Your constant Friend
and faithful Servant.
[XXXI.]
MADAM,
I perceive you do not well apprehend my meaning, when I say in my Philosophical Opinions,[1] That the Infinite degrees of Infinite Matter are all Infinite: For, say you, the degrees of Matter cannot be Infinite, by reason there cannot be two Infinites, but one would obstruct the other. My answer is; I do not mean that the degrees of Matter are Infinite each in its self, that is, that the animate and inanimate are several Infinite matters, but my opinion is, that the animate degree of matter is in a perpetual motion, and the inanimate doth not move of it self, and that those degrees are infinite in their effects, as producing and making infinite figures; for since the cause, which is the onely matter, is infinite, the effects must of necessity be infinite also; the cause is infinite in its substance, the effects are Infinite in number. And this is my meaning, when I say,[2] that, although in Nature there is but one kind of matter, yet there are Infinite degrees, Infinite motions, and Infinite parts in that onely matter; and though Infinite and Eternal matter has no perfect or exact figure, by reason it is Infinite, and therefore unlimited, yet there being infinite parts in number, made by the infinite variations of motions in infinite Matter, these parts have perfect or exact figures, considered as parts, that is, single, or each in its particular figure: And therefore if there be Infinite degrees, considering the effects of the animate and inanimate matter, infinite motions for changes, infinite parts for number, infinite compositions and divisions for variety and diversity of Creatures; then there may also be infinite sizes, each part or figure differing more or less, infinite smallness and bigness, lightness and heaviness, rarity and density, strength and power, life and knowledg, and the like: But by reason Nature or Natural matter is not all animate or inanimate, nor all composing or dividing, there can be no Infinite in a part, nor can there be something biggest or smallest, strongest or weakest, heaviest or lightest, softest or hardest in Infinite Nature, or her parts, but all those several Infinites are as it were included in one Infinite, which is Corporeal Nature, or Natural Matter.
Next, you desire my opinion of Vacuum, whether there be any, or not? for you say I determine nothing, of it in my Book of Philosophical Opinions. Truly, Madam, my sense and reason cannot believe a Vacuum, because there cannot be an empty Nothing; but change of motion makes all the alteration of figures, and consequently all that which is called place, magnitude, space, and the like; for matter, motion, figure, place, magnitude, &c. are but one thing. But some men perceiving the alteration, but not the subtil motions, believe that bodies move into each others place, which is impossible, because several places are onely several parts, so that, unless one part could make it self another part, no part can be said to succeed into anothers place; but it is impossible that one part should make it self another part, for it cannot be another, and it self, no more then Nature can be Nature, and not Nature; wherefore change of place is onely change of motion, and this change of motion makes alteration of Figures.
Thirdly, you say, You cannot understand what I mean by Creation, for you think that Creation is a production or making of Something out of Nothing. To tell you really, Madam, this word is used by me for want of a better expression; and I do not take it in so strict a sense as to understand by it, a Divine or supernatural Creation, which onely belongs to God; but a natural Creation, that is, a natural production or Generation; for Nature cannot create or produce Something out of Nothing: And this Production may be taken in a double sence; First, in General, as for example, when it is said, that all Creatures are produced out of Infinite Matter; and in this respect every particular Creature which is finite, that is, of a circumscribed and limited figure, is produced of Infinite Matter, as being a part thereof: Next, Production is taken in a more strict sense, to wit, when one single Creature is produced from another; and this is either Generation properly so called, as when in every kind and sort each particular produces its like; or it is such a Generation whereby one creature produces another, each being of a different kind or species, as for example, when an Animal produces a Mineral, as when a Stone is generated in the Kidneys, or the like; and in this sence one finite creature generates or produces another finite creature, the producer as well as the produced being finite; but in the first sence finite creatures are produced out of infinite matter.
Fourthly, you confess, You cannot well apprehend my meaning, when I say,[3] that the several kinds are as Infinite as the particulars; for your opinion is, That the number of particulars must needs exceed the number of kinds. I answer: I mean in general the Infinite effects of Nature which are Infinite in number, and the several kinds or sorts of Creatures are Infinite in duration, for nothing can perish in Nature.
Fifthly, When I say,[4] that ascending and descending is often caused by the exterior figure or shape of a body; witness a Bird, who although he is of a much bigger size and bulk then a Worm, yet can by his shape lift himself up more agilly and nimbly then a Worm; Your opinion is, That his exterior shape doth not contribute any thing towards his flying, by reason a Bird being dead retains the same shape, but yet cannot fly at all. But, truly, Madam, I would not have you think that I do exclude the proper and interior natural motion of the figure of a Bird, and the natural and proper motions of every part and particle thereof; for that a Bird when dead, keeps his shape, and yet cannot fly, the reason is, that the natural and internal motions of the Bird, and the Birds wings, are altered towards some other shape or figure, if not exteriously, yet interiously; but yet the interior natural motions could not effect any flying or ascending without the help of the exterior shape; for a Man, or any other animal, may have the same interior motions as a Bird hath, but wanting such an exterior shape, he cannot fly; whereas had he wings like a Bird, and the interior natural motions of those wings, he might without doubt fly as well as a Bird doth.