Part 40

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 your _Ladiships_ Commands; which assure you self, shall never be more faithfully performed, then by,

Madam,

_Your Ladiships most obliged Friend_

_and humble Servant._

[1] _Part._ 1. _c._ 4.

[2] _Ch._ 8.

[3] _Part._ 4. _c._ 10.

[4] _Ch._ 20.

[5] _Ch._ 21.

XXXII.

_MADAM,_

Since my opinion is, that the Animate part of Matter, which is sense and reason, life and knowledg, is the designer, architect, and creator of all figures in Nature; you desire to know, whence this Animate Matter, sense and reason, or life and knowledg (call it what you will, for it is all one and the same thing) is produced? I answer: It is eternal. But then you say, it is coequal with God. I answer, That cannot be: for God is above all Natural sense and reason, which is Natural life and knowledg; and therefore it cannot be coequal with God, except it be meant in Eternity, as being without beginning and end. But if Gods Power can make Man's Soul, as also the good and evil Spirits to last eternally without end, he may, by his Omnipotency make as well things without beginning. You will say, If Nature were Eternal, it could not be created, for the word Creation is contrary to Eternity. I answer, _Madam_, I am no Scholar for words; for if you will not use the word Creation, you may use what other word you will; for I do not stand upon nice words and terms, so I can but express my conceptions: Wherefore, if it be (as in Reason it cannot be otherwise) that nothing in Nature can be annihilated, nor any thing created out of nothing, but by Gods special and all-powerful Decree and Command, then Nature must be as God has made her, until he destroy her. But if Nature be not Eternal, then the Gods of the Heathens were made in time, and were no more then any other Creature, which is as subject to be destroyed as created; for they conceived their Gods, as we do men, to have Material Bodies, but an Immaterial Spirit, or as some Learned men imagine, to be an Immaterial Spirit, but to take several shapes, and so to perform several corporeal actions; which truly is too humble and mean a conception of an Immaterial Being, much more of the Great and Incomprehensible God; which I do firmly believe is a most pure, all-powerful Immaterial Being, which doth all things by his own Decree and Omnipotency without any Corporeal actions or shapes, such as some fancy of Dæmons and the like Spirits. But to return to the former question; you might as well enquire how the world, or any part of it was created, or how the variety of creatures came to be, as ask how Reason and sensitive corporeal Knowledg was produced. Nevertheless, I do constantly believe, that both sensitive and rational Knowledg in Matter was produced from God; but after what manner or way, is impossible for any creature or part of Nature to know, for Gods wayes are incomprehensible and supernatural. And thus much I believe, That as God is an Eternal Creator, which no man can deny, so he has also an Eternal Creature, which is Nature, or natural Matter. But put the case Nature or natural Matter was made when the World was created, might not God give this Natural Matter self-motion, as well as he gave self-motion to Spirits and Souls? and might not God endue this Matter with Sense and Reason, as well as he endued Man? Shall or can we bind up Gods actions with our weak opinions and foolish arguments? Truly, if God could not act more then Man is able to conceive, he were not a God of an infinite Power; but God is Omnipotent, and his actions are infinite, supernatural, and past finding out; wherefore he is rather to be admired, adored and worshipped, then to be ungloriously discoursed of by vain and ambitious men, whose foolish pride and presumption drowns their Natural Judgment and Reason; to which leaving them, I rest,

Madam,

_Your Faithful Friend_

_and Servant._

XXXIII.

_MADAM,_

In obedience to your commands, I here send you also an explanation and clearing of those places and passages in my Book of Philosophy, which in your last Letter you were pleased to mark, as containing some obscurity and difficulty of being understood.

First, When I say,[1] _Nature is an Individable Matter_, I do not mean as if Nature were not dividable into parts; for because Nature is material, therefore she must also needs be dividable into parts: But my meaning is, that Nature cannot be divided from Matter, nor Matter from Nature, that is, Nature cannot be Immaterial, nor no part of Nature, but if there be any thing Immaterial, it doth not belong to Nature. Also when I call Nature a _Multiplying Figure_;[2] I mean, that Nature makes infinite changes, and so infinite figures.

Next, when I say,[3] _There are Infinite Divisions in Nature_; my meaning is not, that there are infinite divisions of one single part, but that Infinite Matter has Infinite parts, sizes, figures, and motions, all being but one Infinite Matter, or corporeal Nature. Also when I say single parts, I mean not parts subsisting by themselves, precised from each other, but single, that is, several or different, by reason of their different figures. Likewise, when I name Atomes, I mean small parts of Matter; and when I speak of Place and Time, I mean onely the variation of corporeal figurative motions.

