_Worthy Readers_,
I did not write this Book out of delight, love or humour to
contradiction; for I would rather praise, then contradict any Person
or Persons that are ingenious; but by reason Opinion is free, and may
pass without a pass-port, I took the liberty to declare my own opinions
as other Philosophers do, and to that purpose I have here set down
several famous and learned Authors opinions, and my answers to them in
the form of Letters, which was the easiest way for me to write; and by
so doing, I have done that, which I would have done unto me; for I am
as willing to have my opinions contradicted, as I do contradict others:
for I love Reason so well, that whosoever can bring most rational
and probable arguments, shall have my vote, although against my own
opinion. But you may say, If contradictions were frequent, there would
be no agreement amongst Mankind. I answer; it is very true: Wherefore
Contradictions are better in general Books, then in particular
Families, and in Schools better then in Publick States, and better in
Philosophy then in Divinity. All which considered, I shun, as much as I
can, not to discourse or write of either Church or State. But I desire
so much favour, or rather Justice of you, _Worthy Readers_, as not to
interpret my objections or answers any other ways then against several
opinions in Philosophy; for I am confident there is not any body, that
doth esteem, respect and honour learned and ingenious Persons more then
I do: Wherefore judg me neither to be of a contradicting humor, nor of
a vain-glorious mind for differing from other mens opinions, but rather
that it is done out of love to Truth, and to make my own opinions the
more intelligible, which cannot better be done then by arguing and
comparing other mens opinions with them. The Authors whose opinions I
mention, I have read, as I found them printed, in my native Language,
except _Des Cartes_, who being in Latine, I had some few places
translated to me out of his works; and I must confess, that since
I have read the works of these learned men, I understand the names
and terms of Art a little better then I did before; but it is not so
much as to make me a Scholar, nor yet so little, but that, had I read
more before I did begin to write my other Book called _Philosophical
Opinions_, they would have been more intelligible; for my error was,
I began to write so early, that I had not liv'd so long as to be
able to read many Authors; I cannot say, I divulged my opinions as
soon as I had conceiv'd them, but yet I divulged them too soon to
have them artificial and methodical. But since what is past, cannot
be recalled, I must desire you to excuse those faults, which were
committed for want of experience and learning. As for School-learning,
had I applied my self to it, yet I am confident I should never have
arrived to any; for I am so uncapable of Learning, that I could never
attain to the knowledge of any other Language but my native, especially
by the Rules of Art: wherefore I do not repent that I spent not my
time in Learning, for I consider, it is better to write wittily then
learnedly; nevertheless, I love and esteem Learning, although I am
not capable of it. But you may say, I have expressed neither Wit nor
Learning in my Writings: Truly, if not, I am the more sorry for it; but
self-conceit, which is natural to mankind, especially to our Sex, did
flatter and secretly perswade me that my Writings had Sense and Reason,
Wit and Variety; but Judgment being not called to Counsel, I yielded
to Self-conceits flattery, and so put out my Writings to be Printed as
fast as I could, without being reviewed or Corrected: Neither did I
fear any censure, for Self-conceit had perswaded me, I should be highly
applauded; wherefore I made such haste, that I had three or four Books
printed presently after each other.
But to return to this present Work, I must desire you, _worthy
Readers_, to read first my Book called _Philosophical and Physical
Opinions_, before you censure this, for this Book is but an explanation
of the former, wherein is contained the Ground of my Opinions, and
those that will judge well of a Building, must first consider
the Foundation; to which purpose I will repeat some few Heads and
Principles of my Opinions, which are these following: First, That
Nature is Infinite, and the Eternal Servant of God: Next, That she is
Corporeal, and partly self-moving, dividable and composable; that all
and every particular Creature, as also all perception and variety in
Nature, is made by corporeal self-motion, which I name sensitive and
rational matter, which is life and knowledg, sense and reason. Again,
That these sensitive and rational parts of matter are the purest
and subtilest parts of Nature, as the active parts, the knowing,
understanding and prudent parts, the designing, architectonical and
working parts, nay, the Life and Soul of Nature, and that there is
not any Creature or part of nature without this Life and Soul; and
that not onely Animals, but also Vegetables, Minerals and Elements,
and what more is in Nature, are endued with this Life and Soul, Sense
and Reason: and because this Life and Soul is a corporeal Substance,
it is both dividable and composable; for it divides and removes parts
from parts, as also composes and joyns parts to parts, and works in a
perpetual motion without rest; by which actions not any Creature can
challenge a particular Life and Soul to it self, but every Creature may
have by the dividing and composing nature of this self-moving matter
more or fewer natural souls and lives.
These and the like actions of corporeal Nature or natural Matter
you may find more at large described in my afore-mentioned Book of
_Philosophical Opinions_, and more clearly repeated and explained in
this present. 'Tis true, the way of arguing I use, is common, but the
Principles, Heads and Grounds of my Opinions are my own, not borrowed
or stolen in the least from any; and the first time I divulged them,
was in the year 1653: since which time I have reviewed, reformed and
reprinted them twice; for at first, as my Conceptions were new and my
own, so my Judgment was young, and my Experience little, so that I had
not so much knowledge as to declare them artificially and methodically;
for as I mentioned before, I was always unapt to learn by the Rules of
Art. But although they may be defective for want of Terms of Art, and
artificial expressions, yet I am sure they are not defective for want
of Sense and Reason: And if any one can bring more Sense and Reason to
disprove these my opinions, I shall not repine or grieve, but either
acknowledge my error, if I find my self in any, or defend them as
rationally as I can, if it be but done justly and honestly, without
deceit, spight, or malice; for I cannot chuse but acquaint you, _Noble
Readers_, I have been informed, that if I should be answered in my
Writings, it would be done rather under the name and cover of a Woman,
then of a Man, the reason is, because no man dare or will set his name
to the contradiction of a Lady; and to confirm you the better herein,
there has one Chapter of my Book called _The Worlds Olio_, treating of
a Monastical Life, been answer'd already in a little Pamphlet, under
the name of a woman, although she did little towards it; wherefore it
being a Hermaphroditical Book, I judged it not worthy taking notice of.
The like shall I do to any other that will answer this present work of
mine, or contradict my opinions indirectly with fraud and deceit. But
I cannot conceive why it should be a disgrace to any man to maintain
his own or others opinions against a woman, so it be done with respect
and civility; but to become a cheat by dissembling, and quit the
Breeches for a Petticoat, meerly out of spight and malice, is base, and
not fit for the honour of a man, or the masculine sex. Besides, it will
easily be known; for a Philosopher or Philosopheress is not produced on
a sudden. Wherefore, although I do not care, nor fear contradiction,
yet I desire it may be done without fraud or deceit, spight and malice;
and then I shall be ready to defend my opinions the best I can, whilest
I live, and after I am dead, I hope those that are just and honorable
will also defend me from all sophistry, malice, spight and envy, for
which Heaven will bless them. In the mean time, _Worthy Readers_, I
should rejoyce to see that my Works are acceptable to you, for if you
be not partial, you will easily pardon those faults you find, when you
do consider both my sex and breeding; for which favour and justice, I
shall always remain,
_Your most obliged Servant,_