SECT. III.

I.

MADAM,

I have discharged my duty thus far, that in obedience to your commands, I have given you my answers to the opinions of three of those famous and learned Authors you sent me, viz. Hobbes, Des Cartes, and More, and explained my own opinions by examining theirs; My onely task shall be now to proceed in the same manner with that famous Philosopher and Chymist, Van Helmont; But him I find more difficult to be understood then any of the forementioned, not onely by reason of the Art of Chymistry, which I confess myself not versed in, but especially, that he has such strange terms and unusual expressions as may puzle any body to apprehend the sense and meaning of them: Wherefore, if you receive not that full satisfaction you expect from me, in examining his opinions and arguments, I beg your pardon before-hand, and desire you to remember, that I sent you word in the beginning, I did undertake this work more out of desire to clear my own opinions, then a quarrelsome humor to contradict others; which if I do but obtain, I have my aim. And so to the business: When as your Author discourses of the causes and beginnings of Natural things, he is pleased to say,[1] That Souls and Lives, as they know no Degrees, so they know no Parts; which opinion is very different from mine: For although I confess, that there is but one kind of Life, and one kind of Soul in Nature, which is the sensitive Life, and the rational Soul, both consisting not onely of Matter, but of one kind of Matter, to wit, Animate; nevertheless they are of different degrees, the matter of the rational Soul being more agil, subtil and active, then the matter of the sensitive Life; which is the reason that the rational can act in its own substance or degree of matter, and make figures in it self, and its own parts; when as the sensitive, being of somewhat a grosser degree then the rational, and not so subtil and active, is confined to work with and upon the Inanimate matter. But mistake me not, Madam, for I make onely a difference of the degrees of Subtilty, Activity, Agility, Purity, betwixt rational and sensitive Matter; but as for the rational Matter it self, it has no degrees of Purity, Subtilty and Activity in its own Nature or Parts, but is always one and the same in its substance in all Creatures, and so is the sensitive. You will ask me, How comes then the difference of so many Parts and Creatures in Nature, if there be no degrees of Purity, Activity, and Subtilty in the substance of the rational, and in the substance of the sensitive Matter? As for example: if there were no such degrees of the Parts of rational Matter amongst themselves, as also of the Parts of the sensitive, there would be no difference betwixt Animals, Vegetables, Minerals, and Elements, but all Creatures would be alike without distinction, and have the same manner of sense and reason, life and knowledg. I answer, That although each sort or degree of animate Matter, rational as well as sensitive, has in it self or its own substance no degrees of purity, rarity, and subtilty, but is one and the same in its nature or essence; nevertheless, each has degrees of quantity, or parts, which degrees of quantity do make the onely difference betwixt the several creatures or parts of Nature, as well in their general, as particular kinds; for both the rational and sensitive matter being corporeal, and so dividable into parts, some creatures do partake more, some less of them, which makes them to have more or less, and so different sense and reason, each according to the nature of its kind: Nay this difference of the degrees of quantity or parts in the substance of the rational and sensitive Matter, makes also the difference betwixt particulars in every sort of Creatures, as for example, between several particular Men: But as I said, the nature or essence of the sensitive and rational Matter is the same in all; for the difference consists not in the Nature of Matter, but onely in the degrees of quantity, and parts of Matter, and in the various and different actions or motions of this same Matter. And thus Matter being dividable, there are numerous lives and souls in Nature, according to the variousness of her several Parts and Creatures. Next your Author, mentioning the Causes and Principles of natural Bodies, assigns two first or chief beginnings and corporeal causes of every Creature, to wit, the Element of Water, and the Ferment or Leaven; which Ferment he calls a formal created being; neither a substance, nor an accident, but a neutral thing. Truly, Madam, my reason is not able to conceive this neutral Being; for it must either be something or nothing in Nature: and if he makes it any thing betwixt both, it is a strange Monster; and will produce monstrous effects: and for Water, if he doth make it a Principle of Natural things, I see no reason why he excludes the rest of the Elements: But, in my opinion, Water, and the rest of the Elements, are but effects of Nature, as other Creatures are, and so cannot be prime causes. The like the Ferment, which, to my sense and reason, is nothing else, but a natural effect of natural matter. Concerning his opinion, That Causes and Beginnings are all one, or that there is but little difference betwixt them, I do readily subscribe unto it; but when he speaks of those things, which are produced without life, my reason cannot find out, what, or where they should be; for certainly, in Nature they are not, Nature being Life and Soul her self, and all her parts being enlivened and soulified, so that there can be no generation or natural production without Life. Neither is my sense and reason capable to understand his meaning, when he says, That the Seeds of things, and the Spirits, as the Dispensers thereof, are divided from the Material Cause: For I do see no difference betwixt the Seed, and the material Cause, but they are all one thing, it being undeniable, that the seed is the matter of that which is produced. But your Author was pleased to say heretofore, that there are but two beginnings or causes of natural things, and now he makes so many more; for, says he, Of Efficient and Seminal Causes, some are efficiently effecting, and others effectively effecting: which nice distinctions, in my opinion, do but make a confusion in natural knowledg, setting a mans brain on the rack; for who is able to conceive all those Chymæras and Fancies of the Archeus, Ferment, various Ideas, Blas, Gas, and many more, which are neither something nor no-thing in Nature, but betwixt both, except a man have the same Fancies, Visions and Dreams, your Author had? Nature is easie to be understood, and without any difficulty, so as we stand in no need to frame so many strange names, able to fright any body. Neither do natural bodies know many prime causes and beginnings, but there is but one onely chief and prime cause from which all effects and varieties proceed, which cause is corporeal Nature, or natural self-moving Matter, which forms and produces all natural things; and all the variety and difference of natural Creatures arises from her various actions, which are the various motions in Nature; some whereof are Regular, some Irregular: I mean Irregular, as to particular Creatures, not as to Nature her self, for Nature cannot be disturbed or discomposed, or else all would run into confusion; Wherefore Irregularities do onely concern particular Creatures, not Infinite Nature; and the Irregularities of some parts may cause the Irregularities of other Parts, as the Regularities of some parts do cause the Regularities of others: And thus according as Regularities and Irregularities have power, they cause either Peace or War, Sickness or Health, Delight and Pleasure, or Grief and Pain, Life or Death, to particular Creatures or parts of Nature; but all these various actions are but various Effects, and not prime Causes; which is well to be observed, lest we confound Causes with Effects. And so leaving this discourse for the present, I rest,

