Part 17

Your _Author_ in 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 your _Authors_ mind, 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 of _Philosophy_, I will refer you thither, and rest,

Madam,

_Your Faithful Friend_

_and Servant._

[1] _Immort. of the Soul. Book_ 2. _c._ 10

XXVIII.

_MADAM,_

Concerning _Dimness_ of _Sight_, which your _Author_ will have to _proceed 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 your _Author_, 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 your _Author_ calls 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 the _Quarter-master General of his Divine Providence_, as your _Author_ is 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. Book_ 2. _ch._ 8.

[2] _Immort. of the Soul. Book_ 3. _c._ 13.

XXIX.

_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 then _Hector_ and _Achilles_, nay, the Spirits of one sort would have more Civil Wars then ever the _Romans_ had; and if the Soul of _Cæsar_ and _Pompey_ should meet, there would be a cruel fight between those two Heroical souls; the like between _Augustus's_ and _Antonius's_ Soul. 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 if _Ovid_ should 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._

XXX.

_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 to _Cæsar_ what is _Cæsars_, 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._

XXXI.

_MADAM,_

I will leave the Controversie of Free-Will and Necessity, which your _Author_ is 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._

[1] _Of the Immortality of the Soul. l._ 1. _c._ 3.

[2] _Lib._ 2. _c._ 2.

XXXII.

_MADAM,_