The worlds olio written by the Right Honorable, the Lady Margaret Newcastle.

The Worlds Olio. LIB. III. PART II.

Of Philosophy.

THere have been of all Nations, that have troubled their Heads, and spent the whole time of their Lives, in the study of Philosophy, as Natural and Moral; the first is of little or no use, onely to exercise their Opinions at the guessing at the Causes of Things, for know them they cannot; the last is a Rule to a strict Life, which is soon learned, but not so soon practiced, as they have made it, in the dividing it into so many and numerous parts, having but four chief Principles, as Justice Prudence or Providence, Fortitude, and Temperance; Justice is but to consider what one would willingly have another to do to him, the same to do to another, which is the beginning of a Commonwealth. Prudence or Providence, is, to observe the Effect of Things, and to compare the past with the present, as to guess, and so to provide for the Future. Fortitude is, to suffer with as little Grief as one can, and to act with as little Fear. Now Temperance is something harder, as to abate the Appetites, and moderate our Passions: for though there are but two principal ones, as Love, and Hate, yet there are abstracted from them so many, as would take up a Long Life to know them after the strict Rules of Temperance. But indeed it is as im∣possible to be justly Temperate, as to know the first Causes of all Things; as for example, A Man loseth a Friend, and the Loser must grieve so much, as the merit of the Loss deserves, and yet no more than will stand with his Constitution, which in many is impossible: For some, their Constitution is so weak, that the least Grief destroys them; so that of Necessity he must needs be Intemperate one way, either for the not sufficient Grief for

the merit of his Friend, or too little care for himself. So for Anger; a Man must be no more angry, than the Affront, or any Cause of his Anger doth deserve; and who shall be Judge, since there is no Cause or Act that hath not some Partiality on its side? and so in all Passions and Appetites there may be said the like. Therefore he that can keep himself from Extravagancy, is temperate enough. But there are none that are more intemperate than Philosophers; first, in their vain Imaginations of Nature; next, in the difficult and nice Rules of Morality: So that this kind of Study kils all the Industrious Inventions that are bene∣ficial and Easy for the Life of Man, and makes one sit onely to dye, and not to live. But this kind of Study is not wholly to be neglected, but used so much, as to ballance a Man, though not to fix him; for Natural Philosophy is to be used as a Delight and Recreation in Mens Studies, as Poetry is, since they are both but Fictions, and not a Labour in Mans Life. But many Men make their Study their Graves, and bury themselves before they are dead. As for Moral Philosophy, I mean onely that part that belongs to every particular Person, not the Politick, that goeth to the framing of Commonwealths, as to make one Man live by another in Peace, without which no Man can enjoy any thing, or call any thing his own, for they would run into Hostility, though Community of Men will close into a Commonwealth for the Safety of each, as Bees and other Creatures do, that understand not Moral Philosophy, nor have they Grave and Learned Heads, to frame their Commonwealths.

NAture is the great Chymist of the World, drawing out of the Chaos several Forms, and extracted Substances; the gross and thicker part goeth to the forming of Solid Bodies, the Fume to Air and Water, the thinnest part to Fire and Light, the Sense or Spirits to Life.

Of Naturalists.

NAturalists, that search and seek for hidden Causes, are like Chymists, that search for the Philosophers Stone, wherein they find many excellent and profitable Medicines, but not the Elixar: So Naturalists find out many excellent and beneficial Arts, but not the Cause or Principle. Yet we find, that Nature works not so curiously upon the Essence of Things, as upon the Corporal Substance: for Nature is but rude in the Minds of Men, and so in other Creatures, untill Community and Art have civilized them, and Experience and Learning have perfected them.

Of Nature.

NAture is more various in the Shapes, Thoughts, and Co∣lours, than in the Substance, or Kind of Things; yet for Shapes there are but four grounds, as High, Low, Thick, and Thin; of Quality, or Essences, she hath but four, as Fire, Wa∣ter, Air, and Earth; and for Colours, the ground is onely Light; and for Life, she hath given onely three degrees, as the Life of Growth, the Life of Sense, and the Life of Reason, which is a Motion belonging to the Mind, the other two Mo∣tions belong to the Corporal Part, and all Life is but Motion; so that Motion is the Life of Natures Work, and the Work of Natures Life.

The Power of Natural Works.

ALthough Nature hath made every thing Good, if it be rightly placed, yet she hath given her Works power of misplacing themselves, which produceth Evil Effects: for that which corrupts Nature, as it were, is the disordered mixture. But of all her Works, Man hath entangled her waies the most by his Arts, which makes Nature seem Vicious, when most commonly, Mans Curiosity causeth his Pain. But there is no∣thing that is purely made, and orderly set, by Nature, that hath not a Virtue in it; but by her Creatures mis-applyings, pro∣duceth a Vice.

Change in Nature.

