MADAM,
I have thus far discharged my duty, that according to your commands, I have given you my judgment of the works of those four famous Philosophers of our age, which you did send me to peruse, and have withal made reflexions upon some of their opinions in Natural Philosophy, especially those, wherein I did find them dissent from the Ground and Principles of my own Philosophy. And since by your leave I am now publishing all those Letters which I have hitherto written to you concerning those aforesaid Authors, and their Works, I am confident I shall not escape the censures of their followers; But, I shall desire them, that they will be pleased to do me this Justice, and to examine first my opinions well, without any partiality or wilful misinterpretation of my sence, before they pass their censure: Next, I desire them to consider, That I have no skill in School-learning, and therefore for want of terms of Art may easily chance to slip, or at least, not express my opinions so clearly as my readers expected; However, I have done my endeavour, and to my sense and reason they seem clear and plain enough, especially as I have expressed them in those Letters I have sent you; for concerning my other Work, called Philosophical Opinions, I must confess, that it might have been done more exactly and perspicuously, had I been better skilled in such words and expressions as are usual in the Schools of Philosophers; and therefore, if I be but capable to learn names and terms of Art, (although I find my self very untoward to learn, and do despair of proving a Scholar) I will yet endeavour to rectifie that work, and make it more intelligible; for my greatest ambition is to express my conceptions so, that my Readers may understand them: For which I would not spare any labour or pains, but be as industrious as those that gain their living by their work; and I pray to God, that Nature may give me a capacity to do it. But as for those that will censure my works out of spite and malice, rather then according to justice, let them do their worst; for if God do but bless them, I need not to fear the power of Nature, much less of a part of Nature, as Man. Nay, if I have but your Ladiships approbation, it will satisfie me; for I know you are so wise and just in your judgment, that I may safely rely upon it: For which I shall constantly and unfeignedly remain as long as I live,
Madam,
Your Ladiships most faithful Friend
and humble Servant.
[SECT. IV.]
I.
MADAM,
I perceive, you take great delight in the study of Natural Philosophy, since you have not onely sent me some Authors to peruse, and give my judgment of their opinions, but are very studious your self in the reading of Philosophical Works: and truly, I think you cannot spend your time more honourably, profitably, and delightfully, then in the study of Nature, as to consider how Variously, Curiously, and Wisely, she acts in her Creatures; for if the particular knowledg of a mans self be commendable, much more is the knowledg of the general actions of Nature, which doth lead us to the knowledg of our selves. The truth is, by the help of Philosophy our minds are raised above our selves, into the knowledg of the Causes of all natural effects. But leaving the commending of this noble study, you are pleased to desire my opinion of a very difficult and intricate argument in Natural Philosophy, to wit, of Generation, or Natural Production. I must beg leave to tell you, first, that some (though foolishly) believe, it is not fit for Women to argue upon so subtil a Mystery: Next, there have been so many learned and experienced Philosophers, Physicians, and Anatomists, which have treated of this subject, that it might be thought a great presumption for me, to argue with them, having neither the learning nor experience by practice which they had: Lastly, There are so many several ways and manners of Productions in Nature, as it is impossible for a single Creature to know them all: For there are Infinite variations made by self-motion in Infinite Matter, producing several Figures, which are several Creatures in that same Matter. But you would fain know, how Nature, which is Infinite Matter, acts by self-motion? Truly, Madam, you may as well ask any one part of your body, how every other part of your body acts, as to ask me, who am but a small part of Infinite Matter, how Nature works. But yet, I cannot say, that Nature is so obscure, as her Creatures are utterly ignorant; for as there are two of the outward sensitive organs in animal bodies, which are more intelligible then the rest, to wit, the Ear, and the Eye; so in Infinite Matter, which is the body of Nature, there are two parts, which are more understanding or knowing then the rest, to wit, the Rational and Sensitive part of Infinite Matter; for though it be true, That Nature, by self-division, made by self-motion into self-figures, which are self-parts, causes a self-obscurity to each part, motion, and figure; nevertheless, Nature