XXII.

[1]Antid. lib.2.ch.2.

MADAM,

YourAuthorhaving assigned Indivisibility to the Soul or Spirit that moves and actuates matter, I desire to know, how one Indivisible Spirit can be in so many dividable parts? For there being Infinite parts in Nature, they must either have one Infinite Spirit to move them, which must be dilated infinitely, or this Spirit must move severally in every part of Nature: If the first, then I cannot conceive, but all motion must be uniform, or after one and the same manner; nay, I cannot understand, how there can be any dilation and contraction, or rather any motion of the same spirit, by reason if it dilate, then, (being equally spread out in all the parts of Matter,) it must dilate beyond Matter; and if it contract, it must leave some parts of matter void, and without motion. But if the Spirit moves every part severally, then he is divisible; neither can I think, that there are so many Spirits as there are Parts in Nature; for yourAuthorsays, there is but one Spirit of Nature; I will give an easie and plain example: When a Worm is cut into two or three parts, we see there is sensitive life and motion in every part, for every part will strive and endeavour to meet and joyn again to make up the whole body; now if there were but one indivisible Life, Spirit, and Motion, I would fain know, how these severed parts could move all by one Spirit. Wherefore, Matter, in my opinion, has self-motion in it self, which is the onely soul and life of Nature, and is dividable as well as composable, and full of variety of action; for it is as easie for several parts to act in separation, as in composition, and as easie in composition as in separation; Neither is every part bound to one kind or sort of Motions; for we see in exterior local motions, that one man can put his body into several shapes and postures, much more can Nature. But is it not strange,Madam, that a man accounts it absurd, ridiculous, and a prejudice to Gods Omnipotency, to attribute self-motion to Matter, or a material Creature, when it is not absurd, ridiculous, or any prejudice to God, to attribute it to an Immaterial Creature? What reason of absurdity lies herein? Surely I can conceive none, except it be absurd and ridiculous to make that, which no man can know or conceive what it is,viz.an immaterial natural Spirit, (which is as much as to say, a natural No-thing) to have motion, and not onely motion, but self-motion; nay, not onely self-motion, but to move, actuate, rule, govern, and guide Matter, or corporeal Nature, and to be the cause of all the most curious varieties and effects in nature: Was not God able to give self-motion as well to a Material, as to an Immaterial Creature, and endow Matter with a self-moving power? I do not say,Madam, that Matter hath motion of it self, so, that it is the prime cause and principle of its own self-motion; for that were to make Matter a God, which I am far from believing; but my opinion is, That the self-motion of Matter proceeds from God, as well as the self-motion of an Immaterial Spirit; and that I am of this opinion, the last Chapter of my Book of Philosophy will enform you, where I treat of the Deitical Centre, as the Fountain from whence all things do flow, and which is the supream Cause, Author, Ruler and Governor of all. Perhaps you will say, it is, because I make Matter Eternal. 'Tis true,Madam, I do so: but I think Eternity doth not take off the dependance upon God, for God may nevertheless be above Matter, as I have told you before. You may ask me how that can be? I say, As well as any thing else that God can do beyond our understanding: For I do but tell you my opinion, that I think it most probable to be so, but I can give you no Mathematical Demonstrations for it: Onely this I am sure of, That it is not impossible for the Omnipotent God; and he that questions the truth of it, may question Gods Omnipotency. Truly,Madam, I wonder how man can say, God is Omnipotent, and can do beyond our Understanding, and yet deny all that he is not able to comprehend with his reason. However, as I said, it is my opinion, That Matter is self-moving by the power of God; Neither can Animadversion, and Perception, as also the variety of Figures, prove, that there must be another external Agent or Power to work all this in Matter; but it proves rather the contrary; for were there no self-motion in Matter, there would be no Perception, nor no variety of Creatures in their Figures, Shapes, Natures, Qualities, Faculties, Proprieties, as also in their Productions, Creations or Generations, Transformations, Compositions, Dissolutions, and the like, as Growth, Maturity, Decay, &c. and for Animals, were not Corporeal Matter self-moving, dividable and composable; there could not be such variety of Passions, Complexions, Humors, Features, Statures, Appetites, Diseases, Infirmities, Youth, Age, &c. Neither would they have any nourishing Food, healing Salves, soveraign Medicines, reviving Cordials, or deadly Poysons. In short, there is so much variety in Nature, proceeding from the self-motion of Matter, as not possible to be numbred, nor thorowly known by any Creature: Wherefore I should labour in vain, if I endeavoured to express any more thereof; and this is the cause that I break off here, and onely subscribe my self,

Madam,

Your faithful Friend

and Servant.

