MADAM,
In your last, you were pleased to desire an account, how far, or how much I did understand the ancient and modern Philosophers in their Philosophical Writings. Truly,Madam, I can more readily tell you what I do not understand, then what I do understand: for, first, I do not understand their sophistical Logick, as to perswade with arguments that black is white, and white is black; and that fire is not hot, nor water wet, and other such things; for the glory in Logick is rather to make doubts, then to find truth; indeed, that Art now is like thick, dark clouds, which darken the light of truth. Next: I do not understand in particular, what they mean by second matter; for if they name figures and forms second matter, they may as well say, all several motions, which are the several actions of Nature, are several matters, and so there would be infinite several matters, which would produce a meer confusion in Nature. Neither do I understand, when they say, a body dissolves into the first matter; for I am not able to conceive their first matter, nor what they mean bymagnaandmajor materia; for I believe there is but one matter, and the motion of that matter is its action by which it produces several figures and effects; so that the nature of the matter is one and the same, although its motions, that is, its actions, be various, for the various effects alter not the nature or unity of the onely matter. Neither do I understand what they mean by corruption, for surely Nature is not corruptible. Nor do I understand their individables in Nature, nor a bodiless form, nor a privation, nor a being without a body; nor any such thing as they call rest, for there's not any thing without motion in Nature: Some do talk of movingminima's, but they do not tell what thoseminima'sor their motions are, or how they were produced, or how they came to move. Neither do I understand when they say there is but one World, and that finite; for if there be no more Matter then that which they call the whole World, and may be measured by aJacob'sstaff, then certainly there is but little matter, and that no bigger then an atome in comparison to Infinite. Neither can my reason comprehend, when they say, that not any thing hath power from its interior nature to move exteriously and locally; for common sense and reason, that is sight and observation, doth prove the contrary. Neither do I know what they mean by making a difference between matter and form, power and act; for there can be no form without matter, nor no matter without form; and as act includes power, so power is nothing without act: Neither can I conceive Reason to be separable from matter; nor what is meant when they say, that, onely that is real, which moves the understanding without. Nor do I understand what they mean by intentionals, accidentals, incorporeal beings, formalratio, formalunity, and hundreds the like; enough to puzle truth, when all is but the several actions of one cause, to wit, the onely matter. But most men make such cross, narrow, and intricate ways in Nature, with their over-nice distinctions, that Nature appears like a Labyrinth, whenas really she is as plain as an un-plowed, ditched, or hedged champion: Nay, some make Nature so full, that she can neither move nor stir; and others again will have her so empty, as they leave not any thing within her; and some with their penetrations, pressings, squeezings, and the like, make such holes in her, as they do almost wound, press and squeeze her to death: And some are so learned, witty, and ingenious, as they understand and know to discourse of the true compass, just weight, exact rules, measures and proportions of the Universe, as also of the exact division of theChaos, and the architecture of the world, to an atome. Thus,Madam, I have made my confession to you of what I understand not, and have endeavoured to make my ignorance as brief as I could; but the great God knows, that my ignorance is longer then that which is named life and death; and as for my understanding, I can onely say, that I understand nothing better, but my self to be,
Madam,
Your most faithful Friend
and humble Servant.
MADAM,
Since I have given you, in my last, an account how much I did understand the Philosophical works of both the ancient and modern Philosophers, or rather what I did not understand of them, you would fain have my opinion now of the persons themselves. Truly,Madam, as for those that are dead, or those that are living, I cannot say any thing, but that I believe they all were or are worthy persons, men of vast understandings, subtil conceptions, ingenious wits, painful students, and learned writers. But as for their works, as I told you heretofore, I confess ingeniously, I understand them not, by reason I am ignorant in their Scholastical Arts, as Logick, Metaphysick, Mathematicks, and the like: For to my simple apprehension, when as Logicians argue of natural causes and effects, they make natural causes to produce natural effects with more difficulty and enforcement then Nature knows of; and as for Mathematicians, they endeavour to inchant Nature with Circles, and bind her with lines so hard, as if she were so mad, that she would do some mischief, when left at liberty. Geometricians weigh Nature to an Atome, and measure her so exactly, as less then a hairs breadth; besides, they do press and squeeze her so hard and close, as they almost stifle her. And Natural Philosophers do so stuff her with dull, dead, sencelessminima's, like as a sack with meal, or sand, by which they raise such a Dust as quite blinds Nature and natural reason. But Chymists torture Nature worst of all; for they extract and distil her beyond substance, nay, into no substance, if they could. As for natural Theologers, I understand them least of any; for they make such a gallamalfry of Philosophy and Divinity, as neither can be distinguished from the other. In short,Madam, They all with their intricate definitions and distinctions set my brain on the rack: but some Philosophers are like some Poets, for they endeavour to write strong lines. You may ask me, what is meant by strong lines? I answer: Weak sense. To which leaving them, I rest,
Madam,
Your Faithful Friend
and Servant.
MADAM,
I am not of your opinion, That nice distinctions and Logistical arguments discover truth, dissolve doubts, and clear the understanding; but I say, they rather make doubts of truth, and blind-fold the understanding; Indeed, nice distinctions and sophistical arguments, are very pernicious both in Schools, Church, and State: As for the Church, although in Divinity there is but one Truth, yet nice distinctions, and Logistical sophistry, have made such confusion in it, as has caused almost as many several opinions as there are words in the Scripture; and as for natural Theology, which is moral Philosophy, they have divided vertues and vices into so many parts, and minced them so small, that neither can be clearly distinguished. The same in Government; they endeavour to cut between command and obedience to a hairs breadth. Concerning causes of Law, they have abolish'd the intended benefit, and banish'd equity; and instead of keeping Peace, they make War, causing enmity betwixt men: As for Natural Philosophy, they will not suffer sense and reason to appear in that study: And as for Physick, they have kill'd more men then Wars, Plagues, or Famine. Wherefore from nice distinctions and Logistical sophistry, Good God deliver us, especially, from those that concern Divinity; for they weaken Faith, trouble Conscience, and bring in Atheism: In short, they make controversies, and endless disputes. But least the opening of my meaning in such plain terms should raise a controversie also between you and me, I'le cut off here, and rest,
Madam,
Your faithful Friend
and Servant.
