certain muscilage, or a slimy, snivelly Phlegme the cause or matter of the stone, but the stone is the cause of the phlegme. But, in my judgment, it seems more probable, that a slimy matter is more proper for a stone to be made of, then that a stone should make slime, except it be in its dissolution; that is, when the stone, as in its generation or production it did change from a slimy or liquid substance to a stone by condensing and contracting motions, doth, by dilating and rarifying motions, dissolve again into such a liquid and slimy body. I will not say always, to wit, that the stone must needs be resolved into a slimy matter, but oftentimes it may be so. Neither can I absolutely affirm that either heat or cold onely is the cause of a stone; for some may be produced by hot, and some by cold contractions and densations, there being as many several sorts of stones as there are of other Creatures: But this is to be well noted, that as some sorts of hot contractions do make stones, so some sorts of hot dilations do dissolve them: The like of cold contractions and dilations. Again: your Author speaking of the womb wherein the stone is made; Every generated thing or being, says he, must of necessity have a certain place or womb where it is produced; for there must needs be places wherein things may be made before they are bred. I answer: As there is not any body without place, nor any place without body, so the womb is not the place of the body generated, neither before nor after its generation, no more then a man can be said to be in a room when he is not there, but every body carries its place along with it. Moreover, concerning the voiding of bloody Urine, which happens sometimes in the disease of the Stone, my opinion is, That it doth not always proceed from the Stone, but many times from the breaking or voluntary opening of some Veins. But as for the cure of the disease of the Stone your Author,[2] is pleased to affirm, That no disease is incurable, and so neither the disease of the Stone, For he himself has cured many of the Stone to which they had been obedient for some years. Indeed, Madam, I fear his words are more cheerful then effectual; however it may be possible, if the Kidneys be no ways impaired, or the Bladder hurt; but if there be some such imperfection in either or both, then it is as much, in my opinion, as to say, Man can do more then Nature doth: Neither can I believe, that then any of your Authors Chymical preparations, as Aroph, Ludus, Alkahest, and the like, if they were to be had, would do any good, no nor Daucus, or wild Carrot-seed, if the disease be as yet curable, will prove an effectual remedy for it, although your Author is pleased to relate an example of a man, to whom it did much good; for I can affirm the contrary by other the like Examples, that it never did any good to those that used it; nor the liquor of the Birch-tree, whose venue and efficacy I do not believe to be so great as your Author describes:[3] But for the stoppage of Urine, Marsh-mallow and oyl of Almonds, which he despises, I approve to be good, and better then any of his Unknown, Chymical Secrets; for those Chymical Medicines, as he himself confesses, are hard to be had, especially Alkahest, which is onely to be obtained by a Particular favour from Heaven, and is rather a supernatural Gift, then a natural remedy. But your Author doth wisely, to commend such remedies as can never, or with great difficulty be obtained, and then to say that no disease is incurable. And so leaving him to his unknown secrets, and those to them that will use them, I am resolved to adhere to the Practice of the Schools, which I am confident will be more beneficial to the health of,

Madam,

Your real and faithful

Friend and Servant.

XLI.

