than Beauty, which admirably attracts the Optick Perception of Human
Creatures: and who knows, but the North and South Air may be the most
proper Air for the Respiration of the _Loadstone_; and, that Iron may
be the most proper Food for it. But, by reason there hath been so many
Learned Men puzled in their Opinions concerning the several Effects of
the _Loadstone_, I dare not venture to treat of the Nature, and Natural
Effects of that Mineral; neither have I had much experience of it: but
I observe, That Iron, and some sorts of Stone, are nearly allied; for,
there is not any Iron, but what is growing, or is intermixt and united
in some sorts of Stone, as that which we call _Iron-stone_. Wherefore,
it is no wonder if the _Loadstone_, and Iron, should be apt to embrace
one another.
CHAP. VI. Of Bodies, apt to ascend or descend.
There are so many several Causes that occasion some sorts of Creatures
to be apt to _ascend_, and others to _descend_, as they are neither
known, or can be conceived by one finite Creature: for, it is not
Rarity or Density, that causes Levity and Gravity; but, the Frame
or Form of a Creature's Exterior Shape, or Parts. As for example: A
Flake of Snow is as Rare as a Downy Feather; yet, the Feather is apt
to ascend, and the Flake of Snow to descend. Also Dust, that is hard
and dense, is apt to ascend; and Water, that is soft and rare, is more
apt to descend. Again, a Bird, that is both a bigger, and a more dense
Creature by much, than a small Worm; yet, a Bird can flye up into the
air, when as a leight Worm cannot ascend, or flye, having not such a
sort of Shape. Also, a great heavy Ship, as big as an ordinary House,
fraughted with Iron, will swim upon the face of the Water; when as a
small Bullet, no bigger than a _Hasle-Nut_, will sink to the bottom
of the Sea. A great Bodied Bird will flye up into the air; when as a
small Worm lies on the earth, with a slow kind of crawling, and cannot
ascend. All which is caused by the manner of their Shapes, and not the
matter of Gravity and Levity.
CHAP. VII. Why Heavy Bodies descend more forcibly than Leight Bodies
ascend.
Although the manner of the Shape of several Creatures, is the chief
cause of their _Ascent_, and _Descent_; yet, Gravity and Levity, doth
occasion more or less Agility: for, a Heavy Body shall descend with
more force, than a Leight Body ascend: and the reason is, not only that
there may be more Parts in a Heavy Body, than a Leight; but, that in a
Descent, every Corporeal Motion seems to press upon each other; which
doubles and trebles the Strength, Weight, and Force, as we may perceive
in the Ascending and Descending of the Flight of Birds, especially
of Hawks; of which, the weight of the Body is some hindrance to the
Ascent, but an advantage to the Descent: but yet, the Shape of the Bird
hath some advantage by the Weight, in such sort, that the Weight doth
not so much hinder the Ascent, as it doth assist the Descent.
CHAP. VIII. Of several sorts of Densities and Rarities, Gravities and
Levities.
There are different sorts of Densities and Rarities, Softness and
Hardness, Levities and Gravities: as for example, The density of Earth
is not like the density of Stone; nor the density of Stone, like the
density of Metal: nor are all the Parts of the Earth dense alike; nor
all Stones, nor all Metals; as we may perceive in Clay, Sand, Chalk,
and Lime-Grounds. Also, we may perceive difference between Lead,
Tynne, Copper, Iron, Silver, and Gold; and between Marble, Alablaster,
Walling-Stone, Diamonds, Crystals, and the like: and so much difference
there is between one and the same kind, that some particulars of one
sort, shall more resemble another kind, than their own: as for example,
Gold and Diamonds resemble each other's Nature, more than Lead doth
Gold; or Diamonds, Crystal; I say, in their Densities. Also, there is a
great difference of the Rarity, Gravity, and Levity of several sorts of
Waters, and of several sorts of Air.
CHAP. IX. Of VEGETABLES.