NAture hath not onely made Bodies changeable, but Minds; so to have a Constant Mind, is to be Unnatural; for our Body changeth from the first beginning to the last end, every Minute adds or takes away: so by Nature, we should change every Minute, since Nature hath made nothing to stand at a stay, but to alter as fast as Time runs; wherefore it is Natural to be in one Mind one minute, and in another in the next; and yet Men think the Mind Immortal. But the Changes of Nature are like the Sleights of a Juggler, we see many several Shapes, but still but one Matter.

Of Natural Wars.

IT seems to me a thing above Nature, that Men are not alwaies in War one against the other, and that some Estates live in

peace, somtimes forty or an hundred years, nay some above a Thousand (as the Venetians) without Civil Warrs; for the old saying is, So many Men so many Minds; yet they meet all in Am∣bitious Desires; and naturaly Self-love seeks and strives for Pre∣heminency & Command, which all cannot have, & yet submit and obey, which is strange: But say some, it is Love that Makes, Unites, and Keeps a Common-wealth in Peace; no saies another, it is Fear, and another may say as Tichobrahe the Dane said of the Sun and Earth; For Ptolomy saith that the Sun moveth and the Earth stands still, Copernicus said that the Earth moved and the Sun stood still, & Tichobrahe took up the third Opinion, to which could be added no more but that they both moved: So one may say it is both Love and Fear, since those two Passions most commonly accompany one another. But say they, all things naturally incline to Peace and Unity, and that War is unnatural, because it tends to Destruction; but some may say again, that we find Nature hath made nothing but is subject to Preying, Ravening, and De∣vouring, one thing of another, and that most things live upon the spoil of another, by the Humours, Constitutions, and Desires she hath given them; for in many things their Lives cannot sub∣sist or be nourished, but by the Death of other Creatures; So that Men are not only subject to War upon one another, but all Creatures that Nature hath made, as also the Elements, for what is Thunder, but a War betwixt Heat and Cold? for Nature, meet∣ing in Contrarieties, must needs Dispute when they meet, and are never quieted untill one part get the upper hand; and though Numbers make aConsort, yet they must have a Sympathy one to another. Thus all things are subject to War, yet the Causes are different that provoke them to it; But Nature would have wanted work, if she had made all things to continue, and nothing to decay; for Death is as natural as Life; but it seems to be Na∣tures great Art to make all things subject to War, and yet live in Peace, as not to make an utter Destruction.

Of Darkness.

DArkness is more powerfull than Light, for a little dark Cloud will ecclipse the great light of the Sun; and there would be more Twilight if there were no Clouds, for the Clouds are like a Screen that hides the Light.

Of the Air.

THE Air is Water as well as the Sea; So that Men, Beasts, and Birds, are all but kinds of Fishes, for we cannot live without Air, which is rarified Water; but it seems we are of a subtiller Sense than Fishes, which makes us require a thinner Ele∣ment.

Of Air.

THE Air is, as all other Animal Creatures are, subject to Corruption, Putrefaction, and Distemper; somtimes in a continual Feaver, other times in an intermitting Feaver, some∣times in a Hectick Feaver, other times it hath shaking Agues, Wind-Chollcks, and oft times Rheumatick and Hydropical: and as the Air is, so it is apt to infect mens Bodies, by reason that Air is so thin and subtil, as it enters and intermingles into all things.

Of the Corruptions of the Air.

THE Air is more corrupted in the Spring and the Autumn, than in the Winter and Summer; for in the Winter it is less corrupted by reason it is more united, as being congealed by Cold; neither hath the Sun that Force, to draw more Vapours than it can digest; besides, for want of Heat the Pores of the Earth are shut, where by less Vapours issue out; and in Summer it hath a sufficient heat to concoct what it draws up, or at least it contracts it so, as to keep it from running into corruption; and the Spring, at the Suns return, opens the Pores of the Earth, suo∣king out Vapour there from, which V pour is like the first milk of a Cow, or the like Udder'd Creature, when they have new cast forth their Birth, which Milk is all corrupted with Blood and Matter, by reason it hath been so long in the Udder; so like∣wise the Vapour is corrupted when it is first drawn as it were by the returning Sun, by reason it wanted Vent and Agitation to purify it, and as it is ascending it mingles with those Crea∣tures that live upon the Earth; for the Pores of the Creatures that live upon the Earth, also open by the springing heat, from whence Vapours like wise do issue from their Bodies; yet they live by the Air that encompasseth them, as Fishes do in Water, which if the Water be corrupted, the Fishes dye, caused by the Malignity they draw in; for though they are not smotherd or choaked, as in Frosty weather; yet could the thinnest Air be so hard and so solidly froze as water which is of a grosser Body, Man and Beast would be smothered for want of Breath, as Fishes are in great Frosts; yet many Creatures of the Earth are frozen to death, not only by having their Limbs Conjealed, Benummed, and Dead, destroying the Natural Motions therin; for surely the thinnest Air being congealed, they can get none to serve for Breath; that is, there is none fit to move the Lungs; for though some Creatures Lungs require grosser Air than others, and some a finer, yet Man and Beast I observe, require a middle temper or mixture; for too thin Air is as unusefull as too grosse; so for the Temper, too hot is as hurtfull as too cold; the one scalds or burns the Lungs, the Brain, and the rest of the inward parts, or

sets the Spirits on fire; the other benumbs and stupifies them, at least obstructs them; but when the Air is putrified and corrup∣ted, it mingles with the thinner Parts, as the Humours, the Blood and the like, causing corrupted Diseases and putrifyed Limbs: but as I said, the Spring Vapour, which is the rising Va∣pour, is like the Beesting Milk; so the Vapour in Autumn, which is the falling Vapour, is like Cheese that is ill prest, or too moist kept, which corrupts and breeds Maggots; so Vapour being not well clarified or concocted by the Sun, becomes Malignant.