MADAM,

Concerning the comparison, yourAuthormakes between an Immaterial Spirit, and Light,[1]That,as Light is contractive and dilative, and yet not divisible, so is also an Immaterial substance.Give me leave to tell you, that in my opinion, all that is contractive and dilative, is also dividable, and so is light: As for example; when a Candle is snuff'd, the Snuffers do not onely clip the wick, but also the light: The like when a dark body is interposed, or crosses the rays of the Sun; it cuts those rays asunder, which by reason they cannot joyn together again, because of the interposed body, the light cut off, suddenly goeth out; that is, the matter of light is altered from the figure of light, to some other thing, but not annihilated: And since no more light can flow into the room from the Fountain or Spring of Light, the Sun, because the passage is stopt close, the room remaineth dark: For Light is somewhat of the nature of Water; so long as the Spring is open, the Water flows, and whatsoever is taken away, the Spring supplies; and if another body onely presses thorow it, it immediately joyns and closes its severed parts again, without any difficulty or loss; The same doth Light; onely the difference is, that the substance of Light is extraordinary rare, and pure; for as Air is so much rarer then Water, so Light is so much rarer and purer then Air, and its matter may be of so dilating a nature, as to dilate from a point into numerous rayes. As for ordinary Fire-light, it doth not last longer, then it hath fuel to feed it, and so likewise it is with the light of the Sun; for Light is according to the substance that feeds it; and though it is a substance it self, yet it increases and decreases, according as it hath something that succours or nourishes it. But some may object, that if Light were a body, and did contract and dilate, as I say, it is impossible that it could display it self in so great and vast a compass, and remove so suddenly and instantly as it doth. To which objection, I answer, first, That although I say, Light is a real corporeal substance, and doth contract and dilate it self from a point into numerous rayes, as also in another Letter I sent you before,[2]That Light and Darkness do succeed each other; nevertheless, as for the perception of Light, I am not so eager in maintaining this opinion, as if it was an Infallible Truth, and impossible to be otherwise; but I say onely, That, to my sense and reason, it seems very probable, that it may be so, that the light of the Sun doth really dilate it self into so vast a compass as we see, and that light and darkness do really succeed each other, as all other Creatures do: But yet it seems also probable to mee, that the parts of the Air may onely pattern out the figure of light, and that the light we see in the Air may be onely patterns taken from the real figure of the light of the Sun: And therefore, if it be according to the former opinion, to wit, That the light of the Sun doth really dilate it self into so vast a compass, My answer is, That contraction and dilation are natural corporeal actions or motions, and that there is no alteration of motion in Nature, but is done in Time, that is, successively, not instantly; for Time is nothing else but the alteration of motion: Besides, I do not perceive any so sudden and swift alteration and succession of light, but that it is done by degrees: As for example; in the morning, when it begins to dawn and grow light, it appears clearly to our sight how light doth come forth, and darkness remove by degrees; and so at night, when it grows dark, how light removes, and darkness succeeds; nay, if there be any such sudden change of the motions of Light, I desire you to consider,Madam, that light is a very subtil, rare, piercing and active body, and therefore its motions are much quicker then those of grosser bodies, and cannot so well be perceived by our gross exterior senses. But if it be, that the Air doth pattern out the light of the Sun, then the framed objection can prove nothing, because there is not then such a real dilation or succession of light, but the corporeal figurative motions of the Air do make patterns of the light of the Sun, and dissolve those patterns or figures again, more suddenly and quickly then man can shut and open his eyes, as being more subtil then his gross exterior senses. But it may be said, that if Air did pattern out the light of the Sun, the light would increase by these numerous patterns. I answer, that cannot appear to our Eyes; for we see onely the pattern'd figure of light, and that a great compass is enlightned; also that the further the air is from the Sun, the darker it is; nevertheless, I do verily believe, that the body of the Sun is far brighter then the light we see, and that the substance of light, and the patterns taken from light, are not one and the same, but very different. And thus much of light. As for Penetration, I conceive it to be nothing else but division; as when some parts pierce and enter through other parts, as Duellers run each other thorow, or as water runs through a sieve. And this is the opinion of,

Madam,

Your faithful Friend,

and Servant.

[1]In the Append. to the Antid. c.3. andOf the Immortality of the Soul, l.1.c.5.

[2]Sect.1.Let.20.

