THE CHAPTER IMMEDIATELY FOLLOWING THE INVENTORY; BEING THE 11TH IN ORDER; A PART THEREOF.
It appeareth then what is now in proposition not by general circumlocution but by particular note. No former philosophy varied in terms or method; no new PLACET or speculation upon particulars already known; no referring to action by any manual of practice; but the revealing and discovering of new inventions and operations. This to be done without the errors and conjectures of art, or the length or difficulties of experience; the nature and kinds of which inventions have been described as they could be discovered; for your eye cannot pass one kenning without further sailing; only we have stood upon the best advantages of the notions received, as upon a mount, to shew the knowledges adjacent and confining. If therefore the true end of knowledge not propounded hath bred large error, the best and perfectest condition of the same end not perceived will cause some declination. For when the butt is set up men need not rove, but except the white be placed men cannot level. This perfection we mean not in the worth of the effect, but in the nature of the direction; for our purpose is not to stir up men's hopes, but to guide their travels. The fullness of direction to work and produce any effect consisteth in two conditions, certainty and liberty. Certainty is when the direction is not only true for the most part, but infallible. Liberty is when the direction is not restrained to some definite means, but comprehendeth all the means and ways possible; for the poet saith well SAPIENTIBUS UNDIQUE LATAE SUNT VIAE, and where there is the greatest plurality of change, there is the greatest singularity of choice. Besides as a conjectural direction maketh a casual effect, so a particular and restrained direction is no less casual than an uncertain. For those particular means whereunto it is tied may be out of your power or may be accompanied with an overvalue of prejudice; and so if for want of certainty in direction you are frustrated in success, for want of variety in direction you are stopped in attempt. If therefore your direction be certain, it must refer you and point you to somewhat which, if it be present, the effect you seek will of necessity follow, else may you perform and not obtain. If it be free, then must it refer you to somewhat which if it be absent the effect you seek will of necessity withdraw, else may you have power and not attempt. This notion Aristotle had in light, though not in use. For the two commended rules by him set down, whereby the axioms of sciences are precepted to be made convertible, and which the latter men have not without elegancy surnamed the one the rule of truth because it preventeth deceit, the other the rule of prudence because it freeth election, are the same thing in speculation and affirmation which we now observe. An example will make my meaning attained, and yet percase make it thought that they attained it not. Let the effect to be produced be Whiteness; let the first direction be that if air and water be intermingled or broken in small portions together, whiteness will ensue, as in snow, in the breaking of the waves of the sea and rivers, and the like. This direction is certain, but very particular and restrained, being tied but to air and water. Let the second direction be, that if air be mingled as before with any transparent body, such nevertheless as is uncoloured and more grossly transparent than air itself, that then etc. as glass or crystal, being beaten to fine powder, by the interposition of the air becometh white; the white of an egg being clear of itself, receiving air by agitation becometh white, receiving air by concoction becometh white; here you are freed from water, and advanced to a clear body, and still tied to air. Let the third direction exclude or remove the restraint of an uncoloured body, as in amber, sapphires, etc. which beaten to fine powder become white; in wine and beer, which brought to froth become white. Let the fourth direction exclude the restraint of a body more grossly transparent than air, as in flame, being a body compounded between air and a finer substance than air; which flame if it were not for the smoke, which is the third substance that incorporateth itself and dyeth the flame, would be more perfect white. In all these four directions air still beareth a part. Let the fifth direction then be, that if any bodies, both transparent but in an unequal degree, be mingled as before, whiteness will follow; as oil and water beaten to an ointment, though by settling the air which gathereth in the agitation be evaporate, yet remaineth white; and the powder of glass or crystal put into water, whereby the air giveth place, yet remaineth white, though not so perfect. Now are you freed from air, but still you are tied to transparent bodies. To ascend further by scale I do forbear, partly because it would draw on the example to an over-great length, but chiefly because it would open that which in this work I determine to reserve; for to pass through the whole history and observation of colours and objects visible were too long a digression; and our purpose is now to give an example of a free direction, thereby to distinguish and describe it; and not to set down a form of interpretation how to recover and attain it. But as we intend not now to reveal, so we are circumspect not to mislead; and therefore (this warning being given) returning to our purpose in hand, we admit the sixth direction to be, that all bodies or parts of bodies which are unequal equally, that is in a ****** proportion, do represent whiteness; we will explain this, though we induce it not.