Madam,

Your Faithful Friend

and Servant.

II.

MADAM,

It is no wonder, your Author has so many odd and strange opinions in Philosophy, since they do not onely proceed from strange Visions, Apparitions, and Dreams, but are built upon so strange grounds and principles as Ideas, Archeus, Gas, Blas, Ferment, and the like, the names of which sound so harsh and terrifying, as they might put any body easily into a fright, like so many Hobgoblins or Immaterial spirits; but the best is, they can do no great harm, except it be to trouble the brains of them, that love to maintain those opinions; for though they are thought to be powerful beings, yet being not corporeal substances, I cannot imagine wherein their power should consist; for Nothing can do nothing. But to mention each apart; first his Archeus he calls[1] the Spirit of Life; a vital gas or Light; the Balsam preferring from Corruption; the Vulcan or Smith of Generation; the stirrer up, and inward director of generation; an Air; a skiey or airy Spirit; cloathing himself presently with a bodily cloathing, in things soulified, walking through all the dens and retiring places of the seed, and transforming the matter according to the perfect act of its own Image, remaining the president and overseer or inward ruler of his bounds even till death; the Principle of Life: the Inn of Life, the onely immediate Witness, Executor, and Instrument of Life; the Prince and Center of Life; the Ruler of the Stern; the Keeper of Life, and promoter of Transmutations; the Porter of the Soul; a Fountainous being; a Flint.[2] These, and many more names your Author attributes to his Archeus, but what properly it is, and what its Nature and its peculiar office, I am not able to conceive. In the next place, Gas and Blas are to your Author also true Principles of Natural things; for[3] Gas is the Vapour into which Water is dissolved by Cold, but yet it is a far more fine and subtil thing then Vapour; which he demonstrates by the Art of Chymistry. This Gas in another place he calls[4] a Wild Spirit, or Breath, unknown hitherto; which can neither be constrained by Vessels, nor reduced into a visible body; in some things it is nothing but Water, as for example in Salt, in Fruits, and the like. But[5] Blas proceeds from the local and alterative motion of the Stars, and is the general beginning of motion, producing heat and cold, and that especially with the changing of the Winds. There is also[6] Blas in all sublunary things; witness Amulets or preserving Pomanders, whereby they do constrain objects to obey them; Which Incorporeal Blas of Government acts without a Corporeal Efflux, even as the Moon makes the Sea to swell; but the fleshly generation[7] hath a Blas of its own, and it is twofold, one which existeth by a natural Motion, the other voluntary, which existeth as a mover to it self by an Internal Willing. There is also a Blas of the Heart, which is the fuel of the Vital Spirit, and consequently of its heat. The Ferment[8] he describes to be A true Principle or Original beginning of things, to wit, a Formal Created beginning, which is neither a substance, nor an accident, but a Neutral being, framed from the beginning of the World in the places of its own Monarchy, in the manner of Light, Fire, the magnal or sheath of the Air, Forms, &c. that it may prepare, stir up, and go before the Seeds. Lastly, his Ideas are Certain formal seminal Lights,[9] mutually piercing each other without the adultery of Union; For, says he, although at first, that, which is imagined, is nothing, but a meer being of reason, yet it doth not remain such; for truely the Fancy is a sealifying vertue, and in this respect is called Imaginative, because it forms the Images of Likenesses, or Ideas of things conceived, and doth characterize them in its own Vital Spirit, and therefore that Idea is made a spiritual or seminal powerful being, to perform things of great moment. And those Ideas he makes various and numerous; as Archeal Ideas, Ideas of Diseases, Sealifying Ideas, Piercing Ideas, Forreign and strange Ideas, Mad Ideas, Irrational and Incorrigible Ideas, Staggering Ideas, and a hundred others: the like of Gas, Blas, and the rest. Thus, Madam, I have made a rehearsal of your Authors strange, and hitherto unknown, Principles (as his Confession is) of Natural things, which, to my sense and reason, are so obscure, intricate and perplex, as is almost impossible exactly to conceive them; when as Principles ought to be easie, plain, and without any difficulty to be understood; Wherefore what with his Spirits, meer-beings, non-beings, and neutral-beings, he troubles Nature, and puzles the brains of his Readers so, that, I think, if all men were of his opinion, or did follow the way of his Philosophy, Nature would desire God she might be annihilated: Onely, of all other, she doth not fear his Non-beings, for they are the weakest of all, and can do her the least hurt, as not being able to obstruct real and corporeal actions of Nature; for Nature is a corporeal substance, and without a substance Motion cannot be, and