MADAM,

Having given you my opinion, both of the substance and perception of Light, in my last Letter, I perceive your desire is to know howShadowsare made. Truly,Madam, to my sense and reason, it appears most probable, that shadows are made by the way of patterning: As for example; when a Man's, or Trees, or any other the like Creature's shadow is made upon the Ground, or Wall, or the like; those bodies, as the Ground, or Wall, do, in my opinion, pattern out the interposing body that is between the light and them: And the reason that the shadow is longer or shorter, or bigger or less, is according as the light is nearer or further off; for when the light is perpendicular, the interposing body cannot obscure the light, because the light surrounding the interposing body by its brightness, rather obscures the body, then the body the light; for the numerous and splendorous patterns of light taken from the body of the Sun, do quite involve the interposing body. Next, you desire to know,Whether the light we see in the Moon, be the Moons own natural light, or a borrowed light from the Sun: I answer, that in my opinion, it is a borrowed light; to wit, that the Moon doth pattern out the light of the Sun: and the proof of it is, that when the Sun is in an Eclipse, we do plainly perceive that so much of the Sun is darkned as the Moon covers; for though those parts of the Moon, that are next the Sun, may, for any thing we know, pattern out the light of the Sun, yet the Moon is dark on that side which is from the Sun. I will not say, but that part of the Moon which is towards the Earth, may pattern out the Earth, or the shadow of the Earth, which may make the Moon appear more dark and sullen; But when the Moon is in an Eclipse, then it is plainly perceived that the Moon patterns out the Earth, or the shadow of the Earth. Besides, those parts of the Moon that are farthest from the Sun, are dark, as we may observe when as the Moon is in the Wane, and enlightened when the Sun is nearer. But I will leave this argument to observing Astrologers, and rest,

Madam,

Your faithful Friend

and Servant.

MADAM,

If according to yourAuthorsopinion,[1]In every particular world, such as Man is especially, his own Soul(which is a Spirit)be the peculiar and most perfective architect of the Fabrick of his Body, as the Soul of the world is of it: Then I cannot conceive in my reason, how the separation is made in death; for I see, that all animals, and so man-kind, have a natural desire to live, and that life and soul are unwilling to part; And if the power lies in the Soul, why doth she not continue with the Body, and animate, move and actuate it, as she did before, or order the matter so, as not to dissolve? But if the dissolution lies in the body, then the body has self-motion: Yet it is most probable, if the soul be the architect of the body, it must also be the dissolver of it; and if there come not another soul into the parts of matter, the body must either be annihilated, or lie immoved as long as the world lasts, which is improbable; for surely all the bodies of men, or other animals, are imployed by Nature to some use or other: However, it is requisite, that the soul must stay so long in the body, until it be turned into dust and ashes; otherwise, the body having no self-motion, would remain as it was when the soul left it, that is, entire and undissolved: As for example; when a man dies, if there be no motion in his body, and the soul, which was the mover, be gone, it cannot possibly corrupt; for certainly, that we call corruption, is made by motion, and the body requires as much motion to be dissolved or divided, as it doth to be framed or composed; Wherefore a dead body would remain in the same state continually, it had no self-motion in it: And if another soul should enter into the body, and work it to another figure, then certainly there must be many more souls then bodies, because bodies are subject to change into several forms; but if the animal spirits, which are left in the body after the soul is gone, are able to dissolve it without the help of the soul, then it is probable they could have fram'd it without the help of the soul; and so they being material, it must be granted, that matter is self-moving: But if corporeal matter have corporeal self-motion, a self-moving Immaterial Spirit, by reason of their different natures, would make great obstruction, and so a general confusion; for the corporeal and incorporeal motions would hinder and oppose each other, their natures being quite different; and though they might subsist together without disturbance of each other, yet it is not probable they should act together, and that in such a conjunction, as if they were one united body; for it is, in my opinion, more probable, that one material should act upon another material, or one immaterial upon another immaterial, then that an immaterial should act upon a material or corporeal. Thus the consideration or contemplation of immaterial natural Spirits puts me always into doubts, and raises so many contradictions in my sense and reason, as I know not, nor am not able to reconcile them: However, though I am doubtful of them, yet I can assure your self that I continue,

Madam,

Your Faithful Friend

and Servant.

[1]Of the Immortality of the Soul, l.2.c.10.