MADAM,
Yesterday I received a visit from the LadyN. M.who you know hath a quick wit, rational opinions, and subtil conceptions; all which she is ready and free to divulge in her discourse. But when she came to my Chamber, I was casting up some small accounts; which when she did see, What, said she, are you at Numeration? Yes, said I: but I cannot number well, nor much, for I do not understand Arithmetick. Said she, You can number to three. Yes, said I, I can number to four: Nay, faith, said she, the number of three is enough, if you could but understand that number well, for it is a mystical number. Said I, There is no great mystery to count that number; for one, and two, makes three. Said she, That is not the mystery; for the mystery is, That three makes one: and without this mystery no man can understand Divinity, Nature, nor himself. Then I desired her to make me understand that mystery. She said, It required more time to inform me, then a short visit, for this mystery was such, as did puzle all wise men in the world; and the not understanding of this mystery perfectly, had caused endless divisions and disputes. I desired, if she could not make me understand the mystery, she would but inform me, how three made one in Divinity, Nature, and Man. She said, That was easie to do; for in Divinity there are three Persons in one Essence, as God the Father, the Son, and the holy Ghost, whose Essence being individable, they make but one God; And as for Philosophy, there is but Matter, Motion, and Figure, which being individable, make but one Nature; And as for Man, there is Soul, Life, and Body, all three joyned in one Man. But I replied, Man's Life, Soul and Body, is dividable. That is true, said she, but then he is no more a Man; for these three are his essential parts, which make him to be a man; and when these parts are dissolved, then his interior nature is changed, so that he can no longer be call'd a man: As for example; Water being turned into Air, and having lost its interior nature, can no more be called Water, but it is perfect Air; the same is with Man: But as long as he is a Man, then these three forementioned parts which make him to be of that figure are individably united as long as man lasts. Besides, said she, this is but in the particular, considering man single, and by himself; but in general, these three, as life, soul, and body, are individably united, so that they remain as long as mankind lasts. Nay, although they do dissolve in the particulars, yet it is but for a time; for they shall be united again at the last day, which is the time of their resurrection; so that also in this respect we may justly call them individable, for man shall remain with an united soul, life, and body, eternally. And as she was thus discoursing, in came a Sophisterian, whom when she spied, away she went as fast as she could; but I followed her close, and got hold of her, then asked her, why she ran away? She answer'd, if she stayed, the Logician would dissolve her into nothing, for the profession of Logicians is to make something nothing, and nothing something. I pray'd her to stay and discourse with the Logician: Not for a world, said she, for his discourse will make my brain like a confusedChaos, full of senselessminima's; and after that, he will so knock, jolt, and jog it, and make such whirls and pits, as will so torture my brain, that I shall wish I had not any: Wherefore, said she, I will not stay now, but visit you again to morrow. And I wish with all my heart,Madam, you were so near as to be here at the same time, that we three might make a Triumvirate in discourse, as well as we do in friendship. But since that cannot be, I must rest satisfied that I am,
Madam,
Your faithful Friend
and Servant.
MADAM,
You were pleased to desire my opinion of the works of that Learned and Ingenious WriterB.Truly,Madam, I have read but some part of his works; but as much as I have read, I have observed, he is a very civil, eloquent, and rational Writer; the truth is, his style is a Gentleman's style. And in particular, concerning his experiments, I must needs say this, that, in my judgment, he hath expressed himself to be a very industrious and ingenious person; for he doth neither puzle Nature, nor darken truth with hard words and compounded languages, or nice distinctions; besides, his experiments are proved by his own action. But give me leave to tell you, that I observe, he studies the different parts and alterations, more then the motions, which cause the alterations in those parts; whereas, did he study and observe the several and different motions in those parts, how they change in one and the same part, and how the different alterations in bodies are caused by the different motions of their parts, he might arrive to a vast knowledg by the means of his experiments; for certainly experiments are very beneficial to man. In the next place, you desire my opinion of the Book call'd,The Discourses of the Virtuosi in France: I am sorry,Madam, this book comes so late to my hands, that I cannot read it so slowly and observingly, as to give you a clear judgment of their opinions or discourses in particular; however, in general, and for what I have read in it, I may say, it expresses the French to be very learned and eloquent Writers, wherein I thought our English had exceeded them, and that they did onely excel in wit and ingenuity; but I perceive most Nations have of all sorts. The truth is, ingenious and subtil wit brings news; but learning and experience brings proofs, at least, argumental discourses; and the French are much to be commended, that they endeavour to spend their time wisely, honourably, honestly, and profitably, not onely for the good and benefit of their own, but also of other Nations. But before I conclude, give me leave to tell you, that concerning the curious and profitable Arts mentioned in their discourses, I confess, I do much admire them, and partly believe they may arrive to the use of many of them; but there are two arts which I wish with all my heart I could obtain: the first is, to argue without error in all kinds, modes, and figures, in a quarter of an hour; and the other is to learn a way to understand all languages in six hours. But as for the first, I fear, if I want a thorow understanding in every particular argument, cause, or point, a general art or mode of words will not help me, especially, if I, being a woman, should want discretion: And as for the second, my memory is so bad, that it is beyond the help of Art, so that Nature has made my understanding harder or closer then Glass, through which the Sun of verity cannot pass, although its light doth; and therefore I am confident I shall not be made, or taught to learn this mentioned Art in six hours, no not in six months. But I wish all Arts were as easily practised, as mentioned; and thus I rest,
Madam,
Your faithful Friend
and Servant.