without Motion opposition cannot be made, nor any action in Nature, whether Prints, Seals, Stamps, Productions, Generations, Thoughts, Conceptions, Imaginations, Passions, Appetites, or the like: and if motions cannot be without substance; then all Creatures, their properties, faculties, natures, &c., being made by corporeal motions, cannot be Non-beings, no nor anything else that is in Nature; for non-beings are not in the number of Natural things, Nature containing nothing within her, but what is substantially, really, and corporeally existent. But your Authors Ideal Entity, (whereof he is speaking in another place of his Works,)[10] which performs all the Works of Nature, seems to me, as if it were the Jack of all Offices, or like the Jack in a Clock, that makes every Wheel move; for it hath an admirable power to put off and on Corporeality and Incorporeality, and to make it self Something and Nothing as often as it has occasion; but if this Proteus have such power, it may well be named the Magick of Nature. Your Author saith, it is not the Devil, nor any effect thereof: but certainly, in my opinion, according to its description, and the effects laid to its performance, it must be more then the Devil; wherefore, in my Reason, I cannot conceive it, neither am I able to understand his Phantastick Activity, Fancy of Forms, the Souls acting by an insensible way, and many more such like expressions. But I conceive that all these can be nothing else but the several motions of the sensitive and rational matter, which is the Active, Ingenious, Distinguishing, Knowing, Wise and Understanding part of Infinite corporeal Nature; and though Infinite Matter hath Infinite parts in general, yet there is a finiteness in every part considered by it self: not that I think a Part can really subsist single and by it self, but it is onely considered so in the manner of our Conception, by reason of the difference and variousness of natural Creatures: for these being different from each other in their figures, and not all alike, so that we can make a distinction betwixt them; this difference and distinction causes us to conceive every part of a different figure by it self: but properly and according to the Truth of Nature, there is no part by it self subsisting; for all parts are to be considered, not onely as parts of the whole, but as parts of other parts, all parts being joyned in Infinite Nature, and tied by an inseparable tie one way or other, although we do not altogether perceive it. But to return to Ideas: I had almost forgot to tell you, Madam, of another kind of Ideas, by your Author named, Bewitching or Inchanting Ideas,[11] which are for the most part found in Women, against which I cannot but take exception in the behalf of our Sex: For, says he, Women stamp Ideas on themselves, whereby they, no otherwise then Witches driven about with a malignant spirit of despair, are oftentimes governed or snatched away unto those things, which otherwise they would not, and do bewail unto us their own and unvoluntary Madness: These Ideas are hurtful to themselves, and do, as it were, Inchant, Infatuate, and weaken themselves; for so (as Plutarch witnesses) a desire of death by hanging took hold of all the young Maids in the Island Chios. By this it appears, that your Author has never been in Love, or else he would have found, that Men have as well bewitching Ideas as Women, and that they are as hurtful to Men, as to Women. Neither can I be perswaded to believe, that men should not have as well Mad Ideas as Women; for to mention no other example, some, (I will not speak of your Author) their Writings and strange Opinions in Philosophy do sufficiently witness it; but whence those Ideas do proceed, whether from the Bride-bed of the Soul, or the Splene, your Author doth not declare. As for the young Maids in Chios, I must confess, it is a very strange example; but I think there have been as many Men that have killed themselves, as Women, if not more: However, I hope, by the Grace of God, the young Maids in this Kingdom are better advised; for if they should do the like, it would be a sad fate for all young Men. To conclude, Madam, all these rehearsed opinions of your Author, concerning the Grounds or Principles of Natural Philosophy, if you desire my Unfeigned Judgment, I can say no more, but that they shew more Fancy, then Reason and Truth, and so do many others; and, perhaps, my opinions may be as far from Truth as his, although their Ground is Sense and Reason; for there is no single Creature in Nature, that is able to know the perfectest Truth: but some opinions, to humane sense and reason, may have more probability then others, and every one thinks his to be most probable, according to his own fancy and imagination, and so I think of mine; nevertheless, I leave them to the censure of those, that are endued with solid judgment and reason, and know how to discern betwixt things of fancy and reason, and amongst the rest, I submit them to the censure of your Ladiship, whose solid and wise Judgment is the rule of all the actions of,

