_MADAM,_
Your _Author_ being very earnest in arguing against those that maintain
the opinion of Matter being self-moving, amongst the rest of his
arguments brings in this:[1] _Suppose_, says he, _Matter could move it
self, would meer Matter with self-motion amount to that admirable wise
contrivance of things which we see in the World?--All the evasion I can
imagine, our adversaries may use here, will be this: That Matter is
capable of sense, and the finest and most subtil of the most refined
sense; and consequently of Imagination too, yea happily of Reason and
Understanding._ I answer, it is very probable, that not onely all the
Matter in the World or Universe hath Sense, but also Reason; and that
the sensitive part of matter is the builder, and the rational the
designer; whereof I have spoken of before, and you may find more of it
in my Book of Philosophy. _But,_ says your Author, _Let us see, if all
their heads laid together can contrive the anatomical Fabrick of any
Creature that liveth?_ I answer, all parts of Nature are not bound to
have heads or tayls; but if they have, surely they are wiser then many
a man's. _I demand_, says he, _Has every one of these Particles, that
must have a hand in the framing of the body of an animal, the whole
design of the work by the Impress of some Phantasme upon it? or as
they have several offices, so have they several parts of the design?_
I answer, All the actions of self-moving Matter are not Impresses, nor
is every part a hand-labourer, but every part unites by degrees into
such or such a Figure. Again, says he, _How is it conceiveable that
any one Particle of Matter, or many together, (there not existing, yet
in Nature an animal) can have the Idea Impressed of that Creature they
are to frame?_ I answer, all figures whatsoever have been, are, or can
be in Nature, are existent in nature. _How_, says he, _can they in
framing several parts confer notes? by what language or speech can they
communicate their Counsels one to another?_ I answer, Knowledg doth
not always require speech, for speech is an effect and not a cause,
but knowledg is a cause and not an effect; and nature hath infinite
more ways to express knowledg then man can imagine, _Wherefore_, he
concludes, _that they should mutually serve one another in such a
design, is more impossible, then that so many men, blind and dumb from
their nativity, should joyn their forces and wits together to build a
Castle, or carve a statue of such a Creature, as none of them knew any
more in several, then some one of the smallest parts thereof, but not
the relation it bore to the whole._ I answer, Nature is neither blind
nor dumb, nor any ways defective, but infinitely wise and knowing;
for blindness and dumbness are but effects of some of her particular
actions, but there is no defect in self-moving matter, nor in her
actions in general; and it is absurd to conceive the Generality of
wisdom according to an Irregular effect or defect of a particular
Creature; for the General actions of Nature are both life and knowledg,
which are the architects of all Creatures, and know better how to frame
all kinds and sorts of Creatures then man can conceive; and the several
parts of Matter have a more easie way of communication, then Mans head
hath with his hand, or his hand with pen, ink, and paper, when he is
going to write; which later example will make you understand my opinion
the better, if you do but compare the rational part of Matter to the
head, the sensitive to the hand, the inanimate to pen, ink and paper,
their action to writing, and their framed figures to those figures or
letters which are written; in all which is a mutual agreement without
noise or trouble. But give me leave, _Madam_, to tell you, That
self-moving Matter may sometimes erre and move irregularly, and in some
parts not move so strong, curious, or subtil at sometimes, as in other
parts, for Nature delights in variety; Nevertheless she is more wise
then any Particular Creature or part can conceive, which is the cause
that Man thinks Nature's wise, subtil and lively actions, are as his
own gross actions, conceiving them to be constrained and turbulent, not
free and easie, as well as wise and knowing; Whereas Nature's Creating,
Generating and Producing actions are by an easie connexion of parts to
parts, without Counterbuffs, Joggs and Jolts, producing a particular
figure by degrees, and in order and method, as humane sense and reason
may well perceive: And why may not the sensitive and rational part of
Matter know better how to make a Bee, then a Bee doth how to make Honey
and Wax? or have a better communication betwixt them, then Bees that
fly several ways, meeting and joyning to make their Combes in their
Hives? But pardon, _Madam_, for I think it a Crime to compare the
Creating, Generating and producing Corporeal Life and Wisdom of Nature
unto any particular Creature, although every particular Creature hath
their share, being a part of Nature. Wherefore those, in my opinion, do
grossly err, that bind up the sensitive matter onely to taste, touch,
hearing, seeing, and smelling; as if the sensitive parts of Nature had
not more variety of actions, then to make five senses; for we may well
observe, in every Creature there is difference of sense and reason
according to the several modes of self-motion; For the Sun, Stars,
Earth, Air, Fire, Water, Plants, Animals, Minerals; although they have
all sense and knowledg, yet they have not all sense and knowledg alike,
because sense and knowledg moves not alike in every kind or sort of
Creatures, nay many times very different in one and the same Creature;
but yet this doth not cause a general Ignorance, as to be altogether
Insensible or Irrational, neither do the erroneous and irregular
actions of sense and reason prove an annihilation of sense and reason;
as for example, a man may become Mad or a Fool through the irregular
motions of sense and reason, and yet have still the Perception of sense
and reason, onely the alteration is caused through the alteration of
the sensitive and rational corporeal motions or actions, from regular
to irregular; nevertheless he has Perceptions, Thoughts, Ideas,
Passions, and whatsoever is made by sensitive and rational Matter,
neither can Perception be divided from Motion, nor Motion from Matter;
for all sensation is Corporeal, and so is Perception. I can add no
more, but take my leave, and rest,
Madam,
_Your faithful Friend_
_and Servant._
[1] _Of the Immortality of the Soul, l._ 1. _c._ 12.