Of several sorts of Vapour.

THere are many sorts of Vapours, according to the several tempets of those parts of the Earth they are drawn from; but when they are drawn to such a height, they all mix, yet seldom so, but that some sort may predominate, whether salt Vapour, sharp Oil, bitumenous, waterish, or grosse and Earthy, as dull and heavy or more light and Aery: Thus the Sun, as I say, draws and mixes, boils and clarifies Vapours; but if there be more than his Heat can overcome, they corrupt and fall back; and that which is thinnest and purest it turns into serene Air, the Crude and Fla∣tuous part it turns into Wind, the Watery part into Rain, the Bitumenous part into Thunder, the Oily part into Lightning or Meteors, the Scum into Clouds, which servs as wicks of Can∣dles to take Light; the corrupted part insensibly falls back to the Earth again.

But when the Malignity of the Earth, and the corruption of the Air, and the distempered Humours of Bodies join to∣gether, it causeth great and horrible Plagues, making a general Malignity, and untill this Malignity hath spent its strength, with struggling and striving with the strength of Life, it never ceaseth, and at the last it grows fainter and fainter, untill it hath no Power.

The several Degrees, or several sorts of Vapour.

AS there is a natural Heat and a natural Moisture, proper and inherent in every animal Body; so there is a natural Vapour that is produced therefrom, as a right and natural begotten Child. Or like Chymistrie, where Fire extracts from grosser Bodies, se∣veral degrees of Matter, as Smoak, Oil, Essence, Water, Salt, and Incipid Dreggs: so the Natural Heat, on Food re∣ceived, extracts Vapour, Fat, Blood, Spirits, Sweat, Humours, and Excrements. Now if the Heat be of an equal temper, and the Limbeck, which is the Stomach, free from Defects,

the Digestion is good, which makes the Extraction pure and ef∣fectual; now the thinnest but strongest Extractions are the Ani∣mal or Vital Spirits, the next thinnest and most powerfull is the Vapour, which Vapour is that which reposeth the Senses, and feedeth the Brain, nourishing Imagination, Conception, and Un∣derstanding, and the like, and is the Creator of Fancy and Phantasms; the Grosser part of Vapour is a Smoak that con∣tinually issueth out through the Pores, and the like open passa∣ges; which Smoak is a superfluity that serves for no use, but may do Mischief if it be stopt, choaking and smothering Life, or at least, causeth such Distempers as may disorder the whole Bo∣dy; but the Animal spirit indeed is a Vapour, which proceeds from the Radical Heat and Moisture of the Body, wherin, if the Heat be too violent, or the Moisture too gross, Quenches or Burns them up; and the Reposing Vapour proceeds from the Natural digesting Heat and Moisture that is in the Body; and the Superfluous Vapour or Smoak proceeds from the actual Heat or Moisture put into the Body by violent Motions, or hot Weather, or hot Meats, or moist Meats, or much Meat or Drink: When these Vapours join to the Natural Vapours of Repose, they cause as it were dead sleeps, as we see by those that have out Eat or Drank their Natural Temper; for though much eating will many times hinder Sleep, by reason it makes the Vapour so gross that it cannot easily flow, yet much Drinking never fails; for a drunken man will be so strongly asleep that he cannot be awaked; but indeed the Senses will be drunk as well as the Brain, which causeth them to be as if they were asleep, but are not, only their Strength is for a time taken away, as being Slack'd or rather as it were drown'd; but when strong sleep is produced by overmuch eating, it is rather an Epilepsie than a natural Sleep, the Brain being as it were almost sinothered with the thick and full Smoak, and the Senses choaked or strangled therewith; and so will the Senses be in these Distempers, untill they are dispersed or rarified, either by Time, Motion, or natu∣ral Heat; but Temperance causeth sweet, natural, and healthfull Sleeps, being a Vapour that ariseth from a good Digestion, caused by a Natural Heat and Moisture; for when the Stomach is too empty, it hinders Sleep as much as when it is too full.

Of Thunder.