Madam,

Your Faithful Friend

and Servant.

III.

MADAM,

Your Author relating how he dissents from the false Doctrine, as he terms it, of the Schools, concerning the Elements, and their Mixtures, Qualities, Temperaments, Discords, &c. in order to Diseases, is pleased to say as follows:[1] I have sufficiently demonstrated, that there are not four Elements in Nature, and by consequence, if there are onely three, that four cannot go together, or encounter; and that the fruits which Antiquity hath believed to be mixt bodies, and those composed from a concurrence of four elements, are materially of one onely Element; also that those three Elements are naturally cold; nor that native heat is any where in things, except from Light, Life, Motion, and an altering Blas: In like manner, that all actual moisture is of Water, but all virtual moisture from the property of the seeds: Likewise, that dryness is by it self in the Air and Earth, but in Fruits by reason of the Seeds and Coagulations; and that there are not Contraries in Nature. To give you my opinion hereof, first I think it too great a presumption in any man, to feign himself so much above the rest, as to accuse all others of ignorance, and that none but he alone hath the true knowledg of all things as infallible and undeniable, and that so many Learned, Wise and Ingenious Men in so many ages have been blinded with errors; for certainly, no particular Creature in Nature can have any exact or perfect knowledg of Natural things, and therefore opinions cannot be infallible truths, although they may seem probable; for how is it possible that a single finite Creature should know the numberless varieties and hidden actions of Nature? Wherefore your Author cannot say, that he hath demonstrated any thing, which could not be as much contradicted, and perhaps with more reason, then he hath brought proofs and demonstrations: And thus when he speaks of Elements, that there are not four in Nature, and that they cannot go together, or encounter, it may be his opinion; but others have brought as many reasons to the contrary, and I think with more probability; so as it is unnecessary to make a tedious discourse thereof, and therefore I'le refer you to those that have treated of it more learnedly and solidly then I can do. But I perceive your Author is much for Art, and since he can make solid bodies liquid, and liquid bodies solid, he believes that all bodies are composed out of the Element of Water, and that Water therefore is the first Principle of all things; when as Water, in my opinion, is but an Effect, as all other natural Creatures, and therefore cannot be a cause or principle of them. Concerning the Natural coldness of Water, Air, and Earth, it may be, or not be so, for any thing your Author can truly know; but to my sense and reason, it seems probable that there are things naturally hot and moist, and hot and dry, as well as cold and moist, and cold and dry: But all these are but several effects produced by the several actions of Natural Matter, which Natural Matter is the onely Principle of all Natural Effects and Creatures whatever; and this Principle, I am confident your Author can no more prove to be Water, then he can prove that Heat, Light, Life, Motion, and Blas, are not material. Concerning what he saith, That Native Heat is no where in things, except from Light, Life, Motion, and an altering Blas: I believe that motion of life makes not onely heat, but all effects whatsoever; but this native heat is not produced onely from the motions of Particular lives in particular Creatures, but it is made by the motions of Natures life; which life, in all probability, is the self-moving Matter, which no doubt, can and doth make Light and Blas without Heat, and Heat without Light or Blas; Wherefore Light and Blas are not principles of native Heat, no more then native Heat is the principle of Light and Blas. Neither is Water the Principle of Actual moisture, nor the propriety of seeds the Principle of all Virtual moisture; but self-moving Matter is the Principle of all, and makes both actual and virtual moisture, and there is no question but there are many sorts of moistures. As for Dryness, which he says, is by it self in the Air and Earth, and in Fruits by reason of the Seeds and Coagulations: I cannot conceive how any thing can be by it self in Nature, by reason there is nothing alone and single in Nature, but all are inseparable parts of one body: perchance, he means, it is naturally and essentially inherent in Air and Earth; but neither can that be in my reason, because all Creatures and Effects of Nature are Intermixt, and there is as much dryness in other Creatures, as in Air and Earth. Lastly, as for his opinion, That there are no Contraries in Nature; I believe not in the essence or nature of Matter; but sense and reason inform us, that there are Contraries in Natures actions, which are Corporeal motions, which cause mixtures, qualities, degrees, discords, as also harmonious conjunctions and concords, compositions, divisions, and the like effects whatsoever. But though your Author seems to be an enemy to the mixtures of Elements, yet he makes such a mixture of Divinity, and natural Philosophy, that all his Philosophy is nothing but a meer Hotch-potch, spoiling one with the other. And so I will leave it to those that delight in it, resting,

Madam,

Your faithful Friend

and Servant.

IV.

MADAM,

Water, according to your Authors opinion,[1] is frozen into Snow, Ice, or Hail, not by Cold, but by its own Gas. But since I am not able to conceive what his Gas is, being a term invented by him self, I will briefly declare my own opinion, which is, That Snow, Ice, and Hail, in my judgment, are made in the like manner, as Passions or Colours are made and raised in Man; for a sad discourse, or a cruel object will make a Man pale and cold, and a fearful object, will make him tremble; whereas a wanton and obscene discourse will make some red and hot. But yet these discourses and objects are onely external, occasional, and not immediate efficient causes of such alterations. Also when a Man eats or drinks any thing that is actually hot or cold, or enters into a cold or hot room, bath, or air, he becomes hot or cold by the actions of those external agents that work upon him, or rather whose motions the sensitive motions of his body do pattern out. The like for diseases; for they may be caused either by hearing ill reports, or by taking either hurtful or superfluous food into the Body, or by Infections inwardly or outwardly, and many other ways. Likewise may Colours be made different ways; And so may Snow, Ice, and Hail; for all loose, rare, and porous Bodies are more apt to alter and change then close, solid, and dense bodies; and not onely to change from what they are, but to rechange to what they were. But, Madam, many studious persons study Nature more in her own substance, then in her various actions, which is the cause they arrive to no knowledg of Natures Works; for the same parts of Matter may act or work several ways: Like as a Man, or other animal creature, may put one part of his body into various and several postures, and move it many different ways. Your Author may say, that although several Creatures may be changed to our sight or perception, yet they are not really changed in Nature. I answer, Their Principle, which is a natural matter, of which all Creatures are made, cannot be changed, because it is one, simple, and unalterable in its Nature; but the figures of several Creatures are changed continually by the various motions of this matter; not from being matter, but onely from such or such a figure into another; and those figures which do change, in their room are others produced to keep up the certain kinds of Creatures by a continual successive alteration. And as there are changes of parts, so there are also mixtures of several parts, figures and motions in one and the same Matter; for there are not different kinds in the nature of Matter: But, although Matter is of several degrees, as partly animate and partly inanimate, and the animate Matter is partly rational, and partly sensitive; Nevertheless, in all those degrees it remains the same onely or meer Matter; that is, it is nothing else but Matter, and the onely ground in which all changes are made. And therefore I cannot perceive it to be impossible in Nature, as to your Author it seems, That Water should not be transchangeable into Air; for, that he says, The Air would have increased into a huge bulk, and all Water would have long since failed: It is no consequence, because there is a Mutual transmutation of all figures and parts of Nature, as I declared above; and when one part is transchanged into another, that part is supplied again by the change of another, so that there can be no total mutation of kinds or sorts of figures, but onely a mutual change of the particulars. Neither is it of any consequence, when your Author says, That if Water should once be turned into Air, it would always remain Air, because a returning agent is wanting, which may turn Air again into Water. For he might as well say, a Man cannot go or turn backward, being once gone forward. And although he brings a General Rule, That every thing, as much as in it lies, doth desire to remain in it self; Yet it is impossible to be done, by reason there is no rest in Nature, she being in a perpetual motion, either working to the consistance of a figure, or to the uniting of several parts, or to the dissolving or dividing of several parts, or any other ways. By dissolving, I do not mean annihilating, but such a dissolving of parts as is proper for the altering of such a figure into one or many other figures. But rather then your Author will consent to the transchanging of Water into Air, he will feign several grounds, soils or pavements in the Air, which he calls Peroledes, and so many Flood-gates and Folding-dores, and make the Planets their Key-keepers; which are pretty Fancies, but not able to prove any thing in Natural Philosophy. And so leaving them to their Author, I rest,

Madam,

Your humble and

faithful Servant.

