humble and faithful Servant.
M. N.
[II.]
MADAM,
Before I begin my Reflections upon the Opinions of those Authors you sent me, I will answer first your Objection concerning the Ground of my Philosophy, which is Infinite Matter: For you were pleased to mention, That you could not well apprehend, how it was possible, that many Infinites could be contained in one Infinite, since one Infinite takes up all Place Imaginary, leaving no room for any other; Also, if one Infinite should be contained in an other Infinite, that which contains, must of necessity be bigger then that which is contained, whereby the Nater of Infinite would be lost; as having no bigger nor less, but being of an Infinite quantity.
First of all, Madam, there is no such thing as All in Infinite, nor any such thing as All the Place, for Infinite is not circumscribed nor limited: Next, as for that one Infinite cannot be in an other Infinite, I answer, as well as one Finite can be in another Finite; for one Creature is not onely composed of Parts, but one Part lies within another, and one Figure within another, and one Motion within another. As for example, Animal Kind, have they not Internal and External Parts, and so Internal and External Motions? And are not Animals, Vegetables and Minerals inclosed in the Elements? But as for Infinites, you must know, Madam, that there are several kindes of Infinites. For there is first Infinite in quantity or bulk, that is such a big and great Corporeal substance, which exceeds all bounds and limits of measure, and may be called Infinite in Magnitude. Next there is Infinite in Number, which exceeds all numeration and account, and may be termed Infinite in Multitude; Again there is Infinite in Quality; as for example, Infinite degrees of softness, hardness, thickness, thinness, heat and cold, &c. also Infinite degrees of Motion, and so Infinite Creations, Infinite Compositions, Dissolutions, Contractions, Dilations, Digestions, Expulsions; also Infinite degrees of Strength, Knowledg, Power, &c. Besides there is Infinite in Time, which is properly named Eternal. Now, when I say, that there is but one Infinite, and that Infinite is the Onely Matter, I mean infinite in bulk and quantity. And this Onely matter, because it is Infinite in bulk, must of necessity be divisible into infinite Parts, that is, infinite in number, not in bulk or quantity; for though Infinite Parts in number make up one infinite in quantity, yet they considered in themselves, cannot be said Infinite, because every Part is of a certain linked and circumscribed Figure, Quantity and Proportion, whereas Infinite hath no limits nor bounds: besides it is against the nature of a single Part to be Infinite, or else there would be no difference between the Part and the whole, the nature of a Part requiring that it must be less then its whole, but all what is less hath a determined quantity, and so becomes finite. Therefore it is no absurdity to say, that an Infinite may have both Finite and Infinite Parts, Finite in Quantity, Infinite in Number. But those that say, if there were an Infinite Body, that each of its Parts must of necessity be Infinite too, are much mistaken; for it is a contradiction in the same Terms to say One Infinite Part, for the very Name of a Part includes a Finiteness, but take all parts of an Infinite Body together, then you may rightly say they are infinite. Nay Reason will inform you plainly, for example: Imagine an Infinite number of grains of Corn in one heap, surely if the number of Grains be Infinite, you must grant of necessity the bulk or body, which contains this infinite number of grains, to be Infinite too; to wit, Infinite in quantity, and yet you will find each Grain in it self to be Finite. But you will say, an Infinite Body cannot have parts, for if it be Infinite, it must be Infinite in Quantity, and therefore of one bulk, and one continued quantity, but Infinite parts in number make a discrete quantity. I answer it is all one; for a Body of a continued quantity may be divided and severed into so many Parts either actually, or mentally in our Conceptions or thoughts; besides nature is one continued Body, for there is no such Vacuum in Nature, as if her Parts did hang together like a linked Chain; nor can any of her Parts subsist single and by it self, but all the Parts of Infinite Nature, although they are in one continued Piece, yet are they several and discerned from each