_Vegetables_ are of numerous sorts, and every sort of very different
Natures: as for example, Some are Reviving Cordials; others, Deadly
Poyson; some are Purgers, others are Nourishers: some have Hot
Effects, some Cold; some Dry, some Moist; some bear Fruit, some bears
no Fruit; some appear all the year Young; others appear but part of
the year Young, and part Old; some are many years a producing; others
are produced in few hours; some will last many hundred years; others
will decay in the compass of few hours: some seem to dye one part
of the year, and revive again in another part of the year: some rot
and consume in the Earth, after such a time; and will continue in
perfection, if parted from the Earth. Others will wither and decay,
as soon as parted from the Earth. Some are of a dense Nature, some of
a rare Nature; some grow deep into the Earth; others grow high out of
the Earth; some will only produce in dry Soyls, some in moist: some
will produce only in Water, as we may perceive by some Ponds; others on
Houses of Brick or Stone. Also, some grow out of Stone; as, many Stones
will have a green Moss: some are produced by sowing their Seed into the
Earth; others, by setting their Roots, or Slips, into the Earth: others
again, by joyning or engrafting one Plant into another: so that there
is much variety of Vegetables, and those of such different Natures,
that they are not only different Sorts, but are variety of Effects of
one and the same sort; and it requires not only the study of one Human
Creature, or many Human Creatures; but, of all the Human Creatures in
all Nations and Ages, to know them; which is the reason, that those
that have writ of the Natures of Herbs, Flowers, Roots, and Fruits, may
be much mistaken. But I, living more constantly in my Study, than in my
Garden, shall not venture to treat much of the particular Natures, and
Natural Effects of Vegetables.
CHAP. X. Of the Production of Vegetables.
Tis no wonder, that some sorts of _Vegetables_ are produced out of
Stone or Brick, (as some that will grow on the top of Houses) by reason
that Brick is made of Earth, and Stone is generated in the Bowels of
the Earth; which shows they are of an Earthly Nature or Substance.
Neither is it a wonder that Vegetables will grow upon some sorts of
Water, by reason some sorts of Waters may be mixt with some Parts of
Earth. But, I have been credibly informed, That a Man whose Legg had
been cut, and
a Seed of an Oat being gotten into the Wound by chance, the Oat did
sprout out into a green Blade of Grass: which proves, that Vegetables
may be produced in several Soyls. But 'tis probable, that though many
sorts of Vegetables may sprout, as Barly in Water; yet, they cannot
produce any of the off-spring of the same Sort or Kind.
But, my Thoughts are, at this present, in some dispute; as, Whether the
Earth is a Part of the Production of Vegetables, as being the Breeder?
or, whether the Earth is only Parts of Respiration, and not Parts of
Production; and so, rather Breathing-Parts, than Breeding-Parts, as
Water to Fishes?
But, if so, then every particular Seed must encrease, not only by a
bare Transformation of their Parts into the first Form of Production;
but, by division of their united Parts, must produce many other
Societies of the same sort; as Religious Orders, where one Convent
divides into many Convents of the same Order; which occasions a
numerous Encrease. So the several Parts of one Seed, may divide into
many Seeds of the same sort, as being of the same _Species_; but then,
every Part of that Seed, must be encreased by additional Parts; which
must be, by Nourishing Parts: which Nourishing Parts are, in all
probability, Earthy Parts; or, at least, partly of Earthy Parts; and
partly, of some of the other Elemental Parts: but, as I have often
said, all Creatures in Nature are Assisted, and do Subsist, by each
other.
CHAP. XI. Of Replanting Vegetables.