MADAM,

By reason theSoulis aSpirit, and thereforeContractibleandDilatable, yourAuthorsopinion is,[1]Thatit begins within less compass at first in organising the fitly prepared matter, and so bears it self on in the same tenour of work, till the body hath attained its full growth; and that the Soul dilates it self in the dilating of the Body, and so possesses it through all the members thereof.Truly,Madam, as for the contraction and dilation of an immaterial Spirit, if I heard never so many arguments, I should hardly be able to conceive the possibility of it; For in my opinion, dilating and contracting are motions and actions of Nature, which belong to natural material Creatures, and to none else; for dilation and contraction cannot be without extension, but extension belongs to parts which an immaterial Spirit hath not: But suppose it be so, then the Soul must contract and dilate, extend and shrink together, and so grow less and bigger, according to the extension of the body; and when the body dies, the soul, in my opinion, must contract to a very point; and if one part of the body die before the other, the soul must by degrees withdraw out of those parts: also when a part of the body is cut off, the soul must needs contract, and grow less; the like when a man is let blood. Which contracting of the soul, by yourAuthorsleave, doth seem, to my imagination, just like the contracting of Hodmandod into her shell. Besides, if the soul be individable, and equally spread all over the body, then, to my opinion, she must necessarily be of a human shape; and if the body be deformed, the soul must be deformed also; and if the body be casually extended, as by taking Poyson into the body, the soul must be so too, as being individable and filling every part; and if a man be born with six fingers or toes, the soul must be so too; or if a dwarf, the soul must be a dwarf also; and if he be born deaf and dumb, the soul must be so too. But if two Twins, as it may fall out, should be born united in one body, I would fain know then, whether they would have two souls, or but one? As for example, if they should have but one body, and one stomack, liver, heart, spleen, lungs, bowels, and yet have four legs, four hands, and two heads: It seems, to my opinion, that then two Immaterial Souls must be joyned as into one; neither do I know yet how this could well be, the monster having but one body, nor how that Immaterial Soul can be divided, being inseparably double, when the body dies. But,Madam, all this I speak of the Natural Soul of Man, not of the Divine Soul, which is not subject to natural imperfections, and corporeal errors, being not made by Nature, but a supernatural and divine gift of the Omnipotent God, who surely will not give any thing that is not perfect. Wherefore it is not probable, this Divine Soul, being not subject to Nature, should be an architect of the body, as having an higher and more divine imployment,viz.to fix her self on her Creator, and being indued with supernatural faculties, and residing in the body in a supernatural manner; all which I leave to the Church: for I should be loth to affirm any thing contrary to their Doctrine, or the Information of the holy Scripture, as grounding my belief onely upon the sacred Word of God, and its true Interpretation made by the Orthodox Church; but not upon the opinions of particular persons: for particular mens opinions are not authentical, being so different and various, as a man would be puzled which to adhere to. Thus,Madam, I avoid, as much as ever I can, not to mix Divinity with Natural Philosophy; for I consider, that such a mixture would breed more confusion in the Church, then do any good to either; witness the doctrine of the Soul of Man, whereof are so many different opinions: The onely cause, in my opinion, is, that men do not conceive the difference between the Divine, and Natural material Soul of Man, making them both as one, and mixing or confounding their faculties and proprieties, which yet are quite different; thus they make a Hodg-podg, Bisk or Olio of both; proving Divinity by Nature, and Faith by Reason; and bringing Arguments for Articles of Faith, and sacred Mysteries out of Natural Arts and Sciences; whereas yet Faith and Reason are two contrary things, and cannot consist together; according to the Proverb, Where Reason ends, Faith begins. Neither is it possible that Divinity can be proved by Mathematical Demonstrations; for if Nature be not able to do it, much less is Art: Wherefore it is inconvenient to mix supernatural Spirits with Air, Fire, Light, Heat, Cold, &c. and to apply corporeal actions and qualities to them; and the Divine Soul, with the Brain, Blood, Flesh, Animal Spirits, Muscles, Nerves, Bones, &c. of Man; all which makes a confusion betwixt the Mind or Natural Soul of Man, and the Supernatural and Divine Soul inspired into him by God; for both their faculties and proprieties are different, and so are their effects, as proceeding from so different causes. And therefore,Madam, as for Divinity, I pray devoutly, and believe without disputing; but as for Natural Philosophy, I reason freely, and argue without believing, or adhering to any ones particular opinion, which I think is the best and safest way to choose for,

Madam,

Your faithful Friend,

and Servant.

[1]Of the Immortality of the Soul, l.2.c.10.