AS Winds make the Cloudes in the Air, and the Waves of the Sea to War, and make a Noise by the beating thereon, so it makes Thunder, for Thunder is nothing, in my apprehen∣sion, but Winds beating upon Christling Drops, which is Wa∣ter congealed in the middle Region; for Cold knits the Po∣rous Body into a more Solid, and Winds that are made by Rarification give it Motion, which motion makes it powerfull,

and when this Wind is got above the lower Region, and flies a∣bout it, it drives those Christling Drops against one another, and makes such a Noise as the Roaring of the Sea, only it is a harder Noise if we observe, which is, because the Water is Christling in the middle Region, and not in the Sea; and if we observe, the harder the Thunder-Claps are, the less it rains, and the more it rains the lesser are the Claps, and according as the heat of the Sun melts and dissolves the Christling Bodies, more or less it rains.

Of the Motions of the Planets.

THE Spherical Planets are the Wheels to draw up Vapours from the Earth, and the Sun as a thirsty Throat is refreshed thereby: Besides, every particular Planet feeds upon each o∣ther, though not Corporally as many other Creatures do, but draw and suck as from each others Breast.

Of Thunder some little difference to the former.

THE reason why it'doth not Thunder in the Winter as in the Summer, is, that most of the matter that makes Thunder in Summer, is turned into Wind in Winter; for Water, Air, Wind and Thunder, are all but one Element, only thicker and thinner; * 1.1 for Wind is a condensed Air, and Air a rarified Water, and thus by Dilating and Contracting, alter their Forms, and their Properties, which makes that Matter seem of several Qualities, * 1.2 only works different Effects, and these Effects being different by their several Motions, which give them several Forms, and make * 1.3 many times a Civill War amongst them, every Form striving to out-do one another, and often in their striving change their Shape. But Fire being an Element not subject to change, somtimes parts the Fray, and somtimes sets them more one against another: for in the Summer the Sun being hot, raiseth the Vapour so high that it gets into the Middle Region, and being there condenses into Wind, and when it is there it seeks a Passage out, and so falleth foul upon the Clouds, beating them about untill its Fury and Strength be spent; but in the Winter the Sun-beams being weak cannot draw the Vapour so high, and so blows uppon the Earth and amongst the lower Clouds, which by crushing them together, squeeseth out Rain, or breaks them in sunder, which falls down in Showres; this makes more Rain, and frequenter Storms in Winter than in Summer; and Thunder in Summer, because it is drawn so high that it cannot easily return. Thus Wind in the Middle Region causeth Thunder, and in the Win∣ter (going no further than the lower Region) causeth Storms;

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and Lightning may be the striking of some Clouds that have Bitumenous matter mixed in them, which like to a Flint do strike * 1.4 out Fire.

Allegory.

IN the Chymistry of Nature, the Earth is the sixt Salt, the Air the Sulphur, the Water is the Incipid Flegm, the Sun or Fire are the Spirits, Light and Darkness is the Center, Life is the volable Salt, and Death is the Terra Damnata.

The noise of Water.

WAter being Spherical, of a hollow and Porous Body, the Wind beating thereon, the Hollowness causeth a sound by the Rebounds it maketh against the inside or outside of the Spherical Bodie, which we call Drops, which being moved either by the Tydes or Winds, are so quick being so small, and apt to move being round, as the Rebounds are so many and so thick, that the Ecchoes thereof are confused, which confusion we call a Roaring of the Waters, as the Roaring of the Sea.

Of the Motion of the Sea.

THE Reason why the Sea is more apt to move than Fresh∣waters, is, by the Saltness; for Salt having an acute qua∣lity, doth penetrate and divide, and Water whose propertie is to intermingle and unite, doth strive to join the divided parts again; this makes it as it were a Perpetual Motion, the one stri∣ving to meet and join, the other to separate and disunite.

The Noise of Winds.

THE Reason the Winds make such a Noise in the Air, as on the Sea, is, that Clouds are a Condensed Vapour or Air, which Condensed Air is Water, so that Clouds are as it were a Sea over our Heads; and those Clouds being Waves and great Billows, when the Wind blows, beating upon them as upon the Sea, makes the same Noise; for the Roaring of the Sea and the blowing of the Wind is much alike; but when the Wind blows upon the Sea, it makes a horrid Noise.

Of Water.

TO my apprehension, Water lies like a Swarm of Bees, every drop being like a several Bee; and as Bees lie so close one to another as at small distance they seem to be one intire Heap or Ball, so do Waters; but if they be disturbed they will spread, and every Bee is seen distinctly, which before we could not see; so Water, when great quantitie is together, the Distinction of each Drop cannot be perceived by Mans Eies; but cast up a Handfull of Water, or sprinkle it about, and it will fall into Drops: Besides, Drops of Water lie much closer to∣gether than the Bodies of Bees can doe, because they are more Porous and soft, which yields to Contraction, and being wet makes them Glutenous, and so stick closer, which makes the Di∣stinction of the Drops of Water less visible than Bees.

Winds may be rarified Air.