Again: when I say,[4] _Nature has not an absolute Power, because she has an Infinite power_; I mean by _absolute_, as much as finite, or circumscribed; and in this sense Nature cannot have an absolute power, for the Infiniteness hinders the absoluteness; but when in my former Letters I have attributed an absolute Power onely to God, and said that Nature has not an absolute power, but that her power, although it be Infinite, yet cannot extend beyond Nature, but is an Infinite natural power; I understand by an absolute Power, not a finite power, but such a power which onely belongs to God, that is, a supernatural and divine power, which power Nature cannot have, by reason she cannot make any part of her body immaterial, nor annihilate any part of her Creatures, nor create any part that was not in her from Eternity, nor make her self a Deity; for though God can impower her with a supernatural gift, and annihilate her when he pleases, yet she is no ways able to do it her self.

Moreover, when I say,[5] _That one Infinite is contained within another_; I mean, the several sorts of Infinites, as Infinite in number, Infinite in duration; as also the Infinite degrees, motions, figures, sizes, compositions, divisions, &c. all which are contained in the Infinite body of Nature, which is the onely Infinite in quantity or substance, neither can the parts of Nature go beyond Infinite.

Also when I say,[6] _That Matter would have power over Infinite, and Infinite over Matter, and Eternal over both_; I mean, that some corporeal actions endeavour to be more powerful then others, and thus the whole strives to over-power the parts, and the parts the whole: As for example, if one end of a string were tied about the little finger of ones hand, and the other end were in the power of the other whole hand, and both did pull several and opposite ways; certainly, the little finger would endeavour to over-power the hand, and the hand again would strive to over-power the little finger: The same may be said of two equal figures, as two hands, and other the like examples may be given. And this is also my meaning, when I say, that some shapes have power over others, and some degrees and temperaments of matter over others; whereby I understand nothing else, but that some parts have power over others. Also when I say,[7] that outward things govern, and a Creature has no power over it self, I mean, that which is stronger, by what means soever, is superior in power.

When I say,[8] That _the Animate part of Matter is not so gross an Infinite as the Inanimate_, I do not attribute an Infiniteness to a part, as if animate matter considered as a part were infinite; but my meaning is, that the Animate matter produces infinite effects: For, it being the Designer, Architect, and Creator of all Figures, as also the Life and Soul of all Creatures, it must needs be infinite in its effects, as also infinite in its duration. But you may object, That a part cannot produce infinite effects. I answer, It is true, if animate matter should be considered in it self without the inanimate, it could not produce infinite effects, having nothing to work upon and withal; but because there is such a close and inseparable conjunction of those parts of matter, as they make but one body, and that Infinite, none can be or work without the other, but both degrees of matter, which make but one infinite Nature, are required in the production of the infinite effects and figures in Nature: Nevertheless, since the Animate part of Matter is the onely architect, creator, or producer of all those effects, by reason it is the self-moving part, and the Inanimate is onely the instrument which the Animate works withal, and the materials it works upon, the Production of the infinite effects in Nature is more fitly ascribed to the Animate then the Inanimate part of matter; as for example, If an architect should build an house, certainly he can do nothing without materials, neither can the materials raise themselves to such a figure as a house without the help of the architect and workmen, but both are of necessity required to this artificial production; nevertheless, the building of the house is not laid to the materials, but to the architect: the same may be said of animate and inanimate matter in the production of natural effects. Again, you may reply, That the animate and inanimate parts of matter are but two parts, and the number of Two is but a finite number, wherefore they cannot make one infinite body, such as I call Nature or natural Matter. I answer, _Madam_, I confess, that a finite number is not nor cannot make an infinite number; but I do not say, that the animate and inanimate parts or degrees of matter are two finite parts each subsisting by it self as circumscribed, and having its certain bounds, limits and circumference; for if this were so, certainly they being finite themselves, could not produce but finite effects; but my meaning is, that both the animate and inanimate matter do make but one Infinite bulk, body, or substance and are not two several and dividable bodies in themselves, and thus they may be divided not into two but into Infinite parts; Neither are they two different Matters, but they are but one Matter; for by the animate Matter I do understand self-motion; and that I call this self-motion Matter, the reason is, that no body shall think as if self-motion were immaterial; for my opinion is, that Nature is nothing but meer Matter, and that nothing is in Nature which is a part of Nature, that is not material; wherefore to avoid such a misapprehension (seeing that most learned men are so much for abstractions and immaterial beings) I called self-motion animate matter, or the animate part of matter; not as if they were two several matters, but that all is but one natural Matter, or corporeal Nature in one bulk, body, or substance, just like as the soul and body do make but one man; and to avoid also this misapprehension, lest they might be taken for several matters, I have upon better consideration, in this volume of _Philosophical Letters_, call'd the animate matter corporeal self-motion, which expression, I think, is more proper, plain, and intelligible then any other: Neither would I have you to scruple at it, when I say, that both parts or degrees of animate and inanimate matter do retain their own interior natures and proprieties in their commixture, as if those different natures and proprieties, where one is self-moving, and the other not, did cause them to be two different matters; for thus you might say as well, that several figures which have several and different interior natures and proprieties, are so many several matters. The truth is, if you desire to have the truest expression of animate and inanimate matter, you cannot find it better then in the definition of Nature, when I say, Nature is an infinite self-moving body; where by the body of Nature I understand the inanimate matter, and by self-motion the animate, which is the life and soul of Nature, not an immaterial life and soul, but a material, for both life, soul and body are and make but one self-moving body or substance which is corporeal Nature. And therefore when I call _Animate matter_ an _Extract_,[9] I do it by reason of its purity, subtilty and agility, not by reason of its immateriality. Also when I name the word Motion by it self, and without any addition, I understand corporeal Motion; and when I name Motion, Matter and Figure, I do not mean three several and distinct things, but onely figurative corporeal motion, or figurative self-moving matter, all being but one thing; the same when I speak of Place, Time, Magnitude, and the like.

