_MADAM,_
I perceive, you take great delight in the study of Natural Philosophy,
since you have not onely sent me some Authors to peruse, and give my
judgment of their opinions, but are very studious your self in the
reading of Philosophical Works: and truly, I think you cannot spend
your time more honourably, profitably, and delightfully, then in the
study of Nature, as to consider how Variously, Curiously, and Wisely,
she acts in her Creatures; for if the particular knowledg of a mans
self be commendable, much more is the knowledg of the general actions
of Nature, which doth lead us to the knowledg of our selves. The truth
is, by the help of Philosophy our minds are raised above our selves,
into the knowledg of the Causes of all natural effects. But leaving the
commending of this noble study, you are pleased to desire my opinion of
a very difficult and intricate argument in Natural Philosophy, to wit,
of Generation, or Natural Production. I must beg leave to tell you,
first, that some (though foolishly) believe, it is not fit for Women to
argue upon so subtil a Mystery: Next, there have been so many learned
and experienced Philosophers, Physicians, and Anatomists, which have
treated of this subject, that it might be thought a great presumption
for me, to argue with them, having neither the learning nor experience
by practice which they had: Lastly, There are so many several ways
and manners of Productions in Nature, as it is impossible for a single
Creature to know them all: For there are Infinite variations made
by self-motion in Infinite Matter, producing several Figures, which
are several Creatures in that same Matter. But you would fain know,
how Nature, which is Infinite Matter, acts by self-motion? Truly,
_Madam_, you may as well ask any one part of your body, how every
other part of your body acts, as to ask me, who am but a small part of
Infinite Matter, how Nature works. But yet, I cannot say, that Nature
is so obscure, as her Creatures are utterly ignorant; for as there
are two of the outward sensitive organs in animal bodies, which are
more intelligible then the rest, to wit, the Ear, and the Eye; so in
Infinite Matter, which is the body of Nature, there are two parts,
which are more understanding or knowing then the rest, to wit, the
Rational and Sensitive part of Infinite Matter; for though it be true,
That Nature, by self-division, made by self-motion into self-figures,
which are self-parts, causes a self-obscurity to each part, motion,
and figure; nevertheless, Nature being infinitely wise and knowing,
its infinite natural wisdom and knowledg is divided amongst those
infinite parts of the infinite body: and the two most intelligible
parts, as I said, are the sensitive and rational parts in Nature,
which are divided, being infinite, into every Figure or Creature; I
cannot say equally divided, no more, then I can say, all creatures are
of equal shapes, sizes, properties, strengths, quantities, qualities,
constitutions, semblances, appetites, passions, capacities, forms,
natures, and the like; for Nature delights in variety, as humane
sense and reason may well perceive: for seldom any two creatures are
just alike, although of one kind or sort, but every creature doth vary
more or less. Wherefore it is not probable, that the production or
generation of all or most Creatures, should be after one and the same
manner or way, for else all Creatures would be just alike without any
difference. But this is to be observed, that though Nature delights
in variety, yet she doth not delight in confusion, but, as it is the
propriety of Nature to work variously, so she works also wisely; which
is the reason, that the rational and sensitive parts of Nature, which
are the designing and architectonical parts, keep the species of every
kind of Creatures by the way of Translation in Generation, or natural
Production; for whatsoever is transferred, works according to the
nature of that figure or figures from whence it was transferred, But
mistake me not; for I do not mean always according to their exterior
Figure, but according to their interior Nature; for different motions
in one and the same parts of matter, make different figures, wherefore
much more in several parts of matter and changes of motion; But, as I
said, Translation is the chief means to keep or maintain the species
of every kind of Creatures, which Translation in natural production
or generation, is of the purest and subtilest substances, to wit, the
sensitive and rational, which are the designing and architectonical
parts of Nature. You may ask me, _Madam_, what this wise and ingenious
Matter is. I answer: It is so pure, subtil, and self-active, as our
humane shares of sense and reason cannot readily or perfectly perceive
it; for by that little part of knowledg that a humane creature hath, it
may more readily perceive the strong action then the purer substance;
for the strongest action of the purest substance is more perceivable
then the matter or substance it self; which is the cause, that most
men are apt to believe the motion, and to deny the matter, by reason
of its subtilty; for surely the sensitive and rational matter is so
pure and subtil, as not to be expressed by humane sense and reason.
As for the rational matter, it is so pure, fine, and subtil, that it
may be as far beyond lucent matter, as lucent matter is beyond gross
vapours, or thick clouds; and the sensitive matter seems not much less
pure: also there is very pure inanimate matter, but not subtil and
active of it self; for as there are degrees in the animate, so there
are also degrees in the inanimate matter; so that the purest degree
of inanimate matter comes next to the animate, not in motion, but in
the purity of its own degree; for it cannot change its nature so, as
to become animate, yet it may be so pure in its own nature, as not to
be perceptible by our grosser senses. But concerning the two degrees
of animate Matter, to wit, the sensitive and rational, I say that the
sensitive is much more acute then Vitriol, Aqua-fortis, Fire, or the
like; and the rational much more subtil and active then Quicksilver,
or Light, so as I cannot find a comparison fit to express them, onely
that this sensitive and rational self-moving Matter is the life and
soul of Nature; But by reason this Matter is not subject to our
gross senses, although our senses are subject to it, as being made,
subsisting and acting through the power of its actions, we are not
apt to believe it, no more then a simple Country-wench will believe,
that Air is a substance, if she neither hear, see, smell, taste, or
touch it, although Air touches and surrounds her: But yet the effects
of this animate matter prove that there is such a matter; onely, as I
said before, this self-moving matter causing a self-division as well
as a general action, is the cause of a self-obscurity, which obscurity
causes doubts, disputes, and inconstancies in humane opinions, although
not so much obscurity, as to make all Creatures blind-fold, for surely
there is no Creature but perceives more or less. But to conclude, The
Rational degree of Matter is the most intelligible, and the wisest part
of Nature, and the Sensitive is the most laborious and provident part
in Nature, both which are the Creators of all Creatures in Infinite
Matter; and if you intend to know more of this Rational and Sensitive
Matter, you may consult my Book of Philosophy, to which I refer you.
And so taking my leave for the present, I rest,
Madam,
_Your Faithful Friend_
_and Servant._