MADAM,

YourAuthorin the continuation of his discourse concerning the Immaterial Soul of Man, demonstrating, that her seat is not bound up in a certain place of the body, but that she pervades all the body and every part thereof, takes, amongst the rest, an argument from Passions and Sympathies:Moreover, says he,[1]Passions and Sympathies, in my judgment, are more easily to be resolved into this hypothesis of the Soul's pervading the whole Body, then in restraining its essential presence to one part thereof.—But it is evident that they arise in us against both our will and appetite; For who would bear the tortures of fears and jelousies, if he could avoid it?Concerning Passions,Madam, I have given my opinion at large in my Book of Philosophy, and am of yourAuthorsmind, that Passions are made in the Heart, but not by an Immaterial spirit, but by the Rational soul which is material; and there is no doubt, but that many Passions, as Fear, Jealousie &c. arise against our will and appetite; for so may forreign Nations invade any Kingdom without the will or desire of the Inhabitants, and yet they are corporeal men: The same may be said of Passions; and several parts of matter may invade each other, whereof one may be afraid of the other, yet all this is but according as corporeal matter moves, either Generally, or Particularly: Generally, that is, when many parts of Matter unite or joyn together, having the like appetites, wills, designs; as we may observe, that there are general agreements amongst several parts, in Plagues, as well as Wars, which Plagues are not onely amongst Men, but amongst Beasts; and sometimes but in one sort of animals, as a general Rot amongst Sheep, a general Mange amongst Dogs, a general Farcy amongst Horses, a general Plague amongst Men; all which could not be without a general Infection, one part infecting another, or rather one part imitating the motions of the other, that is next adjoyning to it; for such infections come by the neer adhesion of parts, as is observable, which immaterial and individable natural Spirits could not effect; that is, to make such a general infection in so many several parts of so many several Creatures, to the Creatures dissolution: Also there will be several Invasions at one time, as Plague, and War, amongst neighbouring and adjoining Creatures or Parts. But this is to be observed, That the sensitive corporeal motions make all diseases, and not the Rational, although the Rational are many times the occasion, that the sensitive do move into such or such a disease; for all those that are sick by conceit, their sicknesses are caused by the rational corporeal motions. But being loth to make tedious repetitions hereof, having discoursed of diseases, and passions in my mentioned Book ofPhilosophy, I will refer you thither, and rest,

Madam,

Your Faithful Friend

and Servant.

[1]Immort. of the Soul. Book2.c.10

MADAM,

ConcerningDimnessofSight, which yourAuthorwill have toproceed from the deficiency of the Animal Spirits,[1]My meaning in short is, That when sight is dim, though the sensitive organs are perfect, this dimness is caused by the alteration onely of the sensitive motions in the organs, not moving to the nature of sight. And so is made Deafness, Dumbness, Lameness, and the like, as also Weariness; for the Relaxation of strength in several parts, is onely an alteration of such sorts of motions which make the nerves strong; and if a man be more dull at one time, then at another, it is that there are not so many changes of motions, nor so quick motions at that time, as at another; for Nature may use more or less force as she pleases: Also she can and doth often use opposite actions, and often sympathetical and agreeable actions, as she pleases; for Nature having a free power to move, may move as she will; but being wise, she moves as she thinks best, either in her separating or uniting motions, for continuance, as well as for variety. But if, according to yourAuthor, the Immaterial Soul should determinate matter in motion, it would, in my opinion, make a confusion; for the motions of the Matter would often oppose and cross the motions of the Immaterial Soul, and so they would disagree, as a King and his Subjects, (except God had given the Soul an absolute power of command, and restrained matter to an irrisistible and necessitated obedience; which, in my opinion, is not probable:) By which disagreement, Nature, and all that is in Nature, would have been quite ruined at this time; for no kinds, sorts, or particulars, would keep any distinction, if Matter did not govern it self, and if all the parts did not know their own affairs, abilities, offices, and functions: Besides, it would, to my thinking, take up a great deal of time, to receive commands in every several action, at least so much, that for example, a man could not have so many several thoughts in so short a time, as he hath. But concerning the Animal Spirits, which yourAuthorcalls the Instruments, Organs and Engines of the Incorporeal Soul; I would fain know, whether they have no motion but what comes from the Soul, or whether they have their own motion of themselves? If the first, then the Soul must, in my opinion, be like a Deity, and have a divine Power, to give and impart Motion; if the second, then the spirits being material, it follows that Matter hath motion of it self, or is self-moving; But if the Immaterial natural Soul can transfer her gifts upon corporeal matter, then it must give numerous sorts of motions, with all their degrees; as also the faculty of figuring, or moving figuratively in all corporeal Matter: Which power, in my judgment, is too much for a Creature to give. If you say, the Immaterial Soul hath this power from God; I answer, Matter may have the same; and I cannot imagine why God should make an Immaterial Spirit to be the Proxy or Vice-gerent of his Power, or theQuarter-master General of his Divine Providence, as yourAuthoris pleased to style it,[2]when he is able to effect it without any Under-Officers, and in a more easie and compendious way, as to impart immediately such self-moving power to Natural Matter, which man attributes to an Incorporeal Spirit. But to conclude, if the Animal Spirits be the Instruments of the Incorporeal Soul, then the Spirits of Wine are more powerful then the Animal Spirits, nay, then the Immaterial Soul her self; for they can put them and all their actions quite out of order: the same may be done by other material things, Vegetables, Minerals, and the like. And so leaving this discourse to your better consideration, I take my leave for this time, and rest,

Madam,

Your faithful and affectionate Friend,

and Servant.