_Replanting of Vegetables_, many times, occasions great Alterations; in
so much as a Vegetable, by often Replanting, will be so altered, as to
appear of another sort of Vegetable: the reason is, that several sorts,
or parts of Soyls, may occasion other sorts of Actions, and Orders, in
one and the same Society. But this is to be noted in the Lives of many
Animals, That several sorts of Food, make great alterations in their
Temper and Shape; though not to alter their Species, yet so as to cause
them to appear worse or better: but, this is most visible amongst Human
Creatures, whom some sorts of Food will make weak, sick, faint, lean,
pale, old, and withered: other sorts of Food will make them strong,
and healthy, fat, fair, smooth, and ruddy. So some sorts of Soyls will
cause some Vegetables to be larger, brighter, smoother, sweeter, and of
more various and glorious Colours.
CHAP. XII. Of Artificial Things.
_Artificial Things_, are Natural Corporeal Figurative Motions: for, all
Artificial Things are produced by several produced Creatures. But, the
differences of those Productions we name _Natural_ and _Artificial_,
are, That the Natural are produced from the Producer's own Parts;
whereas the Artificial are produced by composing, or joyning, or mixing
several Forrein Parts; and not any of the particular Parts of their
composed Society: for, Artificial things are not produced as Animals,
Vegetables, Minerals, or the like: but only, they are certain seral
Mixtures of some of the divided, or dead Parts, as I may say, of
Minerals, Vegetables, Elements, and the like. But this is to be noted,
That all, or at least, most, are but Copied, and not Originals.
But some may ask, _Whether Artificial Productions have Sense, Reason,
and Perception?_
I answer: That if all the Rational and Sensitive Parts of Nature, are
Perceptive, and that no part is without Perception; then all Artificial
Productions are Perceptive.
CHAP. XIII. Of several Kinds and Sorts of Species.
According to my Opinion, though the _Species_ of this World, and all
the several Kinds and Sorts of _Species_ in this World, do always
continue; yet, the particular Parts of one and the same Kind or sort of
_Species_, do not continue: for, the particular Parts are perpetually
altering their Figurative Actions. But, by reason some Parts compose or
unite, as well as some Parts dissolve or disunite; all kinds and sorts
of _Species_, will, and must last so long as Nature lasts. But mistake
me not, I mean such kinds and sorts of _Species_ as we name Natural,
that is, the Fundamental Species; but not such _Species_, as we name
Artificial.
CHAP. XIV. Of Different WORLDS.
Tis probable if Nature be Infinite, there are several kinds and sorts
of those Species, Societies, or Creatures, we name _Worlds_; which may
be so different from the Frame, Form, Species, and Properties of this
World, and the Creatures of this World, as not to be any ways like this
World, or the Creatures in this World. But mistake me not, I do not
mean, not like this World, as it is Material and Self-moving; but, not
of the same Species, or Properties: as for example, That they have not
such kind of Creatures, or their Properties, as Light, Darkness, Heat,
Cold, Dry, Wet, Soft, Hard, Leight, Heavy, and the like.
But some may say, _That is impossible: for, there can be no World, but
must be either Light or Dark, Hot or Cold, Dry or Wet, Soft or Hard,
Heavy or Leight; and the like_.