being infinitely wise and knowing, its infinite natural wisdom and knowledg is divided amongst those infinite parts of the infinite body: and the two most intelligible parts, as I said, are the sensitive and rational parts in Nature, which are divided, being infinite, into every Figure or Creature; I cannot say equally divided, no more, then I can say, all creatures are of equal shapes, sizes, properties, strengths, quantities, qualities, constitutions, semblances, appetites, passions, capacities, forms, natures, and the like; for Nature delights in variety, as humane sense and reason may well perceive: for seldom any two creatures are just alike, although of one kind or sort, but every creature doth vary more or less. Wherefore it is not probable, that the production or generation of all or most Creatures, should be after one and the same manner or way, for else all Creatures would be just alike without any difference. But this is to be observed, that though Nature delights in variety, yet she doth not delight in confusion, but, as it is the propriety of Nature to work variously, so she works also wisely; which is the reason, that the rational and sensitive parts of Nature, which are the designing and architectonical parts, keep the species of every kind of Creatures by the way of Translation in Generation, or natural Production; for whatsoever is transferred, works according to the nature of that figure or figures from whence it was transferred, But mistake me not; for I do not mean always according to their exterior Figure, but according to their interior Nature; for different motions in one and the same parts of matter, make different figures, wherefore much more in several parts of matter and changes of motion; But, as I said, Translation is the chief means to keep or maintain the species of every kind of Creatures, which Translation in natural production or generation, is of the purest and subtilest substances, to wit, the sensitive and rational, which are the designing and architectonical parts of Nature. You may ask me, Madam, what this wise and ingenious Matter is. I answer: It is so pure, subtil, and self-active, as our humane shares of sense and reason cannot readily or perfectly perceive it; for by that little part of knowledg that a humane creature hath, it may more readily perceive the strong action then the purer substance; for the strongest action of the purest substance is more perceivable then the matter or substance it self; which is the cause, that most men are apt to believe the motion, and to deny the matter, by reason of its subtilty; for surely the sensitive and rational matter is so pure and subtil, as not to be expressed by humane sense and reason. As for the rational matter, it is so pure, fine, and subtil, that it may be as far beyond lucent matter, as lucent matter is beyond gross vapours, or thick clouds; and the sensitive matter seems not much less pure: also there is very pure inanimate matter, but not subtil and active of it self; for as there are degrees in the animate, so there are also degrees in the inanimate matter; so that the purest degree of inanimate matter comes next to the animate, not in motion, but in the purity of its own degree; for it cannot change its nature so, as to become animate, yet it may be so pure in its own nature, as not to be perceptible by our grosser senses. But concerning the two degrees of animate Matter, to wit, the sensitive and rational, I say that the sensitive is much more acute then Vitriol, Aqua-fortis, Fire, or the like; and the rational much more subtil and active then Quicksilver, or Light, so as I cannot find a comparison fit to express them, onely that this sensitive and rational self-moving Matter is the life and soul of Nature; But by reason this Matter is not subject to our gross senses, although our senses are subject to it, as being made, subsisting and acting through the power of its actions, we are not apt to believe it, no more then a simple Country-wench will believe, that Air is a substance, if she neither hear, see, smell, taste, or touch it, although Air touches and surrounds her: But yet the effects of this animate matter prove that there is such a matter; onely, as I said before, this self-moving matter causing a self-division as well as a general action, is the cause of a self-obscurity, which obscurity causes doubts, disputes, and inconstancies in humane opinions, although not so much obscurity, as to make all Creatures blind-fold, for surely there is no Creature but perceives more or less. But to conclude, The Rational degree of Matter is the most intelligible, and the wisest part of Nature, and the Sensitive is the most laborious and provident part in Nature, both which are the Creators of all Creatures in Infinite Matter; and if you intend to know more of this Rational and Sensitive Matter, you may consult my Book of Philosophy, to which I refer you. And so taking my leave for the present, I rest,