V.

MADAM,

I cannot in reason give my consent to your Authors opinion,[1] That Fishes do by the force or vertue of an inbred Seed transchange simple water into fat, bones, and their own flesh, and that materially they are nothing but water transchanged, and that they return into water by art. For though my opinion is, that bodies change and alter from one figure into another, yet they do not all change into water, neither is water changed into all other figures; and certainly Fishes do not live nor subsist meerly by Water, but by several other meats, as other animals do; either by feeding upon other Fishes, the stronger devouring the weaker, or upon Mud, and Grass, and Weeds, in the bottom of Seas, Rivers and Ponds, and the like: As for example, put Fish into a Pool or Sluce, wherein there is not any thing but clear, pure water, and in a short time they will be starved to death for want of Food; and as they cannot live onely by water, so neither can they breed by the power of water, but by the power of their food, as a more solid substance: And if all Creatures be nourished by those things whereof they consist, then Fishes do not consist of water, being not nourished by water; for it is not the transchanging of water, by which Fishes live, and by which they produce; but it is the transchange of food, proceeding from other Creatures, as I mentioned above. 'Tis true, Water is a proper element for them to live in, but not to live on; and though I have neither learning, nor experience in Chymistry, yet I believe, that your Author, with all the subtilest Art he had, could not turn or convert all Creatures into pure and simple water, but there would have been dregs and several mixtures left: I will not say, that the Furnace may not rarifie bodies extreamly, but not convert them into such a substance or form as Nature can. And although he thinks Gold is made of Water, yet I do not believe he could convert it into Water by the help of Fire; he might make it soluble, fluid and rare, but all things that are supple, soluble, flowing and liquid, are not Water; I am confident no Gas or Blas will, or can transform it, nor no Art whatsoever; what Nature may do, I know not. But since your Authors opinion is, that Air is also a Primigenial Element, and in its nature a substance, Why doth he not make it a Principle of natural bodies, as well as Water? I think it had not been so improper to liken Juices to Water; but to make the onely Principle of the composition and dissolution of all Creatures to be Water, seems to me very improbable. Neither can I admit in reason that the Elements should be called, first, pure, and simple beings; we might as well call all other creatures, first, pure, and simple beings: for although the word Element sounds as much as Principle, yet they are in my reason no more Principles of Nature, then other Creatures are, there being but one Principle in Nature, out of which all things are composed, viz. the onely matter, which is a pure and simple corporeal substance; and what Man names impure dregs and filths, these are onely irregular and cross motions of that matter, in respect to the nature of such or such a figure; or such motions as are not agreeable and sympathetical to our Passions, Humors, Appetites, and the like. Concerning the Contrarieties, Differences and Wars in Nature, which your Author denies, I have spoken thereof already, and though he endeavours in a long discourse to prove, that there is no War in nature; yet, in my opinion, it is to little purpose, and it makes but a war in the thoughts of the Reader; I know not what it did in his own. But I observe he appeals often to Divinity to bear him up in Natural Philosophy; but how the Church doth approve his Interpretations of the Scripture, I know not: Wherefore I will not meddle with them, lest I offend the Truth of the Divine Scripture, wherein I desire to submit to the Judgment of the Church, which is much wiser then I, or any single Person can be. However, for all what your Author says, I do nevertheless verily believe, there is a war between Natural motions: For example; between the Regular motions of Health, and the Irregular motions of Sickness; and that things applied do oftentimes give assistance to one side or other, but many times in the conflict, the applied remedies are destroyed, and sometimes they are forced to be Neutrals: Wherefore though the nature of Infinite Matter is simple, and knows of no discord, yet her actions may be cross and opposite: the truth is, Nature could never make such variety, did her actions never oppose each other, but live in a constant Peace and Unity. And thus leaving them to agree, I am confident your Ladiship and I shall never disagree; for as long as my life doth last, I shall always prove,

Madam,

Your constant Friend,

and faithful Servant.

VI.

MADAM,

Your Author condemns the Schools for saying,[1] That Air is moist, or that it may be converted into Water by pressing it together; bringing an example of an Iron 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 your Authors Experiment 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 your Author reproves the Schools for maintaining the opinion, that Air 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: your Author is of opinion, That Water is the first and chief Principle of all Natural things. But this I can no more believe, then that Water should never change or degenerate from its essence: nay, if your Author means, 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, That Gas 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 for Meteors, that they 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 your Ladiship any 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 your Ladiship, as becomes,

Madam,

Your faithful Friend

and Servant.

VII.

MADAM,

Having made mention in my last of your Authors opinion, 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 your Author means; 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 of Naples, 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 between French-barly, Pine-barly, and ordinary Barly; as also our English-wheat, Spanish-wheat, Turkish-wheat, Indian-wheat, and the like? What difference is there not amongst Grapes, as the Malago, 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 the Indies, especially about Brasilia, 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.