[1]Immort. of the Soul. Book2.ch.8.

[2]Immort. of the Soul. Book3.c.13.

MADAM,

Touching the State or Condition of the Supernatural and Divine Soul, both in, and after this life, I must crave your excuse that I can give no account of it; for I dare affirm nothing; not onely that I am no professed Divine, and think it unfit to take any thing upon me that belongs not to me, but also that I am unwilling to mingle Divinity and Natural Philosophy together, to the great disadvantage and prejudice of either; for if each one did contain himself within the circle of his own Profession, and no body did pretend to be a Divine Philosopher, many absurdities, confusions, contentions, and the like, would be avoided, which now disturb both Church and Schools, and will in time cause their utter ruine and destruction; For what is Supernatural, cannot naturally be known by any natural Creature; neither can any supernatural Creature, but the Infinite and Eternal God, know thorowly everything that is in Nature, she being the Infinite servant of the Infinite God, whom no finite Creature, of what degree soever, whether natural or supernatural, can conceive; for if no Angel nor Devil can know our thoughts, much less will they know Infinite Nature; nay, one finite supernatural Creature cannot, in my opinion, know perfectly another supernatural Creature, but God alone, who is all-knowing; And therefore all what is said of supernatural Spirits, I believe, so far as the Scripture makes mention of them; further I dare not presume to go; the like of the supernatural or divine Soul: for all that I have writ hitherto to you of the Soul, concerns the natural Soul of Man, which is material, and not the supernatural or divine Soul; neither do I contradict any thing concerning this divine soul, but I am onely against those opinions, which make the natural soul of man an immaterial natural spirit, and confound supernatural Creatures with natural, believing those spirits to be as well natural Creatures and parts of Nature, as material and corporeal beings are; when as there is great difference betwixt them, and nothing in Nature to be found, but what is corporeal. Upon this account I take all their relations of Dæmons, of the Genii, and of the Souls after the departure from humane Bodies, their Vehicles, Shapes, Habitations, Converses, Conferences, Entertainments, Exercises, Pleasures, Pastimes, Governments, Orders, Laws, Magistrates, Officers, Executioners, Punishments, and the like, rather for Poetical Fictions, then Rational Probabilities; containing more Fancy, then Truth and Reason, whether they concern the divine or natural Soul: for as for the divine Soul, the Scripture makes no other mention of it, but that immediately after her departure out of this natural life, she goeth either to Heaven or Hell, either to enjoy Reward, or to suffer Punishment, according to man's actions in this life. But as for the Natural Soul, she being material, has no need of any Vehicles, neither is natural death any thing else but an alteration of the rational and sensitive motions, which from the dissolution of one figure go to the formation or production of another. Thus the natural soul is not like a Traveller, going out of one body into another, neither is air her lodging; for certainly, if the natural humane soul should travel through the airy regions, she would at last grow weary, it being so great a journey, except she did meet with the soul of a Horse, and so ease her self with riding on Horse-back. Neither can I believe Souls or Dæmons in the Air have any Common-wealth, Magistrates, Officers and Executioners in their airy Kingdom; for wheresoever are Governments, Magistrates and Executioners, there are also Offences, and where there is power to offend, as well as to obey, there may and will be sometimes Rebellions and Civil Wars; for there being different sorts of Spirits, it is impossible they should all so well agree, especially the good and evil Genii, which certainly will fight more valiantly thenHectorandAchilles, nay, the Spirits of one sort would have more Civil Wars then ever theRomanshad; and if the Soul ofCæsarandPompeyshould meet, there would be a cruel fight between those two Heroical souls; the like betweenAugustus'sandAntonius'sSoul. But,Madam, all these, as I said, I take for fancies proceeding from the Religion of the Gentiles, not fit for Christians to embrace for any truth; for if we should, we might at last, by avoiding to be Atheists, become Pagans, and so leap out of the Frying-pan into the Fire, as turning from Divine Faith to Poetical Fancy; and ifOvidshould revive again, he would, perhaps, be the chief head or pillar of the Church. By this you may plainly see,Madam, that I am no Platonick; for this opinion is dangerous, especially for married Women, by reason the conversation of the Souls may be a great temptation, and a means to bring Platonick Lovers to a neerer acquaintance, not allowable by the Laws of Marriage, although by the sympathy of the Souls. But I conclude, and desire you, not to interpret amiss this my discourse, as if I had been too invective against Poetical Fancies; for that I am a great lover of them, my Poetical Works will witness; onely I think it not fit to bring Fancies into Religion: Wherefore what I have writ now to you, is rather to express my zeal for God and his true Worship, then to prejudice any body; and if you be of that same Opinion, as above mentioned, I wish my Letter may convert you, and so I should not account my labour lost, but judg my self happy, that any good could proceed to the advancement of your Soul, from,

Madam,

Your faithful Friend

and Servant.