MADAM,
Concerning your question,Whether a Point be something, or nothing, or between both; My opinion is, that a natural point is material; but that which the learned name a Mathematical point, is like their Logistical Egg, whereof there is nothing in Nature any otherwise, but a word, which word is material, as being natural; for concerning immaterial beings, it is impossible to believe there be any in Nature; and though witty Students, and subtil Arguers have both in past, and this present age, endeavoured to prove something, nothing; yet words and disputes have not power to annihilate any thing that is in Nature, no more then to create something out of nothing; and therefore they can neither make something, nothing; nor nothing to be something: for the most witty student, nor the subtilest disputant, cannot alter Nature, but each thing is and must be as Nature made it. As for your other question,Whether there be more then five Senses?I answer: There are as many senses as there are sensitive motions, and all sensation or perception is by the way of patterning; and whosoever is of another opinion, is, in my judgment, a greater friend to contradiction, then to truth, at least to probability. Lastly, concerning your question, why a Gun, the longer its barrel is made, the further it will shoot, until it come to a certain degree of length; after which, the longer it is made, the weaker it becomes, so that every degree further, makes it shoot shorter and shorter, whereas before it came to such a degree of length, it shot further and further: Give me leave to tell you,Madam, that this question would be put more properly to a Mathematician, then to me, who am ignorant in the Mathematicks: However, since you are pleased to desire my opinion thereof, I am willing to give it you. There are, in my judgment, but three reasons which do produce this alteration: The one may be the compass of the stock, or barrel, which being too wide for the length, may weaken the force, or being too narrow for the length, may retard the force; the one giving liberty before the force is united, the other inclosing it so long by a streight passage, as it loses its force before it hath liberty; so that the one becomes stronger with length, the other weaker with length. The second reason, in my opinion, is, That degrees of strength may require degrees of themedium. Lastly, It may be, that Centers are required for degrees of strength;, if so, everymediummay be a Center, and the middle length to such a compass may be a Center of such a force. But many times the force being weaker or stronger, is caused by the good or ill making of the Powder, or Locks, or the like. But,Madam, such questions will puzle me as much as those of Mr.V. Z.concerning those glasses, one of which being held close in ones hand, and a little piece being broke of its tail, makes as great a noise as the discharging of a Gun: Wherefore I beseech you,Madam, do not trouble my brain with Mathematical questions, wherein I have neither skill, learning, nor experience by Practice; for truly I have not the subtilty to find out their mystery, nor the capacity to understand arts, no more then I am capable to learn several languages. If you command me any thing else I am able to do, assure your self, there is none shall more readily and cheerfully serve you then my self; who am, and shall ever continue,
Madam,
Your Faithful Friend
and Servant.
MADAM,
I have heard that Artists do glory much in their Glasses, Tubes, Engines, and Stills, and hope by their Glasses and Tubes to see invisible things, and by their Engines to produce incredible effects, and by their Stills, Fire, and Furnaces, to create as Nature doth; but all this is impossible to be done: For Art cannot arrive to that degree, as to know perfectly Natures secret and fundamental actions, her purest matter, and subtilest motions; and it is enough if Artists can but produce such things as are for mans conveniencies and use, although they never can see the smallest or rarest bodies, nor great and vast bodies at a great distance, nor make or create a Vegetable, Animal, or the like, as Nature doth; for Nature being Infinite, has also Infinite degrees of figures, sizes, motions, densities, rarities, knowledg, &c. as you may see in my Book of Philosophy, as also in my book of Poems, especially that part that treats of little, minute Creatures, which I there do name, for want of other expressions, Fairies; for I have considered much the several sizes of Creatures, although I gave it out but for a fancy in the mentioned book, lest I should be thought extravagant to declare that conception of mine for a rational truth: But if some small bodies cannot be perfectly seen but by the help of magnifying glasses, and such as they call Microscopia; I pray, Nature being Infinite, What figures and sizes may there not be, which our eyes with all the help of Art are not capable to see? for certainly, Nature hath more curiosities then our exterior senses, helped by Art, can perceive: Wherefore I cannot wonder enough at those that pretend to know the least or greatest parts or creatures in Nature, since no particular Creature is able to do it. But concerning Artists, you would fain know,Madam, whether the Artist be beholden to the conceptions of the Student? To which I return this short answer: That, in my judgment, without the Students conceptions, the Artist could not tell how to make experiments: The truth is, the conceptions of studious men set the Artists on work, although many Artists do ungratefully attribute all to their own industry. Neither doth it always belong to the studious Concepter to make trials or experiments, but he leaves that work to others, whose time is not so much imployed with thoughts or speculations, as with actions; for the the Contemplator is the Designer, and the Artist the Workman, or Labourer, who ought to acknowledg him his Master, as I do yourLadiship, for I am in all respects,
Madam,
Your Ladiships
humble and faithful Servant.