VIII.

MADAM,

Having hitherto considered your Authors Elements 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 your Author says, in the first place,[1] That Natural 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 your Author will 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 your Author doth refer himself upon the Authority of Hypocrates, who says, That not 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 your Author discoursing[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 your Author endeavours 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 your Authors Vacuities, 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, your Author says,[3] That a 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 your Author imagines; 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, your Authors opinion 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 your Author assigns 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 my Philosophical Opinions. Again your Author speaking[4] of the Trembling 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 your Author gives, 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, your Author takes great pains to prove,[5] That the 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 your Author I 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, that the 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.

IX.

MADAM,

In my former, when I related your Authors opinion, 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.

X.

MADAM,

Your Author mentioning 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 your Author describes, 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 your Author thinks[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.

XI.

MADAM,

You will cease to wonder, that I am not altogether capable to understand your Authors opinions 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 your Author; 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 a Middle Life,[1] viz. That the 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 his Archeus, and how 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 your Author will not compare his Archeus to 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 the first 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 his Ideas,[2] which he makes certain 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 being Ideas of 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 your Author says, 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 your Author might 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 your Author neither bodies nor substances themselves. And as for the Figure of a Cherry, which your Author makes 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 your Author makes a Disease 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 a non-being. But, Madam, I have neither such an Archeus, which can produce, in my mind, an Idea of Consent or approbation of these your Authors opinions, 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.

XII.

MADAM,

I cannot well apprehend your Authors meaning, when he says,[1] That Nature 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, that Nature 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 your Author doth 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 the Vertues 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, your Author himself 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 be heightened or diminished by Art; for Nature will be Nature in despite of her Hand-maid. And as for your Authors opinion, That there 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 your Author says, That a 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 your Author says, 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 your Authors meaning is of a new 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 his Filching 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 your Author, 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, your Author is 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.

XIII.

MADAM,

The Art of Fire, as I perceive, is in greater esteem and respect with your Author, then Nature her self: For he says,[1] That some things can be done by Art, which Nature cannot do; nay he calls[2] Art The Mistress 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 your Author, 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, your Author confesses it himself, when he calls[6] the Art of Chymistry, Nature's emulating Ape, and her 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 your Author believes, 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 then Solomon was, 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 your Author,[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. Your Author relates[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 in Philosophy, 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.

XIV.

MADAM,

I have read your Authors discourse concerning Sensation,[1] but it was as difficult to me to understand it, ash was tedious to read it; Truly, all the business, might have been easily declared in a short Chapter, and with more clearness and perspicuity: For Sensation, is nothing else but the action of sense proceeding from the corporeal sensitive motions, which are in all Creatures or parts of Nature, and so all have sense and sensation, although not alike after one and the same manner, but some more, some less, each according to the nature and propriety of its figure. But your Author speaks of Motion without Sense, and Sense without Motion, which is a meer impossibility; for there is not, nor cannot be any Motion in Nature without Sense, nor any Sense without Motion; there being no Creature without self-motion, although not always perceptible by us, or our external senses; for all motion is not exteriously local, and visible. Wherefore, not any part of Nature, according to my opinion, wants Sense and Reason, Life and Knowledg; but not such a substanceless Life as your Author describes, but a substantial, that is a corporeal Life. Neither is Light the principle of Motion, but Motion, is the principle of Light: Neither is Heat the principle of Motion, but its effect as well as Cold is; for I cannot perceive that Heat should be more active then Cold. Neither is there any such thing as Unsensibleness in Nature, except it be in respect of some particular Sensation in some particular Figure: As for example, when an Animal dies, or its Figure is dissolved from the Figure of an Animal; we may say it hath not animal sense or motion, but we cannot say, it hath no sense or motion at all; for as long as Matter is in Nature, Sense and Motion will be; so that it is absurd and impossible to believe, or at least to think, that Matter, as a body, can be totally deprived of Life, Sense, and Motion, or that Life can perish and be corrupted, be it the smallest part of Matter conceivable, and the same turned or changed into millions of Figures; for the Life and Soul of Nature is self-moving Matter, which by Gods Power, and leave, is the onely Framer and Maker, as also the Dissolver and Transformer of all Creatures in Nature, making as well Light, Heat, and Cold, Gas, Blas, and Ferments, as all other natural Creatures beside, as also Passions, Appetites, Digestions, Nourishments, Inclination, Aversion, Sickness and Health; nay, all Particular Ideas, Thoughts, Fancies, Conceptions, Arts, Sciences, &c. In brief, it makes all that is to be made in Nature. But many great Philosophers conceive Nature to be fuller of Intricacy, Difficulty, and Obscurity, then she is, puzling themselves about her ordinary actions, which yet are easie and free, and making their arguments hard, constrained, and mystical, many of them containing neither sense nor reason; when as, in my opinion, there is nothing else to be studied in Nature, but her substance and her actions. But I will leave them to their own Fancies and Humors, and say no more, but rest,

Madam,

Your humble and

faithful Servant.

XV.