MADAM,

I sent you word in my last, I would not meddle with writing any thing of the Divine Soul of Man, by reason it belongs to Faith and Religion, and not to Natural Philosophy; but since you desire my opinion concerning the Immortality of the Divine Soul, I cannot but answer you plainly, that first I did wonder much you made question of that, whose truth, in my opinion, is so clear, as hardly any rational man will make a doubt of it; for I think there is almost no Christian in the world, but believes the Immortality of the Soul, no not Christians onely, but Mahometans and Jews: But I left to wonder at you, when I saw Wise and Learned Men, and great Divines, take so much pains as to write whole volumes, and bring so many arguments to prove the Immortality of the Soul; for this was a greater Miracle to me, then if Nature had shewed me some of her secret and hidden effects, or if I had seen an Immaterial Spirit. Certainly,Madam, it seems as strange to me to prove the Immortality of the Soul, as to convert Atheists; for it [is] impossible, almost, that any Atheist should be found in the World: For what Man would be so senceless as to deny a God? Wherefore to prove either a God, or the Immortality of the Soul, is to make a man doubt of either: for as Physicians and Surgeons apply strengthening Medicines onely to those parts of the body which they suppose the weakest, so it is with proofs and arguments, those being for the most part used in such subjects, the truth of which is most questionable. But in things Divine, Disputes do rather weaken Faith, then prove Truth, and breed several strange opinions; for Man being naturally ambitious, and endeavouring to excel each other, will not content himself with what God has been pleased to reveal in his holy Word; but invents and adds something of his own; and hence arise so many monstrous expressions and opinions, that a simple man is puzzled, not knowing which to adhere to; which is the cause of so many schismes, sects, and divisions in Religion: Hence it comes also, that some pretend to know the very nature and essence of God, his divine Counsels, all his Actions, Designs, Rules, Decrees, Power, Attributes, nay, his Motions, Affections, and Passions, as if the Omnipotent Infinite God were of a humane shape; so that there are already more divisions then Religions, which disturb the peace and quiet both of mind and body; when as the ground of our belief consists but in some few and short Articles, which clearly explained, and the moral part of Divinity well pressed upon the People, would do more good, then unnecessary and tedious disputes, which rather confound Religion, then advance it: but if man had a mind to shew Learning, and exercise his Wit, certainly there are other subjects, wherein he can do it with more profit, and less danger, then by proving Christian Religion by Natural Philosophy, which is the way to destroy them both. I could wish,Madam, that every one would but observe the Command of Christ, and give to God what is Gods, and toCæsarwhat isCæsars, and so distinguish what belongs to the actions of Nature, and what to the actions of Religion; for it appears to my Reason, that God hath given Nature, his eternal Servant, a peculiar freedom of working and acting, as a self-moving Power from Eternity; but when the Omnipotent God acts, he acts supernaturally, as beyond Nature; of which divine actions none but the holy Church, as one united body, mind and soul, should discourse, and declare the truth of them, according to the Revelation made by God in his holy Word, to her Flock the Laity, not suffering any one single person, of what profession or degree soever, indifferently to comment, interpret, explain, and declare the meaning or sense of the Scripture after his own fancy. And as for Nature's actions, let those whom Nature hath indued with such a proportion of Reason, as is able to search into the hidden causes of natural effects, contemplate freely, without any restraint or confinement; for Nature acts freely, and so may natural Creatures, and amongst the rest Man, in things which are purely natural; but as for things supernatural, man cannot act freely, by reason they are beyond his sphere of conception and understanding, so as he is forced to set aside Reason, and onely to work by Faith. And thus,Madam, you see the cause why I cannot give you a full description of the Divine Soul of Man, as I mentioned already in my last, but that I do onely send you my opinion of the natural soul, which I call the rational soul; not that I dare say, the supernatural soul is without natural reason, but natural reason is not the divine soul; neither can natural reason, without Faith, advance the divine soul to Heaven, or beget a pious zeal, without divine and supernatural Grace: Wherefore Reason, or the rational Soul is onely the Soul of Nature, which being material, is dividable, and so becomes numerous in particular natural Creatures; like as the sensitive life being also material and dividable, becomes numerous, as being in every Creature, and in every part of every Creature; for as there is life in every Creature, so there is also a soul in every Creature; nay, not onely in every Creature, but in every particle of every Creature, by reason every Creature is made of rational and sensitive Matter; and as all Creatures or parts of Nature are but one infinite body of Nature, so all their particular souls and lives make but one infinite soul and life of Nature; and this natural soul hath onely natural actions, not supernatural; nor has the supernatural soul natural actions; for although they subsist both together in one body, yet each works without disturbance to the other; and both are Immortal; for of the supernatural soul there is no question, and of the natural soul, I have said before, that nothing is perishable or subject to annihilation in nature, and so no death, but what is called by the name of death, is onely an alteration of the corporeal natural motions of such a figure to another figure; and therefore as it is impossible, that one part of Matter should perish in Nature, so is it impossible, that the natural or rational soul can perish, being material: The natural humane soul may alter, so as not to move in an animal way, or not to have animal motions, but this doth not prove her destruction or annihilation, but onely a change of the animal figure and its motions, all remaining still in Nature. Thus my Faith of the Divine, and my opinion of the Natural Soul, is, that they are both Immortal; as for the immediate actions of the Divine Soul, I leave you to the Church, which are the Ministers of God, and the faithful dispensers of the sacred mysteries of the Gospel, the true Expounders of the Word of God, Reformers of mens lives, and Tutors of the Ignorant, to whom I submit my self in all that belongs to the salvation of my Soul, and the regulating of the actions of my life, to the honour and glory of God. And I hope they will not take any offence at the maintaining and publishing my opinions concerning Nature and Natural effects, for they are as harmless, and as little prejudicial to them, as my designs; for my onely and chief design is, and ever hath been to understand Nature rightly, obey the Church exactly, Believe undoubtedly, Pray zealously, Live vertuously, and Wish earnestly, that both Church and Schools may increase and flourish in the sacred knowledg of the true Word of God, and that each one may live peaceable and happily in this world, die quietly, and rise blessedly and gloriously to everlasting Life and happiness: Which happiness I pray God also to confer upon your Ladiship; Till then, I rest,