Concerning Natural Production or Generation; when I say,[10] _The same matter or figure of the producers doth not always move after one and the same manner in producing, for then the same producers would produce one and the same creature by repetition_, I do not mean the very same creature in number, unless the same motions and parts of matter did return into the producers again, which is impossible; but I understand the like creature, to wit, that one and the same sort of particular motions would make all particular figures resemble so, as if they were one and the same creature without any difference.

When I say,[11] _Sensitive and Rational knowledg lives in sensitive and rational Matter, and Animate liveth in Inanimate matter_, I mean they are all several parts and actions of the onely infinite matter inseparable from each other; for wheresoever is matter, there is also self-motion, and wheresoever is self-motion, there is sense and reason, and wheresoever is sense and reason, there is sensitive and rational knowledge, all being but one body or substance, which is Nature.

When I say,[12] _The death of particular Creatures causes an obscurity of Knowledge, and that particular Knowledges increase and decrease, and may be more or less_, I mean onely that parts divide themselves from parts, and joyn to other parts; for every several Motion is a several Knowledge, and as motion varies, so doth knowledge; but there is no annihilation of any motion, and consequently not of knowledge in Nature. And as for more or less knowledge, I mean more or less alteration and variety of corporeal figurative motions, not onely rational but sensitive, so that that creature which has most variety of those perceptive motions is most knowing, provided they be regular, that is, according to the nature and propriety of the figure, whether animal, vegetable, mineral, or elemental; for though a large figure is capable of most knowledge, yet it is not commonly or alwayes so wise or witty as a less, by reason it is more subject to disorders and irregularities; like as a private Family is more regular and better ordered then a great State or Common-wealth. Also when I say, _That some particular Knowledge lasts longer then some other_, I mean that some corporeal motions in some parts do continue longer then in others.

When I say,[13] _A little head may be full, and a great head may be empty of rational matter_, I mean there may be as it were an ebbing or flowing, that is more or less of Rational Matter joyned with the Sensitive and Inanimate: And when I say, _That, if all the heads of Mankind were put into one, and sufficient quantity of Rational Matter therein, that Creature would not onely have the knowledge of every particular, but that Understanding and Knowledge would increase like Use-money_, my meaning is, that if there were much of those parts of rational matter joyned, they would make more variety by self-change of corporeal motions.

When I name _Humane sense and reason_, I mean such sensitive and rational perception and knowledge as is proper to the nature of Man; and when I say _Animal sense and reason_, I mean such as is proper to the nature of all Animals; for I do not mean that the sensitive and rational corporeal motions which do make a man, or any Animal, are bound to such figures eternally, but whilest they work and move in such or such figures, they make such perceptions as belong to the nature of those figures; but when those self-moving parts dissolve the figure of an Animal into a Vegetable or any other Creature, then they work according to the nature of that same figure, both exteriously and interiously.

When I say,[14] _That Place, Space, Measure, Number, Weight, Figures, &c. are mixed with Substance_, I do not mean they are incorporeal, and do inhere in substance as so many incorporeal modes or accidents; but my meaning is, they are all corporeal parts and actions of Nature, there being no such thing in Nature that may be called incorporeal; for Place, Figure, Weight, Measure, &c. are nothing without Body, but Place and Body are but one thing, and so of the rest. Also when I say,[15] _That sometimes Place, sometimes Time, and sometimes Number gives advantage_, I mean, that several parts of Matter are getting or losing advantage.