MADAM,

Concerning Sympathy and Antipathy, and attractive or magnetick Inclinations, which some do ascribe to the influence of the Stars, others to an unknown Spirit as the Mover, others to the Instinct of Nature, hidden Proprieties, and certain formal Vertues; but your Author,[1] doth attribute to directing Ideas, begotten by their Mother Charity, or a desire of Good Will, and calls it[2] a Gift naturally inherent in the Archeusses of either part: If you please to have my opinion thereof, I think they are nothing else but plain ordinary Passions and Appetites. As for example: I take Sympathy, as also Magnetisme or attractive Power, to be such agreeable Motions in one part or Creature, as do cause a Fancy, love and desire to some other part or Creature; and Antipathy, when these Motions are disagreeable, and produce contrary effects, as dislike, hate and aversion to some part or Creature. And as there are many sorts of such motions, so there are many sorts of Sympathyes and Antipathyes, or Attractions and Aversions, made several manners or ways; For in some subjects, Sympathy requires a certain distance; as for example, in Iron and the Loadstone; for if the Iron be too far off, the Loadstone cannot exercise its power, when as in other subjects, there is no need of any such certain distance, as betwixt the Needle and the North-pole, as also the Weapon-salve; for the Needle will turn it self towards the North, whether it be near or far off from the North-pole; and so, be the Weapon which inflicted the wound, never so far from the wounded Person, as they say, yet it will nevertheless do its effect: But yet there must withal be some conjunction with the blood; for as your Author mentions,[3] the Weapon shall be in vain anointed with the Unguent, unless it be made bloody, and the same blood be first dried on the same Weapon. Likewise the sounding of two eights when one is touched, must be done within a certain distance: the same may be said of all Infectious and catching Diseases amongst Animals, where the Infection, be it the Infected Air, or a Poysonous Vapour, or any thing else, must needs touch the body, and enter either through the Mouth, or Nostrils, or Ears, or Pores of the body; for though the like Antipathies of Infectious Diseases, as of the Plague, may be in several places far distant and remote from each other at one and the same time, yet they cannot infect particular Creatures, or Animals, without coming near, or without the sense of Touch: For example; the Plague may be in the East Indies, and in this Kingdom, at one and the same time, and yet be strangers to each other; for although all Men are of Mankind, yet all have not Sympathy or Antipathy to each other; the like of several Plagues, although they be of the same kind of disease, yet, being in several places at one time, they may not be a kin to each other, nor one be produced by the other, except the Plague be brought over out of an infected Country, into a sound Country, by some means or other. And thus some Sympathy and Antipathy is made by a close conjunction, or corporeal uniting of parts, but not all; neither is it required, that all Sympathy and Antipathy must be mutual, or equally in both Parties, so that that part or party, which has a Sympathetical affection or inclination to the other, must needs receive the like sympathetical affection from that part again; for one man may have a sympathetical affection to another man, when as this man hath an antipathetical aversion to him; and the same may be, for ought we know, betwixt Iron and the Loadstone, as also betwixt the Needle and the North; for the Needle may have a sympathy towards the North, but not again the North towards the Needle; and so may the Iron have towards the Loadstone, but not again the Loadstone towards the Iron: Neither is Sympathy or Antipathy made by the issuing out of any invisible rayes, for then the rays betwixt the North and the Needle would have a great way to reach: But a sympathetical inclination in a Man towards another, is made either by sight, or hearing; either present, or absent: the like of infectious Diseases. I grant, that if both Parties do mutually affect each other, and their motions be equally agreeable; then the sympathy is the stronger, and will last the longer, and then there is a Union, Likeness, or Conformableness, of their Actions, Appetites, and Passions; For this kind of Sympathy works no other effects, but a conforming of the actions of one party, to the actions of the other, as by way of Imitation, proceeding from an internal sympathetical love and desire to please; for Sympathy doth not produce an effect really different from it self, or else the sympathy betwixt Iron and the Loadstone would produce a third Creature different from themselves, and so it would do in all other Creatures. But as I mentioned above, there are many sorts of attractions in Nature, and many several and various attractions onely in one sort of Creatures, nay, so many in one particular as not to be numbred; for there are many Desires, Passions, and Appetites, which draw or intice a man to something or other, as for example, to Beauty, Novelty, Luxury, Covetousness, and all kinds of Vertues and Vices; and there are many particular objects in every one of these, as for example, in Novelty. For there are so many several desires to Novelty, as there are Senses, and so many Novelties that satisfie those desires, as a Novelty to the Ear, a Novelty to the Sight, to Touch, Taste, and Smell; besides in every one of these, there are many several objects; To mention onely one example, for the novelty of Sight; I have seen an Ape, drest like a Cavalier, and riding on Horse-back with his sword by his side, draw a far greater multitude of People after him, then a Loadstone of the same bigness of the Ape would have drawn Iron; and as the Ape turn'd, so did the People, just like as the Needle turns to the North; and this is but one object in one kind of attraction, viz. Novelty: but there be Millions of objects besides. In like manner good cheer draws abundance of People, as is evident, and needs no Demonstration. Wherefore, as I said in the beginning, Sympathy is nothing else but natural Passions and Appetites, as Love, Desire, Fancy, Hunger, Thirst, &c. and its effects are Concord, Unity, Nourishment, and the like: But Antipathy is Dislike, Hate, Fear, Anger, Revenge, Aversion, Jealousie, &c. and its effects are Discord, Division, and the like. And such an Antipathy is between a Wolf and a Sheep, a Hound and a Hare, a Hawk and a Partridg, &c. For this Antipathy is nothing else but fear in the Sheep to run away from the Wolf, in the Hare to run from the Hound, and in the Partridg to flie from the Hawk; for Life has an Antipathy to that which is named Death; and the Wolf's stomack hath a sympathy to food, which causes him to draw neer, or run after those Creatures he has a mind to feed on. But you will say, some Creatures will fight, and kill each other, not for Food, but onely out of an Antipathetical nature. I answer: When as Creatures fight, and endeavour to destroy each other, if it be not out of necessity, as to preserve and defend