AS Air is rarified Water, so Wind may be rarified Air, and by thinness beget such an Agilness, as may give it such a Strength by the quick Motion, that it may over-power the more Solid, which are Air and Water: for quick Motions, by the of∣ten Repetitions, grow powerfull and strong. Wind is the Es∣sence of Air, as the Spirits of Air, for it is an extracted Substance, which makes it Quick, Subtil, and Sharp, and of such a powerfull nature, that it incounters solid Bodies, and many times hath the Victory over them, and by its active Wandring, subtil and piercing Motion, it appears more like Life than an other Ele∣ment.

Of Rain.

VApour that is sent from the Earth, or drawn up by the Sun, is like so many several Springs that issue out of the Pores of the Earth, and when they are streamed to such a height, they meet and jon together, and gathering into Clouds, they become like a flowing River, with curling Waves like the Sea; But where there is too great a Quantity gathered together, that the Sun cannot disgest, they overflow and fall down into showres of Rain.

Of the Saltness of the Sea, and the fresh∣ness of Springs.

SOme are of Opinion, that the Veins of the Earth are filled from the Sea, and that the Water runs thorow the Earth, as thorow a Sieve or the like, letting the thinnest part thorow, and keeping the more solid back, which is the Salt; which to my Rea∣son

doth not seem probable; for we find by Experience that the Nature of Water being Moist, Soft, and Plyable, doth suck out with the Liquid Tongue, the Salt and Tincture of every Thing, even from the soild'st Body, as Minerals, which are harder far, and more close, than the Porous part of the Earth; And for experience, we see and taste those Waters that run thorow Mines, have not only the Tincture and Taste of those Minerals, but the purging effects which proceed from the Na∣ture belonging to them; which shews, that it is unlikely that Salt should be taken out of the Water, when Water draws and sucks out all Salt or the like into it self, unlesse they could prove Earth to be more Thin and Liquid than Water, whose Liquid∣ness sucks out all the looser Ingredients, which is not only as I said before the Tincture and Taste, but the natural Proper∣tie; and since it is improbable that the Salt should be retained by the Earth from the Water, but far more probable that the Water should become more salt, from the Earth, which makes me think it is improbable that the Veins of the Earth should be filled with Water immediatly from the Sea; but to my Apprehension they are filled after this manner.

The Planets, like Water-Mills, draw up Vapours from the Sea, and the Sun, as the hottest Planet, doth by his heat as it were Calcine the Salt Vapour; although the Vapour cannot be so salt as the Sea-Water, because the Gross Salt is not so light to be drawn up, but rather remains as fixt; but when the Sun hath Calcined it, the Volatil part flyes up to the Body of the Sun, or else staies in the middle Region, and there meet∣ing with a Sulphurous and Bitumenous Matter mixeth therwith, and makes a Matter of the nature of Gunpowder, which shoots Thunder, & flashes Lightning; the Watry part distills back again on the Earth in Showres of Rain, and that fresh Water distilled which falls upon the Earth, soaks into the Earth, and fills the Veins therein, causing fresh Springs to rise where the Veins are too full: But in Egypt, or the like, where it seldome Rains, because the Sun is there fierce and heady, that it hath not pa∣tience to draw by degrees as in Vapour, but draws up a Sea at once, which they call Nilus; for the Appetite and the Strength joining together, draws up so great a quantity, that the Strength being not able to draw it up high, makes it only swell up, which heaves no higher than to cover the Earth some small depth, as some few Yards, or Feet high; and the Reason why it riseth but twice a year, is, that the Sun is gathering his Forces half a Year to make a sufficient Strength to compass that Work; and the Reason that it seldome or never faileth, is, because it is the Nature of the Sun in those Parts, to draw Moisture after that manner, and what is Natural is a constant Habit or Custome.

Of the Sea-water running thorow the Veins of the Earth.

SOme are of opinion, That the Sea runs thorow the Veins of the Earth, as the Blood thorow the Body of an Animal, as a Man; which, to my reason, is very unlikely; for then there must be much more Water than Earth; if so, the Earth would be drowned with a superabundant quantity, what with the Sea that runs about it, and the Rain that falls upon it, and the Water that runs thorow it perpetually. For put the Case it be as they say, that it runs out at some places, as fast as it comes in at others, yet it would wash and moulder away the Earth by the perpetual con∣course and recourse, if not the Solidst part, yet the most Porous part. Besides, if it were so, the Earth would not be so dry as in many places it is, unless they hold, that some parts of he Earth have Veins, and other parts none. But if they say, that the Earth being so much greater in quantity than the Sea, which is the Watry part of the World, it hath not alwaies a sufficient quantity to satisfie the Drought, which causes the Veins to be dry, that Reason would make me think, that there should not be a suf∣ficient Quantity of Water to keep in a Body, to make a Sea so large to run about it, especially of that depth the Sea is of, and to run through the vast Earth, besides feeding the Air with Va∣pours. Thus if there were less Water than Earth, the Earth-Ball would be burnt up, or at least so dry, as to bear nothing; and if the Water were more than the Earth, the Earth would be drowned. Wherefore, in my opinion, the Ingredients of the World are equally mix'd, and proportionably made, as Earth, Water, Air, and Fire; so the Sun proportionable to the rest of the Planets, and the Planets proportionable to the Sun: so that the whole Globe is in equal temper, and the whole Body sound; and though we, who know not the Constitution of the World, may think sometimes the Elements are distempered, which is their natural temper to be so, but not in our knowledge to know how.

