[1] Ch. called Magnum oporter.
[2] Of the Ideas of Diseases.
[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.
[1] Ch. Nature is ignorant of Contraries.