themselves from hurt or danger, then it is out of revenge, or anger, or ambition, or jealousie, or custom of quarrelling, or breeding. As for example: Cocks of the Game, that are bred to fight with each other, and many other Creatures, as Bucks, Staggs, and the like, as also Birds, will fight as well as Men, and seek to destroy each other through jealousie; when as, had they no Females amongst them, they would perhaps live quiet enough, rather as sympathetical Friends, then antipathetical Foes; and all such Quarrels proceed from a sympathy to their own interest. But you may ask me, what the reason is, that some Creatures, as for example, Mankind, some of them, will not onely like one sort of meat better then another of equal goodness and nourishment, but will like and prefer sometimes a worse sort of meat before the best, to wit, such as hath neither a good taste nor nourishment? I answer: This is nothing else, but a particular, and most commonly an inconstant Appetite; for after much eating of that they like best, especially if they get a surfeit, their appetite is chang'd to aversion; for then all their feeding motions and parts have as much, if not more antipathy to those meats, as before they had a sympathy to them. Again, you may ask me the reason, why a Man seeing two persons together, which are strangers to him, doth affect one better then the other; nay, if one of these Persons be deformed or ill-favoured, and the other well-shaped and handsom; yet it may chance, that the deformed Person shall be more acceptable in the affections and eyes of the beholder, then he that is handsom? I answer: There is no Creature so deformed, but hath some agreeable and attractive parts, unless it be a Monster, which is never loved, but for its rarity and novelty, and Nature is many times pleased with changes, taking delight in variety: and the proof that such a sympathetical affection proceeds from some agreeableness of Parts, is, that if those persons were vail'd, there would not proceed such a partial choice or judgment from any to them. You may ask me further, whether Passion and Appetite are also the cause of the sympathy which is in the Loadstone towards Iron, and in the Needle towards the North? I answer, Yes: for it is either for nourishment, or refreshment, or love and desire of association, or the like, that the Loadstone draws Iron, and the Needle turns towards the North. The difference onely betwixt the sympathy in the Needle towards the North, and betwixt the sympathy in the Loadstone towards the Iron is, that the Needle doth always turn towards the North, but the Loadstone doth not always draw Iron: The reason is, because the sympathy of the Needle towards the North requires no certain distance, as I said in the beginning; and the North-pole continuing constantly in the same place, the Needle knows whither to turn; when as the sympathy between the Loadstone and Iron requires a certain distance, and when the Loadstone is not within this compass or distance, it cannot perform its effect, to wit, to draw the Iron, but the effect ceases, although the cause remains in vigour. The same may be said of the Flower that turns towards the Sun; for though the Sun be out of sight, yet the Flower watches for the return of the Sun, from which it receives benefit: Like as faithful Servants watch and wait for their Master, or hungry Beggers at a Rich man's door for relief; and so doth the aforesaid Flower; nay, not the Flower onely, but any thing that has freedom and liberty of motion, will turn towards those Places or Creatures whence it expects relief. Concerning ravenous Beasts that feed on dead Carcasses, they, having more eager appetites then food, make long flights into far distant Countries to seek food to live on; but surely, I think, if they had food enough at home, although not dead Carcasses, they would not make such great Journies; or if a battel were fought, and many slain, and they upon their journey should meet with sufficient food, they would hardly travel further before they had devoured that food first: But many Birds travel for the temper of the Air, as well as for food, witness Woodcocks, Cranes, Swallows, Fieldfares, and the like; some for cold, some for hot, and some for temperate Air. And as for such Diseases as are produced by conceit and at distance, the cause is, the fearfulness of the Patient, which produces Irregularities in the Mind, and these occasion Irregularities in the Body, which produce such a disease, as the Mind did fearfully apprehend; when as without that Passion and Irregularity, the Patient would, perhaps, not fall sick of that disease, But to draw towards an end, I'le answer briefly to your Authors alledged example[4] which he gives of Wine, that it is troubled while the Vine flowreth: The reason, in my opinion, may perhaps be, that the Wine being the effect of the Vine, and proceeding from its stock as the producer, has not so quite alter'd Nature, as not to be sensible at all of the alteration of the Vine; For many effects do retain the proprieties of their causes; for example, many Children are generated, which have the same proprieties of their Parents, who do often propagate some or other vertuous or vicious qualities with their off-spring; And this is rather a proof that there are sensitive and rational motions, and sensitive and rational knowledge in all Creatures, and so in Wine, according to the nature or propriety of its Figure; for without motion, sense and reason, no effect could be; nor no sympathy or antipathy. But it is to be observed, that many do mistake the true Causes, and ascribe an effect to some cause, which is no more the cause of that same effect, then a particular Creature is the cause of Nature; and so they are apt to take the Fiddle for the hot Bricks, as if the Fiddle did make the Ass dance, when as it was the hot Bricks that did it; for several effects may proceed from one cause, and one effect from several causes; and so in the aforesaid example, the Wine may perhaps be disturbed by the alteration of the weather at the same time of the flowring of the Vines; and so may Animals, as well as Vegetables, and other Creatures, alter alike at one and the same point of time, and yet none be the cause of each others alteration. And thus, to shut up my discourse, I repeat again, that sympathy and antipathy are nothing else but ordinary Passions and Appetites amongst several Creatures, which Passions are made by the rational animate Matter, and the Appetites by the sensitive, both giving such or such motions, to such or such Creatures; for cross motions in Appetites and passions make Antipathy, and agreeable motions in Appetites and Passions make Sympathy, although the Creatures be different, wherein these motions, Passions and Appetites are made; and as without an object a Pattern cannot be, so without inherent or natural Passions and Appetites there can be no Sympathy or Antipathy: And there being also such Sympathy betwixt your Ladiship and me, I think my self the happiest Creature for it; and shall make it my whole study to imitate your Ladiship, and conform all my actions to the rule and pattern of yours, as becomes,