_MADAM,_
Your _Author_ endeavours very much to prove the existency of a _Natural
Immaterial Spirit_, whom he defines to be an _Incorporeal substance,
Indivisible, that can move it self, can penetrate, contract and dilate
it self, and can also move and alter the matter._ Whereof, if you will
have my opinion, I confess freely to you, that in my sense and reason
I cannot conceive it to be possible, that these is any such thing in
Nature; for all that is a substance in Nature, is a body, and what has
a body, is corporeal; for though there be several degrees of matter,
as in purity, rarity, subtilty, activity; yet there is no degree so
pure, rare and subtil, that can go beyond its nature, and change from
corporeal to incorporeal, except it could change from being something
to nothing, which is impossible in Nature. Next, there is no substance
in Nature that is not divisible; for all that is a body, or a bodily
substance, hath extension, and all extension hath parts, and what has
parts, is divisible. As for self-motion, contraction and dilation,
these are actions onely of Natural Matter; for Matter by the Power
of God is self-moving, and all sorts of motions, as contraction,
dilation, alteration, penetration, &c. do properly belong to Matter;
so that natural Matter stands in no need to have some Immaterial or
Incorporeal substance to move, rule, guide and govern her; but she is
able enough to do it all her self, by the free Gift of the Omnipotent
God; for why should we trouble our selves to invent or frame other
unconceivable substances, when there is no need for it, but Matter can
act, and move as well without them and of it self? Is not God able
to give such power to Matter, as to an other Incorporeal substance?
But I suppose this opinion of natural Immaterial Spirits doth proceed
from Chymistry, where the extracts are vulgarly called Spirits; and
from that degree of Matter, which by reason of its purity, subtilty
and activity, is not subject to our grosser senses; However, these are
not Incorporeal, be they never so pure and subtil. And I wonder much
that men endeavour to prove Immaterial Spirits by corporeal Arts, when
as Art is not able to demonstrate Nature and her actions; for Art is
but the effect of Nature, and expresses rather the variety, then the
truth of natural motions; and if Art cannot do this, much less will it
be able to express what is not in Nature, or what is beyond Nature; as
to _trace the Visible_ (or rather Invisible) _footsteps of the divine
Councel and Providence_,[1] or to demonstrate things supernatural, and
which go beyond mans reach and capacity. But to return to Immaterial
Spirits, that they should rule and govern infinite corporeal matter,
like so many demy-Gods, by a dilating nod, and a contracting frown,
and cause so many kinds and sorts of Corporeal Figures to arise, being
Incorporeal themselves, is Impossible for me to conceive; for how can
an Immaterial substance cause a Material corporeal substance, which
has no motion in it self, to form so many several and various figures
and creatures, and make so many alterations, and continue their kinds
and sorts by perpetual successions of Particulars? But perchance the
Immaterial substance gives corporeal matter motion. I answer, My sense
and reason cannot understand, how it can give motion, unless motion
be different, distinct and separable from it; nay, if it were, yet
being no substance or body it self, according to your _Authors_ and
others opinion, the question is, how it can be transmitted or given
away to corporeal matter? Your _Author_ may say, That his Immaterial
and Incorporeal spirit of Nature, having self-motion, doth form Matter
into several Figures: I answer, Then that Immaterial substance must be
transformed and metamorphosed into as many several figures as there
are figures in Matter; or there must be as many spirits, as there are
figures; but when the figures change, what doth become of the spirits?
Neither can I imagine, that an Immaterial substance, being without
body, can have such a great strength, as to grapple with gross, heavy,
dull, and dead Matter; Certainly, in my opinion, no Angel, nor Devil,
except God Impower him, would be able to move corporeal Matter, were
it not self-moving, much less any Natural Spirit. But God is a Spirit,
and Immovable; and if created natural Immaterial participate of that
Nature, as they do of the Name, then they must be Immovable also.
Your _Author, Madam_, may make many several degrees of Spirits; but
certainly not I, nor I think any natural Creature else, will be able
naturally to conceive them. He may say, perchance, There is such a
close conjunction betwixt Body and Spirit, as I make betwixt rational,
sensitive, and inanimate Matter. I answer, That these degrees are
all but one Matter, and of one and the same Nature as meer Matter,
different onely in degrees of purity, subtilty, and activity, whereas
Spirit and Body are things of contrary Natures. In fine, I cannot
conceive, how a Spirit should fill up a place or space, having no body,
nor how it can have the effects of a body, being none it self; for the
effects flow from the cause; and as the cause is, so are its effects:
And so confessing my ignorance, I can say no more, but rest,
Madam,
_Your Faithful Friend_
_and Servant._
[1] _Antid. lib._ 2. _ch._ 2.