beginning concerning Infinite Nature. But least I seem to encroach too much upon Divinity, I submit this Interpretation to the Church; However, I think it not against the ground of our Faith; for I am so far from maintaining any thing either against Church or State, as I am submitting to both in all duty, and shall do so as long as I live, and rest, Madam, _Your Faithful Friend_ _and Servant._ [1] _Of the Immortality of the Soul, pt._ 1., _c._ 4. IV. _MADAM,_ Since your _Worthy_ and _Learned Author_ is pleased to mention,[1] That an _ample experience both of Men and Things doth enlarge our Understanding_, I have taken occasion hence to enquire, how a mans Understanding may be encreased or inlarged. The Understanding must either be in Parts, or it must be Individable as one; if in Parts, then there must be so many Understandings as there are things understood; but if Individable, and but one Understanding, then it must dilate it self upon so many several objects. I for my part, assent to the first, That Understanding increases by Parts, and not by Dilation, which Dilation must needs follow, if the Mind or Understanding of man be indivisible and without parts; but if the Mind or Soul be Individable, then I would fain know, how Understanding, Imagination, Conception, Memory, Remembrance, and the like, can be in the mind? You will say, perhaps, they are so many faculties or properties of the Incorporeal Mind, but, I hope, you do not intend to make the Mind or Soul a Deity, with so many attributes, Wherefore, in my opinion, it is safer to say, That the Mind is composed of several active Parts: but of these Parts I have treated in my Philosophy, where you will find, that all the several Parts of Nature are Living and Knowing, and that there is no part that has not Life and Knowledg, being all composed of rational and sensitive matter, which is the life and soul of Nature; and that Nature being Material, is composable and dividable, which is the cause of so many several Creatures, where every Creature is a part of Nature, and these Infinite parts or creatures are Nature her self; for though Nature is a self-moving substance, and by self-motion divides and composes her self several manners or ways into several forms and figures, yet being a knowing, as well as a living substance, she knows how to order her parts and actions wisely; for as she hath an Infinite body or substance, so she has an Infinite life and knowledg; and as she hath an Infinite life and knowledg, so she hath an infinite wisdom: But mistake me not, _Madam_; I do not mean an Infinite Divine Wisdom, but an Infinite Natural Wisdom, given her by the Infinite bounty of the Omnipotent God; but yet this Infinite Wisdom, Life and Knowledg in Nature make but one Infinite. And as Nature hath degrees of matter, so she has also degrees and variety of corporeal motions; for some parts of matter are self-moving, and some are moved by these self-moving