When I say,[16] an Animal or any thing else that has exterior local motion, goeth or moveth to such or such a place, I mean, to such or such a body; and when such a Creature doth not move out of its place, I mean, it doth not remove its body from such or such parts adjoyning to it.

When I say,[17] _The rational animate matter divides it self into as many parts, and after as many several manners as their place or quantity will give way to_, I mean their own place and quantity: also, as other parts will give way to those parts, for some parts will assist others, and some do obstruct others.

When I say,[18] _That the Nature of extension or dilation strives or endeavours to get space, ground, or compass_, I mean those corporeal motions endeavour to make place and space by their extensions, that is, to spread their parts of matter into a larger compass or body. And when I say, _That Contractions endeavour to cast or thrust out space, place, ground, or compass_, My meaning is, That those corporeal motions endeavour to draw their parts of matter into a more close and solid body, for there is no place nor space without body.

Also when I name[19] several _tempered substances and matters_, I mean several changes and mixtures of corporeal motions.

Also when I speak of _Increase_ and _Decrease_, I mean onely an alteration of corporeal figurative motions, as uniting parts with parts, and dissolving or separating parts from parts.

When I say,[20] That the motions of cold, and the motions of moisture, when they meet, make cold and moist effects, and when the motions of heat and moisture meet, make hot and moist effects; and so for the motions of cold and dryness: I mean, that when several parts do joyn in such several corporeal motions, they cause such effects; and when I say cold and heat presses into every particular Creature, I mean, that every Creatures natural and inherent perceptive motions make such patterns as their exterior objects are, _viz._ hot or cold, if they do but move regularly, for if they be irregular, then they do not: as for example; those in an Ague will shake for cold in a hot Summers day, and those that are in a Fever will burn with heat, although they were at the Poles.

When I say,[21] that hot motions, and burning motions, and hot figures, and burning figures do not associate or joyn together in all Creatures: I mean, that the corporeal motions in some figures or creatures, do act in a hot, but not in a burning manner; and when I say, some creatures have both hot and burning motions and figures, I mean, the corporeal motions act both in a hot and burning manner; for though heat is in a degree to burning, yet it is not always burning, for burning is the highest degree of heat, as wetness is the highest degree of moisture.

When I say,[22] _Warmth feeds other Creatures after a spiritual manner, not a corporeal_, My meaning is, not as if heat were not corporeal, but that those corporeal motions which make heat work invisibly, and not visibly like as fire feeds on fuel, or man on meat.

Also when I say, _Excercise amongst animals gets strength_, I mean, that by excercise the inherent natural motions of an animal body are more active, as being more industrious.

When I say,[23] _That the passage whence cold and sharp winds do issue out, is narrow_, I mean, when as such or such parts disjoyn or separate from other parts; as for example, when dilating parts disjoyn from contracting parts; and oftentimes the disjoyning parts do move according to the nature of those parts they disjoyn from.

Concerning the actions of Nature, my meaning is, that there is not any action whatsoever, but was always in Nature, and remains in Nature so long as it pleases God that Nature shall last, and of all her actions Perception and self-love are her prime and chief actions; wherefore it is impossible but that all her particular creatures or parts must be knowing as well as self-moving, there being not one part or particle of Nature that has not its share of animate or self-moving matter, and consequently of knowledg and self-love, each according to its own kind and nature; but by reason all the parts are of one matter, and belong to one body, each is unalterable so far, that although it can change its figure, yet it cannot change or alter from being matter, or a part of Infinite Nature; and this is the cause there cannot be a confusion amongst those parts of Nature, but there must be a constant union and harmony betwixt them; for cross and opposite actions make no confusion, but onely a variety, and such actions which are different, cross and opposite, not moving always after their usual and accustomed way, I name Irregular, for want of a better expression; but properly there is no such thing as Irregularity in Nature, nor no weariness, rest, sleep, sickness, death or destruction, no more then there is place, space, time, modes, accidents, and the like, any thing besides body or matter.

When I speak of _unnatural Motions_,[24] I mean such as are not proper to the nature of such or such a Creature, as being opposite or destructive to it, that is, moving or acting towards its dissolution. Also when I call Violence supernatural, I mean that Violence is beyond the particular nature of such a particular Creature, that is, beyond its natural motions; but not supernatural, that is beyond Infinite Nature or natural Matter.