MADAM,

Your Author speaking of the Gout, and of that kind of Gout which is called Hereditary, says, It consists immediately in the Spirit of Life. First, as for that which is called an Hereditary Disease, propagated from Parents upon their Children; my opinion is, That it is nothing else but the same actions of the animate matter, producing the same effect in the Child as they did in the Parent: For example; the same motions which made the Gout in the Parent, may make the same disease in the Child; but every Child has not his Parents diseases, and many Children have such diseases as their Parents never had; neither is any disease tied to a particular Family by Generation, but they proceed from irregular motions, and are generally in all Mankind; and therefore properly there is no such thing as an hereditary propagation of diseases; for one and the same kind of disease may be made in different persons, never a kin to one another, by the like motions; but because Children have such a neer relation to their Parents by Generation, if they chance to have the same diseases with their Parents, men are apt to conclude it comes by inheritance; but we may as well say, that all diseases are hereditary; for there is not any disease in Nature but is produced by the actions of Nature's substance; and if we receive life and all our bodily substance by Generation from our Parents, we may be said to receive diseases too; for diseases are inherent in the matter or substance of Nature, which every Creature is a part of, and are real beings made by the corporeal motions of the animate matter, although irregular to us; for as this matter moves, so is Life or Death, Sickness or Health, and all natural effects; and we consisting of the same natural matter, are naturally subject as well to diseases as to health, according as the Matter moves. Thus all diseases are hereditary in Nature; nay, the Scripture it self confirms it, informing us, that diseases, as well as death, are by an hereditary propagation derived from Adam upon all Posterity. But as for the Gout, your Authors doctrine is,[1] That Life is not a body, nor proper to a body, nor the off-spring of corporeal Proprieties,[2] but a meer No-thing; and that the Spirit of Life is a real being, to wit, the arterial blood resolved by the Ferment of the heart into salt air, and enlightned by life,[3] and that the Gout doth immediately consist in this spirit of life. All which how it doth agree, I cannot conceive; for that a real being should be enlightned by Nothing, and be a spirit of Nothing, is not imaginable, nor how the Gout should inhabit in the spirit of life; for then it would follow, that a Child, as soon as it is brought forth into the world, would be troubled with the Gout, if it be as natural to him as life, or have its habitation in the Spirit of Life. Also your Author is speaking of an Appoplexy in the head, which takes away all sense and motion. But surely, in my opinion, it is impossible that all sense and motion should be out of the head; onely that sense and motion, which is proper to the head, and to the nature of that Creature, is altered to some other sensitive and rational motions, which are proper to some other figure; for there is no part or particle of matter that has not motion and sense. I pray consider, Madam, is there any thing in Nature that is without motion? Perchance you will say, Minerals; but that is proved otherwise; as for example, by the sympathetical motion between the Loadstone and Iron, and between the Needle and the North, as also by the operation of Mercury, and several others; Wherefore there is no doubt, but all kinds, sorts and particulars of Creatures have their natural motions, although they are not all visible to us, but not such motions as are made by Gas, or Blas, or Ideas, &c. but corporeal sensitive and rational motions, which are the actions of Natural Matter. You may say, Some are of opinion, that Sympathy and Antipathy are not Corporeal motions. Truly, whosoever says so, speaks no reason; for Sympathy and Antipathy are nothing else but the actions of bodies, and are made in bodies; the Sympathy betwixt Iron and the Loadstone is in bodies; the Sympathy between the Needle and the North is in bodies; the Sympathy of the Magnetic powder is in bodies. The truth is, there is no motion without a body, nor no body without motion. Neither doth Sympathy and Antipathy work at distance by the power of Immaterial Spirits, or rays, issuing out of their bodies, but by agreeable or disagreeable corporeal motions; for if the motions be agreeable, there is Sympathy; if disagreeable, there is Antipathy; and if they be equally found in two bodies, then there is a mutual Sympathy or Antipathy; but if in one body onely, and not in the other, there is but Sympathy or Antipathy on one side, or in one Creature. Lastly, concerning swoonings or fainting fits, your Authors opinion is, that they proceed from the stomack: Which I can hardly believe; for many will swoon upon the sight of some object, others at a sound, or report, others at the smell of some disagreeable odour, others at the taste of some or other thing that is not agreeable to their nature, and so forth: also some will swoon at the apprehension or conceit of something, and some by a disorder or irregularity of motions in exterior parts. Wherefore, my opinion is, that swoonings may proceed from any part of the body, and not onely from the stomack. But, Madam, I being no Physicianess may perhaps be in an error, and therefore I will leave this discourse to those that are thorowly learned and practised in this Art, and rest satisfied that I am,

Madam,

Your Ladiships

humble Servant.

XLII.