I answer, That though those Effects may be generally beneficial to
most of the Creatures in this World; yet, not to all the Parts of
the World: as for example, Though Light is beneficial to the Eyes of
Animals; yet, to no other Part of an Animal Creature. And, though
Darkness is obstructive to the Eyes of Animals; yet, to no other Parts
of an Animal Creature. Also, Air is no proper Object for any of the
Human Parts, but Respiration. So Cold and Heat, are no proper Objects
for any Part of a Human Creature, but only the Pores, which are the
Organs of Touch. The like may be said for Hard and Soft, Dry and Wet:
and since they are not Fundamental actions of Nature, but Particular,
I cannot believe, but that there may be such Worlds, or Creatures,
as may have no use of Light, Darkness, and the like: for, if some
Parts of this World need them not, nor are any ways beneficial to
them, (as I formerly proved) surely a whole World may be, and subsist
without them: for these Properties, though they may be proper for the
Form or Species of this World; yet, they may be no ways proper for
the Species of another kind or sort of World: as for example, The
Properties of a Human Creature are quite different from other kinds of
Creatures; the like may be of different Worlds: but, in all Material
Worlds, there are Self-moving Parts, which is the cause there is
self-joyning, uniting, and composing; self dividing, or dissolving;
self-regularities, and self-irregularities: also, there is Perception
amongst the Parts or Creatures of Nature; and what Worlds or Creatures
soever are in Nature, they have Sense and Reason, Life and Knowledg:
but, for Light and Darkness, Hot and Cold, Soft and Hard, Leight and
Heavy, Dry and Wet, and the like; they are all but particular actions
of particular Corporeal Species, or Creatures, which are finite, and
not infinite: and certainly, there may be, in Nature, other Worlds
as full of varieties, and as glorious and beautiful as this World;
and are, and may be more glorious or beautiful, as also, more full of
variety than this World, and yet be quite different in all kinds and
sorts, from this World: for, this is to be noted, That the different
kinds and sorts of Species, or Creatures, do not make Particulars more
or less perfect, but according to their kind. And one thing I desire,
That my _Readers_ would not mistake my meaning, when I say, _The Parts
dissolve_: for, I do not mean, that Matter dissolves; but, that their
particular Societies dissolve.
APPENDIX TO THE GROUNDS OF Natural Philosophy.
The FIRST PART.
CHAP. I. Whether there can be a Substance, that is not a Body.
What a _Substance_, that is not _Body_, can be, (as I writ in the First
Chapter of this Book) I cannot imagine; nor, that there is any thing
between _Something_ and _Nothing_.
But, some may say, _That Spiritual Substances are so_. I answer: That
Spirits must be either Material, or Immaterial: for, it is impossible
for a thing to be between Body and no Body.
Others may say, _There may be a Substance, that is not a Natural
Substance; but, some sort of Substance that is far more pure than the
purest Natural Substance_.
I answer: Were it never so pure, it would be in the List or Circle of
Body: and certainly, the purest Substance, must have the Properties of
Body, as, to be divisible, and capable to be united and compounded; and
being divisible and compoundable, it would have the same Properties
that grosser Parts have: but, if there be any difference, certainly the
purest Substance would be more apt to divide and unite, or compound,
than the grosser sort. But, as to those sorts of Substance, which some
Learned Men have imagined; in my opinion, they are but the same sort of
Substance that the Vulgar call, _Thoughts_, and I name, the _Rational
Parts_; which, questionless, are as truly Body, as the grossest
Parts in Nature: but, most Human Creatures are so troubled with the
Thoughts of Dissolving, and Dis-uniting, that they turn Fancies and
Imaginations, into Spirits, or Spiritual Substances; as if all the
other Parts of their Bodies, should become Rational Parts; that is,
that all their Parts should turn into such Parts as Thoughts, which I
name, the _Rational Parts_. But that Opinion is impossible: for, Nature
cannot alter the nature of any Part; nor can any Part alter its own
Nature; neither can the Rational Parts be divided from the Sensitive
and Inanimate Parts, by reason those Three sorts constitute but one
Body, as being Parts of one Body. But, put the case that the Rational
Parts might divide and subsist without the Sensitive and Inanimate
Parts; yet, as I said, they must of necessity have the Properties and
Nature of a Body, which is, to be divisible, and capable to be united,
and so to be Parts: for, it is impossible for a Body, were it the most
pure, to be indivisible.
CHAP. II. Of an IMMATERIAL.
I Cannot conceive how an Immaterial can be in Nature: for, first, An
Immaterial cannot, in my opinion, be naturally created; nor can I
conceive how an Immaterial can produce particular Immaterial Souls,
Spirits, or the like. Wherefore, an Immaterial, in my opinion, must be
some uncreated Being; which can be no other than GOD alone. Wherefore,
Created Spirits, and Spiritual Souls, are some other thing than an
Immaterial: for surely, if there were any other Immaterial Beings,
besides the Omnipotent God, those would be so near the Divine Essence
of God, as to be petty gods; and numerous petty gods, would, almost,
make the Power of an Infinite God. But, God is Omnipotent, and only God.