The Sun peirceth not deep into the Earth.

IT is not the Sun that is the Cause of the Elixar in the Earth, or the Golden Mines, nor yet of other Metals, which are in the Bowels of the Earth; as for example, all Cellars and Vaults are cold in the Summer, when all the surface of the Earth is soul∣try hot; and if the Sun cannot peirce thorow a little Vault, or Cellar, sure it cannot pass so far as into a deep Mine. This sheweth, if Heat maketh Metals, it must be in the Bowels of the Earth.

Autumn is warmer than the Spring.

AUtumn is warmer than the Spring, by reason of Sun∣beams, which beat hotter and longer upon the Earth in the Summer, when as Winter is cold, and hath frozen the Earth, which cannot suddenly be thawed. Besides, the Sun hath not onely drawn forth the raw and undigested Vapours out of the Earth, but hath incorporated his Heat into her, all the Summer long: for though the Earth hath a Heat in her self, a Sun, as we may say, in the Center, yet towards the Circumference it is so weak, as it is not sufficient to bring things to Maturity, without the help of the Sun. Thus the Autumn is as much to be preferred before the Spring, as Maturity to Immaturity.

Of Heat and Cold.

SOme say, that Fire is onely sensible to that which hath Heat in it self, and by a Similitude is forced thereunto: but there is nothing more contrary than Ice and Fire; yet Ice is sensible of Fire, which is proved by the melting, and the Water thereof will be scalding hot: Thus what is Cold will grow Hot.

Of the Moon.

THere may be an Opinion, that the Moon is all Water, for we find that Planet cold and moyst; and why may not the in∣equalities of that we see in the Moon by Perspective-glasses, be the Reflexion of the Earth on that Watry Body, the Moon? And as we see our Image in a Pond or Pail of Water, so do we see Moun∣tains, Rocks, and Valleys of the Earth, in the Face of the Moon. Some may say, this Opinion may be contradicted, in the Eclipses of the Sun: for if the Moon were all Water, it could not shadow the Sun from the Earth, by reason the Sun would shine thorow it: but this is not a sufficient Contradiction; for a little Cloud will shadow the Sun, wherefore so great a Body of Water must needs darken it. Then some may say, the Figure must needs be weak, and not subject to our Eyes, because the Distance is so great; it may be answered, though the Distance be great, the Depth of the Moon is so also; and the deeper the Water is, the fuller and perfecter it represents the Image that is set to the view; besides, it may be like a Magnifying Glass, or like those Glasses that cast forth the Image, as Concaves and Convexes do; and for Experience, what a way will a Figure come out? wherefore how far will the Convex, Moon, or Earth, as may be both, cast or draw out the Image of the Earth? And why may not the Moon

be thought all Water, as well as the Sun all Fire, since the Ef∣fects of the Moon are cold and moyst, as the Effects of the Sun are hot and dry? for we must guess of the Quality, or Cause, by the Effects: besides, the Light shews it Water; for when the Sun shines upon the Seas, the Reflexion casts a Pale Light, so the Moon gives a Silver Light.

Of the Prospect of Water.

WE cannot see, with a Perspective glass, the several Drops of the Sea, as we see the several Parts in a Heap of Sand: for if we look into the Sea, it only shews a shining Body; but look on the Sand, and every little Grain will seem a little Stone, and so a small Heap seems like a Rock, and the Perspective shews per∣fectly what it is, because it lyes in distinct Parts which may be magnified: But we cannot magnifie the Drops of Water, be∣cause it is a Liquid Body, where every part mingles into one another, or cleaves so close, as it becomes one entire Body, so as there are no distinct Parts visible.

Of Perspectives.

JUST as a Perspective glass carries the sight afar off, so a Trunk, or Pipe, conveys the sound and voyce to the Ear at a great distance. Thus we may perceive, that the Figure of a round Circle hath the nature to gather up, and to draw to a Point all Species whatsoever: for they do not onely gather these from the Brain, but those that come from outward Objects; and the more round Circles there are, the straiter and further the several Species go, and the sharper is the Point, as being bound, not having Liberty to stray forth. That is the reason, that the longer the Perspective is, or the Pipe, or Trunk, the clearer and per∣fecter we see, and hear: for a Pipe, or a hollow Trunk, gathers up the several Letters, and Words, as a Perspective gathers up the several Objects. Besides, the Eye and the Ear are much of the nature of a Burning-glass, which gathers all the loose and scattered Beams of the Sun to a Point, becoming there so strong, being united, as the Reflexion strike upon all Bodies, it meets, and peirceth into whatsoever is Porous: Just so the Reflexions of what the Senses have gathered together, strike upon the Optick Nerve, and peirce into the Brain; and if the Species of Sense were so material as those Species which are drawn from grosser Bodies, the Nose would see a Sent, and the Ear see a Sound, as well as the Eyes see a grosser Object which is pre∣sented to it: But the Matter being Thin, and Aery, the Objects cannot be so soild and substantial, as to make a Figurative Body to last so long as for our gross Senses to see.