MADAM,
Your Command in your last was to send you my opinion concerning the division of Religions, or of the several opinions in Religions, I suppose you mean the division of the Religion, not of Religions; for certainly, there is but one divine Truth, and consequently but one true Religion: But natural men being composed of many divers parts, as of several motions and figures, have divers and several Ideas, which the grosser corporeal motions conceive to be divers and several gods, as being not capable to know the Great and Incomprehensible God, who is above Nature. For example: Do but consider,Madam, what strange opinions the Heathens had of God, and how they divided him into so many several Persons, with so many several bodies, like men; whereas, surely God considered in his Essence, he being a Spirit, as the Scripture describes him, can neither have Soul nor body, as he is a God, but is an Immaterial Being; Onely the Heathens did conceive him to have parts, and so divided the Incomprehensible God into several Deities, at least they had several Deitical Ideas, or rather Fancies of him. But,Madam, I confess my ignorance in this great mystery, and honour, and praise the Omnipotent, Great, and Incomprehensible God, with all fear and humility as I ought; beseeching his infinite mercy to keep me from such presumption, whereby I might prophane his holy Name, and to make me obedient to the Church, as also to grant me life and health, that I may be able to express how much I am,
Madam,
Your Faithful Friend
and Servant.
MADAM,
Since I spake of Religion in my last, I cannot but acquaint you, that I was the other day in the company of SirP. H.and SirR. L.where amongst other discourses they talk'd of Predestination and Free-will. SirP. H.accounted the opinion of Predestination not onely absurd, but blasphemous; for, said he, Predestination makes God appear Cruel, as first to create Angels and Man, and then to make them fall from their Glory, and damn them eternally: For God, said he, knew before he made them, they would fall; Neither could he imagine, from whence that Pride and Presumption did proceed, which was the cause of the Angels fall, for it could not proceed from God, God being infinitely Good. SirR. L.answer'd, That this Pride and Presumption did not come from God, but from their own Nature. But, replyed SirP. H.God gave them that Nature, for they had it not of themselves, but all what they were, their Essence and Nature, came from God the Creator of all things, and to suffer that, which was in his power to hinder, was as much as to act. SirR. L.said, God gave both Angels and Man a Free-will at their Creation. SirP. H.answered, that a Free-will was a part of a divine attribute, which surely God would not give away to any Creature: Next, said he, he could not conceive why God should make Creatures to cross and oppose him; for it were neither an act of Wisdom to make Rebels, nor an act of Justice to make Devils; so that neither in his Wisdom, Justice, nor Mercy, God could give leave, that Angels and Man should fall through sin; neither was God ignorant that Angels and Man would fall; for surely, said he, God knew all things, past, present, and to come; wherefore, said he, Free-will doth weaken the Power of God, and Predestination doth weaken the power of man, and both do hinder each other: Besides, said he, since God did confirm the rest of the Angels in the same state they were before, so as they could not fall afterwards, he might as well have created them all so at first. But SirR. L.replied, That God suffered Angels and Man to fall for his Glory, to shew his Justice in Devils, and his Mercy in Man; and that the Devils express'd God's Omnipotency as much as the Blessed. To which SirP. H.answered, That they expressed more God's severity in those horrid torments they suffer through their Natural Imperfections, then his power in making and suffering them to sin. Thus they discoursed: And to tell you truly,Madam, my mind was more troubled, then delighted with their discourse; for it seemed rather to detract from the honour of the great God, then to increase his Glory; and no Creature ought either to think or to speak any thing that is detracting from the Glory of the Creator: Wherefore I am neither for Predestination, nor for an absolute Free-will, neither in Angels, Devils, nor Man; for an absolute Free-will is not competent to any Creature: and though Nature be Infinite, and the Eternal Servant to the Eternal and Infinite God, and can produce Infinite Creatures, yet her Power and Will is not absolute, but limited; that is, she has a natural free-will, but not a supernatural, for she cannot work beyond the power God has given her. But those mystical discourses belong to Divines, and not to any Lay-person, and I confess my self very ignorant in them. Wherefore I will nor dare not dispute God's actions, being all infinitely wise, but leave that to Divines, who are to inform us what we ought to believe, and how we ought to live. And thus taking my leave of you for the present, I rest,
Madam,
Your faithful Friend
and Servant.