CHAP. III. Whether an Immaterial be Perceivable.
Whatsoever is Corporeal, is Perceivable; that is, may be perceived in
some manner or other, by reason it hath a Corporeal Being: but, what
Being an Immaterial hath, no Corporeal can perceive. Wherefore, no Part
in Nature can perceive an Immaterial, because it is impossible to have
a perception of that, which is not to be perceived, as not being an
Object fit and proper for Corporeal Perception. In truth, an Immaterial
is no Object, because no Body.
But some may say, that, _A Corporeal may have a Conception, although
not a Perception, of an Immaterial_.
I answer, That, surely, there is an innate Notion of God, in all the
Parts of Nature; but not a perfect knowledg: for if there was, there
would not be so many several Opinions, and Religions, amongst one Kind,
or rather, sort of Creatures, as Mankind, as there are; insomuch, that
there are but few of one and the same Opinion, or Religion: but yet,
that Innate Notion of God, being in all the Parts of Nature, God is
infinitely and eternally worshipped and adored, although after several
manners and ways; yet, all manners and ways, are joyned in one Worship,
because the Parts of Nature are joyned into one Body.
CHAP. IV. Of the Differences between God, and Nature.
God is an Eternal Creator; Nature, his Eternal Creature. GOD, an
Eternal Master: Nature, GOD's Eternal Servant. GOD is an Infinite
and Eternal Immaterial Being: Nature, an Infinite Corporeal Being.
GOD is Immovable, and Immutable: Nature, Moving, and Mutable. GOD is
Eternal, Indivisible, and of an Incompoundable Being: Nature, Eternally
Divisible and Compoundable. GOD, Eternally Perfect: Nature, Eternally
Imperfect. GOD, Eternally Inalterable: Nature Eternally Alterable.
GOD, without Error: Nature, full of Irregularities. GOD knows exactly,
or perfectly, Nature: Nature doth not perfectly know GOD. GOD is
Infinitely and Eternally worshipped: Nature is the Eternal and Infinite
Worshipper.
CHAP. V. All the Parts of Nature worship God.
All Creatures (as I have said) have an Innate Notion of GOD; and as
they have a Notion of God, so they have a Notion to worship GOD: but,
by reason Nature is composed of Parts; so is the Infinite Worship to
God: and, as several Parts are dividing and uniting after several
kinds, sorts, manners and ways; so is their Worship to GOD: but, the
several manners and ways of Worship, make not the Worship to GOD less:
for certainly, all Creatures Worship and Adore GOD; as we may perceive
by the Holy Scripture, where it says, _Let the Heavens, Earth, and
all that therein is, praise God._ But 'tis probable, that some of the
Parts being Creatures of Nature, may have a fuller Notion of GOD than
others; which may cause some Creatures to be more Pious and Devout,
than others: but, the Irregularity of Nature, is the cause of Sin.
CHAP. VI. Whether GOD's Decrees are limited.
In my opinion, though God is Inalterable, yet no ways bounded or
limited: for, though GOD's Decrees are fixt, yet, they are not bound:
but, as GOD hath an Infinite Knowledg, He hath also an Infinite
Fore-knowledg; and so, fore-knows Nature's Actions, and what He will
please to decree Nature to do: so that, GOD knows what Nature can act,
and what she will act; as also, what He will decree: and this is the
cause, that some of the Creature's or Parts of Nature, especially Man,
do believe _Predestination_. But surely, GOD hath an Omnipotent Divine
Power, which is no ways limited: for GOD, being above the nature of
Nature, cannot have the Actions of Nature, because GOD cannot make
Himself no GOD; neither can He make Himself more than what he is, He
being the All-powerful, Omnipotent, Infinite, and Everlasting Being.
CHAP. VII. Of GOD's Decrees concerning the particular Parts of Nature.