Of going about the World.

IT is said, that Drake and Cavendish went round the World, and others, because they set out of one place, and went till they came to the same place again, without turning: But yet, in my conceit, it doth not prove they went round the whole World; for suppose there should be round Circle of a large Extent, and within this Circle many other Circles, and likewise without, so that if one of these inward or outward Circles be compass'd, shall we say it was the Circumference Circle, when it may be it was the Center Circle? But it may easily deceive the Under∣standing, since we can truly judge but according to what we sind, and not to what we know not. But surely the World is bigger than Mens Compass, of Embracing; and Man may make a Globe of what he knows, but he cannot make a Globe of what he knows not; so that the World may be bigger than Man can make Globes, for any thing he knoweth perfectly. This Globe Man makes for the whole World, is but an inward Circle; and that there may be many of them which we do not know, because not found out as yet, although Ships are good Scouts to bring Intelligence.

Of Nature.

WE find that Nature is stinted her self, as well as Man is stinted by her, for she cannot go beyond such Rules and Principles, which shews there is something more powerfull than Nature, as to govern her as she governs the World: for if she were not limited, there might be new Worlds perpetually, and not a Repetition in this course of one and the same Motion, Mat∣ter, and Form, which makes it very probable, that Nature hath wrought to the height of her Invention, and that she hath plowed and sowed to the length of her Limits, and hath reaped the plentifullest Crops, or at least as plentifull as she can, which makes it very Unlikely, or indeed Impossible, that there should be better and quicker Wits, or sounder Judgements, or deeper Understandings, or exacter Beauties, or purer Virtues, or clearer Truths, than have been in former Ages; and we find by her Acts past, that all was begot from the first-grounded Principles; Variation indeed there may be, but not any thing entirely new: And that there have been as good, if not better, in the same kind before. Neither can we rationally think, but the very same Pat∣terns of all her Principles have been before in the Generality of her Works, although not made known in the Particulars of every of her Works. But every Age are apt to flatter themselves, out of a Natural Self-love, that Nature hath out-wrough her former

Works; which if so, there must be no Perfection, because no End of Increasing: for nothing can be Perfect that hath a Su∣periour, or which is not finished and done; or that Nature, being Imperfect, cannot finish what she hath begun; or that her Principles are Imperfect which she works upon. But we find, that Nature hath a constant and setled course in all she doth; and whatsoever she works, are but Patterns from her old Samplers. But the several Stiches, which are the several Motions, are the same; and the Stuff, which she worketh upon, which is the Matter, is the same; and the Figures she makes, are after the same kind; and we find, through many ages since, that it is the same, as Sa∣lomon saith, Nothing is new, &c.

Of Augury.

BY the Sympathy and Antipathy of Matter, or at least in the several Forms of all; so in the Motion of Nature, if Man, the chief Work of Nature, would observe, we might foreknow Effects to come by past Effects, and present Effects, if we would but study the Art which in former times those that were called Augures were learned in, and certainly did foretell many things truly well, and without the help of a Devil, but by Na∣tural Observations of Natural Effects, though unknown Causes. And why may not this Learning be, as well as Astronomy, which by Observations of Effects hath found out the Reason of Eclipses, and can foretell their times, and many other things concerning all the Planets and fixed Stars? And why not as well as Physicians, that have found out the Effects of Vegetables and Minerals, and the Diseases, by which kind and waies of applying hath produced a Cure, which is not onely a Restauration, but a kind of Creation, and can foretell whether such kind of Diseases are curable, or no.

Of Natural Faith.

THere may be such Sympathy in Nature, that if we could believe, undoubtedly our own Belief might bring any thing to pass: For why may not Faith beget naturally what it requires, as well as one Creature beget another? But Nature is Wise, for she hath mixed Mans Mind with so many Passions and Affections, as his Belief cannot be so clear, but that there lye al∣waies Dregs and Doubts in the bottom of his Mind; which if Nature had not ordered so, Man might have transformed her Works to his Humour. But certainly there is a Natural Sym∣pathy in Curses, to produce an Evil Effect.

The Predestination of Nature.

THere is a Predestination in Nature, that whatsoever she gives Life to, she gives Death to; she hath also predestinated such Effects from such Causes.

Of Chymistry.

