MADAM,
Outward Objects, as I have told you before, do not make Sense and Reason, but Sense and Reason do perceive and judg of outward objects; For the Sun doth not make sight, nor doth sight make light; but sense and reason in a Man, or any other creature, do perceive and know there are such objects as Sun, and Light, or whatsoever objects are presented to them. Neither doth Dumbness, Deafness, Blindness, &c. cause an Insensibility, but Sense through irregular actions causes them; I say, through Irregular actions, because those effects do not properly belong to the nature of that kind of Creatures; for every Creature, if regularly made, hath particular motions proper to its figure; for natural Matters wisdom makes distinctions by her distinct corporeal motions, giving every particular Creature their due Portion and Proportion according to the nature of their figures, and to the rules of her actions, but not to the rules of Arts, Mathematical Compasses, Lines, Figures, and the like. And thus the Sun, Stars, Meteors, Air, Fire, Water, Earth, Minerals, Vegetables and Animals, may all have Sense and Reason, although it doth not move in one kind or sort of Creatures, or in one particular, as in another: For the corporeal motions differ not onely in kinds and sorts, but also in Particulars, as is perceivable by human sense and reason; Which is the cause, that Elements have elemental sense and knowledg, and Animals animal sense and knowledg, and so of Vegetables, Minerals, and the like. Wherefore the Sun and Stars may have as much sensitive and rational life and knowledg as other Creatures, but such as is according to the nature of their figures, and not animal, or vegetable, or mineral sense and knowledg. And so leaving them, I rest,
Madam,
Your faithful Friend
and Servant.
[XVIII.]
MADAM,
Your Author denying that Fancy, Reason and Animadversion are seated in the Brain, and that the Brain is figured into this or that Conception:[1] I demand, says he, in what knot, loop or interval thereof doth this faculty of free Fancy and active Reason reside? My answer is, that in my opinion, Fancy and Reason are not made in the Brain, as there is a Brain, but as there is sensitive and rational matter, which makes not onely the Brain, but all Thoughts, Conceptions, Imaginations, Fancy, Understanding, Memory, Remembrance, and whatsoever motions are in the Head, or Brain: neither doth this sensitive and rational matter remain or act in one place of the Brain, but in every part thereof; and not onely in every part of the Brain, but in every part of the Body; nay, not onely in every part of a Mans Body, but in every part of Nature. But, Madam, I would ask those, that say the Brain has neither sense, reason, nor self-motion, and therefore no Perception; but that all proceeds from an Immaterial Principle, as an Incorporeal Spirit, distinct from the body, which moveth and actuates corporeal matter; I would fain ask them, I say, where their Immaterial Ideas reside, in what part or place of the Body? and whether they be little or great? Also I would ask them, whether there can be many, or but one Idea of God? If they say many, then there must be several, distinct Deitical Ideas; if but one, Where doth this Idea reside? If they say in the head, then the heart is ignorant of God; if in the heart, then the head is ignorant thereof, and so for all parts of the body; but if they say, in every part, then that Idea may be disfigured by a lost member; if they say, it may dilate and contract, then I say it is not the Idea of God, for God can neither contract nor extend; nor can the Idea it self dilate and contract, being immaterial; for contraction and dilation belong onely to bodies, or material beings: Wherefore the comparisons betwixt Nature and a particular Creature, and between God and Nature, are improper; much more betwixt God and Natures particular motions and figures, which are various and changeable, although methodical. The same I may ask of the Mind of Man, as I do of the Idea in the Mind. Also I might ask them, what they conceive the natural mind of man to be, whether material or immaterial? If material, their opinion is rational, and so the mind is dividable and composable; if immaterial, then it is a Spirit; and if a Spirit, it cannot possibly dilate nor contract, having no dimension nor divisibility of parts, (although your Author proves it by the example of Light; but I have exprest my meaning heretofore, that light is divisible) and if it have no dimension, how can it be confined in a material body? Wherefore when your Author says, the mind is a substance, it is to my reason very probable; but not when he says, it is an immaterial substance, which will never agree with my sense and reason; for it must be either something, or nothing, there being no medium between, in Nature. But pray mistake me not, Madam, when I say Immaterial is nothing; for I mean nothing Natural, or so as to be a part of Nature; for God forbid, I should deny, that God is a Spiritual Immaterial substance, or Being; neither do I deny that we can have an Idea, notion, conception, or thought of the existence of God; for I am of your Authors opinion, That there is no Man under the cope of Heaven, that doth not by the light of Nature, know, and believe there is a God; but that we should have such a perfect Idea of God, as of any thing else in the World, or as of our selves, as your Author says, I cannot in sense and reason conceive to be true or possible. Neither am I against those Spirits, which the holy Scripture mentions, as Angels and Devils, and the divine Soul of Man; but I say onely, that no Immaterial Spirit belongs to Nature, so as to be a part thereof; for Nature is Material, or Corporeal; and whatsoever is not composed of matter or body, belongs not to Nature; nevertheless, Immaterial Spirits may be in Nature, although not parts of Nature. But there can neither be an Immaterial Nature, nor a Natural Immaterial; Nay, our very thoughts and conceptions of Immaterial are Material, as made of self-moving Matter. Wherefore to conclude, these opinions in Men proceed from a Vain-glory, as to have found out something that is not in Nature; to which I leave them, and their natural Immaterial Substances, like so many Hobgoblins to fright Children withal, resting in the mean time,
Madam,