Though Nature's Parts have Free-will, of Self-motion; yet, they have
not Free-will to oppose _GOD's Decrees_: for, if some Parts cannot
oppose other Parts, being over-power'd, it is probable, that the Parts
of Nature cannot oppose the All-powerful Decrees of _GOD_. But, if it
please the All-powerful _GOD_ to permit the Parts of Nature to act as
they please, according to their own natural Will; and, upon condition,
if they act so, they shall have such Rewards as Nature may be capable
to receive; or such Punishments as Nature is capable of; then the
Omnipotent _GOD_ doth not predestinate those Rewards, or Punishments,
any otherwise than the Parts of Nature do cause by their own Actions.
Thus all Corporeal Actions, belong to Corporeal Parts; but, the Rewards
and Punishments, to _GOD_ alone: but, what those Punishments and
Blessings are, no particular Creature is capable to know: for, though a
particular Creature knows there is a _GOD_; yet, not what _GOD_ is: so,
although particular Creatures know there are Rewards and Punishments;
yet, not what those Rewards and Punishments are. But mistake me not;
for I mean the general Rewards and Punishments to all Creatures: but
'tis probable, that _GOD_ might decree Nature, and her Parts, to make
other sorts of Worlds, besides this World; of which Worlds, this may be
as ignorant, as a particular Human Creature is of _GOD_. And therefore,
it is not probable (since we cannot possibly know all the Parts of
Nature, of which we are parts) that we should know the Decrees of
_GOD_, or the manners and ways of Worship, amongst all kinds and sorts
of Creatures.
CHAP. VIII. Of the Ten Commandments.
In my opinion, the Notions Man hath of _GOD's Commands_ concerning
their Behaviour and Actions to Himself, and their Fellow-Creatures,
is the very same that Moses writ, and presented to all those of whom
he was Head and Governour. But, mistake me not, I mean only the _Ten
Commandments_; which Commandments are a sufficient Rule for all
Human Creatures: and certainly, _GOD_ had decreed, that Moses should
be a wise Man, and should publish these wise Commands. But, the
Interpretation of the Law must be such, as not to make it no such Law:
but, by reason Nature is as much Irregular, as Regular, Human Notions
are also Irregular, as much as Regular; which causes great variety
of Religions: and their Actions being also Irregular, is the cause
that the practise of Human Creatures is Irregular; and that occasions
Irregular Devotions, and is the cause of SIN.
CHAP. IX. Of Several RELIGIONS.
Concerning _the several Religions_, and several Opinions in Religions,
which are like several Kinds and Sorts; the Question is,
_Whether all Mankind could be perswaded to be of one Religion, or
Opinion?_
The opinion of the Minor part of my Thoughts, was, That all men might
be perswaded.
And, the opinion of the Major part of my Thoughts, was, That Nature,
being divisible and compoundable, and having Free-will, as well
as Self-motion; and being Irregular, as well as Regular; as also,
Variable, taking delight in variety; it was impossible for all Mankind
to be of one _Religion_, or _Opinion_.
The opinion of the Minor part of my Thoughts, 246,$ was, That the Grace
of GOD could perswade all Men to one Opinion.
The Major part of my Thoughts was of opinion, That GOD might decree
or command Nature: but, to alter Nature's nature, could not be done,
unless GOD, by his Decree, would annihilate this Nature, and create
another Nature, and such a Nature as was not like this Nature: for, it
is the nature of this Material Nature, to be Alterable; as also, to be
Irregular, as well as Regular; and, being Regular, and Irregular, was a
fit and proper Subject for GOD's Justice, and Mercies; Punishments, and
Rewards.
CHAP. X. Of Rules and Prescriptions.
As Saint Paul said, _We could not know Sin, but by the Law_; so, we
could not know what Punishment we could or should suffer, but by the
Law; not only Moral, but Divine Law.
But, some may ask, _What is Law?_
I answer: Law is, Limited Prescriptions and Rules.