have no progressive motion to withdraw themselves from the Carts going over them, which your _Author_ thinks they would do, if they had sense, to avoid pain: nevertheless they have motion, and consequently sense and reason, according to the nature and propriety of their figure, as well as man has according to his. But this is also to be observed, that not any humane Creature, which is accounted to have the perfectest sense and reason, is able always to avoid what is hurtful or painful, for it is subject to it by Nature: Nay, the Immaterial Soul it self, according to your _Author_,[2] cannot by her self-contracting faculty withdraw her self from pain. Wherefore there is no manner of consequence to conclude from the sense of Animals to the sense of Minerals, they being as much different as their Figures are; And saying this, I have said enough to express the opinion and mind of, Madam, _Your faithful Friend_ _and Servant._ [1] _Antid. Book_ 1. _c._ 5. [2] _Append. to the Antid. ch._ 3. XXI. _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