MADAM,

Your Author[1] is inquiring whether some cures of diseases may be effected by bare co-touchings; and I am of his opinion, they may; for co-touchings of some exterior objects may cause alterations of some particular motions in some particular parts of matter, without either transferring their own motions into those parts, (for that this is impossible, I have heretofore declared) or without any corporeal departing from their own parts of matter into them, and alterations may be produced both in the motions and figures of the affected parts: but these cures are not so frequent as those that are made by the entring of medicines into the diseased parts, and either expel the malignant matter, or rectifie the irregular and disordered motions, or strengthen the weak, or reduce the straying, or work any other ways according to the nature and propriety of their own substance, and the disposition of the distempered parts: Nevertheless, those cures which are performed exteriously, as to heal inward affects by an outward bare co-touching, are all made by natural motions in natural substances, and not by Non-beings, substancelesse Ideas, or spiritual Rays; for those that will cure diseases by Non-beings, will effect little or nothing; for a disease is corporeal or material, and so must the remedies be, there being no cure made but by a conflict of the remedy with the disease; and certainly, if a non-being fight against a being, or a corporeal disease, I doubt it will do no great effect; for the being will be too strong for the non-being: Wherefore my constant opinion is, that all cures whatsoever, are perfected by the power of corporeal motions, working upon the affected parts either interiously or exteriously, either by applying external remedies to external wounds, or by curing internal distempers, either by medicines taken internally, or by bare external co-touchings. And such a remedy, I suppose, has been that which your Author speaks of, a stone of a certain Irish-man, which by a meer external contact hath cured all kinds of diseases, either by touching outwardly the affected parts, or by licking it but with the tip of the Tongue, if the disease was Internal: But if the vertue of the Stone was such, as your Author describes, certainly, what man soever he was that possessed such a jewel, I say, he was rather of the nature of the Devil, then of man, that would not divulge it to the general benefit of all mankind; and I wonder much, that your Author, who otherwise pretends such extraordinary Devotion, Piety, and Religiousness, as also Charity, viz. that all his works he has written, are for the benefit of his neighbour, and to detect the errors of the Schools meerly for the good of man, doth yet plead his cause, saying, That secrets, as they are most difficultly prepared, so they ought to remain in secret forever in the possession of the Privy Councel, what Privy Counsels he means, I know not; but certainly some are more difficult to be spoken to, or any thing to be obtained from, then the preparation of a Physical Arcanum. However, a general good or benefit ought not to be concealed or kept in privy Councels, but to be divulged and publickly made known, that all sorts of People, of what condition, degree, or Nation soever, might partake of the general blessing and bounty of God. But, Madam, you may be sure, that many, who pretend to know Physical secrets, most commonly know the least, as being for the most part of the rank of them that deceive the simple with strange tales which exceed truth; and to make themselves more authentical, they use to rail at others, and to condemn their skill, onely to magnifie their own: I say, many, Madam, as I have observed, are of that nature, especially those, that have but a superficial knowledg in the Art of Physick; for those that are thorowly learned, and sufficiently practised in it, scorn to do the like; which I wish may prosper and thrive by their skill. And so I rest,

Madam,

Your Ladiships

humble Servant.

XLIII.

