_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,