MADAM,
You are pleased to honor me so far, that you do not onely spend some time in the perusing of my Book calledPhilosophical Opinions, but take it so much into your consideration, as to examine every opinion of mine which dissents from the common way of the Schools, marking those places which seem somewhat obscure, and desiring my explanation of them; All which, I do not onely acknowledg as a great favour, but as an infallible testimony of your true and unfeigned friendship; and I cannot chuse but publish it to all the world; both for the honour of your self, as to let every body know the part of so true a friend, who is so much concerned for the honour and benefit of my poor Works; as also for the good of my mentioned Book, which by this means will be rendred more intelligible; for I must confess that my Philosophical Opinions are not so plain and perspicuous as to be perfectly understood at the first reading, which I am sorry for. And there be two chief reasons why they are so: First, Because they are new, and never vented before; for the have their original meerly from my own conceptions, and are not taken out of other Philosophers. Next, because I being a Woman, and not bred up to Scholarship, did want names and terms of Art, and therefore being not versed in the Writings of other Philosophers, but what I knew by hearing, I could not form my named Book so methodically, and express my opinions so artificially and clearly, as I might have done, had I been studious in the reading of Philosophical Books, or bred a Scholar; for then I might have dressed them with a fine coloured Covering of Logick and Geometry, and set them out in a handsome array; by which I might have also cover'd my ignorance, like as Stage-Players do cover their mean persons or degrees with fine Cloathes. But, as I said, I being void of Learning and Art, did put them forth according to my own conceptions, and as I did understand them myself; but since I have hitherto by the reading of those famous and learnedAuthorsyou sent me, attained to the knowledg of some artificial Terms, I shall not spare any labour and pains to make my opinions so intelligible, that every one, who without partiality, spleen, or malice, doth read them, may also easily understand them: And thus I shall likewise endeavour to give such answers to your scruples, objections, or questions, as may explain those passages which seem obscure, and satisfie your desire. In the first place, and in general, you desire to know,Whether any truth may be had in Natural Philosophy: for since all this study is grounded upon probability, and he that thinks he has the most probable reasons for his opinion, may be as far off from truth, as he who is thought to have the least; nay, what seems most probable to day, may seem least probable to morrow, especially if an ingenious opposer, bring rational arguments against it: Therefore you think it is but vain for any one to trouble his brain with searching and enquiring after such things wherein neither truth nor certainty can be had. To which, I answer: That the undoubted truth in Natural Philosophy, is, in my opinion, like the Philosopher's Stone in Chymistry, which has been sought for by many learned and ingenious Persons, and will be sought as long as the Art of Chymistry doth last; but although they cannot find the Philosophers Stone, yet by the help of this Art they have found out many rare things both for use and knowledg. The like in Natural Philosophy, although Natural Philosophers cannot find out the absolute truth of Nature, or Natures ground-works, or the hidden causes of natural effects; nevertheless they have found out many necessary and profitable Arts and Sciences, to benefit the life of man; for without Natural Philosophy we should have lived in dark ignorance, not knowing the motions of the Heavens, the cause of the Eclipses, the influences of the Stars, the use of Numbers, Measures, and Weights, the vertues and effects of Vegetables and Minerals, the Art of Architecture, Navigation, and the like: Indeed all Arts and Sciences do adscribe their original to the study of Natural Philosophy; and those men are both unwise and ungrateful, that will refuse rich gifts because they cannot be masters of all Wealth; and they are fools, that will not take remedies when they are sick, because Medicines can onely recover them from death for a time, but not make them live for ever. But to conclude, Probability is next to truth, and the search of a hidden cause finds out visible effects; and this truth do natural Philosophers find, that there are more fools, then wise men, which fools will never attain to the honour of being Natural Philosophers. And thus leaving them, I rest,
Madam,
Your Ladiships
humble and faithful Servant.
MADAM,
Your desire is to know, since I say Nature is Wise, Whether all her parts must be wise also? To which, I answer; That (by your favour) all her parts are not fools: but yet it is no necessary consequence, that because Nature is infinitely wise, all her parts must be so too, no more then if I should say, Nature is Infinite, therefore every part must be Infinite: But it is rather necessary, that because Nature is Infinite, therefore not any single part of hers can be Infinite, but must be finite. Next, you desire to know, Whether Nature or the self-moving matter is subject to err, and to commit mistakes? I answer: Although Nature has naturally an Infinite wisdom and knowledg, yet she has not a most pure and intire perfection, no more then she has an absolute power; for a most pure and intire perfection belongs onely to God: and though she is infinitely naturally wise in her self, yet her parts or particular creatures may commit errors and mistakes; the truth is, it is impossible but that parts or particular Creatures must be subject to errors, because no part can have a perfect or general knowledg, as being but a part, and not a whole; for knowledg is in parts, as parts are in Matter: Besides several corporeal motions, that is, several self-moving parts do delude and oppose each other by their opposite motions; and this opposition is very requisite in Nature to keep a mean, and hinder extreams; for were there not opposition of parts, Nature would run into extreams, which would confound her, and all her parts. And as for delusion, it is part of Natures delight, causing the more variety; but there be some actions in Nature which are neither perfect mistakes, nor delusions, but onely want of a clear and thorow perception: As for example; when a man is sailing in a Ship, he thinks the shore moves from the ship, when as it is the ship that moves from the shore: Also when a man is going backward from a Looking-glass, he thinks, the figure in the Glass goeth inward, whereas it is himself that goes backward, and not his figure in the glass. The cause of it is, That the perception in the eye perceives the distanced body, but not the motion of the distance or medium; for though the man may partly see the motion of the visible parts, yet he doth not see the parts or motion of the distance or medium, which is invisible, and not subject to the perception of sight; and since a pattern cannot be made if the object be not visible, hence I conclude, that the motion of the medium cannot make perception, but that it is the perceptive motions of the eye, which pattern out an object as it is visibly presented to the corporeal motions in the eye; for according as the object is presented, the pattern is made, if the motions be regular: For example; a fired end of a stick, if you move it in a circular figure, the sensitive corporeal motions in the eye pattern out the figure of fire, together with the exterior or circular motion, and apprehend it as a fiery circle; and if the stick be moved any otherwise, they pattern out such a figure as the fired end of the stick is moved in; so that the sensitive pattern is made according to the exterior corporeal figurative motion of the object, and not according to its interior figure or motions. And this,Madam, is in short my answer to your propounded questions, by which, I hope, you understand plainly the meaning of,
Madam,
Your Faithful Friend
and Servant.