MADAM,

Your Author is pleased to relate a story[1] of one that died suddenly, and being dissected, there was not the least sign of decay or disorder found in his body. But I cannot add to those that wonder, when no sign of distemper is found in a man's body after he is dead; because I do not believe, that the subtillest, learnedst, and most practised Anatomist, can exactly tell all the Interior Government or motions, or can find out all obscure and invisible passages in a mans body; for concerning the motions, they are all altered in death, or rather in the dissolution of the animal figure; and although the exterior animal figure or shape doth not alter so soon, yet the animal motions may alter in a moment of time; which sudden alteration may cause a sudden death, and so the motions being invisible, the cause of death cannot be perceived; for no body can find that which is not to be found, to wit, animal motions in a dead man; for Nature hath altered these motions from being animal motions to some other kind of motions, she being as various in dissolutions, as in productions, indeed so various, that her ways cannot be traced or known thorowly and perfectly, but onely by piece-meals, as the saying is, that is, but partly: Wherefore man can onely know that which is visible, or subject to his senses; and yet our senses do not always inform us truly, but the alterations of grosser parts are more easily known, then the alterations of subtil corporeal motions, either in general, or in particular; neither are the invisible passages to be known in a dead Carcass, much less in a living body. But, I pray, mistake me not, when I say, that the animal motions are not subject to our exterior senses; for I do not mean all exterior animal motions, nor all interior animal motions; for though you do see no interior motion in an animal body, yet you may feel some, as the motion of the Heart, the motion of the Pulse, the motion of the Lungs, and the like; but the most part of the interior animal motions are not subject to our exterior senses; nay, no man, he may be as observing as he will, can possibly know by his exterior senses all the several and various interior motions in his own body, nor all the exterior motions of his exterior parts: and thus it remains still, that neither the subtillest motions and parts of matter, nor the obscure passages in several Creatures, can be known but by several parts; for what one part is ignorant of, another part is knowing, and what one part is knowing, another part is ignorant thereof; so that unless all the Parts of Infinite Matter were joyned into one Creature, there can never be in one particular Creature a perfect knowledg of all things in Nature. Wherefore I shall never aspire to any such knowledg, but be content with that little particular knowledg, Nature has been pleased to give me, the chief of which is, that I know my self, and especially that I am,

Madam,

Your constant Friend,

and faithful Servant.

XLIV.

MADAM,

I perceive you are desirous to know the cause, Why a man is more weak at the latter end of a disease then at the beginning, and is a longer time recovering health, then loosing health; as also the reason of relapses and intermissions? First, as for weakness and strength, my opinion is, they are caused by the regular and irregular motions in several parts, each striving to over-power the other in their conflict; and when a man recovers from a disease, although the regular motions have conquered the irregular, and subdued them to their obedience, yet they are not so quite obedient as they ought, which causes weakness: Neither do the regular motions use so much force in Peace, as in War; for though animate matter cannot lose force, yet it doth not always use force; neither can the parts of Nature act beyond their natural power, but they do act within their natural power; neither do they commonly act to the utmost of their power. And as for Health, why it is sooner lost then recovered; I answer, That it is easier to make disorders then to rectifie them: as for example, in a Common-wealth, the ruines of War are not so suddenly repaired, as made. But concerning Relapses and Intermissions of diseases, Intermissions are like truces or cessations from War for a time; and Relapses are like new stirs or tumults of Rebellion; for Rebels are not so apt to settle in peace as to renew the war upon slight occasions; and if the regular motions of the body be stronger, they reduce them again unto obedience. But diseases are occasioned many several ways; for some are made by a home Rebellion, and others by forreign enemies, and some by natural and regular dissolutions, and their cures are as different; but the chief Magistrates or Governors of the animal body, which are the regular motions of the parts of the body, want most commonly the assistance of forreign Parts, which are Medicines, Diets, and the like; and if there be factions amongst these chief Magistrates, or motions of the parts of the body, then the whole body suffers a ruine. But since there would be no variety in Nature, nor no difference between Natures several parts or Creatures, if her actions were never different, but always agreeing and constant, a war or rebellion in Nature cannot be avoided: But, mistake me not, for I do not mean a war or rebellion in the nature or substance of Matter, but between the several parts of Matter, which are the several Creatures, and their several Motions; for Matter being always one and the same in its nature, has nothing to war withal; and surely it will not quarrel with its own Nature. Next you desire to know, that if Nature be in a Perpetual motion, Whence comes a duration of some things, and a Tiredness, Weariness, Sluggishness, or Faintness? I answer, first, That in some bodies, the Retentive motions are stronger then the dissolving motions; as for example, Gold, and Quicksilver or Mercury; the separating and dissolving motions of Fire have onely power to melt and rarifie them for a time, but cannot alter their nature: so a Hammer, or such like instrument, when used, may beat Gold, and make it thin as a Cobweb, or as dust, but cannot alter its interior nature: But yet this doth not prove it to be either without motion, or to be altogether unalterable, and not subject to any dissolution; but onely that its retentive motions are too strong for the dissolving motions of the Fire, which by force work upon the Gold; and we might as well say, that Sand, or an Earthen Vessel, or Glass, or Stone, or any thing else, is unalterable, and will last eternally, if not disturbed. But some of Natures actions are as industrious to keep their figures, as others are to dissolve, or alter them; and therefore Retentive motions are more strong and active in some figures, then dissolving motions are in others, or producing motions in other Figures. Next, as for Tiredness, or Faintness of motions, there is no such thing as tiredness or faintness in Nature, for Nature cannot be tired, nor grow faint, or sick, nor be pained, nor die, nor be any ways defective; for all this is onely caused through the change and variety of the corporeal motions of Nature, and her several parts; neither do irregular motions prove any defect in Nature, but a prudence in Natures actions, in making varieties and alterations of Figures; for without such motions or actions, there could not be such varieties and alterations in Nature as there are: neither is slackness of some motions a defect, for Nature is too wise to use her utmost force in her ordinary works; and though Nature is infinite, yet it is not necessary she should use an infinite force and power in any particular act. Lastly, you desire my opinion, Whether there be motion in a dead animal Creature. To which, I answer: I have declared heretofore, that there is no such thing as death in Nature, but what is commonly named death, is but an alteration or change of corporeal motions, and the death of an animal is nothing else but the dissolving motions of its figure; for when a man is dying, the motions which did formerly work to the consistence of his figure do now work to the dissolution of his figure, and to the production of some other figures, changing and transforming every part thereof; but though the figure of that dead animal is dissolved, yet the parts of that dissolved figure remain still in Nature although they be infinitely changed, and will do so eternally, as long as Nature lasts by the Will of God; for nothing can be lost or annihilated in Nature. And this is all, Madam, that I can answer to your questions, wherein, I hope, I have obeyed your commands, according to the duty of,