other by their several Figures. And by this, I hope, you will understand my meaning, when I say, that several Infinites may be included or comprehended in one Infinite; for by the one Infinite, I understand Infinite in Quantity, which includes Infinite in Number, that is Infinite Parts; then Infinite in Quality, as Infinite degrees of Rarity, Density, Swiftness, Slowness, Hardness, Softness, &c. Infinite degrees of Motions, Infinite Creations, Dissolutions, Contractions, Dilations, Alterations, &c. Infinite degrees of Wisdom, Strength, Power, &c., and lastly Infinite in Time or Duration, which is Eternity, for Infinite and Eternal are inseparable; All which Infinites are contained in the Onely Matter as many Letters are contained in one Word, many Words in one Line, many Lines in one Book. But you will say perhaps, if I attribute an Infinite Wisdom, Strength, Power, Knowledg, &c. to Nature; then Nature is in all coequal with God, for God has the same Attributes: I answer, Not at all; for I desire you to understand me rightly, when I speak of Infinite Nature, and when I speak of the Infinite Deity, for there is great difference between them, for it is one thing a Deitical or Divine Infinite, and another a Natural Infinite; You know, that God is a Spirit, and not a bodily substance, again that Nature is a Body, and not a Spirit, and therefore none of these Infinites can obstruct or hinder each other, as being different in their kinds, for a Spirit being no Body, requires no place, Place being an attribute which onely belongs to a Body, and therefore when I call Nature Infinite, I mean an Infinite extension of Body, containing an Infinite number of Parts; but what doth an Infinite extension of Body hinder the Infiniteness of God, as an Immaterial Spiritual being? Next, when I do attribute an Infinite Power, Wisdom, Knowledg, &c. to Nature, I do not understand a Divine, but a Natural Infinite Wisdom and Power, that is, such as properly belongs to Nature, and not a supernatural, as is in God; For Nature having Infinite parts of Infinite degrees, must also have an Infinite natural wisdom to order her natural Infinite parts and actions, and consequently an Infinite natural power to put her wisdom into act; and so of the rest of her attributes, which are all natural: But Gods Attributes being supernatural, transcend much these natural infinite attributes; for God, being the God of Nature, has not onely Natures Infinite Wisdom and Power, but besides, a Supernatural and Incomprehensible Infinite Wisdom and Power; which in no wayes do hinder each other, but may very well subsist together. Neither doth Gods Infinite Justice and his Infinite Mercy hinder each other; for Gods Attributes, though they be all several Infinites, yet they make but one Infinite.
But you will say, If Nature's Wisdom and Power extends no further then to natural things, it is not Infinite, but limited and restrained. I answer, That doth not take away the Infiniteness of Nature; for there may be several kinds of Infinites, as I related before, and one may be as perfect an Infinite as the other in its kind. For example: Suppose a Line to be extended infinitely in length, you will call this Line Infinite, although it have not an Infinite breadth; Also, if an infinite length and breadth joyn together, you will call it, an infinite Superficies, although it wants an infinite depth; and yet every Infinite, in its kinde, is a Perfect Infinite, if I may call it so: Why then shall not Nature also be said to have an Infinite Natural Wisdom and Power, although she has not a Divine Wisdom and Power? Can we say, Man hath not a free Will, because he hath not an absolute free Will, as God hath? Wherefore, a Natural Infinite, and the Infinite God, may well stand together, without any opposition or hinderance, or without any detracting or derogating from the Omnipotency and Glory of God; for God remains still the God of Nature, and is an Infinite Immaterial Purity, when as Nature is an Infinite Corporeal Substance; and Immaterial and Material cannot obstruct each other. And though an Infinite Corporeal cannot make an Infinite Immaterial, yet an Infinite Immaterial can make an Infinite Corporeal, by reason there is as much difference in the Power as in the Purity: And the disparity between the Natural and Divine Infinite is such, as they cannot joyn, mix, and work together, unless you do believe that Divine Actions can have allay.