MADAM,
The scruples or questions you sent me last, are these following. First, you desire to be informed what I mean byPhantasmesandIdeas? I answer: They are figures made by the purest and subtilest degree of self-moving matter, that is to say, by the rational corporeal motions, and are the same with thoughts or conceptions. Next, your question is, what I do understand bySensitive Life? I answer: It is that part of self-moving matter, which in its own nature is not so pure and subtil as the rational, for it is but the labouring, and the rational the designing part of matter. Your third question is,Whether this sensitive self-moving matter be dense or rare?I answer: density and rarity are onely effects caused by the several actions, that is, the corporeal motions of Nature; wherefore it cannot properly be said, that sensitive matter is either dense, or rare; for it has a self-power to contract and dilate, compose and divide, and move in any kind of motion whatsoever, as is requisite to the framing of any figure; and thus I desire you to observe well, that when I say the rational part of matter is purer in its degree then the sensitive, and that this is a rare and acute matter, I do not mean that it is thin like a rare egg, but that it is subtil and active, penetrating and dividing, as well as dividable. Your fourth question is,What this sensitive matter works upon?I answer: It works with and upon another degree of matter, which is not self-moving, but dull, stupid, and immoveable in its own nature, which I call the inanimate part or degree of matter. Your fifth question is,Whether this inanimate Matter do never rest?I answer; It doth not: for the self-moving matter being restless in its own nature, and so closely united and commixed with the inanimate, as they do make but one body, will never suffer it to rest; so that there is no part in Nature but is moving; the animate matter in it self, or its own nature, the inanimate by the help or means of the animate. Your sixth question is,If there be a thorow mixture of the parts of animate and inanimate matter, whether those parts do retain each their own nature and substance, so that the inanimate part of matter remains dull and stupid in its essence or nature, and the animate full of self-motion, or all self-motion?I answer: Although every part and particle of each degree are closely intermixed, nevertheless this mixture doth not alter the interior nature of those parts or degrees; As for example; a man is composed of Soul, and Body, which are several parts, but joyned as into one substance,viz.Man, and yet they retain each their own proprieties and natures; for although soul and body are so closely united as they do make but one Man, yet the soul doth not change into the body, nor the body into the soul, but each continues in its own nature as it is. And so likewise in Infinite Matter, although the degrees or parts of Matter are so throughly intermixed as they do make but one body or substance, which is corporeal Nature, yet each remains in its nature as it is, to wit, the animate part of matter doth not become dull and stupid in its nature, but remains self-moving; and the inanimate, although it doth move by the means of the animate, yet it doth not become self-moving, but each keeps its own interior nature and essence in their commixture. The truth is, there must of necessity be degrees of matter, or else there would be no such various and several effects in Nature, as humane sense and reason do perceive there are; and those degrees must also retain each their own nature and proprieties, to produce those various and curious effects: Neither must those different degrees vary or alter the nature of Infinite Matter; for Matter must and doth continue one and the same in its Nature, that is, Matter cannot be divided from being Matter: And this is my meaning, when I say in myPhilosophical Opinions, There is but one kind of Matter: Not that Matter is not dividable into several parts or degrees, but I say, although Matter has several parts and degrees, yet they do not alter the nature of Matter, but Matter remains one and the same in its own kind, that is, it continues still Matter in its own nature notwithstanding those degrees; and thus I do exclude from Matter all that which is not Matter, and do firmly believe, that there can be no commixture of Matter and no Matter in Nature; for this would breed a meer confusion in Nature. Your seventh question is,Whether that, which I name the rational part of self-moving Matter makes as much variety as the sensitive?To which I answer: That, to my sense and reason, the rational part of animate or self-moving Matter moves not onely more variously, but also more swiftly then the sensitive; for thoughts are sooner made, then words spoke, and a certain proof of it are the various and several Imaginations, Fancies, Conceptions, Memories, Remembrances, Understandings, Opinions, Judgments, and the like: as also the several sorts of Love, Hate, Fear, Anger, Joy, Doubt; and the like Passions. Your eighth question is,Whether the Sensitive Matter can and doth work in it self and its own substance and degree?My answer is, That there is no inanimate matter without animate, nor no animate without inanimate, both being so curiously and subtilly intermixt, as they make but one body; Nevertheless the several parts of this one body may move several ways. Neither are the several degrees bound to an equal mixture, no more then the several parts of one body are bound to one and the same size, bigness, shape, or motion; or the Sea is bound to be always at the high tide; or the Moon to be always at the Full; or all the Veins or Brains in animal bodies are bound to be of equal quantity; or every Tree of the same kind to bear fruit, or have leaves of equal number; or every Apple, Pear, or Plum, to have an equal quantity of juice; or every Bee to make as much honey and wax as the other. Your nineth question is,Whether the Sensitive Matter can work without taking patterns?My answer is, That all corporeal motion is not patterning, but all patterning is made by corporeal motion; and there be more several sorts of corporeal motions then any single Creature is able to conceive, much less to express: But the perceptive corporeal motions are the ground-motions in Nature, which make, rule, and govern all the parts of Nature, as to move to Production, or Generation, Transformation, and the like. Your tenth question is,How it is possible, that numerous figures can exist in one part of matter? for it is impossible that two things can be in one place, much less many.My answer in short is, That it were impossible, were a part of Matter, and the numerous figures several and distinct things; but all is but one thing, that is, a part of Matter moving variously; for there is neither Magnitude, Place, Figure, nor Motion, in Nature, but what is Matter, or Body; Neither is there any such thing as Time: Wherefore it cannot properly be said,There was, andThere shall be; but onely,There is. Neither can it properly be said, from this to that place; but onely in reference to the several moving parts of the onely Infinite Matter. And thus much to your questions; I add no more, but rest,
Madam,
Your faithful Friend
and humble Servant.
