Chapter XVII: Madam,

I am not of your _Authors_[1] opinion, That _Time hath no relation to Motion, but that Time and Motion are as unlike and different from each other as Finite from Infinite, and that it hath its own essence or being Immoveable, Unchangeable, Individable, and unmixed with things, nay, that Time is plainly the same with Eternity._ For, in my opinion, there can be no such thing as Time in Nature, but what Man calls Time, is onely the variation of natural motions; wherefore Time, and the alteration of motion, is one and the same thing under two different names; and as Matter, Figure, and Motion, are inseparable, so is Time inseparably united, or rather the same thing with them, and not a thing subsisting by it self; and as long as Matter, Motion and Figure have been existent, so long hath Time; and as long as they last, so long doth Time. But when I say, Time is the variation of motion, I do not mean the motion of the Sun or Moon, which makes Days, Months, Years, but the general motions or actions of Nature, which are the ground of Time; for were there no Motion, there would be no Time; and since Matter is dividable, and in parts, Time is so too; neither hath Time any other Relation to Duration, then what Nature her self hath. Wherefore your _Author_ is mistaken, when he says, Motion is made in Time, for Motion makes Time, or rather is one and the same with Time; and Succession is no more a stranger to Motion, then Motion is to Nature, as being the action of Nature, which is the Eternal servant of God. _But_, says he, _Certain Fluxes of Formerlinesses and Laternesses, have respect unto frail moveable things in their motions, wherewith they hasten unto the appointed ends of their period, and so unto their own death or destruction; but what relation hath all that to Time: for therefore also ought Time to run with all and every motion? Verily so there should be as many times and durations as there are motions._ I answer: To my Reason, there are as many times and durations as there are motions; for neither time nor duration can be separated from motion, no more then motion can be separated from them, being all one. But Time is not Eternity, for Eternity hath no change, although your _Author_ makes Time and Eternity all one, and a being or substance by it self: Yet I will rather believe _Solomon_, then him, who says, that there is a time to be merry, and a time to be sad; a time to mourn, and a time to rejoyce, and so forth: making so many divisions of Time as there are natural actions; whenas your _Author_ makes natural actions strangers to Nature, dividing them from their substances: Which seemeth very improbable in the opinion of,

Madam,

_Your Ladiships_

_faithful Friend, and humble Servant._

[1] In his Treatise of Time.