But you may say, Purity belongs onely to natural things, and none but natural bodies can be said purified, but God exceeds all Purity. 'Tis true: But if there were infinite degrees of Purity in Matter, Matter might at last become Immaterial, and so from an Infinite Material turn to an Infinite Immaterial, and from Nature to be God: A great, but an impossible Change. For I do verily believe, that there can be but one Omnipotent God, and he cannot admit of addition, or diminution; and that which is Material cannot be Immaterial, and what is Immaterial cannot become Material, I mean, so, as to change their natures; for Nature is what God was pleased she should be; and will be what she was, until God be pleased to make her otherwise. Wherefore there can be no new Creation of matter, motion, or figure; nor any annihilation of any matter, motion, or figure in Nature, unless God do create a new Nature: For the changing of Matter into several particular Figures, doth not prove an annihilation of particular Figures; nor the cessation of particular Motions an annihilation of them: Neither doth the variation of the Onely Matter produce an annihilation of any part of Matter, nor the variation of figures and motions of Matter cause an alteration in the nature of Onely Matter: Wherefore there cannot be new Lives, Souls or Bodies in Nature; for, could there be any thing new in Nature, or any thing annihilated, there would not be any stability in Nature, as a continuance of every kind and sort of Creatures, but there would be a confusion between the new and old matter, motions, and figures, as between old and new Nature; In truth, it would be like new Wine in old Vessels, by which all would break into disorder. Neither can supernatural and natural effects be mixt together, no more then material and immaterial things or beings: Therefore it is probable, God has ordained Nature to work in her self by his Leave, Will, and Free Gift. But there have been, and are still strange and erroneous Opinions, and great differences amongst Natural Philosophers, concerning the Principles of Natural things; some will have them Atoms, others will have the first Principles to be Salt, Sulphur and Mercury; some will have them to be the four Elements, as Fire, Air, Water, and Earth; and others will have but one of these Elements also some will have Gas and Blas, Ferments, Ideas and the like; but what they believe to be Principles and Causes of natural things, are onely Effects; for in all Probability it appears to humane sense and reason, that the cause of every particular material Creature is the onely and Infinite Matter, which has Motions and Figures inseparably united; for Matter, Motion and Figure, are but one thing, individable in its Nature. And as for Immaterial Spirits, there is surely no such thing in Infinite Nature, to wit, so as to be Parts of Nature; for Nature is altogether Material, but this opinion proceeds from the separation or abstraction of Motion from Matter, viz. that man thinks matter and motion to be dividable from each other, and believes motion to be a thing by its self, naming it an Immaterial thing, which has a being, but not a bodily substance: But various and different effects do not prove a different Matter or Cause, neither do they prove an unsetled Cause, onely the variety of Effects hath obscured the Cause from the several parts, which makes Particular Creatures partly Ignorant, and partly knowing. But in my opinion, Nature is material, and not any thing in Nature, what belongs to her, is immaterial; but whatsoever is Immaterial, is Supernatural, Therefore Motions, Forms, Thoughts, Ideas, Conceptions, Sympathies, Antipathies, Accidents, Qualities, as also Natural Life, and Soul, are all Material: And as for Colours, Sents, Light, Sound, Heat, Cold, and the like, those that believe them not to be substances or material things, surely their brain or heart (take what place you will for the forming of Conceptions) moves very Irregularly, and they might as well say, Our sensitive Organs are not material; for what Objects soever, that are subject to our senses, cannot in sense be denied to be Corporeal, when as those things that are not subject to our senses, can be conceived in reason to be Immaterial? But some Philosophers striving to express their wit, obstruct reason; and drawing Divinity to prove Sense and Reason, weaken Faith so, as their mixed Divine Philosophy becomes meer Poetical Fictions, and Romancical expressions, making material Bodies immaterial Spirits, and immaterial Spirits material Bodies; and some have conceived some things neither to be Material nor Immaterial but between both. Truly, Madam, I wish their Wits had been less, and their Judgments more, as not to jumble Natural and Supernatural things together, but to distinguish either clearly, for such Mixtures are neither Natural nor Divine; But as I said, the Confusion comes from their too nice abstractions, and from the separation of Figure and Motion from Matter, as not conceiving them individable; but if God, and his servant Nature were as Intricate and Confuse in their Works, as Men in their Understandings and Words, the Universe and Production of all Creatures would soon be without Order and Government, so as there would be a horrid and Eternal War both in Heaven, and in the World, and so pittying their troubled Brains, and wishing them the Light of Reason, that they may clearly perceive the Truth, I rest
Madam,