Madam,

Your faithful Friend

and humble Servant.

XLV.

MADAM,

I have thus far discharged my duty, that according to your commands, I have given you my judgment of the works of those four famous Philosophers of our age, which you did send me to peruse, and have withal made reflexions upon some of their opinions in Natural Philosophy, especially those, wherein I did find them dissent from the Ground and Principles of my own Philosophy. And since by your leave I am now publishing all those Letters which I have hitherto written to you concerning those aforesaid Authors, and their Works, I am confident I shall not escape the censures of their followers; But, I shall desire them, that they will be pleased to do me this Justice, and to examine first my opinions well, without any partiality or wilful misinterpretation of my sence, before they pass their censure: Next, I desire them to consider, That I have no skill in School-learning, and therefore for want of terms of Art may easily chance to slip, or at least, not express my opinions so clearly as my readers expected; However, I have done my endeavour, and to my sense and reason they seem clear and plain enough, especially as I have expressed them in those Letters I have sent you; for concerning my other Work, called Philosophical Opinions, I must confess, that it might have been done more exactly and perspicuously, had I been better skilled in such words and expressions as are usual in the Schools of Philosophers; and therefore, if I be but capable to learn names and terms of Art, (although I find my self very untoward to learn, and do despair of proving a Scholar) I will yet endeavour to rectifie that work, and make it more intelligible; for my greatest ambition is to express my conceptions so, that my Readers may understand them: For which I would not spare any labour or pains, but be as industrious as those that gain their living by their work; and I pray to God, that Nature may give me a capacity to do it. But as for those that will censure my works out of spite and malice, rather then according to justice, let them do their worst; for if God do but bless them, I need not to fear the power of Nature, much less of a part of Nature, as Man. Nay, if I have but your Ladiships approbation, it will satisfie me; for I know you are so wise and just in your judgment, that I may safely rely upon it: For which I shall constantly and unfeignedly remain as long as I live,

Madam,

Your Ladiships most faithful Friend

and humble Servant.