MADAM,
In your last, you were pleased to express, that some men, who think themselves wise, did laugh in a scornful manner at my opinion, when I say that every Creature hath life and knowledg, sense and reason; counting it not onely ridiculous, but absurd; and asking, whether you did or could believe, a piece of wood, metal, or stone, had as much sense as a beast, or as much reason as a man, having neither brain, blood, heart, nor flesh; nor such organs, passages, parts, nor shapes as animals? To which, I answer: That it is not any of these mentioned things that makes life and knowledg, but life and knowledg is the cause of them, which life and knowledg is animate matter, and is in all parts of all Creatures: and to make it more plain and perspicuous, humane sense and reason may perceive, that wood, stone, or metal, acts as wisely as an animal: As for example; Rhubarb, or the like drugs, will act very wisely in Purging; and Antimony, or the like, will act very wisely in Vomiting; and Opium will act very wisely in Sleeping; also Quicksilver or Mercury will act very wisely, as those that have the French disease can best witness: likewise the Loadstone acts very wisely, as Mariners or Navigators will tell you: Also Wine made of Fruit, and Ale of Malt, and distilled Aqua-vitæ will act very subtilly; ask the Drunkards, and they can inform you; Thus Infinite examples may be given, and yet man says, all Vegetables and Minerals are insensible and irrational, as also the Planets and Elements; when as yet the Planets move very orderly and wisely, and the Elements are more active, nay, more subtil and searching then any of the animal Creatures; witness Fire, Air, and Water: As for the Earth, she brings forth her fruit, if the other Elements do not cause abortives, in due season; and yet man believes, Vegetables, Minerals, and Elements, are dead, dull, senseless, and irrational Creatures, because they have not such shapes, parts, nor passages as Animals, nor such exterior and local motions as Animals have: but Man doth not consider the various, intricate and obscure ways of Nature, unknown to any particular Creature; for what our senses are not capable to know, our reason is apt to deny. Truly, in my opinion, Man is more irrational then any of those Creatures, when he believes that all knowledg is not onely confined to one sort of Creatures, but to one part of one particular Creature, as the head, or brain of man; for who can in reason think, that there is no other sensitive and rational knowledg in Infinite Matter, but what is onely in Man, or animal Creatures? It is a very simple and weak conclusion to say, Other Creatures have no eyes to see, no ears to hear, no tongues to taste, no noses to smell, as animals have; wherefore they have no sense or sensitive knowledg; or because they have no head, nor brain as Man hath, therefore they have no reason, nor rational knowledg at all: for sense and reason, and consequently sensitive and rational knowledg, extends further then to be bound to the animal eye, ear, nose, tongue, head, or brain; but as these organs are onely in one kind of Natures Creatures, as Animals, in which organs the sensitive corporeal motions make the perception of exterior objects, so there may be infinite other kinds of passages or organs in other Creatures unknown to Man, which Creatures may have their sense and reason, that is, sensitive and rational knowledg, each according to the nature of its figure; for as it is absurd to say, that all Creatures in Nature are Animals, so it is absurd to confine sense and reason onely to Animals; or to say, that all other Creatures, if they have sense and reason, life and knowledg, it must be the same as is in Animals: I confess, it is of the same degree, that is, of the same animate part of matter, but the motions of life and knowledg work so differently and variously in every kind and sort, nay, in every particular Creature, that no single Creature can find them out: But, in my opinion, not any Creature is without life and knowledg, which life and knowledg is made by the self-moving part of matter, that is, by the sensitive and rational corporeal motions; and as it is no consequence, that all Creatures must be alike in their exterior shapes, figures, and motions, because they are all produced out of one and the same matter, so neither doth it follow, that all Creatures must have the same interior motions, natures, and proprieties, and so consequently the same life and knowledg, because all life and knowledg is made by the same degree of matter, to wit, the animate. Wherefore though every kind or sort of Creatures has different perceptions, yet they are not less knowing; for Vegetables, Minerals, and Elements, may have as numerous, and as various perceptions as Animals, and they may be as different from animal perceptions as their kinds are; but a different perception is not therefore no perception: Neither is it the animal organs that make perception, nor the animal shape that makes life, but the motions of life make them. But some may say, it is Irreligious to believe any Creature has rational knowledg but Man. Surely,Madam, the God of Nature, in my opinion, will be adored by all Creatures, and adoration cannot be without sense and knowledg. Wherefore it is not probable, that onely Man, and no Creature else, is capable to adore and worship the Infinite and Omnipotent God, who is the God of Nature, and of all Creatures: I should rather think it irreligious to confine sense and reason onely to Man, and to say, that no Creature adores and worships God, but Man; which, in my judgment, argues a great pride, self-conceit, and presumption. And thus,Madam, having declared my opinion plainly concerning this subject, I will detain you no longer at this present, but rest,
Madam,
Your constant Friend
and faithful Servant.
MADAM,
I perceive you do not well apprehend my meaning, when I say in myPhilosophical Opinions,[1]That the Infinite degrees of Infinite Matter are all Infinite:For, say you, the degrees of Matter cannot be Infinite, by reason there cannot be two Infinites, but one would obstruct the other. My answer is; I do not mean that the degrees of Matter are Infinite each in its self, that is, that the animate and inanimate are several Infinite matters, but my opinion is, that the animate degree of matter is in a perpetual motion, and the inanimate doth not move of it self, and that those degrees are infinite in their effects, as producing and making infinite figures; for since the cause, which is the onely matter, is infinite, the effects must of necessity be infinite also; the cause is infinite in its substance, the effects are Infinite in number. And this is my meaning, when I say,[2]that, although in Nature there is but one kind of matter, yet there are Infinite degrees, Infinite motions, and Infinite parts in that onely matter; and though Infinite and Eternal matter has no perfect or exact figure, by reason it is Infinite, and therefore unlimited, yet there being infinite parts in number, made by the infinite variations of motions in infinite Matter, these parts have perfect or exact figures, considered as parts, that is, single, or each in its particular figure: And therefore if there be Infinite degrees, considering the effects of the animate and inanimate matter, infinite motions for changes, infinite parts for number, infinite compositions and divisions for variety and diversity of Creatures; then there may also be infinite sizes, each part or figure differing more or less, infinite smallness and bigness, lightness and heaviness, rarity and density, strength and power, life and knowledg, and the like: But by reason Nature or Natural matter is not all animate or inanimate, nor all composing or dividing, there can be no Infinite in a part, nor can there be something biggest or smallest, strongest or weakest, heaviest or lightest, softest or hardest in Infinite Nature, or her parts, but all those several Infinites are as it were included in one Infinite, which is Corporeal Nature, or Natural Matter.