Madam,

Your faithful and constant

Friend, to serve you.

MADAM,

I will leave the Controversie of Free-Will and Necessity, which yourAuthoris discoursing of,[1]to Divines to decide it, onely I say this, that Nature hath a natural Free-will and power of self-moving, and is not necessitated; but yet that this Free-will proceeds from God, who hath given her both will and power to act freely. But as for the question, whether there be nothing in the Universe, but meer body?[2]I answer, My opinion is not, that there is nothing in the world but meer Body; but that Nature is purely material or corporeal, and that there is no part of Nature, or natural Creature, which is not Matter, or Body, or made of Matter; also, that there is not any thing else mixt with body, as a copartner in natural actions, which is distinct from Body or Matter; nevertheless, there may be supernatural spiritual beings or substances in Nature, without any hinderance to Matter or corporeal Nature. The same I may say of the natural material, and the divine and supernatural Soul; for though the divine Soul is in a natural body, and both their powers and actions be different, yet they cause no ruine or disturbance to each other, but do in many cases agree with each other, without incroachment upon each others powers or actions; for God, as he is the God of all things, so the God of Order. Wherefore it is not probable, that created Immaterial or Incorporeal beings should order Corporeal Nature, no more then Corporeal Nature orders Immaterial or Incorporeal Creatures. Neither can, in my opinion, Incorporeal Creatures be clearly conceived by Corporeals, although they may really exist and subsist in Nature; onely, as I said before, it is well to be considered, that there is difference betwixt being in Nature, and being a part of Nature; for bodiless things, and so spiritual substances, although they may exist in Nature, yet they are not natural, nor parts of Nature, but supernatural, Nature being meerly corporeal, and Matter the ground of Nature; and all that is not built upon this material ground, is nothing in Nature. But you will say, The divine Soul is a part of Man, and Man a part of Nature, wherefore the divine Soul must needs be a part of Nature. I answer, Not: For the divine Soul is not a part of Nature, but supernatural, as a supernatural Gift from God onely to Man, and to no other Creature: and although in this respect it may be called a part of Man, yet it is no natural or material part of Man; neither doth this supernatural Gift disturb Nature or natural Matter, or natural Matter this supernatural Gift. And so leaving them both, I rest,

Madam,

Your faithful Friend

and Servant.

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