Part 38

Yesterday I received a visit from the Lady _N. 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 confused _Chaos_, full of senseless _minima'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._

XXII.

_MADAM,_

You were pleased to desire my opinion of the works of that Learned and Ingenious Writer _B._ 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._

XXIII.

_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 the _medium_. Lastly, It may be, that Centers are required for degrees of strength; if so, every _medium_ may 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._

XXIV.

_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 your _Ladiship_, for I am in all respects,

Madam,

_Your Ladiships_

_humble and faithful Servant._

XXV.

_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._

XXVI.

_MADAM,_

Since I spake of Religion in my last, I cannot but acquaint you, that I was the other day in the company of Sir _P. H._ and Sir _R. L._ where amongst other discourses they talk'd of Predestination and Free-will. Sir _P. 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. Sir _R. L._ answer'd, That this Pride and Presumption did not come from God, but from their own Nature. But, replyed Sir _P. 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. Sir _R. L._ said, God gave both Angels and Man a Free-will at their Creation. Sir _P. 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 Sir _R. 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 Sir _P. 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._

XXVII.

_MADAM,_

You are pleased to honor me so far, that you do not onely spend some time in the perusing of my Book called _Philosophical 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 learned _Authors_ you 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._

XXVIII.

_MADAM,_