Next, you desire my opinion ofVacuum, whether there be any, or not? for you say I determine nothing, of it in my Book ofPhilosophical Opinions. Truly,Madam, my sense and reason cannot believe aVacuum, because there cannot be an empty Nothing; but change of motion makes all the alteration of figures, and consequently all that which is called place, magnitude, space, and the like; for matter, motion, figure, place, magnitude, &c. are but one thing. But some men perceiving the alteration, but not the subtil motions, believe that bodies move into each others place, which is impossible, because several places are onely several parts, so that, unless one part could make it self another part, no part can be said to succeed into anothers place; but it is impossible that one part should make it self another part, for it cannot be another, and it self, no more then Nature can be Nature, and not Nature; wherefore change of place is onely change of motion, and this change of motion makes alteration of Figures.
Thirdly, you say, You cannot understand what I mean by Creation, for you think that Creation is a production or making of Something out of Nothing. To tell you really,Madam, this word is used by me for want of a better expression; and I do not take it in so strict a sense as to understand by it, a Divine or supernatural Creation, which onely belongs to God; but a natural Creation, that is, a natural production or Generation; for Nature cannot create or produce Something out of Nothing: And this Production may be taken in a double sence; First, in General, as for example, when it is said, that all Creatures are produced out of Infinite Matter; and in this respect every particular Creature which is finite, that is, of a circumscribed and limited figure, is produced of Infinite Matter, as being a part thereof: Next, Production is taken in a more strict sense, to wit, when one single Creature is produced from another; and this is either Generation properly so called, as when in every kind and sort each particular produces its like; or it is such a Generation whereby one creature produces another, each being of a different kind or species, as for example, when an Animal produces a Mineral, as when a Stone is generated in the Kidneys, or the like; and in this sence one finite creature generates or produces another finite creature, the producer as well as the produced being finite; but in the first sence finite creatures are produced out of infinite matter.
Fourthly, you confess, You cannot well apprehend my meaning, when I say,[3]that the several kinds are as Infinite as the particulars; for your opinion is, That the number of particulars must needs exceed the number of kinds. I answer: I mean in general the Infinite effects of Nature which are Infinite in number, and the several kinds or sorts of Creatures are Infinite in duration, for nothing can perish in Nature.
Fifthly, When I say,[4]that ascending and descending is often caused by the exterior figure or shape of a body; witness a Bird, who although he is of a much bigger size and bulk then a Worm, yet can by his shape lift himself up more agilly and nimbly then a Worm; Your opinion is, That his exterior shape doth not contribute any thing towards his flying, by reason a Bird being dead retains the same shape, but yet cannot fly at all. But, truly,Madam, I would not have you think that I do exclude the proper and interior natural motion of the figure of a Bird, and the natural and proper motions of every part and particle thereof; for that a Bird when dead, keeps his shape, and yet cannot fly, the reason is, that the natural and internal motions of the Bird, and the Birds wings, are altered towards some other shape or figure, if not exteriously, yet interiously; but yet the interior natural motions could not effect any flying or ascending without the help of the exterior shape; for a Man, or any other animal, may have the same interior motions as a Bird hath, but wanting such an exterior shape, he cannot fly; whereas had he wings like a Bird, and the interior natural motions of those wings, he might without doubt fly as well as a Bird doth.
Sixthly, Concerning the descent of heavy bodies,[5]that it is more forcible then the ascent of light bodies, you do question the Truth of this my opinion. Certainly,Madam, I cannot conceive it to be otherwise by my sense and reason; for though Fire that is rare, doth ascend with an extraordinary quick motion, yet this motion is, in my opinion, not so strong and piercing as when grosser parts of Creatures do descend; but there is difference in strength and quickness; for had not Water a stronger motion, and another sort of figure then Fire, it could not suppress Fire, much less quench it. But Smoak, which is heavier then Flame, flies up, or rises before, or rather, above it: Wherefore I am still of the same opinion, that heavy bodies descend more forcibly then light bodies do ascend, and it seems most rational to me.
Lastly, I perceive you cannot believe that all bodies have weight; by reason, if this were so, the Sun, and the Stars would have long since cover'd the Earth. In answer to this objection, I say, That as there can be no body without figure and magnitude, so consequently not without weight, were it no bigger then an atome; and as for the Sun's and the Stars not falling down, or rising higher, the reason is, not their being without weight, but their natural and proper motion, which keeps them constantly in their spheres; and it might as well be said, a Man lives not, or is not, because he doth not fly like a Bird, or dive and catch fish like a Cormorant, or dig and undermine like a Mole, for those are motions not proper to his nature. And these,Madam, are my answers to your objections, which if they do satisfie you, it is all I desire, if not, I shall endeavour hereafter to make my meaning more intelligible and study for other more rational arguments then these are, to let you see how much I value both the credit of my named Book, and yourLadishipsCommands; which assure you self, shall never be more faithfully performed, then by,
Madam,
Your Ladiships most obliged Friend
and humble Servant.