THE greatest Chymists are of a strong Opinion, that they can enforce Nature, as to make her go out of her Natural Pace, and to do that by Art in a Furnace, as the Elixar, in half a Year, that Nature cannot in a hundred or a thousand Years; and that their Art can do as much as Nature, in making her Ori∣ginals another way than she hath made them; as Paracelsus little Man, which may be some Dregs gathered together in a Form, and then perswaded himself it was like the Shape of a Man, as Fancies will form, and liken the Vapours that are gathered into Clouds, to the Figures of several things. Nay, they will pre∣tend to do more than ever we saw Nature to do, as if they were the God of Nature, and not the Work of Nature, to return Life into that which is dead, as to renew a Flower out of its own Ashes, and make that Flower live fresh again; which seems strange, since we find nothing that Nature hath made, that can be more powerfull, or more cunning, or curious, than her self: for though the Arts of Men, and other Creatures, are very fine and profitable, yet they are nothing in comparison to Natures works, when they are compared. Besides, it seems impossible to imitate Nature, as to do as Nature doth, because her Waies and her Originals are utterly unknown: for Man can only guess at them, or indeed but at some of them. But the reason of raising such Imaginations in Man, is, because they find by practice, that they can extract and divide one Quality from another, though it may be in question, whether they can do it purely or no, but so as to deform that Nature hath formed: But to compass and make as Nature doth, as they imagin they can, is such a Difficulty, as I believe they have not the power to perform; for to divide, or sub∣stract, is to undo; and Nature hath given that Faculty to Man to do some things when he will, but not in all, as, he may ruin and destroy that he cannot build, or renew; & though he be an Instru∣ment, as all other things are, to further Natures Works, since she is pleased to work one thing out of another, not making new Prin∣ciples for every thing, yet he cannot work as she worketh: for though he can extract, yet he cannot make; for he may extract Fire out of a thing, but he cannot make the principle Element of Fire; so of Water and Earth; no more can he make the Elizar, than he can make the Sun, Sea, or Earth; and so it seems as

impossible to make a Man, as to make a piece of Meat, put into a Pot, and setting it upon the Fire, of what temper, or which way he can, he shall never turn it into Blood, as it doth in the Stomack, or make such Excrements as the Bowels cast forth: And to make the Essence of a Flower return into the same Flower again, seems more strange; for first, that Motion is ceased and gone, that gave it that Form; and where they will find that Motion, or know what kind moves it, or what moved it to that Form, I doubt is beyond their skill. Besides, those Qualities, or Substan∣ces, are evapoured out, that gave it that tast, or smell, or that made it such a thing; and though they be never so Industrious to keep those Vapours in, yet they are too subtil to be restrained, and In∣sensible to be found again, when once they are separated: so as it is as hard to gather the dispersed Parts, as to make the first Prin∣ciples, which none but the God of Nature can do; for it is a hard thing out of the Ashes of a Billet to make a Billet again. But Nature hath given such a Presumptuous Self-love to Man∣kind, and filled him with that Credulity of Powerfull Art, that he thinks not onely to learn Natures Waies, but to know her Means and Abilities, and become Lord of Nature, as to rule her, and bring her under his Subjection. But in this Man seems rather to play than work, to seek rather than to find; for Nature hath infinite Varieties of Motions to form Matters with, that Man knows not, nor can guess at; and such Materials and In∣gredients, as Mans gross Sense cannot find out insomuch that we scarce see the Shadow of Natures Works, but live in Twi∣light, and have not alwaies that; but sometimes we are in Utter Darkness, where the more we wander, the apter we are to break our Heads.

THE EPISTLE.

THis Book I doubt will never gain an Applause, espe∣cially amongst those Students who have spent their time with Antient Authorities, who are become so restringent with their Doctrines, as the strongest reason of Contradiction cannot move them, nor reasonable Truths purge out the Erroneous Dregs. And they do not onely make a Laughing Scorn, or cast a Deriding Jest, on Modern Opinions, but they will fly from them, as from the Plague, without any Examination, crying, they are Defective, out of an Obstinate Belief, that none but the Antients were Masters of Knowledge, and their Works the onely Guides of Truth, which is as Ridiculous, as to think that Nature cannot or will not make any thing equal to her former Works; or to think Nature confined all Knowledge to some Particular Heads in Antient Times, and none but those to trace her Waies; or to think that the Curiosity of Nature is so easily found out, that the Antients could not be mista∣ken. But the Antients are divided amongst the Scholars, or rather the Scholars are divided amongst the Antients, where every several Author hath a several Party to fight in his Defence, or to usurp an Absolute Power; where there is so much Envy, and Malicious Facti∣ons, and Side-takings, to maintain or to fling down several Opini∣ons; or so much Ignorance, blindly to throw at all, having no Un∣derstanding Eye to make Distinguishment, or to see what they are against. But I hope none of my Readers will be so blind as to break their Heads against the Candlestick, when the Light is set therein; and I wish it may burn so clearly, and bright, as to cast no dark Sha∣dows against the Wall of Ignorance: yet I must confess, it is but a Night piece, for it wants the Sun of Rhetorick to make it a Glo∣rious Day.

Notes

• * 1.1

  The effects of Water.
• * 1.2

  This common∣ly is held.
• * 1.3

  External Mo∣tions I mean. The Effect External.
• * 1.4

  With violence of the Wind.